The Pulpits Patronage Against Unordained Usurpation, Part 3
THE THIRD PART:
CHAP. I. Shewing the ſcope and purpoſe of this Part.
IN the former Parts we have endeavoured to clear that there is a Miniſtry, and that Ordination is eſſentiall to the conſtitution of it; wee intend in this, to ſhew what is the duty of ordained Miniſters, they are not Ordained to be for ciphers; when a candle is lighted up, it is for ſervice, not for ſecrecy, as Chriſt ſayes (a)Mat. 5. 13.; Miniſters are ipſo nomine▪ Actors, and in ſervice, and it is on all hands granted, that they are to attend and act in holy things; but that is a little too univerſall, we muſt therefore in this Part deſcend unto particulars; there be four things commonly aſſigned, wherein the Miniſters of Chriſt are entertained and imployed; praying, not onelyonly privatly, and in relation to his perſonall concernments, for that is cōmon unto them with other chriſtians, for all are call'd upon for that, and are not promiſed more than they aſk; but alſo publickly to offer up the prayers of the congregation, as a Prieſt and publick perſon, in which regard Prayer is called a Sacrifice (b)Heb. 13. 15, and this the Apoſtles ſet down as a ſpeciall part of their ſervice, from which they would not be diverted, (c)Acts. 6. 4.; yea there were gifts to be obtained by prayer that much enabled and diſpoſed them unto their work, (d)1▪ Cor. 14. 13.Let him that ſpeaketh in an unknown tongue, pray that he may interpret, for being Officers and Servants unto God, they ſhall have manifold occaſions to petition him.
2. Preaching, which in that place before quoted, is call'd the Miniſtry of the Word, (e)Acts 6. 4.but we will give our ſelves continually unto prayer, and the Miniſtry of the Word, that is, to open and apply the Scriptures, for that Paul ſhews to have been the ſpeciall end of his converſion and Ordination, (f)2 Tim. 4. 17ſo Chriſt Ordained twelve, that they might be with him, and that he might ſend them forth to preach (g)Mark 3. 14.
3. Adminſtrating the Sarcaments, to ſet to the Seals of God, unto thoſe evidences, that he hath given men of their eternal intereſts; Baptiſm, (h)Matth. 28. 19, 20.go teach all Nations, baptizing them in the Name of the Father, and of the Son, and of the Holy Ghoſt; the Lords Supper, this do in remembrance of me (i)Luke 22. 19, 20. 1 Cor. 11. 24, 25., and theſe are ordinarily acknowledged to be the buſineſſe and imployment of a Miniſter, by all that own the Office, or make them different from other men, and wee acknowledge theſe are great things, and ſay with the Apoſtle, (k)2 Cor. 2. 16.who is ſufficient for theſe things? we feel the weight of theſe Adminiſtrations, and covet not a greater load, but are ſuſpitious; there is yet another thing expected from us, and required of us, and that is the uſe and exerciſe of Diſcipline; namely, obſerving and applying the rules of Gods Word, unto the carriage and condition of thoſe that are under our charge, that if they do not as they ſhould doe, we doe admoniſh and acquaint them with it, and let them know the danger of it; but this is not ſo eaſily allowed us, becauſe it hath affinity with politick and worldly greatneſſe, and hath bin dangerouſly abuſed by the Pope of Rome, to the prejudice of the affaires and intereſts of Chriſtian Princes and States, but we do not think that we for that are wholly acquitted and diſcharged of that part of our Office and Imployment, no more than wee are from Preaching and Adminiſtring the Sacraments, becauſe both theſe have been highly abuſed by him.
We are therefore conſtrained to adde this Part, wherein we only purpoſe to declare how farre we think our ſelves obliged and ingaged in the exerciſe of Diſcipline, towards thoſe that are intruſted to us.
CHAP. II. Shewing what we mean by Diſcipline.
DIſcipline is a large and comprehenſive word, including whatſoever doth belong unto the Office and imployment of a Miniſter, uſed by our Saviour in that grand Commiſſion, (l)Matth. 28. 19, 20.Go, t…eah all Nations; foreign diſcipline all Nations, of foreign, diſco, doceo, to learn and to teach, and ſo the Chriſtians, when converted and brought home unto God, are call'd Diſciples (m)Act. 15. 10▪, and ſo all Arts are called Diſciplinae, or foreign, and ſome more properly, the Mathematicks, becauſe of the exactneſs and ſureneſs of their rules; but we intend no ſuch extent, and ample underſtanding of the VVord, but take it for that part of the Miniſteriall Office that is not directly and properly included in the particulars before expreſſed; for howſoever Preaching and Adminiſtring the Sacraments have in them much that may be called, and is materially Diſcipline, for in them Laws and Rules are ſhewed for regulating and ordering of mens behaviour, yet thoſe things are not what we mean by Diſcipline, for by Diſcipline we mean that ordering and guiding of our people that ſtands in admonitions, directions, and corrections that are made out and offered to them, upon occaſion of their own miſcarriages and errours, and may be thus deſcribed.
An humble, carefull, wiſe, Adminiſtration of the rules and cenſures of the Word of God, for the ſpirituall guiding of the Church, unto her everlaſting happineſs.
1. We ſay it is an Adminiſtration; for though our Saviour Chriſt when he made his Laſt Will, had no Executors, yet we think he had Adminiſtrators or Over-ſeers of it, to take order that the Debts and Legacies, therein due, and bequeathed, be ſo diſpoſed as he hath appointed in his Holy Word; ſo Paul, (n)1 Cor. 4. 1.Let a man ſo think of us, as of the Miniſters of Chriſt, and Stewards of the Myſteries of God. As the Steward is intruſted with the goods and ſubſtance of his Maſter, to order and diſpenſe it for his Maſters honour and advantage, ſo are the Miniſters, as the Apoſtle plainly ſhews, (o)1 Cor. 9. 17if I do this thing willingly, I have a reward, but if againſt my will, a diſpenſation is committed to me, foreign I am truſted with a Stewardſhip, oeconomy, or diſpenſation; what he was, all his Succeſſors are, Adminiſtrators and Truſtees in thoſe Affaires; and howſoever men are free before, yet after Ordination, they are not free, but tyed and engaged to this Adminiſtration and Imployment.
2. We ſay, an humble Adminiſtration; we acknowledge, Adminiſtration is a word of a low inferiour import, implyes accountableneſſe and ſervice, yet argueth the Death or Abſence of the Lord or Owner of the goods, and is therefore apt to make one inſolent and inacceſſible, as thoſe citizens, as ſoon as ever their Lord was gone, rebell againſt him (p)Luk. 19. 14, and that Steward, (o) my Lord delaieth his comming, and ſhall begin to ſmite his fellow (q)Matth. 24. 48, 49.ſervants, as Maids that ſerve a Batchelour or Widdower, and have no Miſtris, are apt to be exalted and lifted up; ſo when the Apoſtles did but hear of Chriſts departure from them, they preſently began to think who ſhould ſucceed him in the Soveraignty, but our Saviour in ſtead of gratifiing their fond ambition, doth read a Lecture of Humility unto them (r)Mat. 20. 25 26, 27, 28., as we have ſhewed; ſo Peter, (s)1 Pet. 5. 3.neither as being Lords over Gods inheritage, but being examples to the Flock, implying, that ſame aptitude that is in men, to reign and Lord it over thoſe they adminiſter unto; but we diſclaim all Lordlineſs and exaltation, and leave it to that man of ſin and Son of Perdition, that hath had poſſeſſion of it, and holds it, as the Apoſtle ſhews, (t)2 Theſ. 2. 3, 4.and that Man of Sin be revealed, the ſon of Perdition, who oppoſeth and exalteth himſelf above all that is called God, or that is Worſhipped, for there is nothing more croſſe and contrary unto the Service of God, than pride, becauſe God is bound to oppoſe them, (d)James 4. 6.and its ill with a Servant when his Lord and Maſter doth oppoſe him.
3. We ſay it ſhould be carefull; care is an anxious, un quiet thoughtfulneſſe, about the good and welfare of thoſe we are engaged and obliged too, as a Parent for his abſent Son, (u)1 Sam. 10. 2thy Father hath left the care of the aſſes, and ſorroweth for you, ſaying, What ſhall I do for my ſon? ſo a good Miniſter is carefull for his Flock, thinkes that beſides his preaching to them, and praying for them, and adminiſtring the Sacraments, there is a care incumbent on him for them, that continually affects him, with all their weakneſſe, and wants, with all their wanderings & deviations, as the Apoſtle ſpeaketh, beſides thoſe things that are without, that which commeth upon me dayly, the care of all the Churches, who is weak and I am not weak, who is offended and I burn not? (w)2 Cor. 11. 28, 29.as in the Family, if any Child or Servant be amiſſe, the Father or Maſter is in care about it, and therefore the Apoſtle maketh that the pattern, (x)1 Tim. 3. 4, 5.one that ruleth well his own houſe, having his children in ſubjection, with all gravity, for if a man know not how to rule his own houſe, how ſhall he take care of the Church of God? there is a wages due to Miniſters, as well as unto Huſbandmen, Shepheards, or Souldiers, as the Apoſtle ſhews, (y)1 Cor. 9. 7 8, 9, 10.yet they are not to be eſteemed Hirelings but owners of their Flocks, and accountable unto the grave and univerſall Shepheard for them, and therefore are affected with the good and evill of them, as men are with their own Flocks, or thoſe they are to make good, as Jacob was, (z)Gen. 31. 39for he is an Hireling and not the Shepheard, whoſe own the ſheep are not, (a)Joh. 10. 13.Miniſters are ſuch as feed their own Flocks, not other mens.
4. Wiſe; prudentialls in a Steward are eſſentialls, and the want of that begets a nullitie (b)Mat. 24. 45, 46.; a man obſerves what ſervant hath been wiſe, and picks him out to be his Steward; the Family concernments are ſo many and importunant, that without a deal of wiſdom and diſcretion they cannot be diſpatched, and therefore ſometimes the Servant is preferred before the Son, is made Executor or Adminiſtrator, and the Son neglected, (c)Pro. 27. 2.a wiſe ſervant ſhall have rule over a ſon that cauſeth ſhame, and ſhall have part of the inheritance among the brethren; God hath as fooliſh ſons as any body (d)1 Cor. 1. 27, and therefore had need of wiſe Servants; for though Grace much improves the ſubject wherein it is received, yet it altereth not the conſtitution; there had need therefore be ſome wiſer than ſome, or elſe the houſe will not be ordered as it ſhould be; our Saviour made this out unto the twelve, when he told them, he ſent them out as ſheep in the midſt of Wolves (e)Mat. 10. 16, in ſuch a Journey the ſheep had need be well adviſed how he walks; ſo had a Miniſter, his oppoſitions and encounters are ſo many, that without a deal of wiſdom & ſagacity he hardly wil be able to evade, as the Apoſtle ſhews in ſeverall particulars (f)2 Cor. 6. 4, 5, 6, 7, 8, 9, 10., to ſee the dangers at a diſtance (k)Pro. 22. 3., and make proviſion for them, to give to every one what properly is his (l)Luk. 12. 42, and to give in a good account of what hath been committed to him, in all which, wiſdome is required.
5. We ſay, of the rules and cenſures in the Word of God; for Diſcipline is not an arbitrary diſpenſation, but limited exactly, and bound up to the Will; and therefore Miniſters are rather Executors than Adminiſtrators, becauſe they are confined to the rules and orders expreſſed in the Will, the patterns of the Building are given them, as we have ſhewed before, and little or nothing left unto diſcretion, Timothy was a very wiſe and carefull Governour, as Paul ſhews (m)Phil. 2. 20., yet hath rules and directions given him, for his behaviour in the Church of God (n)1 Tim. 3. 15, and is ſeverely charged not to be partiall in the adminiſtration and application of them, (o)1 Tim. 5. 21 22.I charge thee before God, and the Lord Jeſus Chriſt, and the Elect Angels, that thou obſerve theſe things without prejudice, foreign doing nothing by partiality, that is, applying theſe rules of government and cenſures that I have ſet down all along in this Epiſtle. The Lord forbid that we ſhould arrogate an Arbitrary diſpenſation; no, we acknowledge we are ſtraightly and preciſely bound up in theſe tranſactions and executions; ſo as reſpects, relations, and affections, are to be abandoned and ſhut out, (p)1 Pet. 5. 1, 2, 3.feed the Flock of God that is among you, foreign, taking the over-ſight thereof, not by conſtraint, but willingly; not for filthy lucre, but of a ready mind; neither as being Lords over Gods Heritage, but being examples to the Flock; ye ſee under how many rules, reſtrictions, and limitations, the Commiſſions are aſſigned and granted out unto them. Eraſtus argues againſt Excommunication, that ſeeing men cannot give Salvation, they cannot take it from us; ſeeing they cannot remit, they ſhould not retain ſins; a groſ…e miſtake, as Mr. Beza ſhews, for we aſſume no ſuch Authority, but as the C…yer in the Court pronounceth what the Court or Judg determines, ſo do Miniſters, what God the Judg of all concludeth; if a Malefactor at the Barre ſhould quarrell with the Clark of the Aſſizes, for reading his Indictment, becauſe he had no power to indict him; it would …e anſwered, he only was the mouth or Servant of the Jury that had done it; ſo we may ſay, we are but Gods mouth, as the Prophet in relation to ſuch a diſpenſation, is expreſly called (q)Jer. 15. 19.; we are ſtripped of all ability to gratifie our deareſt Friends, muſt ſay with Levi, whom in this we doe ſucceed, (r)Deut. 33. 9.Who ſaid unto his Father and Mother, I have not ſeen him, neither did he acknowledge his Erethren, nor knew his own Children▪ The Popes of Rome do now at laſt begin to ſend away their Nephews, and will not be perſwaded to receive them; if they had been ſo uncivill ſome years, or rather ages before, perhaps their Chairs would have been better aſſured and ſecured to them.
6. We ſay, for the guiding of the Church; the compleat and adequate Object of our Adminiſtration is the Church; that is, Gods people that are picked out of the World, and make profeſſion of ſubjection to his Will and Way, for our Adminiſtration doth extend no further; we do not, nor cannot extend our line beyond that limitation or juriſdiction, beyond that juſt proportion that God hath ſet out to us; not only this, but all Adminiſtrations are, (ſ)Eph. 4▪ 12., for the perfecting of the Saints, the Work of the Miniſtry, and the edifying of the Body of Chriſt, and this of cenſures more eſpecially, (t)1 Cor. 5. 11, 12, 13.If any man that is called a Brother, be a Fornicator, or Covetous, or an Idolator, or a Rayler, or a Drunkard, or an Extortioner, with ſuch an one, no, not to eat, and he doth not onelyonly give the rule as Judicatories and Courts do uſe to do, but doth alſo give the reaſon of the rule, for what have I to do to judge them alſo that are without, do not ye judge them that are within? but them that are without God judgeth, the moſt and utmoſt that wee can do, is but to exclude and ſhut them out, (u)Mat. 18. 17but if he neglect to hear the Church, let him be unto thee as an Heathen man, and a Publican, that is, excluded and barred from all the Aſſemblies and Societies of Gods people, as the Publicans and Heathens were among the Jews, unto whoſe cuſtome and practice our Saviour here alludes.
7. We ſay, for the guiding of it; that is, to overſee and mark what way the Church takes, and if ſhe goes not right, to guide her; the Miniſters indeed are called Guides, (w)Heb. 13. 7. 1…. 24., firſt, becauſe they have ſpoken unto us the Word of God, that is, have opened and declared to us the way of God, what way God hath appointed for mans Salvation, for the Word of God is but a Directory to Salvation, and the Miniſters imployment is but to open and apply this to the people, and this is ſo apparent in the Miniſters imployment, that the Devill himſelf is forced to acknowledge it (x)Act. 16. 17; as a Guide gives rules and marks to know the way by, and endeavours for to make them underſtand it; but leſt they ſhould not, therefore ſecondly, he hath an eye unto them, & watcheth over them, which ground is given in the ſeventeenth verſe, for they watch for your ſouls, as thoſe that ſhall give an account, there is a difference between a meer guide that is taken up on the way, meerly to ſhew the way, and an Officer that hath the conduct of a Party committed to him, for which he is accountable unto the general; ſuch guides are Miniſters, that if the company miſtake or miſapply their rules, hee may reform them, and reduce them before their errours be incurable; ſuch Over-ſeers were thoſe Elders that Paul aſſembles at Miletus, and inſtructs (y)Act. 20. 28; and then laſtly, he bids them ſalute them, and imbrace them in ſome diſtinction and diverſity from other Saints, as the Souldiers, when they have been guided and conducted well, ſalute their Officer and Commander in Chief, in a different manner from their fellow-Souldiers, as the Greeks did Zenophon, at their return from that dangerous Expedition againſt the Perſians.
8. We ſay, the ſpirituall guiding or conduct of them; we do not meddle with their Temporalls, no more than Chriſt our Maſter would in the dividing of that Inheritance, which was propoſed and ſubmitted to him (z)Luk. 12. … ▪ 14.; we leave this interpoſing in Affairs of State, and meddling with Civil Intereſts unto the Popes of Rome, and their political Incendiaries; as for that diſtinction of in ordine ad ſpiritualia, in relation and ſubordination unto their Souls good, there is no queſtion of the truth of it, but onelyonly of the extent and application, for on doubt we ought to meddle with their bodies, in ordine adſpiritualia, though the body be a carnall thing, (a)1 Cor. 6, 15Know ye not that your bodies are the members of Jeſus Chriſt, ſhall I then take the members of Chriſt, and make them the members of an Harlot? God forbid; their money is a carnall thing, yet if Simon Magus will imploy it to purchaſe power of conſerring the Holy Ghoſt, it ſhall be accurſed to him (b)Act. 8. 18, 19, 20, 21.; ſo if the Churches ſtate require it, it may be layd down at the Apoſtles feet (c)Acts 4. 34, 35.; ſo Garments are carnall things, yet in ſome caſes, he that hath two. Coats may be ordered to impart unto him that hath none, and he that hath meat let him do likewiſe (d)Luk. 3. 11., and ſo Beleevers ſend relief unto Judea, and leave it to the Elders to diſtribute, as its ſaid (e)Act. 11. 28, 29, 30.; but under this pretence for to invade the Magiſtrates imployment, is a confuſion more fit for the Synagogue of Satan, than the Church of God, ſeeing the Word of God exacts obedience unto Civill Powers (f)Rom. 13. 1, 2. 1 Pet. 2. 13, 14. 1 Tim. 6. 1, 2., and ſharply cenſures all Rebellions and Inſurrections.
9. We ſay, unto her happineſſe; the ſcope and end of all Adminiſtrations, is the happineſſe and welfare of the Church, even God himſelf makes all ends ſubject and ſubordinate to this, as the Prophet ſhews, (g)Iſa. 43. 3, 4.I gave Egypt for thy ranſom, Ethiopia and Sheba for thee, two of the wealthieſt Nations in the World, yet caſts them away upon the Church; yea not only Countries and Nations, but alſo people, as there it follows, ſince thou waſt precious in my ſight, thou haſt been honourable, and I have loved thee, therefore I will give men for thee, and people for thy life; and that diſpoſition in God is nothing abated by length of time, for all things are yours, whether Paul, or Apollos, or Cephas, or the World, or Life, or Death, or things preſent, or things to come, all are yours, and ye are Chriſts, and Chriſt is Gods (h)1 Cor. 3. 21. 22, 23., God gives all to Chriſt, and Chriſt unto his Church, ask of me and I will give thee the Heathen for thine Inheritance, and the uttermoſt ends of the earth for thy Poſſeſſions (i)Pſal. 2. 8., ſo God gives all the Kingdoms of the earth to Cyrus his Annointed, and his Succeſſors (k)Ezra 1. 2., and one of them gives all unto his Spouſe (l)Eſt. 9. 12, 13, 14..
It is a rule with Politicians, to pretend all for the publick good; no body but ſayes Suprema lex eſto, ſalus populi, but Church Officers are they that act it really; the Churches happineſſe is that they level at in all they do, and ſuffer, (m)2 Tim. 2. 10.Therefore I endure all things for the Elect ſake, that they may obtain the ſalvation which is in Chriſt Jeſus with eternal glory, and doth not do it grudgingly or with dejection and ſorrow of heart, but with rejoying (n)Col. 1. 24.. Politicians cry up the peoples good, the peoples intereſt, till they are made their truſtees, and have the peoples power confided in their hands, and then they tell them they cannot make them happy unleſſe they may have leave to ruine thoſe that undermine them, and oppoſe them, as Tiberius was nothing but Romes great Servant, but could not ſerve her as he would, untill he had deſtroyed the beſt and moſt deſerving of his blood, and the nobleſt and ſtoureſt Senators; but Gods Miniſters are carefull to guide the Church unto her happineſſe, though with much unhappineſſe in this World unto themſelves, that whatſoever power and authority they have, they have it for the Church, not for themſelves, as the Apoſtle doth profeſſe, (o)2 Cor. 10. 8. 2 Cor. 13. 10.according to the power which God hath given me for ed…fication, and not for your deſtruction; thoſe that imploy their power to ſilence, to reſtrain the preaching of the Goſpell, to butcher and oppreſſe the conſcientious people of their Juriſdiction and Dominions, ſhall be in due time called to a ſevere account, as Heathen Rome already hath been, and Papall Rome ſhall one day be.
10. We ſay, unto her everlaſting happineſſe; theſe guides and convoy is not to leave her in any danger, but to attend her to her long home, (p)Eph. 4. 13.till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the meaſure of the ſtature of the fulneſs of Chriſt, when there are no more Rocks nor Robbers, neither ſins nor ſinners to afflict and undermine he; when there is no Lions or Bears to rend and tear her, nor ſleight of men, and cunning Craftineſs, whereby they lie in wait for to deceive, as the Apoſtle ſpeaks (q)Eph. 4. 14., when there are no grievous Wolues to enter in among them, not ſparing the Flock, nor of their own ſelvos men ariſe, ſpeaking perverſe things to draw Diſciples after them (r)Act. 20. 29, 30., they may be ſent away; this guard and centry is to continue ſo long as Chriſt her Huſband is abſent, and at a diſtance from her, yet in his powerful protection with her, and that is, alwayes even unto the end of the world (s)Mat. 28. 20, when there ſhall be an end of all things, there ſhall be an end of this, when God ſhall wipe away all tears from their eyes, and there ſhall be no more death, neither ſorrow nor crying, neither ſhall there be any more pain, for the former things are paſſed away (t)Rev. 21. 4.; when Paul had told the Theſſalonians of their convening and congregating unto Chriſt, and of the Glory that was immediately for to ſucceed that, (u)1 Theſſ. 4. 15, 16, 17.they were ſo taken and tranſported with this good news, that they began to undreſſe themſelves, and open all their pores to let it in, were ſo exceeding ready to take this freſh air, that Paul was glad with much adoe for to reſtrain them, and intreat them to keep on their Garments and their armes alſo, for that a dangerous Winter was behind (w)2 Theſſ. 2. 1, 2, 3, 4, &c., wherein it ſhould be a bleſſed thing to have their Cloaths on, (x)Rev. 15. 16Behold, I come as a Thief, bleſſed is he that watcheth and keepeth his Garments, leſt he walketh naked, and they ſee his ſhame; the laſt times, as in ſome reſpects, they are the beſt, ſo in many they are the worſt, This know alſo, that in the laſt dayes perilous times ſhall come, for men ſhall be lovers of themſelves, covetous, boaſters, proud, blaſphemers, diſobedient to parents, unthankfull, unholy, with a world of other wicked diſpoſitions and infections (y)2 Tim. 3. 1, 2, 3, 4, 5., which are unquiet and malignant qualities, that cannot reſt, as the Prophet ſpeaks (z)Iſa. 57. 20, 21.; the Apoſtles when they ſaw Chriſt riſen from the dead, and that ſtorme over, that had ſo much aſtoniſhed and afflicted them, thought there would be no more, as in a fair day wee are apt to think the clouds are gone to bed, and we ſhall hear of them no more, yet find, the hotter the gleam is, the ſooner comes a ſtorme, Wilt theu (ſay they) at this time reſtore again the Kingdom of Iſrael (a)Act. 1. 6, 7.? but were not anſwered unto their minds; yet becauſe they were not chidden for enquiry, nor anſwered with a pure and perfect Negative, the Primitive Chriſtians did hug and cheriſh that conceit, that Chriſt would come in their times, and framed very carnall and ſenſuall conſtructions of that reign of Chriſt, that ſeems to be aſſured for a thouſand years; ſo the godly Miniſters of the third Century were glad to cry it down, and call it Hereſie; yet in Luther's time it roſe again ſo vigorouſly, that John Becold and his Aſſociates in Munſter, adventured all upon it; ſo willing are Chriſts Souldiers and Servants to leave and be at liberty, that every Sun-ſhine flatters them to bee in a looſeneſſe and carnality; but we have no ſuch ground to go upon, the Church will bee here unto the Worlds end, and whilſt its here, be militant, and whilſt it lodgeth in a Camp or Wilderneſſe, it muſt bee guarded and attended, and that muſt be untill ſhe come unto her Everlaſting Happineſſe.
CHAP. III. Shewing our willingneſſe to be well quit of this Part of our Duty.
WEE have declared what we mean by Diſcipline, & do beleeve it is eſſential to our undertaking, but ſhall be glad to be convicted of the contrary; we ſhould be very glad this Branch of our fails were but opinion, that aſſents cum formidine alterius partis, ſo thinks a thing true, that he fears it may be falſe; for beſides the cumber, trouble, and annoyance, that it brings, it is attended with the envy of ſome great preferment and acqueſt; we acknowledge we cannot be Chriſts Diſciples unleſſe we learn of him, to deny our ſelves, take up our croſſe, and follow him (a)Mat. 16. 24, but if any man will roll that croſſe out of our way, and not allow us for to touch it, why ſhould we be offended? we have often thought when Biſhops governed, how well it was for us to be ſecluded, and leave them to enjoy the quarrels and contentions of the Common people, to be the Objects of their blame and envy, and were affraid when we ſaw the State about for to remove them, that what we greatly feared, would come upon us, as he ſpeaks (b)Job 3. 25.; we did not, nor could not think we ſhould have been ſo innocently, and ſo long at reſt, and eaſe as we have now been; let them have trouble and diſeaſe that love it, and deſire it, dulce bellum inexpertis, every body can rule a Shrew, but he that hath her; it is obſerved, that if an Horſe by jadiſh trick… have once prevailed to begin to throw his Rider, he will not eaſily be cured of that quality; if we may beleeve our Saviour Jeſus Chriſt, his yoak is eaſie (c)mat. 11. 30:, but when Ephraim hath been unacuſtomed unto it, as the Prophet ſpeaks (d)Jer. 31. 18., he will not willingly receive it, and ſubmit again unto it, and we are not ambitious to have the maſtering and taming of a ſprightfull people put upon us; our Taſk (wee think) is heavy, and hard enough already, when we have ſtudied all the Week, and prayed and preached on the Lords Day, together with thoſe incident and undeniable invaſions of forein and family affairs, we cannot but acknowledge with that laborious and painfull Patriarch, (e)Gen. 49. 1…that reſt is good, and be more willing to repoſe, than ruſh into a conſiſtorian Combate, with ſome of our unquiet people. The Olive, Vine, and Figge-Tree, found more ſweetneſſe in their proper and beloved privacy, than could be fancied in the offer of promotion that was made unto them (f)Judg. 9. 9, 10, 11, 12, 13.; it is long ſince determined by the Philoſopher, that contemplation was more amiable and deſirable than action; we do not think ſo, yet believe there muſt be ſomwhat in it, that hath led captive ſo many great minds, and made them part with all for to purſue it; the Poet would not change his learned leiſure, for all the riches of the Arabians, Nec otia divitiis Arabum liberrima muto. Hor. and we muſt not eſteem it vile; it was a good ſaying of that bad man, that he got nothing by being made the Emperor of the whole World, niſi ut occupatior interiret, that hee might periſh and expire with more adoe; not that wee are unwilling to bee worne out in our Maſters Service, to give our youth, and ſtrength, and time, & eaſe, to him of whom we had it, & for whom we both have and hold it; we know its damage to detain them when he requires them, but to be ſenſeleſſe of them is not ſeeming; ſhould we be never ſo tyred and diſpirited with labour, yet if ſome overture of profit and advantage to our people were made unto us, we ſhould moſt gladly run to make it known; when the Leapers found the Camp of the Aſſyrians empty, they thought if they deferred the telling of it untill morning, ſome miſchief would befall them (g)1 Kin. 7. 9.; but if Diſcipline be that we have for to diſcover, they will not thank us; If a School-Maſter ſhould bemoan himſelf unto his Scholars, that he was faint and weary with fetching Rods, they would beleeve he might (if hee had pleaſed) have ſpared his paines; our people are herein become as very children, (h)1 Cor. 3. 1.I could not ſpeak unto you as unto ſpiritual, but as unto carnal, even as unto babes in Chriſt. Diſcipline is now imagined a foreign, or Bug-Bear, and frighteth thoſe that are not willing to be counted Children; Tribunalls of the loweſt and meaneſt rank are counted Tyrannies, for men are apt to think that power cannot bee contained, velle putant quodcunque poteſt, that every body will do all the injury and villany they can, and that it is not want of will but of ability that makes men honeſt; and indeed it may bee ſaid of moſt men, as was of one, nil boni quia non vult, nil mali quia non audet; the Jeſuite that framed the anſwer unto that Book called Deus & Rex, ſayes, if the Writer had not intended really to be a Tyrant, it was ill done of him to bee the Patron and Protector of ſuch a Peece; when Eccleſiaſtical Diſcipline and Government was but diſcourſed of by them that were in power, before it was formed in the womb, or had any lineaments or features beſtowed on it, it was traduced and oppoſed, yea though as innocent as the child that is unborn, yet was arraigned and condemned under the odious nick-name of Perſecution; wee have heard of ſome that have beene crowned in their Mothers belly, but never of any that were Arraigned and Condemned as this was, untill now.
We make no doubt but the Infants of Beleeving Parents may be admitted Members of the viſible Church of Chriſt, before they be able to give a rationall account of their Regeneration, for Chriſt hath ſaid, (i)Mat. 19. 14.ſuffer little children to come unto me, and forbid them not, for of ſuch is the Kingdom of Heaven, that is, the viſible Church of Chriſt conſiſts of them and ſuch as they be, and if any body ſhall imagine that theſe that are called here foreign were grown up unto ſome maturity and ripeneſſe, becauſe that word is uſed for a Maid that was about 12 years of Age, (k)Mar. 5 42.yet Luke ſaies, they brought unto him Infants that hee ſhould touch them, foreign, which word is never uſed but for very little children (l)Luk: 18. 15., and the Apoſtle doth aſſure us, that they are holy (m)1 Cor. 7. 14., that is, within the Covenant and pale of Chriſts Church; and this makes Government ſo hard and heavy to us, when wee muſt look to all that are brought down to us in the ſtreams of Baptiſm; the Apoſtles in their times admitted none that could not give ſome probabilities of their beleeving, as the Eunuch did (n)Act. 8. 37., and though their Families did crowd in with them, and were accepted (o)Act. 16. 15., yet they were ſure one of the Governours were good, which was a very great advancement of their Work, and eaſed them of much care; if we admitted none but ſuch as Timothy was, who had learned the Holy Scripture from a Child (p)2 Tim. 3. 15., what a deal of pains and labour would be ſaved, and yet our Congregations governed with eaſe and honour? facile eſt imperium in bonis, an eaſie thing to mannage well-tutored and trained people, quo ſemel eſt imbuta recens ſervabit odorem teſta diu, the liquor will have ſome reliſh of the Caſk a long time; but alas, with us all is Fiſh that comes to the Net, the Kingdom of Heaven is like unto a Net that was caſt into the Sea, and gathered of every kind (q)Mat. 13. …7; we cannot pick and chuſe, but muſt own and receive both ſtrong and weak, untill they do diſcover and ſeclude themſelves; Our Brethren of the Congregationall way, have herein much advantage of us, that they take none but ſuch as have ſome evidence of goodneſſe in them, can take an eſtimate of their opinions and diſpoſitions, and if they find them like to be untractable, can ſleight them, and reject them, but we with the Apoſtle, think we are bound to receive thoſe that are weak in the faith (r)Rom. 14. 1., we think with our Saviour, that we may not break the bruiſed reed, nor quench the ſmoaking flax (s)Mat. 12. 20., refuſe no offers that are made us, though little profit be like for to accrew; for if they will come in and take the Yoke of Chriſt upon them, we know not but they may be taught in time to draw, for this we find to be the Shepeards duty, in the Prophet, (t)Iſa. 40. 11.he ſhall feed his Flock like a Shepheard, and gather the Lambs with his arms, and carry them in his boſome, and ſhall gently lead thoſe that are with young; therefore wee cannot make ſuch ſpeed as thoſe that have none but fat and luſty Weathers in their Flocks. Eſau was urgent that his Brother Jacob would mend his pace, and they would go together, but Jacob ſaid, My Lord knoweth that the children are tender, and the Flocks and Heards with young are with me, and if men ſhould over-drive them one day, all the flock would die (u)Gen. 33. 13; Hence is it, that our Government goes on ſo flowly. Geneva was a ſmall but well compacted Common-wealth, more independent and accompliſht than any other of her neighbour-hood; yet what a while was it before ſhe could be ſettled in a church way? Scotland, a poor remote neglected Northern Nation, where Papacy and Prelacy did never flouriſh, yet long before it could be ſettled in her Eccleſiaſtical and Church way, Magnorum rerum tarda molimina, great buſineſſes move ſlowly, when there are many wheels, ſome will be alwayes out; the Iſraelites, when in the Wilderneſſe, were ſo aſſured of Gods power and preſence, that the Government was Divini Juris, of Gods own ordering and appointing, and that in all particulars and circumſtantials, that nothing could be more apparent and conſpicuous; yet the mixed multitude that was among them ſo diſordered all, that Moſes is diſcouraged and impatient (w)Num. 11. 1…, 1…, 13, 14., and was not pacified untill aſſiſtance were allowed him
We do beleeve, and are perſwaded, that every Paſtor by his place and calling is a Governour and Ruler, as afterward we think we ſhall demonſtrate; but we do not think that every Miniſter is preſently a Moſes, made up of governing and ruling parts, all ages bring not forth ſuch; when one told the Duke of Parma that he had ſhot Sir Philip Sidney, in ſtead of a reward, he curſed him, for that he had deſtroyed a man that England had not parallel'd in former ages. A States man is not bred Extempore, non omnis fert omnia tellus, are all not made of one mould, for to one is given by the ſpirit the word of wiſdom, to another the word of knowledge by the ſame ſpirit, to another faith by the ſame ſpirit (x)1 Cor. 12. 8 9, 10., to al ſome, to none all, yet all muſt be acknowledged Governours, though it ſeems there was but here and there one, that both ruled well, and alſo laboured in the Word and Doctrine (y)1 Tim. 5. 17., yet none of them could be excluded; and indeed in all Societies and Corporations, a few will ſerve to guide the action, to be the eyes and tongues, the leaders and directers of Affaires; all met in that great Synod that is deſcribed by the Evangeliſt (z)Act. 15. 7. 13., but none ſpeak to the point in queſtion, but James and Peter; its a good gift of God for to know when for to hold his peace. In a great Aſſembly of the Greeks, one never ſpake, and being aſked why he did not, told them, becauſe he deſired it may be known, that in Greece ſome knew how to be ſilent.
Its more than manifeſt, by the experience of above three hundred years, that the influence of his Civill Power is not eſſentiall unto this juriſdiction and employment, and were our Governours as far off Chriſt, as they were, wee ſhould not doubt but to do well without them; but ſeeing God in his infinite mercy hath been pleaſed to Circumciſe and Chriſtianiſe the Civill Sword, wee hold it manners and our duty, rather to ſtay and wait till they can be at leiſure, than for to go without them; being well aſſured, that their company will bee exceeding uſefull to us, and that they in time will be perſwaded and believe, that they ought to bee nurſing fathers and nurſing mothers unto Sion, as the Prophet long ſince hath ingaged they ſhall (a)Iſa. 49. 23., when they ſhall ſee, that only thoſe Nations thrive and flouriſh that entertain Chriſt in all his Offices, and conſider how greatly God hath pleaſed now of late to own and honour all his Ordinances in this Land, and to blaſt and ſhatter all thoſe inſurrections and endeavours that have undermined and oppoſed Jeſus Chriſt, and be well aſſured, that theſe two Powers will & do ſupport one another, and in caſe ours ſhould be excentrick, they know their Sword is much the longer, and the ſharper; it was propoſed to the Hollanders, to bee all one with us, that Joan ſhould be as good as my Lady; but they would not entertain the propoſition, becauſe we would ſoon become the Huſband, they the Wife; as Henry the ſeventh ſaid, when the Match with Scotland was propoſed, that England was like to be the giver, becauſe more puiſſant. Why ſhold a Chriſtian Magiſtrate be loath to own his own denomination in the Word of God, (b)Rom. 13. 4.for he is the Miniſter of God to thee for good, foreign, he is Gods Deacon, a Church-Officer; God doth aſſure us, that he is not the Author of Confuſion (c)1 Cor. 14. 33., yet hath he twiſted Church and State together, and mingled intereſts, that it is not eaſie to unravel them; the Prieſts, and Levites, and the Judge, muſt be enquired and conſulted with (d)Deut. 17. 8, and when David would bring up the Ark of God into his place, he conſulted with the Captains of thouſands, and hundreds, and with every Leader, to ſend abroad unto their Brethren every where, & with them to the Prieſts and Levites, which are in their Cities and Suburbs, that they might gather themſelves unto them, to bring again the Ark of our God unto us (e)1 Cor. 13. 1, 2, 3., and till this Harmony can be accompliſhed, we are content to hang our Harps upon the Willows and ſit ſtill, to diſtinguiſh and diſpute our ſelves into a little reſt and quiet, that we may attend and act with more authority and animoſity, when wee ſhall ſee and hear that bleſſed time to be approaching, though we believe their abſence doth not utterly abſolve us, and acquit us, as in the next and only remaining Chapter we are afraid it will appear.
CHAP. IV. Shewing upon what account we think our ſelves obliged unto the Diſcipline, as well as Doctrine of Jeſus Chriſt.
WEE have ſhewed that we are not eager and inordinate in an ambition after meddling and interpoſing in affairs, that wee could bee well enough content to be at eaſe, that wee are aware, and do conſider what it is that hath been hitherto forbidden and denyed; and ſurely could our eaſe be innocent, and our ſeceſſion be ſecure, and free from guilt, we ſhould not haſtily be courted out of it▪ but duty we beleeve ſolicites us, and makes our quiet and retiredneſſe uneaſie to us, diſturbs our reſt, and marrs the Muſick of our peaceable enjoyments; we find, that man is born to trouble (a)Job 5. 7., and know not where Gods Miniſters have been exempted from the common lot.
Be pleaſed therefore, wee beſeech you, to give us leave to ſet down thoſe inducements that wee have, to think our ſelves obliged unto Diſcipline as well as Doctrine, and when we have done that, if we be not willing to be quite, account us troubleſome.
Argu. 1. What was allowed in the Moſaicall adminiſtration, cannot bee well refuſed in the Evangelical, for the Church of God is ſtill upon improvement, the ſecond edition is always more corrected and enlarged, natura incipit ab imperfectioribus; what a rude lump was all the World at firſt, yet formed afterward into a comly peece? how little knew the firſt beginners in the Worſhip and Wayes of God (b)Gen. 4. 26.? for what we render, to call upon the name of the Lord, the Jews to this day do tranſlate to f…ll from God, as Maymonides their moſt learned Rabbin doth obſerve; and though Iſrael be truely ſaid to bee Gods Sons, even the Eldeſt and Firſt-born as he is called (c)Exod. 4. 22., yet he was firſt young, and under Guardians, as the Apoſtle plainly ſhews (d)Gal. 4. 1, 2.. Now what is granted to a little Child, is not to be refuſed to one grown; what privilege and power is allowed unto a School-Boy, is not to be denied him when married and at mans eſtate, as the Apoſtle plainly ſpeaks, (e)Gal. 3. 24, 25.The Law was our School-maſter to bring us unto Chriſt, that we might be juſtified by faith, but after that faith is come, we are no longer under a School-maſter. What power therefore was exerciſed in and by the Jewiſh Church, ought to be in, and exerciſed by the Chriſtian, as being now a great deal older and riper than it was then; ſo Moſes was faithfull indeed in all the Houſe of God, and accordingly was truſted very much by God, yet but a Servant (f)Heb. 3. 5, 6., but Chriſt was faithfull as a Son; now there is no reaſon that we ſhould deny that power unto a Son, which was granted formerly unto a Servant.
But in the Moſaicall Adminiſtration, there was allowed Diſcipline as well as Doctrine, he ordered Offices and Garbes by Gods direction, was ſo exact and punctuall therein, that nothing was at liberty, and it was preciſely to the laſt obſerved, that the Adminiſtrators do glory in it, that they were Moſes Diſciples at the laſt, when it was much worn and in decay (g)Joh. 9. 28.; and we may not think the Moſaical had greater privileges than the Evangelical, eſpecially if we conſider that Moſes was indeed perſona mixta, had Civill Power as well as Eccleſiaſticall, commanded their Armies and Forces, as well as their Orders and Adminiſtrations; whereas the Evangelical Church was for divers hundred yeers, not only deprived and deſtitute of that great aid, but oppoſit unto it, and therefore doubtleſſe had more need of proper and internall Power; wee do therefore humbly offer this, that ſeeing the Servant was allowed to Command and Govern, the Son may not be ſtill a School-Boy, ſeeing Moſes had his Diſcipline as well as Doctrine, Chriſt may not be abridged.
Argu. 2. What was allowed unto John the Baptiſt, and by him exerciſed and owned, cannot be fairly refuſed and denied unto Goſpel-Miniſters, ſeeing he was but the Harbinger and Uſher unto Jeſus Chriſt, and that Chriſt hath ſaid, he that is leaſt in the Kingdom of Heaven, that is, in the Evangelicall Adminiſtration, is greater than he (h)Mat. 11. 11, for indeed John was but the foreign, or Morning-Star, unto that Sun of Righteouſneſſe that did immediately ariſe, as was long before fore-told (i)Mal. 4. 2., and it is improper that any Star ſhould be more illuſtrious and glorious than the Sun, which when it riſeth, ſhuts all them under hatches, and makes them aſhamed of themſelves:
But John had Diſcipline, as well as Doctrine, came upon the Stage in quite another Garbe, hee was indeed a Prieſts Son, and circumciſed (k)Luk. 1. 59., but threw away his Garments, and betook himſelf unto a new exotick Garbe, that none of Aarons Sons had ever worn before, for he had his garments of Camels hair, and a leathren girdle about his loins (l)Mat. 3. 4., and though himſelf were circumciſed, yet he is allowed to appoint and inſtitute another ſolemn Sacrament in ſtead thereof, which at the laſt did waſh away and drown the other (m)John 1. 33.; and theſe things he did not only act and exerciſe himſelf, but alſo order and appoint unto his Scholars and Diſciples, who were ſo reſolute and rigid in their imitation and obſervance of them, that they would not yield unto the Jewiſh Ceremonies, but contend and quarrell with them, as it is in the Evangliſt (n)Joh. 3. 25.; and is in all theſe things commended and confirmed by Jeſus Chriſt (o)John 5. 34, 35.; what therefore John had, muſt not be grudged unto us; what was allowed to the Prodromus and Meſſenger, that only brought the news and tydings of the Meſſiah, as he is called by the Prophet (p)Mal. 3. 1., muſt not be thought too much, for thoſe that follow and ſucceed him; John's Miniſtry was but a blaze, and laſted but a little while, as he ſayes, (q)John 3. 30he muſt increaſe, but I muſt decreaſe; what he had therefore, we ought much more to have and enjoy, what was accounted and acknowledged a vertue and grace in him, muſt not bee eſteemed and judged a fault in us.
Argu. 3. What Chriſt hath ordered and enjoyned, wee may not utterly reject and lay aſide, for God hath put all things under his feet, and given him to be the Head over all things to the Church, which is his Body (r)Eph. 1. 22, 23.; as therefore the body doth not refuſe the dictates and determinations of the Head, no more doth or may the Church, what Chriſts determines and impoſeth; hee had good ſhoulders when he was a Child, and God was then pleaſed to lay the Government upon them (s)Iſa. 9. 6.; but when he had born it long, if he ſhould be pleaſed to lay it upon us, we may not argue nor diſpute our orders, but undergo it as well as we can, and be content, for he is in all theſe things, the Dominus fac totum, the Apoſtle and High Prieſt of our Profeſſion, as he is called (t)Heb. 3. 1., that gives out all determinations and inſtructions without controule; ſo that what he is pleaſed to require and order, we are obliged to receive and entertain.
But we think he hath impoſed Diſcipline, as wel as Doctrine on us; injoyned government and rule, as well as information and inſtruction; and for this perſwaſion we deſire the grand Commiſſion and Authority may be conſidered, which he gave to the Apoſtles and their Succeſſors unto the worlds end, as the Evangeliſt hath ſet it down (u)Mat. 28. 18, 19, 20.; wherein three things do induce us to beleeve we are engaged in Diſcipline as well as Doctrine.
1. Becauſe he tells them, that now all power both in heaven and earth was given unto him; he had been very tender hitherto of meddling with the Jewiſh & Moſaical Adminiſtrations; for when he cleanſed Leapers, he bids them go unto the Prieſts & ſhew themſelves (w)Luk. 17. 14.; hee went into their Synagogues and behaved himſelf with all ſubmiſſion and reſpect unto their rules; but now he orders them to erect and ſet up another way, to inſtitute another Sacrament, to affront their conſultations and concluſions (x)Act. 5. 20, 21.; and ſeconds all attempts upon Moſaicall Rites and Ceremonies, by an over-ruling influence of the Holy Ghoſt on all occaſions, for that is it they witneſs againſt Stephen, that he ſhould ſay, that Chriſt would deſtroy that place, and change the cuſtomes which Moſes had delivered (y)Acts 6. 14., which was no ſuch great blaſphemy as they conceived.
2. He uſeth another word for teaching, than he was wont to do in other miſſions (z)Mat. 10. 7. Mark 3. 14.; for though we render it, and read it Teach, yet the word is foreign, Diſciple all Nations, that is, inſtruct and inſtitute them in the Diſcipline that I have ordered and acquainted you withall, in theſe fourty dayes I have converſed with you upon earth (a)Acts 1. 3., for a Diſciple properly is one that is engaged in ſome particular ſervice, inſtitution, and obſervation, as it was among Philoſophers of old; the Peripateticks differ from the Platoniſts, the Pythagereans and the Stoicks from them both, for though the word foreign, was ſometime particular to the Mathematicks, becauſe of the exactneſſe of their Rules, yet it was afterward indifferently uſed for any Science, Art, or Myſtery, that young▪men were inſtituted and trained up in, as appears by that known poſition in Iſocrates, foreign, ſo John had his Diſciples, who were diſtinguiſht from our Saviours, and the Phariſees, by their peculiar and proper inſtitutions and obſervations, as appears by that queſtion propounded to our Saviour (b)Luk. 5. …3.; wee think therefore, that when our Saviour did enjoyn them to make all Nations their Diſciples, he laid upon them Diſcipline as well as Doctrine; ſo we find the converted Nations are called not Followers, Profeſſors, or Confeſſors, but Diſciples (c)Act. 15. 10, that is, men intereſted and engaged in a Diſcipline, or way of ſerving God, that was not common and ordinary to other men.
3. He ſayes, teaching them to obſerve all things, whatſoever I have commanded you, that is, to adminiſter the rules and cenſures that I have left upon record unto you; now what elſe do we conceive and underſtand by Diſcipline, but an humble, carefull, wiſe adminiſtration of the rules and cenſures God hath left unto us in his Holy Word, that is, an obſervance of all things which Chriſt hath commanded to us; and if this be punctually and poſi…ively impoſed and laid upon us in our Grand Commiſſion, what need is there of Forein Arguments for to aſſ…rt it? and hence it is, that the Apoſtles every where commend the Churches for remembering and obſerving the traditions delivered to them (d)1 Cor. 11. … 2 Theſ. 2. 15. cap. 3. 6., which were not matters of Doctrine, as the Papiſts would perſwade us, but of Diſcipline, as appeares in that place of the Corinthians, for hee ſpends the Chapter in directing their habits and behaviour in their publick meetings; ſeeing therefore Diſcipline is commanded and enjoyned in …ts proper place, that is, in the very words of ou… Commiſſion, we ſee not how it can be ſhifted or evaded by us.
Argu. 4. Miniſters are compared to, and called Shepheards, our Saviour ſaw the people were as Sheep that had no Shepheards (e)Mat. 9. 36. 37., not properly, but metaphorically; as people are not properly Sheep, but as Sheep; ſo Miniſters are not properly Shepheards, but as Shepheards; ſo the Prophet of Chriſt himſelf, (f)I…a. 40. 11.he ſhall ſeed his flock like a Shepheard, and gather the Lambs with his arms, and carry them in his boſome, and ſhall gently lead thoſe that are with young; Now by all theſe metaphorical expreſſions are meant teaching and guiding of them, as it is in Mark (g)Mar. 6. 34., where its ſaid, he began to teach them many things; its true, they are called Paſtors frequently (h)Jer. 23. 1, 2. & Jer. 3. 15., but that is but the Latin word made Engliſh, for what the Prophet calls Paſtors in the firſt and ſecond verſes, he calls Shepheards in the fourth verſe, and the Apoſtle, (i)Eph. 4. 11.he gave ſome Apoſtles, and ſome Prophets, and ſome Evangeliſts, and ſome Paſtors and Teachers; now Shepheards we know are the guides and rulers of their Sheep, for when they feed them, they do not put the Graſs and Hay into their mouths, but lead them and drive them where it is to be had, as David ſayes, (k)Pſal. 23. 1▪ 2, 3, 4.he maketh me to ly down in the green Paſtures, he leadeth me beſide the waters of comfort, ſo thy rod and thy ſtaff, they comfort me; what can be more magiſterial than a rod? as Paul, (l)1 Cor. 4. 21.Shall I come unto you with a rod, or in love, and in the Spirit of meekneſſe? the Crook and the Dog are inſeparable companions, and attendants of the Shepheard; for though it be certain that the Sheep do know and underſtand their Shepheards voice or whiſtle, as our Saviour ſpeaks (m)John 10. 3, 4., yet they will not bee corrected and reſtrained without his rod or ſtaff; what Solomon ſayes of our Servants, that they will not be corrected by words (n)Pro. 29. 19., is true of Gods Servants, who though they hear they will not anſwer, though they underſtand you, will not act accordingly, unleſſe they bee reſtrained and compelled to it; and therefore the ſame word doth ſignifie to feed and rule, (o)Matth. 2. 6.and thou Bethelem, in the Land of Judah, art not the leaſt among the Princes of Iuda, for out of thee ſhall come a Governour, that ſhall rule my people Iſrael, foreign, ſhall rule, or ſhall feed, as it is in the margent of our Bibles; yea, ſometimes it ſignifies to rule, and not to feed, (p)Rev. 19. 15he ſhall rule them with a rod of Iron, foreign, the ſame word, but no body will think that Sheep can be fed with Iron; wee ſhould think thoſe very ſtrange Sheep that ſhould eat the Iron on the Shepheards Crook. Sir Thomas More in his Eutopia ſaies, That the Sheep of England have eaten up whole Towns, yet wee do not think that they were Oſtritches, to eat the Iron in them; but the Rod and Iron will reſtrain and rule them, keep them within due bounds, and lodge them on their owners Lands; its not for want of feeding and paſturage, that we in this Country of Northampton, are forced to maintain ſo many Shepheards, but for want of Govenment, that they feed not in the grounds of other men, or in the ſeverall, not open and allowed to them, or in moiſt or mor…ſh grounds, where they may catch the …ot and be corrupted; it was our Saviours great injunction unto Peter, when hee was to leave them and the world, (q)John 21. 15, 16. 17.that he would feed his ſheep, and that if he loved him; where we may not think that there was nothing meant but teaching and inſtructing, for Peter himſelf expounds it otherwiſe, (r)1 Pet. 5. 2.feed the flock of God that is among you, take the overſight or guardianſhip thereof, foreign, playing the Biſhops with them, that is, ruling and guiding of them, correcting & reforming when there is need; what ever may be thought of other Miniſters, yet Biſhops ever were accounted Governours; ſo Paul, when he ſends for the Elders of Epheſus unto him, (s)Act. 20. 17.bids them take heed unto themſelves, and unto all the flock over whom the Holy Ghoſt hath made you Biſhops, foreign, to feed the Church of God, which he hath purchaſed with his own blood, that is, to govern them and rule them as Biſhops and Viſitors do uſe to do, eſpecially if it ſhould be true, that a very learned Brother doth affirm, that all theſe Elders were Dioceſan-Biſhops, and came to Epheſus, as to the Metropolis or Arch-Biſhops Sea, to take inſtructions from the Apoſtle for the Government of their ſeveral and particular Stations and Juriſdictions; but ſome kind of Biſhops wee are ſure they were, and Juriſdiction and Inſpection wee are ſure they had; and it is notorious that the Kings and Emperors among the Heathen were called Shepheards, (t)Iſa. 44. 28.that …aith of Cyrus, he is my Shepheard, aad ſhall perform all my pleaſure, even ſaying to Jeruſalem, thou ſhalt be built, and to the Temple, thy foundation ſhall be laid: What a Magnificent and gallant Fellow is Agamemnon by the Poet ſaid to be? yet he calls him in the Illiades foreign, the Shepheard or Paſtor of the People, many times, ſo that they were not mad without colour of reaſon, and antiquity, that made their Biſhops and Paſtors Princes in Germany, and other parts of Chriſtendome, in former times; neither could that Order and Injunction of Chriſt to Peter, to feed his Sheep, have raiſed the Pope to that tranſcendant pitch he ſtill is at, if feeding had not in it ſomething that ſignified to rule and govern; and the Prince and Prieſt among the Egyptians and Midianites, were ſo neer of kin to one another, that our Tranſlators knew not whether to tranſlate the Hebrew word Prieſt or Prince, but put the one in the Text, and the other in the Margent of our Bibles (u)Gen. 41. 45 Exod. 2. 16., and ſure we are, that hee who at the firſt was Paſtor, was afterwards Prieſt, or foreign (w)1 Tim. 5. 17▪ Rom. 12. 8., and Princeps at the laſt; if there had not been ſome ſettle or bottome to ſtand on, they would have been called down before ever they could have clamberd up ſo high.
Argu. 5. What a Father or a Maſter of a Family is unto his Children and Servants, that every Miniſter of the Goſpell is unto the Church of God; for Families were not onelyonly the firſt Societies or Corporations in the World, but alſo the Fountains and Originalls of all ſucceeding Corporations and Societies, and cannot but have ſome ſavour of, and reſemblance to the Womb wherein they firſt were bred; Kingdoms, the moſt magnificent and glorious Societies and Corporations, are called Families, for what the Pſalmiſt wiſheth unto Kingdoms (x)Pſal. 79. 6., the Prophet long after wiſheth unto Families, without altering any word but that (y)Jer. 10. 25., and as Kingdoms ſo the greateſt Common-wealths; a Decree is paſſed in the Senate, that Tully for his eminent ſervice in the caſe of Catiline, ſhould be ſtyled the Father of his Country; and indeed the Church of Chriſt in Goſpell-times is often called by the name of Family or Houſhold, (z)Eph. 2. 19.ye are no more foreiners and ſtrangers, but Citizens with the Saints, and of the houſhold of God; and again, (a)Eph. 3. 14, 15.of whom is named the whole family of heaven and earth, that is, the Catholick or Univerſall Church of Chriſt; for as in a Family there is a clue or thread that runnes through all, and binds the members faſt together, by ſome relation or compliance of Brothers, Siſters, Fellows, Friends; ſo in the Church, there is a tye or common bond that knits the members into one Society, (b)1 Cor: 12▪ 13for by one ſpirit we are all baptized into one body, whether we be Jews or Gentiles, whether we be bound or free, and have been all made to drink into one ſpirit, that is, have been engaged and obnoxious unto one another, as the members of the ſame Society and Body are.
But Fathers and Maſters of Families are …harged and obliged unto Diſcipline, as well as Doctrine; Abraham had in his Houſe three hundred and eighteen Servants that were ſo well trained up and Diſciplined, that they reſcued captive Lot, & brought again the goods and perſons that were taken from the King of Sodom (c)Gen. 14. 14 15., and its worth the nothing, that the word tranſlated trained, in a Military way, doth alſo ſignifie the inſtruction or teaching that is uſed by Parents to their Children, (d)Pro. 22. 6.train up a child in the way he ſhould go, or as in the margent, Catechiſe; and he did not only train them up, but order and command them, as appears in what God ſaies of him, (e)Gen. 18. 19for I know him, that he will command his children and houſhold after him, and it ſeems to be a duty that is laid in generall upon all Parents, that they bring up their Children in the nurture and admonition of the Lord (f)Ehp. 6. 4., foreign, and for want of this Diſcipline, this nurture and admonition, Elie and his Houſe were utterly deſtroyed and ruined, he preached as good Doctrine to them as could be wiſhed, (g)1 Sam. 2. 23, 24, 25.nay, my ſons, for it is no good report that I hear of you, ye make the Lords people to tranſgreſſe, but did not exerciſe that Diſcipline that God in a ſolemn Law enacted againſt diſobedient and rebellious Children (h)Deut. 21. 18, 19, 20, 21., & hath charged upon all the Parents in the world, for which both he and his were utterly deſtroyed and rooted out, as God expreſly ſayes (i)1 Sam. 3 13▪, and therefore the Apoſtle might well make that a Character or qualification of a Miniſter, that was fit to bee Ordained, (k)1 Tim. 3. 4, 5.one that ruleth his own houſe well, having children in obedience, with all gravity, for if one know not how to rule his own houſe, how ſhall he take care for the Church of God? which is ſo pregnant and plain an inſtance, that we ſee not how any body can be exempted, nor who can acquit us, and releaſe us of this charge: for it is put in as a neceſſary qualification of a Miniſter, and ſhould be well conſidered and weighed before they do preſume (that are intruſted) to ordain, although its poſſible a lawfull Miniſter may not be ſo well able to rule and govern, as to teach, yet the one is as well his duty as the other.
Argu. 6. Thoſe that are furniſhed and fitted for Diſcipline, as well as Doctrine, are charged with Diſcipline as well as Doctrine, for God doth not furniſh men with Arms and Ammunition, as we do ſometimes, for Ornament and Oſtentation, as Darius Army that came firſt down againſt Alexander, and fought at Olyſſus, in the Straites of Cilicia, which looked rather like a May-game, than an Army; but for uſe and execution, for ſo ſaith the Apoſtle, (l)2 Cor. 10. 4, 5, 6.the weapons of our warfare are not carnal, but mighty through God, to the putting down of ſtrong holds, caſting down imaginations, and every high thing that is exalted againſt the knowledge of God, and bringing into captivity every thought to the obedience of Chriſt, and having in a readineſſe to revenge all diſobedience; theſe weapons are nothing elſe but the proper and manifeſt gifts and graces of Gods Spirit, which are alwayes given for profit and imployment (m)1 Cor. 12. 7.; how doth Paul exerciſe & uſe theſe weapons againſt that wretched Conjurer, that would have reſcued the Governour whom Paul had conquered and taken Priſoner for Chriſt? his Belt and Sword were not put on for ornament only, but alſo for uſe and execution. It was known who was the Conſul among the Romans, by the Rods and Axes that were born before him; and the inveſtiture of Knights and Barons is done by girding on their garbs and arms, as that great Officer, And I will cloth him with thy robe, and ſtrengthen him with thy girdle, and will commit thy Government into his hands, and he ſhall be a father to the Inhabitants of Jeruſalem, and to the Houſe of Juda, and the key of the Houſe of David, will I lay upon his ſhoulder, ſo he ſhall open and none ſhall ſhut, and he ſhall ſhut and none ſhall open: for as God doth not require us to act and exerciſe before we have abilities and inſtruments; ſo when we have them he would not have us idle, wherefore I put thee in remembrance to ſtirre up the gift of God that is in thee, by the putting on of my hands; for God hath not given us the ſpirit of fear, but of power, of love, and of a ſound mind; for its truly ſaid, uſe legs and have them, ſo as truly, have legs and uſe them.
But God hath furniſhed and fitted Miniſters as well for Diſcipline, as Doctrine; for the Word of God which Miniſters are to mannage and apply, ſerves for the one as well as the other, is profitable for Doctrine, for reproof, for correction, for inſtruction in right eouſneſs, that the Man of God may be perfect, throughly furniſhed unto all good works, where hee is furniſhed and fitted for Diſcipline (we ſee) as well as Doctrine; reproof, and correction, a…e tearms of Diſcipline, & howſoever words are counted wind, yet the words of Miniſters are more, (r)Jer. 5. 14.behold, I wil make my words in thy mouth fire, and this people wood, and it ſhall devoure them; ſome men have very ſharp tongues; he that was famous for abuſes ſtript and whipt, had nothing but his tongue to whip them with; and the Holy Ghoſt aſſures us, that there be ſome whoſe teeth are ſpears and arrows, & their tongue a ſharp ſword (s)Pſal. 57. 4., and therefore it was no Soloeciſm nor improper Phraſe, when the Apoſtle bids Titus rebuke them foreign cuttingly, that they may be ſound in the faith (t)Titus 1. 13.; Peter was a good Sword-man, as did appear when he cut of Malcus ear, although he was not on the Pillory, and he was not dull in handling of the Spirituall Sword, for when Ananias and Saphira would adventure to jeſt with edge tools, to play the Hypocrits in ſo ſelect and ſacred a Convention, they found that Peter did loquill apides, ſpake like the piercing of a Sword, as the wiſe man expreſſeth it (u)Pro. 12. 18.; they found his doom and ſentence was quickly followed with execution (w)Acts 5. 3, 4, 5.; what did Paul mean think wee, when hee threatens the Corinthians to come unto them with a rod (x)1 Cor, 4. 21? was it not the ſame, that a School-maſter doth mean when he calleth for a rod or ferula? its true, that School-maſters ſhould ſtudy all diverſions and wayes of ordering their Scholars and Diſciples without this open execution, but if the rod be not expected, they will do nothing, they will be baffled and deſpiſed, which will evacuate all his inſtructions, he ſhall find his Doctrine quickly ſleighted, if it be not edged and improved by Diſcipline, as Paul to Titus, (y)Titus 2. 1theſe things ſpeak and exhort, and rebuke with all authority, let no man deſpiſe thee; as it is ſaid of Kingdoms and Commonwealths, that contempt is alwayes the fore-runner of inſurrections and confuſions; as in the Fable of the Frogs, and the Beam that Jupiter let fall among them; at firſt they trembled and durſt not look at it, but when they ſound they might approach without danger, that they might laceſſere impunè, they wholly fell into diſorder, and caſt off all reſpect and care of duty to him; ſome School-maſters have thought it proper inſtead of whipping Boyes, to reſtrain and lock them up in the School, when all their Fellows go to play, where they ſhall lye if they will not learn. Gods Miniſters are furniſhed for this way, have given to them the Keyes of the Kingdom of Heaven, that Key of David, that openeth and no man ſhuteth, and ſhuteth and no man openeth (z)Revel. 3. 7, whereby they are enabled to ſhut out thoſe that are unruly and unquiet in the Church; Chriſt promiſed thoſe keys to Peter (a)Mat. 16. 19., not only the Key of Doctrine to open and explain the Scripture to them, but alſo the key of Diſcipline to open and ſhut, remit and reſtrain their faults; as the Maſter when a Scholar cannot ſay his Leſſon, or hath committed ſome notorious crime, locks him up in the School, untill he have expreſſed his remorſe and reformation: ſo Gods Miniſters when any of their people are exorbitan…, reſtrain and bind them to their good behaviour, exclude them from communion or enjoyments of the Ordinances, untill repentance do ſolicite their releaſe; and therefore when Chriſt did give the Keys unto th…n, he uſed thoſe tearms of b…nding and looſing, remitting and retaining, whoſe ſoever ſin ye remit, they are remitted to them, and who ſoever ſins ye retain, they are retained; which is not onelyonly a declaring and diſcovering whoſe ſins God doth remit or not remit, but God hath veſted in them power and authority to do it, as proper Judges in the Caſe; as at the Aſſizes, there is almoſt no body but can tell who is caſt or quit, who is to dye, and who not, yet none have power to order execution but the Judge himſelf, who is in Commiſſion, and hath authority derived to him for that end. Peter did but declare what was reſolved by the Holy Ghoſt, in the Caſe of Ananias and Saphira, but he did it as a Judge, and execution followed; ſo Paul with that in deſtuous Corinthian, doth not only diſcover and declare what was to be effected and done by God, but doth it▪ ſhuts him up in a Dungeon, and ſets the Devill to be his Gaoler untill by true repentance he moved compaſſion in the Apoſtle, and was releaſed and let (out; not that this power in the Miniſter is abſolute and independent, for if he walk not according to his rule, judge not according to that Royall Law that is to guide him, it bindeth not, but is reverſible and lyeth open to an appeal; but if he walk according to his rule, and ſhut up, alave non errante, there is no man in the world can releaſe him or let him out. The Commiſſioners at Lambeth, had their Priſons for mens bodies, and Lollards Tower is yet remembred, but had they acted according to the rules of Chriſt, and ſet the ſaddle on the right horſe, they had not needed corporall and carnall priſons; had the weapons of their warfare not been carnall, they would have been more mighty than they were, but leaving their rule, they loſt their efficacy.
Argu. 7. What was given by the Biſhops unto ſuch Miniſters as they Ordained, and laid their hands upon, ſhould not be grudged or denied to them by any body, for they were never accounted laviſh or over liberal unto them, eſpecially in point of Juriſdiction, that was alwayes a very tender point, and had a guard and centry alwayes on it; for conceiving themſelves the ſole poſſeſſors of it; they were not willing to admit of Parteners; what ever they indulged in other points, yet they ſaid of this, as Pharaoh unto Joſeph, (e)Gen. 4. 1. 40.only in the Thron, I will be greater than thou; yet Biſhops granted unto all that they ordained Preſbyters, the uſe and exe…ciſe of Diſcipline as well as Doctrine, as appears in the Book of ordering Biſhops, Prieſts, and Deacons, where one of the Interrogatories propounded to the party to bee ordained is, Will you then give your faithfull diligence alwayes ſo to miniſter the Doctrine and Sacraments, and the Diſcipline of Chriſt, as the Lord hath commanded, and as this Realm hath received the ſame, according to the Commandements of God; ſo that you may teach the people committed to your care and charge, with all diligence to keep and obſerve the ſame? which a reverend and learned Brother not obſerving, would confine all Juriſdiction unto Dioceſan-Biſhops, becauſe Preſbyters had it not committed and conveyed unto them in their Ordination; but not only is it given to them in this Book, but alſo in the Engliſh Lyturgy or Common Prayer Book, in the large rubrick before the Communion, the Miniſter or Curate is directed to keep back from the Sacrament ſuch as be open & notorious, evil livers, or have done any wrong unto their Neighbours, in word or deed, untill they openly proſeſſe repentance and amendment; what is Diſcipline if this be not, to barre them and ſhut them from the Sacrament, untill they openly repent and mend?
Argu. 8. What is granted and allowed to Miniſters by the Laws and Cuſtomes of this Nation, cannot be reaſonably denyed; for the Laws of England have never favoured Uſurpation in the Clergy of this Nation, but ſtickled and contended againſt the innovations and invaſions both of Forein and Domeſtick Juriſdictions, eſpecially ſince William the Norman did ſeparate the Courts, and ſet the Clergy by themſelves, who before were always in the ſame Court, and on the ſame Bench, with the Civil Governours, as appears by the ſeveral & frequent prohibitions that were granted by the Judges of the Upper Bench, and by the Lawyers pleaded for; but the Lawes and Cuſtomes of this Nation, allows unto the Miniſters of England the uſe and exerciſe of Diſcipline as well as Doctrine; for ſuch of them as have Parſonages or Rectories, are in all Proceſſe and Proceedings called Rectors, which in Engliſh is Governours, whence ſome have thought that Rectories indeed were by Divine right, but not Vicaredges, becauſe they find it among the inſtitutions that God hath ſet in the Church, (f)1 Cor. 12. 28, and God hath ſet in the Church, firſt Apoſtles, ſecundarily Prophets, thirdly Teachers, after that miracles, then gifts of healing, helps, Governments, foreign, that is, ſay they, ſuch Pariſhes as now are called Rectories; we are not of their mind, nor doe think that Pariſhes were then ſo fixed and determined as now they be, but think them notwithſtanding lawfull, and of great antiquity, and ſee not why any body that is Baptized and doth profeſſe Religion, ſhould bee excluded by his habitation. There was one in the Weſt that contended with Mr. Samuel Hieron, about the iniquity of Parochiall bounds, and ſaid they never were of Gods making, and it was not injury to give their dues to other Miniſters, and not their own; hee told him that he met a poor Fellow on the way, who begged ſomething for Gods ſake of him, he aſked him what he meant by that Hatchet that he carried at his girdle; the Fellow told him he was a Cooper by his Calling, and when he ſaw a young Aſh in a Hedge, he took his Hatchet and cut it up, and carried it along with him, to make an Hoop; Mr. Hieron aſked him how he durſt ſteal another mans Aſhes; O Maſter (ſaid the Fellow) God never made Hedges; but wee think what the Lawes and Cuſtomes of a Nation makes, ſhould not bee cut up by any private perſon, unleſſe they ſhall bee judged by Authority evill and unlawfull, and by the ſame removed; we lay on this no greater ſtreſſe than it will bear, think this and the precedent argumenta ad hominem, ſuch as may ſtop their mouthes that go upon ſuch grounds; but we think all the former binding, and our ſelves engaged unto Diſcipline as well as Doctrine, untill wee ſee them fairly and clearly anſwered.
FINIS.
End of the text · Thomas Ball, The Pulpits Patronage Against Unordained Usurpation (1656)