A Model of the Government of the Church, Text

A Model of the Government of the Church · Text

p. 1A Modell of the Government of the Church under the Goſpel, by Presbyters proved out of the holy Scriptures, to be that one, onelyonly uniform Government of the univerſall viſible Church, and of all Nationall, Provinciall, Claſſicall and Congregationall Churches: which is according to the will and appointment of Jeſus Chriſt.

THe holy Scriptures of the New Teſtament do ſpeak moſt plainly of a Church Government, and of ruling and rulers, which the Lord Jeſus Chriſt hath appointed to be in his Church viſible on earth in the times under the Goſpel: the patern and platform of this Government, together with a commiſſion to govern the univerſall Church in all Nations according to it, he gave to his Apoſtles by word of mouth in the time of his life (as the Goſpel in divers paſſages doth teſtifie) and after his paſſion, when he ſhewed himſelf alive unto them, and was ſeen of them fourty daies, ſpeaking the things pertaining to the Kingdom of God, Act. 1. 3. And that the Apoſtles by word and writing, and by their example and practice, might infallibly inſtruct all Churches by them, gathered unto him in all Nations, and might deliver unto them, ſo as they had received from the mouth of him the ſupream Lord, that one uniform Government: He filled them with extraordinary gifts, and ſent unto them the holy Ghoſt, the Comforter, to lead them into all truth, Joh. 16. 13. to teach them all things, and to bring all things to their remembrance, whatſoever he had ſaid unto them, Joh. 14. 26. And that Government, which they partly by word and writing, p. 2and partly by their example and practice, did preſcribe uniformly in all Churches, is of divine inſtution: and to it all Orthodox reformed Churches in all the Chriſtian world at this day, have ſubmitted themſelves, acknowledging it to be the onelyonly Government Eccleſiaſticall which is Jure divino, and by the will and appointment of Jeſus Chriſt. And yet in this unſtable and wavering age and generation, and in this unſetled ſtate, and land full of confuſion; as the giddy-headed multitude, which are like clouds without water, carried about with every winde of Doctrine, and dream of new lights beginning to appear, do call into queſtion the ſaving doctrines of aeternall truth, and the chief Articles of the Chriſtian faith, firmly beleeved, conſtantly profeſſed, and never doubted of by any true Chriſtians: So alſo many of the wiſeſt Stateſmen, who are eſteemed the pillars of the Kingdom, and the ſtay of the State, do doubt and make queſtion, whether there be any Church Government Jure Divino, and by the will and appointment of Jeſus Chriſt? What that Government is? Who are the Governours? And by what rules and laws they ought to govern? And how farre, and in what things, matters and cauſes, power is given to them by Chriſt to rule and govern in the Church? For the anſwering of all ſuch queſtions, and removing of all ſuch doubts and ſcruples, I will endeavour, out of love to the truth, and zeal to the honour of Chriſt, and the advancement of his Kingly power in his Church, to lay down ſome ſure grounds of Doctrine, gathered out of holy Scripture, and proved by clear teſtimonies of Gods ſpirit, ſpeaking in the infallible written word.

And firſt, I take this as an undeniable principle, That whatſoever Chriſt hath with his own mouth commanded, or by his ſpirit moved his Apoſtles to teach by writing and word, or by example and practice, concerning the well ordering and Government of his Church in any place, which is as uſefull in all places, and the reaſon of it ſtands firm in all ages, and it may be practiſed profitably by ordinary Paſtours: Alſo whatſoever is neceſſarily preſuppoſed, or included in any thing, which Chriſt in the Goſpel commandeth, or of neceſſity muſt follow thereupon, is Jure divino, and by the will and appointment of Jeſus Chriſt.

p. 3Secondly, becauſe the main queſtion which comes to be anſwered, upon which all the reſt do depend, is, Whether there be any proper and particular Church-Government diſtinct from Civill Government: The anſwer is eaſy, and ſuch as may fully ſatisfie any reaſonable Chriſtian. For firſt, in every Nation, Kingdom, and ſtate wherein Chriſtian Religion is publikely and generally profeſſed, all the people are to be conſidered two waies. Firſt, as men and members of a civill ſociety or Common Wealth. Secondly, as Chriſtian men and members of the Church, the myſticall body of Chriſt. As they are members of the Common-wealth, they are to be ruled by the laws of men which are there in force, and do binde them to obedience in temporall things to their Kings and Civill Magiſtrates, and to good order and behaviour among themſelves, for the peace and ſafety of humane ſociety, and of the civill State. And this Government may be among them who are Turks, Heathens and nor Chriſtians, for it is common to all men of all Nations, States and Kingdoms. But as they are Chriſtians and members of the Church, Chriſts myſticall body, ſo they are to be governed by the law of Chriſt, which bindes them to the obedience of him in all things, which concern their ſpirituall eſtate, heavenly life, and bleſſednes, and to holy communion among themſelves in ſpirituall things. Theſe two States and Governments are ſo diſtinct and different, that either of them may ſtand alone without the other. There are and have been divers earthly Kingdoms well ordered, and wiſely governed in all outward temporall things, in which Chriſt hath had no Church, neither was Chriſtianity known or profeſſed. And again, Chriſt hath had a Church well governed, and flouriſhing in Religion, grace, and godlines, when there was no civill Government, King, or Civill Magiſtrate to help or uphold it, but all ſet againſt it, to perfecute, vex, and make havock of it; as it was in the daies of Chriſt and of his Apoſtles, and in divers ages after: And yet Chriſt was the King, and the Church was his Kingdom in which he ruled, and is called the Kingdom of God, Matth. 12. 28. and that Kingdom of heaven, Matth. 3. 2. & 4. 14. Now a Kingdom is not an Anarchy, that is, a confuſed multitude without Government; but a Monarchy, in which there is one King p. 4who is ſupream Governour. And in the Church, which is Gods holy hill, and ſpirituall Zion, Chriſt alone is the King, Pſal. 2. 6. & Zech. 9. 9. Joh. 12. 15. and the head, and ſole ruler, Mat. 2. 6. Epheſ. 1. 22. and the Government is on his ſhoulder, Iſa. 9. 6. He alſo alone is the Lord, and Law-giver, Iſa. 33. 22. Iam. 4. 12. and his Word is the law and rule of Government, Iſa. 2. 3. yea the law, and rule by which the ſpirit ruleth, Rom. 8. 2. and to which he is limited in moving and working, Ioh. 16. 13.

3. But that Church-Government may be more clearly and diſtinctly underſtood: we are further to diſtinguiſh between the ſupreme power of Government, which is onelyonly in the hand of Chriſt; and the delegated power, which he hath given to his Miniſters, to exerciſe under him a ſubordinate and mineſteriall Government.

The ſupreme Government which is in the hand of Chriſt is Monarchicall: For to him alone all power is given in heaven and in earth, Math. 28. 18. and he is ſet at Gods right hand, far above all principalitie, and power, and might and dominion, and every name that is named both in this world, and in that which is to come. And God hath put all things under his feet, and gave him to be head over all things to the Church which is his body, Epheſ. 1. 21. 22. And this power of Government is proper to him, and he reſerves it to himſelf. But the ſubordinate and Miniſteriall power of Government, he gave to his Apoſtles and to their Succeſſours, Mark. 16. 15. Joh. 20. 21. where he ſaid, As my father hath ſent me, ſo ſend I you. Go into all the world, and preach the Goſpell to every Creature. And promiſed to be with them alwayes to the end of the world, Math. 28. 20. And leſt any ſhould thinke that this rule and Government of the Church, was limited to the Apoſtles, and was to dye, and and to expire with them: The Scriptures do fully prove, and plainly demonſtrate, that it was alſo by Gods appointment imparted to others in the Apoſtles dayes, as 1 Cor. 12. 28. where the Apoſtle writes, that God hath ſet in his Church, not onelyonly Apoſtles, Prophets and others of extraordinary gifts; but alſo teachers, helps, and Governments. And Rom. 12. 8. The Church is compared to a naturall body, and the ſeverall members thereof, having gifts differing according to the grace that p. 5is given them, are commanded to exerciſe their gifts, and to wait on their ſeverall offices, as Prophets on propheſying; Miniſters on miniſtering; Teachers on teaching, and he that ruleth on ruling with diligence. And 1 Theſſ. 5. 12. the brethren are intreated to know them that labour among them and are over them in the Lord, and admoniſh them, and to eſteem them very highly in love for their works ſake: and 1 Tim. 5. 17. Let the Elders that rule well (ſaith the Apoſtle) be counted worthy of double honour, eſpecially they that labour in the word and doctrine: and Heb. 13. 7. He inioynes the brethren to remember them that have the rule over them: and verſ. 17. to obey them and ſubmit themſelves, becauſe they watch for their ſoules, as they that muſt give account: and verſ. 24. he ſaith, Salute them that have the rule over you. All which Scriptures, and many others, wherein ſeverall acts of Government are commanded to be done by Paſtours and overſeers of the Church, other acts of diſcipline commended, when they were done, and the neglect of them blamed, do prove a Miniſteriall Government in the hand of Church rulers Jure divino, and by the appointment of Chriſt.

4. The ſubordinate and Miniſteriall Government which Chriſt hath ſet up in his Church, is not Monarchical, as that ſupreme Government is which he reſerves to himſelf; Neither is it Civil, left to Civil Magiſtrates, who judge and rule over men in Civil ſtates, and ſocieties, and about temporal and worldly affaires of this life, ſuch judging and dividing our Saviour diſclaymed, Luke. 12. 14. ſaying, Who made me a judge or a divider over you? when a man requeſted him to ſpeak to his brother to divide the inheritance with him. And he told Pilat, that his kingdom was not of this world. John. 18. 36. They who rule under him in his Church muſt meddle onelyonly with ſpiritual things which concerne mens ſpiritual eſtates, and eternal life and the ſalvation of their ſoules. And they are all equal in title, honour and office, even Elders, ſtewards and diſpenſers of holy things. There is no one cheif Lord above the reſt in the whole Church on earth, or in any part thereof, whether National, Provinciall or Claſſical Church. But of the Apoſtles who were the chief Paſtours and rulers in his Church, he ſaid, Whoſoever will be great p. 6among you, let him be your miniſter. Math. 20. 26. and Luk. 22. 26, And as Peter received this leſſon from his Lord, ſo he gave charge to all Presbyters of the Church, fellows in the Presbytery with himſelf, that they muſt take the overſight of the flock, and not be as Lords over Gods inheritance, but as enſamples to the flock, 1 Pet. 5. 3. The authority and title of Lords our Saviour will have left to the Kings and Rulers of ſtates and Kingdoms on earth, Luk. 22. 25.

5. The Government of the Church which is Eccleſiaſticall, our Saviour gave in common to all his Apoſtles, who were the Paſtours of the Church univerſall, and the firſt teachers of all Nations, who had a charge and Commiſſion from Chriſt to gather and build up Churches in all the world, and to teach and inſtruct all people to obſerve all things whatſoever he had commanded them, as we ſee in the Scriptures before named, Math. 28. 19. 20. Mark. 16. 15. John. 20. 23. and in other places, where the exerciſe of the power of the Keyes of the kingdome of heaven, which was given to Peter as the mouth of the reſt, Math. 16. 19. is alſo given in common to them all, as they were the Church repreſentative, and ſtood in the place of all Paſtours and Teachers to the end of the world. In ſo much as if any two or three of them were gathered together in his Name, he promiſed to be in the midſt of them, Mat. 18. 17. 18. 20. and Joh. 20. 23. And as the Lord Chriſt gave this power to the Apoſtles; ſo they exerciſed it ſometimes in common all together in the generall Aſſembly of the Diſciples, Brethren and Elders, as Act. 1. 15. in the election of an Apoſtle in the place of Iudas, and Act. 6. 2. about the election, and Ordination of the ſeven Deacons, and Act. 15 6. about the deciding of a great controverſie concerning Circumciſion and other legall rites not to be impoſed on the believing Gentiles. And ſometimes two or three of them, as Peter and Iohn when they were ſent to Samaria to confirme the Church there, Act. 8 14. And Barnabas and others who were ſent to confirme the firſt Church called Chriſtian at Antioch, Act. 11. 22. 23. And Paul, and Barnabas and Silas in ordaining Elders in every Church by them converted to Chriſt, Act. 14. 23. But yet they altogether, and everie one or two by themſelves exerciſed, and commended to the Evangeliſts p. 7and Presbyters by them ordained, the ſame uniforme government, and the ſame way in Chriſt both for Doctrine and Diſcipline. So the great Apoſtle of the Gentiles plainly teſtifieth, 1 Cor. 4 17. writing thus, for this cauſe have I ſent to you Timotheus, who is my beloved ſonne and faithfull in the Lord, who ſhall bring you into remembrance of my waies which be in Chriſt, as I teach every where in every Church, and 1 Cor. 7. 17. So ordain I in all Churches. And he who had the care of all the Churches (as he ſaith,) 2 Cor. 11. 28. keeps them to the ſame cuſtome, as is implied, 2 Cor. 11. 16. where ſpeaking of new faſhions for which ſome are ready to contend, he ſaith, If any man ſeem to be contentious, we have no ſuch cuſtome, nor the Churches of God.

6. Now this miniſteriall uniforme government ſetled by Chriſt and his Apoſtles in all Churches, Nationall, and Provinciall, and Claſſicall in every Circuit, as it was in the hands of the Paſtours, Presbyters and overſeers, ſo it was Ariſtocraticall. But as the whole Church and multitude of believers had liberty in elections to nominate ſuch as they found moſt fit to be overſeers and officers, and orderly to give their approbation of the Acts of the Elderſhips, ſo it is in ſome part Democraticall. As we ſee in the election of the ſeven Deacons, Act. 6. The twelve Apoſtles appointed that ſeven men of honeſt report, and full of the holy Ghoſt ſhould be ordained. The multitude choſe them; and ſet them before the Apoſtles, who ordained them with prayer and impoſition of hands. So alſo Act. 15. The Apoſtles and Elders came together, to conſider of a matter, and to decide a Controverſie brought unto them from the Church of Antioch, verſ. 6. Peter and Iames debated the buſineſſe and gave the ſentence, together with the Elders, and all the brethren, even the whole Church approved the ſentence given by Iames, and thereupon a decree was framed in the name of them all, verſ. 23. And in the ordaining of Presbyters in everie Church, Act, 14. 23. As the Apoſtles Paul, and Barnabas with Silas prayed and layd on their hands, ſo the people holding up their hands, approved the election and ordination. Theſe examples and theſe practices of Church government in Synods and greater Presbyteries performed by men who had received inſtructions p. 8from Chriſts owne mouth, and were inſpired and moved there unto by the holy Ghoſt, and the reaſon of them ſtill ſtanding in force; they do ſhew that ſuch Synods and acts of Church-Government are according to the will and appointment of Chriſt and are uſefull and neceſſary to the end of the world. And all Churches ought to conforme unto this ſpeciall Government.

Ob. But ſome do object, that the Apoſtles were men of extraordinary gifts and calling, and had an infallible aſſiſtance of the holy Ghoſt, which did lead them into all truth, and could do in their Synods and Aſſemblies things, which ordinarie Paſtours and teachers cannot do, they could ſay, It ſeemed good to the holy Ghoſt and to us, and could take upon them the care and overſight of all Churches. But now it is well if one or two of the wiſeſt Miniſters can teach or rule one particular Congregation; It is too much for them to meddle with the common Government of many particular Churches. And therefore the examples of the Apoſtolicall Churches do not binde the Churches of theſe times.

Anſ. To this I anſwer, Firſt, that it was neceſſary, that the Apoſtles and Evangeliſts ſhould be extraordinarily called, inſpired and aſſiſted by the holy Ghoſt, that he might lead them into all truth, and call to their remembrance all things whatſoever Chriſt had taught them, and commanded them to be obſerved in all Churches to the end of the world; otherwiſe they could not have been the infallible penmen of the Scriptures, which are the certain rule both of Doctrine, and Diſcipline, Neither could their example and practice have been an heavenly paterne of Divine Authority, to all ſucceding ages. But after the publiſhing of the Goſpell by them to all the world, and their writing of the holy Scriptures, and leaving them recorded for a ſure rule of teaching and ruling to all Chriſtian Churches, there is no more need of any ſuch extraordinary calling and gifts in their Succeſſours, but ordinary Paſtours, and Teachers, by the ordinary light and direction of the holy Ghoſt, who hath made them Overſeers over the Church, may be as able to exerciſe Diſcipline and cenſures, as to preach and propound ſound and ſaving Doctrine in the Church, out of the holy Scriptures p. 9of the Apoſtles, which are as plain a rule, and as certain a direction for ruling as they are for preaching. And to confirm us in this aſſurance, we have the promiſe of Chriſt, that he will be with his Miniſters in all ages to the end of the world, as he was with his Apoſtles, not only in teaching and Baptizing people, but alſo making them obſervers of all things whatſoever he had commanded, Matth. 28. 20.

Secondly, This objection is of no more force againſt the imitation of the Apoſtles in their practice, and acts of Church Government in Synods, and greater-Presbyteries: then it is againſt preaching their doctrine contained in their writings. For they were men of extraordinary calling and gifts, in teaching as well as in ruling. And if that be a good reaſon againſt ruling after their example: It is ſo alſo againſt preaching of the ſame word and doctrine which they wrote and preached.

Thirdly, Although the Paſtours and Teachers which ſucceed the Apoſtles, are unable to work miracles, and to write infallible Scriptures, and give unchangeable rules to all Churches, as the Apoſtles did, becauſe they have not ſuch extraordinary gifts and calling: Yet in things which are in the power of ordinary Presbyters and Paſtours, as meeting many together in Synods and Presbyteriall Aſſemblies, to decide and determine controverſies, according to the Scriptures, it is a thing as eaſy and ordinary for them wherein to imitate them: as for many Lords and Commons to meet in a Parliament, to remove grievances in the Common-wealth. And certainly ſo farre as God makes us able, we are bound to follow their practice and examples.

Fourthly, The more extraordinary gifts that the Apoſtles had, the leſſe need they had to meet in Synods and Aſſemblies, either all, or divers of them together. Paul and Barnabas had an infallible ſpirit, and did diſpute againſt the errour at Antioch, and condemned it by as infallible a ſentence, as the Apoſtles did at Jeruſalem, And yet for a paterne to all ſucceeding Churches, and to make the judgement and determination of more authority in all Churches of beleeving Jews and Gentiles, and to ſhew the unity of ſpirit and uniformity of doctrine and diſcipline among them all, an appeal was made to a generall p. 10Synod, of all the Apoſtles and Elders at Jeruſalem. And therefore (the neceſſary uſe and reaſon of ſuch Synods and Claſſicall Presbyteries, being ſtill the ſame in all ages; And ordinary Miniſters of Chriſt having more need of common help and aſſiſtance, becauſe many eies ſee more then one, and many heads conſulting together, will better ſearch out the truth and true ſenſe of Scripture in doubtfull matters, and of great concernment) The objection doth make more for the confirmation of the doctrine, to wit, that the practice and examples of the Apoſtles in the manner of governing the Church, is of divine authority, and ought to be eſteemed the will and appointment of Chriſt.

7. Now out of theſe points plainly proved by cleer texts of holy Scripture; We may eaſily raiſe a perfect definition or deſcription of that Government partly Eccleſiaſticall, which Chriſt as King of his Church, hath ſet up therein, namely this, That it is the exerciſe of power and authority in matters ſpirituall, which concern the ſalvation of ſouls; given by Chriſt to the Paſtours and Elders of his Church, for the gathering, building up, and well ordering of it, and for the perfecting of the Saints, the members thereof. For the confirmation of this definition in every part and member of it, we have expreſſe words of holy Scripture.

Firſt, the Commiſſion which Chriſt the ſupream Lord gave to his Apoſtles, and to their ſucceſſours in all ages to the end of the world, was not only by preaching the Goſpel to make men Diſciples, but alſo to open the kingdom of Heaven, and by Baptiſme to admit beleevers and Diſciples into it, and to teach them to obſerve all things, whatſoever he had commanded them, Matth. 28. 19, 20. But to ſhut out unbeleevers as being under damnation, and in the kingdom of Satan, Mark. 16. 16. And that by this Commiſſion not only power and authority was given them to propound the word by way of doctrine; but alſo to uſe the rod of diſcipline, and to correct and cenſure all ſuch as were offenders, untractable and puffed up: the Apoſtle Paul ſheweth, 1 Cor. 4. 20, 21. Where he ſaith, that when he cometh to Corinth he will know, not the ſpeech of them that are puffed up, but the power, For the kingdom of God is not in word, but p. 11in power, even to uſe the rod of correction, and ſharp cenſure, as the next words ſhew, viz. What will you? Shall I come to you with a rod? or in love, and in the ſpirit of meeknes? And what this rod is, the next chapter immediatly declares; in which he gives them a charge, In the name of the Lord Jeſus Chriſt, to excommunicate in their ſolemne Aſſembly the inceſtuous perſon. And 2 Cor. 10. 8. and Chap. 13. 10. He doth plainly affirm, that to him and his fellow-Miniſters, the Lord hath given power and authority even to uſe ſharpneſſe.

Secondly, That this power is not carnall, nor exerciſed about worldly matters: but is ſpirituall and mighty through God, exerciſed in pulling down the ſtrong holds of ſin and Satan, caſting down imaginations, and every high thing which exalteth it ſelf againſt the knowledge of God, and bringing into captivity every thought, to the obedience of Chriſt; The Apoſtle affirms, 2 Cor. 10. 4, 5.

Thirdly, This power and authority is given to be exerciſed for edification, not for deſtruction, as the Apoſtle teacheth, 2 Cor. 10. 8. & 13. 10. even for the perfecting of the Saints, and for the edifying of the body of Christ, Epheſ. 4. 12.

Fourthly, The exerciſe of this power and authority is uniform, and the waies of it the ſame in all Churches: No ſupreme Magiſtrate hath power to alter it, it is not to be uſurped, nor contended for by any to whom God hath not given abilities, nor called thereunto. It belongs to the Paſtours and Teachers who have a calling to expound publikely the Word and law of Chriſt, and to their aſſiſting Elders who are fit to judge accordingly. For ſuch the Apoſtles appointed to be their ſucceſſours; and not civill Magiſtrates which were not known in the Church, till many years after the days of the Apoſtles. And to the Apoſtles and their ſucceſſours the Lord Chriſt gave this power to rule his Church, and it continued in their hands in all the Apoſtolicall Churches: The ſame waies which the great Apoſtle of the Gentiles obſerved himſelf, he taught in every Church, every where, 1 Cor. 4 17. and ſo he ordained in all Churches, 1 Cor. 7. 17. And when any ſwerved from the inſtitution of Chriſt in the uſe of the ordinances, and contended for forms and faſhions, differing from the common rule and cuſtom; The Apoſtle reproved p. 12and blamed them, as appears, 1 Cor. 11. 16, 17. The Paſtours, Elders, and Teachers who labour in the Word and Doctrine, and watch for the ſouls of the people, and by the holy Ghoſt are made overſeers over the flock, are the Governours, and rule over them in the Lord, and they ought to ſubmit themſelves to be ruled and guided by them, as being the ſtewards of Gods houſe, his Church, and diſpenſers of the myſteries of Chriſt, as theſe places following do ſhew; Act. 20. 28. Take heed to your ſelves, and to all the flock over the which the holy Ghoſt hath made you overſeers, to feed the Church of God. And 1 Cor. 4. 1. Let a man ſo account of us, as of the Ministers of Christ, and ſtewards of the myſteries of God. And 1 Theſ. 5. 12. We beſeech you, brethren, to know them that labour among you, and are over you in the Lord, and admoniſh you: And to esteem them very highly in love for their works ſake. And 1 Tim. 5. 17. Let the Elders that rule well, be counted worthy of double honour, eſpecially they who labour in the word and doctrine. And Heb. 13. 7. Remember them who have the rule over you, who have spoken to you the Word of God: and verſ. 17. Obey them that have the rule over you, and ſubmit your ſelves, for they watch for your ſouls, as they that muſt give account. Theſe and divers other Scriptures do clearly ſhew what that Government is, which Chriſt hath appointed in his Church.

8. The next part to be conſidered is, to whom Chriſt Jeſus firſt committed this Government, and where he firſt ſetled it, and in what Church, from whence it is derived, propagated and communicated to all other Churches which ſhall be in all ages. And in this the Goſpell is very clear. For it tells us, that he firſt and immediately committed it to his Apoſtles as they were to teach all Nations, and to be the Paſtours of the univerſall viſible Church. In their hands and in that Church he firſt ſetled it, for the uſe of all the members thereof, even all Nationall, Provinciall, Claſſicall and particular Churches, gathered by the Goſpell preached in every Nation, Countrey, State, City, and Circuit. That the Lord Chriſt, having all power in Heaven, and earth given unto him, did give Authority to the Apoſtles to preach the Goſpell to all Nations, to baptize them, and to teach them to obſerve all things, whatſoever he had p. 13commanded them, I have before ſhewed out of the Goſpell, Math. 28. 19. 20. That he gave to them the keyes of the Kingdom of Heaven, and power to open and ſhut, to binde and loſe, to remit and retaine ſins, it is manifeſt, Math. 16. 19. Where he ſaid to Peter, (when he anſwered in the name, and as the mouth of all the reſt, Thou art Chriſt the Son of the living God.) I will give to thee the keyes of the Kingdome of Heaven, and whatſoever thou bindeſt one earth, ſhall be bound in heaven, and whatſoever thou ſhalt loſe on earth ſhall be loſed in heaven: and Math. 18. 18. where he gave the ſame power to them all againe: and Iohn. 20. 23. Whoſeſoever ſins ye remit, they are remitted to them, and whoſeſoever ſins ye retaine, they are retained. And that they ordained Presbyters, Biſhops, Paſtours and Teachers in the name of Chriſt, and by the Authority which he gave them, it appeares, Act. 14. 23. where it is written that Paul and Barnabas ordained Presbyters in every Church of the converted Gentiles: and Act. 20. 28. where Paul admoniſheth the Presbyters whom he had ordained in the Church of Epheſus, to take heed to the flock over which the holy Ghoſt had made them Biſhops, that is overſeers. And they appointed the ſame order and forme of Government in all Nationall and Provinciall Churches, and in every Claſſis and particular Congregation, as in Iudea and Ieruſalem, ſo in Corinth, Epheſus, Aſia, Galatia, Macedonia, Creet and the reſt, as divers Scriptures, (beſides thoſe before named, 1 Cor. 4. 17. and 2 Cor. 10. 8. and 13. 10.) do abundantly teſtifie, as Epheſ. 4. 12. where Paſtours and Teachers, as well as Apoſtles, are ſaid to be given by Chriſt, for the perfecting of the Saints, for the worke of the Miniſtery, and for the edifying of the body of Chriſt: and 1 Theſſ. 5. 12. where he mentioneth ſome who laboured among them, and were over them in the Lord, and Act. 15. 6. where we read of a generall aſſemblie of Apoſtles and Presbyters gathered to conſider a great matter and to decide a controverſie, and ſend out their decree to all Churches, and 1 Tim. 3. 1. 2. &c. where the office of a Biſhop, that is a Paſtour or overſeer, is commended for a good worke, and the qualification and ordination of ſuch after triall and examination is deſcribed, as alſo of Deacons. and 1 Tim. 5. 17. where mention is made of ruling p. 14by Elders, and by them who labour in the Word and Doctrine: and verſ. 22. of ordaining by laying on of hands: and alſo Chap. 4. 14. And Tit. 1. 5. and 1 Pet. 5. 1. 2. and Iames. 5. 14. where Elders of the Church and their worke and behaviour is preſcribed. In all theſe places we have Church Government ſet forth in Presbyteries, and in the hands of Presbyters, and Preſbyteriall Biſhops, Paſtours and Teachers lawfully called, and upon due triall ordained by impoſition of hands, as being that Government appointed by Chriſt, and obſerved in all Churches. But of no other forme of Government do we read in any writings of the Apoſtles and Evangeliſts in the New Teſtament. For as there is but one God and Father of all, and one Lord Jeſus Chriſt, and one faith, one Baptiſme and one whole univerſall Church, which is but one body, moved and informed by one Spirit, 1 Cor. 8. 5. and Epheſ. 4. 4. 5. So every member of this one body in every Nation, City and Countrey, and every Congregation of Chriſtians, whether Jewes or Gentiles, is informed, moved and guided by that one ſpirit, as the Apoſtle teſtifieth, Rom. 12. 5. and 1 Cor. 12. 12. 13. as Paſtours and Teachers: ſo alſo governments are ſet in the Church by God, and the ſpirit diſtributeth gifts to them as he himſelfe will, 1 Cor. 12. 11. and 28. And there is but one law to all, which is the word of God, which is called the law of Chriſt, Gal. 6. 2. and the law of the ſpirit of life, Rom. 8. 2. becauſe the ſpirit ſpeakes to none, neither doth move or guide any Chriſtian but by this word and law of Chriſt, Iohn. 16. 13. 14. (as was before ſhewed) What Church ſoever doth ſwerve or decline in any materiall or ſubſtantiall point of Doctrine or Diſcipline from that one law, and rule of Chriſt, which is the heavenly paterne ſhewed to us in the Scriptures, as the Paterne of the Tabernacle was ſhewed to Moſes in the mount, Exod. 25. 40. That Church comes ſo much ſhort of Apoſtolicall perfection, and hath in it too much mixture of humane policy and infirmity. Whatſoever new light, proud, vaine, fooliſh and fanaticall perſons may pretend: all ſound and ſtable Chriſtians both ought, and will looke to the law, and to the teſtimony of Chriſt; and if any ſpeake not according to this word it is becauſe there is no light in them, Iſa. 8. 20. In reſpect of this our uniforme Government by one law the p. 15word of Chriſt, and one ſpirit, the ſoule and life of the whole viſible Church, it is a body uniforme, homogeneall and ſimilar. And as in all naturall uniforme bodies, every part hath the ſame name with the whole, as every particular part of aire is called aire, and every river, fountaine and drop of water is, water and is ſo called, as well as the whole element: Even ſo every Nationall, Provinciall, Claſſicall and particular congregation in every Nation, City, and circuit, is a Church and is ſo called, as the Church of Judea, Act. 11. 22. 26. the Church of Antioch, Act. 13. 1. the Church of Corinth, 1 Cor. 1. 2. and of Theſſalonica, 1 Theſſ. 1. 1. and the Churches of Galatia, Gal. 1. 2. yea and the particular Congregation in the houſe of Aquila, and Priſcilla, Rom. 16, 15. and 1 Cor. 16. 19. and in the houſe of Nymphas, Coloſſ. 4. 15. and of Philemon, verſ. 2. are every one called the Church, as well as the univerſall body is called the Church, Math. 16. 18. Epheſ. 1. 22. Coloſſ. 1. 24. and 1 Tim. 3. 15.

9. The principall parts of this Government of Chriſt which allwayes ought to go together, and are inſeparable in every well ordered and conſtituted Church, are two. Firſt, Doctrine, which the Apoſtle calls foreign. Secondly, Diſcipline, which he calls foreign. 2 Tim. 3. 16. which our Saviour in alluſion to other Scriptures, calls the keyes of the Kingdome of heaven, Math. 16. 19. For as keyes do open and ſhut the doore of an houſe: ſo do both Doctrine, and Diſcipline open and ſhut the Kingdome of heaven, Chriſt his true Church. They open it to believers, and to humble and paenitent perſons; and ſhut it againſt unbelievers, and ſcandalous obſtinat ſinners, who continue in their impenitency after conviction. And for this cauſe our Saviour calls Doctrine and Teaching by expounding that word and law aright, the key of knowledge, Math. 23. 13. and Diſcipline he calls the key of David, Revel. 3. 7. alluding to the words of the prophet Iſa. 22. 22. where the Lord ſaith, that he will lay the key of the houſe of David upon the ſhoulder of Eliakim, ſo he ſhall open, and none ſhall ſhut, and he ſhall ſhut, and none ſhall open, that is, I will commit the Government into his hands (as the words before ſhew) to rule the houſe of Juda as a Father. The preachers of the word by convincing Doctrine do wound the wicked, and are ſaid to, p. 16root out, to pull, and throw down, and to deſtroy, Jer. 1. 10. Yea and to torment the world, to ſmite the earth with plagues, and to ſhut heaven, Revel. 11. 6, 10. And by the converting word of the Goſpel, and the miniſtery of reconciliation, to heal the broken in heart, to open the priſons, and to ſet captives at liberty, Iſa. 61. 1. And to build and to plant, Jer. 1. 10. And to open the right way into the ſheepfold, Joh. 10. 16. The key of diſcipline alſo doth by cenſures, which are according to the infallible Word of God, ſhut out ignorant and ſcandalous perſons from Communion with the children of the Kingdom, purgeth out the old leaven, and ſo bindeth the obſtinate, that they are bound in heaven, Matth. 18. 18 & 1 Cor. 5. 7, 13. But by declaring in the name and word of Chriſt abſolution and remiſſion of ſins to perſons penitent, it opens the door of the Kingdom, and receives into Chriſts ſheepfold ſuch as are brought back from going aſtray, and loſeth ſuch as are bound, 2 Cor. 2. 10. The exerciſe of the power of theſe two keys, conſiſts in divers publike acts done with authority, by commiſſion from Chriſt. Firſt, the main act of doctrine is preaching the Word, as the mouth of God to the people, and applying it fitly to all ſorts of perſons, inſtructing the ignorant, diſcovering to them the corruption of their nature by which they are Children of wrath, Eph. 2. 1, 2, 3. and ſo humbling them in their own eyes, driving them out of themſelves, drawing them to Chriſt by the promiſes of the Goſpel, wooing them, and as Ambaſſadours for Chriſt, praying them in Chriſts ſtead to be reconciled unto God, 2 Cor. 5. 20. and eſpouſing them to Chriſt, 2 Cor. 11. 2. And on the other ſide, reproving, rebuking, and admoniſhing with authority, as meſſengers of God, all inners and tranſgreſſours, 2 Tim. 4. 2. & Tit. 1. 13. Threatning and denouncing judgements, hell, and damnation againſt all that are hard hearted and impenitent, as the Apoſtles did, Act. 8. 23. and 13. 10. Rom. 2. 1, 2, 5. 1 Cor. 6 9. Heb. 20. 26, 29. Iam. 5. 1. 2 Pet. 2. 13. Iude verſ. 4. 11, 14 15.

Theſe acts of doctrine private Chriſtians may perform mutually among themſelves, and according to the meaſure of grace, which God hath deſtributed to every one, they are in brotherly duty, and in Chriſtian zeal and charity, bound to perform them p. 17privately. But publike Miniſters only, called of God, and ſent to preach, can do them with power and authority, as Gods mouth, and Chriſts Ambaſſadours: and their word is to be received as the Word of God, 1 Theſ. 2. 13. and as a meſſage from heaven, with fear, reverence, and trembling, Iſa. 66. 5.

The acts of diſcipline which are to be performed by Gods Miniſters alſo, not as preachers in the pulpit before all the Congregation, but as Presbyters in the Conſiſtory, are divers.

Firſt, receiving accuſations before witneſſes, 1 Tim. 5. 19.

Secondly, publike admonition, and perſonall reproof, and rebuke of ſuch as are convicted of offence and ſcandall, by two or three witneſſes, 1 Tim. 5. 20. Tit. 3. 10.

Thirdly, after admonition condemned and ſcorned, and the authority of the Elderſhip deſpiſed and ſleighted, theſe ſcorners are to be refuſed and rejected, Tit. 3. 10. which cannot be, if they be admitted to the holy Communion. The Apoſtle injoins every faithfull Miniſter to withdraw himſelf from perverſe perſons of corrupt mindes, 1 Tim. 6. 5. And he commands the brethren in the name of the Lord Jeſus Chriſt, that they withdraw themſelves, from every brother that walketh diſorderly, 2 Theſ. 3. 6. Certainly he is blinde, and hath the eye of his reaſon put out, who doth not in theſe forenamed places ſee and underſtand, that all ſcandalous, perverſe and ſtubborn perſons are by the Commandement of Chriſt, which is Jus divinum, to be refuſed, and not admitted into holy Communion, which is Excommunicatio minor, that is, leſſer excommunication.

The fourth act of diſcipline is, the cenſure of the greater Excommunication, which is the utmoſt cenſure of a Church member, even caſting him out of Church communion for his obſtinacy in his ſcandalous ſins, and refuſing to hear, and obey the Church. After this ſentence given againſt any perſon, he is in our Saviours phraſe to be eſteemed as an heathen man, who is no member of the Church for the preſent, but ſhut out of Gods Kingdom, and in the Apoſtles phraſe he is delivered to Satan, and taken captive by the Devil, and held in his ſnare, 2 Tim. 2. 26.

This cenſure is according to the will, and by the appointment of Jeſus Chriſt, Matth. 18. 17. Where he ſaith of him who will p. 18not hear nor obey the Church. Let him be to thee as an heathen and as a Publican. The Apoſtle in the name of the Lord Jeſus Chriſt, commanded the Elders of the Church of Corinth by this cenſure, and with the power of the Lord Jeſus Chriſt to proceed againſt the inceſtuous perſon, to put him away from among them, and to diliver him unto Satan 1 Cor. 5, 5, 13. And he himſelf delivered unto Satan Hymenaeus and Alexander, 1 Tim. 1. 20. And theſe acts of diſcipline are not puniſhments of revenge, not execution of juſtice in a rigid ſenſe; but Medicinall corrections of mercy, and fatherly chaſtiſements laid on the perſon cenſured, not in hatred to hurt him, nor in rigour to ſatisfie the law: But in love, hope, deſire, and godly zeal for a three-fold end and uſe.

Firſt, For the mortification, humiliation, and repentance of the obſtinate ſinner, that he may be made ſenſible of his danger, and aſhamed of his ſin, and heartily ſorrowfull for it, and full of contrition: this is intimated by the Apoſtle, where he ſaith, that delivering unto Satan, is for the deſtruction of the fleſh, (that is fleſhly corruption by mortification) that the ſpirit may be ſaved in the day of the Lord Jeſus, 1 Cor. 5. 5. & 1 Tim. 1. 20. he ſaith that he delivered unto Satan Hymeneus and Alexander, that they might learn not to blaſpheme, and 2 Theſ. 3. 14.

Secondly, For the preſerving of the body and the reſt of the members from infection, for obſtinate ſcandalous ſinners will infect others: this the Apoſtle ſheweth, 1 Cor. 5. 6, 7. Saying, Know ye not that a little leaven leaveneth the whole lump? purge out therefore the old leaven.

Thirdly, For vindicating the Church and Chriſtian Religion from reproach and ſcandall, and all ſhew and appearance of countenancing and cheriſhing vile ſin and wickednes, which will raiſe an ill report commonly, that Chriſtian Religion is worſe then Gentiliſme, and tolerats ſins, the names of which are loathed among civill heathen. This the Apoſtle implies, 1 Cor. 5. 1. ſaying, It is commonly reported, that there is fornication among you, & ſuch fornication as is not ſo much as named among the Gentiles. And certainly the Jews who were, according to to their law, ſo ſtrict in keeping from the Paſſeover, all ſuch as had any uncleannes on them, might juſtly reproach Chriſtians, p. 19if they ſhould admit ſcandalous ſinners ſpiritually leprous and unclean to the Lords Supper, and into holy communion with them, and not caſt them out.

There is beſides thoſe cenſures before named, another moſt dreadfull cenſure mentioned in Scripture, and called by the name of Anathema Maranatha, that is, the curſed untill the Lord cometh. 1 Cor. 16. 22. This is a curſe which the Church denounceth againſt deſperate back-ſliders, and Apoſtates, who after illumination, profeſſion of love to Chriſt, and a taſte of the good Word of God, and of the power of the world do come, do ſin againſt the holy Ghoſt, and fall away into hatred and deſpight againſt the truth, of which the ſpirit hath convinced their conſciences, into malignant perſecution of all true godlines, and into an impoſſibility of being renewed by repentance, Heb 6. 4. This cenſure (to ſpeak no more of it) is a ſentence and judgement of the Church, declaring and pronouncing, that ſuch perſons are reprobates and deſperate enemies of God, finally accurſed, paſt hope of recovery, given up to the judgement of the laſt day, when the Lord ſhall come to render vengeance in flaming fire, to all them that hate him, and that they are to be ſhunned and abhorred as fire brands of hell. Of this curſe we have divers examples in Scripture, as that which God laid upon Cain, Gen. 4. That which Enoch denounced againſt the old world, of which Jude in his Epiſtle makes mention, verſ. 14. That of David againſt Doeg and other enemies, and againſt the traitour Judas, Pſal. 109. and that wherewith the Lord curſed the reprobate Jews, when he forbad the Prophet Jeremy, to pray for them Jer. 7. 16. & 11. 14. & 14. 11. For there is a ſin unto death, namely the ſin of Apoſtaſy, and rebellion againſt the light, not to be prayed for, as S. Iohn ſaith, 1 Ioh. 5. 16.

Beſides theſe acts of Government before named, we read of three others.

The firſt is, Ordination of Miniſters, which properly belongs to the preaching Presbyters, who are to examine them, try their gifts, and inquire into their lives firſt, and after proof made of their abilities, and godly converſation, to ordain them with praier and impoſition of hands: of this we read, Act. 13. 2, 3. 1 Tim. 3. 2, 3, 4, &c. & 1 Tim. 4. 14. & 5. 22. Tit. 1. 5.

p. 20The ſecond is, Chooſing and appointing of Church Officers, this is the common act of the whole Elderſhip, together with the people, as appears, Act. 6. 3, 5. & Act. 14. 23.

The third is, Setting of things in good order, and appointing that all things be done decently and in order in the Church: this Paul injoined the Elders of Corinth to do, 1 Cor. 14 40. and he promiſed to aſſiſt them therein, 1 Cor. 11. 34. and laid this charge on Titus, Tit. 1. 5.

From this diſcourſe framed out of the infallible Word of God, and expreſſe teſtimonies of holy Scriptures, divers Corollaries and neceſſary concluſions do iſſue, which remove the doubts, and anſwer the queſtions, which doubting ſcrupulous perſons ſhall propound concerning Church-Government, whether it be in whole, or part Jure divino, and by the will and appointment of Jeſus Chriſt.

1. Concluſ. That there is one uniform Government in the whole univerſall Church, and in every part thereof Jure divino, and by the will and appointment of Jeſus Chriſt, which ought to be obſerved in all National, Provinciall, Claſſicall and Congregationall Churches, as they are parts and members of the Church univerſall, which is the myſticall body of Chriſt. Proved, Section 3. and 5. and 6. and 8.

2. As there is but one law to all Chriſtians, even the Word of God, which is the perfect rule of Government in all Orthodox, and well conſtituted Churches: So ought the Government to be one, and the ſame in them all among themſelves, and in every particular Congregation. Proved Sect. 8.

3. The ſupream Magiſtracy in every Nation, Countrey, and State, being Chriſtians, is in duty bound to be as a nurſing father to the Church of Chriſt, to ſet up and maintain Preachers, who may by preaching the Goſpel, gather their people and ſubjects into Congregations, and ſet up Elders in every one according to the Word of God; And parochiall, or particular Congregations ſo gathered, and Elderſhips ſet up in them by the dictate and direction of Chriſt are Iure divino: The appointment of the Civill Magiſtrate is onelyonly a civill ſanction, it doth not make them to be Iure divino. Proved Sect. 3. and 4.

4. Though all Nationall Churches rightly conſtituted, and p. 21formed according to the Scriptures, are of equall authority, not any one ſuperiour to another; and likewiſe all Provinciall, Claſſicall and Parochiall Churches alike well formed, are equall: No Provinciall ſuperiour to another Provinciall: Nor any Claſſicall Elderſhip to another Claſſicall; Yet the deciding of a controverſy in point of Doctrine, or any ſentence, or cenſure iſſuing out, and publiſhed from a greater Aſſembly or Elderſhip, as from a Nationall, Provinciall, or Claſſicall, is generally of more authority, and more to be reſpected in all Churches, then the ſame ſentence and determination proceeding from the Elderſhip of a leſſer or particular Congregation, as we ſee, Act. 15. Where the decree of the Apoſtles and Elders in a Nationall, or rather Oecumenicall Synod at Ieruſalem, was of more authority in all Chriſtian Churches, then if it had proceeded from the Elderſhip of Antioch, in which were Paul and Barnabas, the two great Apoſtles of the Gentiles, who were able to decree infallibly the ſame things, and appealed to Ieruſalem, not to learn, but to make their doctrine of more authority, as appears, Gal. 2. 2. 6. Proved Sect. 5. 6.

5. All Elderſhips conſiſting of preaching Presbyters and other Elders who do rule well, and all the members of ſuch Elderſhips are Jure Divino, and by the will and appointment of Jeſus Chriſt, 1 Tim. 5. 17. and the acts of Government done by aſſiſting Elders, together with preaching Presbyters, who by their office and calling have authority and ability to expound the word and law, the infallible rule of Government, are certainly according to the will and appointment of Chriſt, and being conformed to the rule, are ratified in heaven. Math. 18. 18.

6. All ſuperiour Elderſhips and greater Aſſemblies, whether Nationall, Provinciall or Claſſicall, conſiſting of preaching Presbyters, ſucceſſours of the Apoſtles and Evangeliſts, and of other aſſiſting Church Elders, who are choſen members of the univerſall Church, unto the common Paſtours, whereof the Apoſtles, Chriſt immediatly committed the Government of the whole Church, and by them to the Presbyters, who do ſucceed them in ſeverall Nations, Provinces, Cities and circuits, are by the ſuperiour Aſſemblies and Synods held by the Apoſtles and p. 22Elders gathered together at Jeruſalem about matter of greater concernment Act. 6. 2. and 15. 6. and 21. 18. warranted, and declared to be Jure Divino, and by the will and appointment of Jeſus Chriſt. Proved Sect. 8.

7. The Appeals from Congregationall Elderſhips to Claſſicall, and from Claſſicall to Provinciall and Nationall, are by the Appeal of the Church Presbyters, and the two great Apoſtles Paul and Barnabas at Antioch to the high Synod at Ieruſalem, warranted and demonſtrated to be Iure Divino, and by the will and appointment of Jeſus Chriſt; and their powers alſo.

8. Occumenicall or univerſall Aſſemblies, conſiſting of Paſtours and Elders choſen out of all true Orthodox Chriſtian Churches, and ſent as delegates from every Nationall Church, are warranted by that Synod at Ieruſalem, Act. 15. In which the Apoſtles there reſiding together with the two great Paſtours of all the Churches of the Gentiles, Paul and Barnabas, and the Elders in Ieruſalem, and delegates from Antiochia, Syria, and Cilicia, were aſſembled to decide a Controverſie, which concerned the univerſall Church of Chriſt; And cannot with any good reaſon be denyed to be Iure Divino, and by the will and appointment of Jeſus Chriſt.

9. Though notorious ſcandalous offences, for which perſons thereof guilty, are to be kept from the Sacrament of the Lords ſupper, untill they profeſſe repentance, and promiſe amendment, are eaſie to be diſcerned, and noted by the generall multitude, who may privatly judge them to be ſuch: Yet the Lord Chriſt in his word, gives power and authority to none, by vertue of their office and calling, to judge, and declare by publike ſentence, what ſcandalous offences are worthy of ſuch a cenſure, and to keepe perſons guilty of them from the holy Communion; But onelyonly Elderſhips Congregationall, Claſſicall or others meerely Eccleſiaſticall, in which there are preaching Presbyters, who are able, and have a publike calling from Chriſt, to expound the word of God, which is the law and rule by which ſcandalous ſinnes muſt be judged, and cenſures given and executed. For on their perſons, and conſciences, the ſcandall, and guilt will lye heavy, if they profane the holy Sacrament p. 23by giving it wittingly to ſuch as will eat and drinke unworthily, and be guilty of the body and blood of Chriſt. 1 Cor. 11. 17. Proved ſect. 3. and 5.

10. There are certain particular rules (as the Scriptures cited in this foregoing diſcourſe, and divers others do ſhew) ſome openly expreſſed in the word of God; others by neceſſary conſequence from thence diducted, which ſufficiently direct all Elderſhips, and all perſons, who are Elders in them, in the exerciſe of the power Eccleſiaſticall before mentioned, and in performing all neceſſary acts of Church Government, as receiving accuſations, publike admonition, reproofe, rebuke, refuſing to communicate with, or to admit to the holy Communion ſinners convicted of ſcandalous ſins, and perſiſting therein without repentance, Excommunication, and caſting out of the Church them who refuſe to be aſhamed and reclaimed by the former meanes uſed; and continue in contumacie, diſobedience, ſcorne and contempt of the Churches iudgement, and proceeding with them in the Name, and by the Power of the Lord Jeſus Chriſt. Proved Sect. 9.

11. Although the Scriptures give great power to Chriſtian Kings, and Supreme Magiſtrates over the Church of God in their dominions, and the civill Government thereof is in their hands. And all Chriſtians, and Eccleſiaſticall perſons of all orders, and degrees are bound in Civill matters to be ſubject to them, and to obey and honour them. Rom. 13. 1. Tit. 3. 1. and Pet. 2. 13. And as nurſing fathers to the Church, Iſai. 49. 23. they have the power which David, Solomon, Aſa, Iehoſhaphat, Hezekiah, and Ioſiah exerciſed in purging and reforming the Church, in commanding Miniſters of the word, and Church officers to execute their offices faithfully; in puniſhing with Civill cenſures, and depoſing ſuch as are ſcandalous and incorrigible; in providing maintenance and ſetting up able Miniſters to teach, and inſtruct their ſubjects, and allotting Gods portion to maintain his worſhip, and ſervice in his Church; in granting liberty to all to profeſſe true Chriſtian religion, and to make lawes for the puniſhing and reſtraining of wicked profane perſons from diſturbing their people in the holy ſervice of God: Yet ſeeing the exerciſe of Government meerly Eccleſiaſticall, p. 24and the adminiſtration of holy ordinances is by Chriſt committed to the Apoſtles, and their ſucceſſours, Paſtours, Teachers, and Church officers, with promiſe to be with them to the end of the world: And the office and authority of expounding the word, which is the law and rule of Eccleſiaſticall Government, is left in their hands, without mention of Civill magiſtracie, which neither then was Chriſtian, nor for many ages after, and yet the Church was well Governed, encreaſed mightily and flouriſhed in all piety, religion and godlineſſe. Therefore the ſupreme Magiſtracie is not allowed, nor warranted by Scripture, but excluded from intruding into the adminiſtration of holy Church ordinances, and muſt leave the power of judging and determining of all things which concerne the publike worſhip and ſervice of God to the infallible word of Chriſt, the holy Scriptures, and to thoſe who are by God ſet apart, and furniſhed with gifts, and abilities, and ordained according to Chriſts inſtitution unto the office of expounding the word and miniſtring in all holy things in the Church the houſe of God, of which they are ſtewards, officers and Miniſters, Proved Sect. 3. and 5.

12. Church Diſcipline without ſound Doctrine is a body without a ſoule. The key of Doctrine is the ſoul, life, guid, and direction of Diſcipline, and thoſe two keys of the Kingdome of Heaven are inſeparably tyed together, and committed by Chriſt to the ſame hands. Diſcipline hath no power, nor authority over the conſcience, but from the word rightly applyed. They who are bound and looſed on earth, according to the infallible word, are alſo bound and looſed in heaven: And Cenſures erring from the word are void in heaven. Sect. 9.

13. Civill Magiſtrates, & other grave, godly, wiſe and diſcreet men, are not excluded, but may be choſen aſſiſting Church Elders, and together with preaching Presbyters may rule and Govern in thoſe Elderſhips, whereof they are Elders, and have power and authority by the word of God to judge and determine in the Presbytery together with the Paſtours (and not otherwiſe) who are ſcandalous offenders, unworthy for the preſent to be admitted to the Lords table. For the word expounded by Miniſters thereunto lawfully called, is the law and perfect p. 25rule of all acts of Church Government and Cenſures.

14. Proviſion of Commiſſioners who are no Church Elders, and who are authoriſed onelyonly by the Civill Magiſtracy to judge who are ſcandalous offenders, not fit to receive the holy Sacrament, is in the judgement of the beſt Divines of the reformed Churches, and appeares by Scriptures before alledged, to be a meere invention of humane policie, which hath no example or warrant in Gods word, and a manifeſt uſurpation, and giving of that power to others, which Chriſt hath appropriated to the Apoſtles and Presbyters of his Church, and ſo is contrary to the will and appointment of Jeſus Chriſt. Godly miniſters generally are of this judgement, that their approving and yeelding to the practice thereof, is a breach of the Nationall league and Covenant. King Ʋzziah was plagued by God with an incurable leproſie, for medling in the adminiſtration of holy ordinances, and in ſo doing his heart was lifted up to his deſtruction, and he tranſgreſſed againſt the Lord his God 2 Chron. 26. 16. In many men, who highly applaud, extoll and vehemently urge this new device and practice, it favours too much of ſcorne, contempt, envy and a moſt uncharitable opinion conceived againſt the godly, learned, faithfull Miniſters of Chriſt, and watchfull Paſtours of his Church, and brands both them and all thoſe who are to be ſet up hereafter in all places of the land, (if the godly reformation deſired, be really intended, and ſincerely proſecuted) with inſufficiency, and want of grace to do the worke unto which God hath called them. It ſeemes to call in queſtion the faithfullneſſe of Chriſt, who hath promiſed to be with them allwayes even unto the end of the world, Math. 28. 20. Many wiſe and godly people hold it a perverſe imagination, and a thing unreaſonable to thinke, that wiſe, diſcreet and godly men, being choſen Elders of the Church, and joyned in Elderſhips with learned and faithfull Miniſters, who can expound the word, and give them the true ſenſe of the law of Chriſt, ſhall or will not be more able to judge of ſcandalls, and what perſons are fit or unfit to be admitted to the Lords Supper, then the ſame perſons being commiſſioners by themſelves. As if Chriſt were not able, ready, and willing to give grace and aſſiſtance to them which are his choſen ſervants, and miniſters of his Church in things ſpirituall p. 26all, as the ſupreme magiſtracy is to give to his new formed Creatures, who are never owned by Chriſt in all the new Teſtament. Surely no rationall man will ſo much as dreame, That Miniſters of Chriſt, who are able to teach the ſupreme Magiſtrate his duty, how to be juſt, and to rule over men in the feare of God, are not able to rule their owne flock, over which the holy Ghoſt made them overſeers; or that Church Government in their hands to whom Chriſt hath committed it, will prove more arbitrary, irregular, unlimited, and tyrannicall then the Government both of Commonwealth and Church in the hands of Civill Magiſtrates, ſeeing Miniſters and Church Elders have a certaine and infallible rule, the word of God, to which alone they are limited, and by which the ſpirit of God is promiſed to direct them in all Cenſures, and Church Government. But civill Magiſtrates have no ſuch ſpeciall promiſe of aſſiſtance from Chriſt, and they rule by the uncertain lawes of men, and have an arbitrary power to make lawes which are ſometimes found contrary to the word of God, and therefore unjuſt and tyrannicall over the Conſciences of Chriſtians, till they be repealed and declared to be void.

And there can be no juſt ſuſpition or feare of tyranny in the Government of the Church left in the hands of Church Elders, where Chriſt hath placed it; ſeeing the ſupreme Magiſtracy, (as keeper of both tables, in all Chriſtian Kingdomes and ſtates) hath as much Civill power to curb, and puniſh them for male-adminiſtration of Church Government, abuſe of their power, and manifeſt corruption of Chriſts ordinances, and to depoſe and caſt them out of their office, when they are ſcandallous and incorrigible; as they have to reprove him by Gods word, for any notorious ſcandallous ſinnes, to admoniſh him of his duty, to threaten him from God, and to lay his judgements cloſe to him, when he goeth on in his ſins of injuſtice, profanenes, licentiouſnes and the like.

And now I will conclude all with ſome breif anſwers to the grievous accuſations; and loud clamours raiſed againſt the Miniſtery in generall, as if the ſtaine, and guilt of all thoſe errours, and ſcandallous vices of pride, covetouſnes, ambition and ignorance, envy and cruelty, which were found heretofore in the corrupt Popiſh and Prelaticall Clergy, did ſtill cleave to p. 27all Presbyters and Paſtours of Chriſts Church, and were hereditary to them.

We meet with this accuſation and calumnie now adayes allmoſt in every company, and at every rich mans table, and in every libellous Printed pamphlet, ſet forth weekly by Newes Mongers: That Presbyterians are as proud as Prelates; and if Miniſtes get into their hands Church Diſcipline, they will tyrannize, and Lord is over their flocks, and the ſame ſpirit of pride, envy, covetouſnes, errour and cruelty, will worke in them, which ruled in the Prelates, and in popiſh Biſhops formerly.

To theſe I anſwer, firſt, That if we ſearch all hiſtories of the Church in all ages, we ſhall never finde in any Church or Kingdom; ſo many godly, learned, faithfull, and ſincere Miniſters, holding ſo faſt their integrity of life, and purity of doctrine under ſo great corruption of Government, both in Church and State, and after ſo great tyranny raging in both; together with ſo many temptations, hatred, and perſecution of godly and zealous Preachers, and ſo open countenancing of prophanenes, errour, and hereſie, as we have had of late years, and have at this day; whom neither perſecution, loſſe of goods and eſtates, nor bonds, nor impriſonment; no nor hopes and offers of preferment, honour or riches could move from their ſtedfaſtnes. And yet all this cannot ſtop the mouths of the ſons of Belial, whoſe hearts are hardened, and their tongues ſet on fire of hell, to revile the Miniſters of Jeſus Chriſt, whoſe blameleſſe lives convince them of malicious ſlander, lying and impudency.

Secondly, It is manifeſt to all equall and judicious men, that the ſupreme Magiſtracy hath been the cheif cauſe of ſuch an ungodly and ſcandallous Miniſtery, peſtring this Kingdome of late yeares. For who, like Jeroboam, did preferre the baſeſt of the people to be Prieſts of the high places, namely Court flatterrers, ambitious bribers, importunate beggers, Simoniacks, and ſlaves to great mens luſts, but the ſuprem Magiſtracy, licentious Nobility, profane gentry, and covetous patrons of benefices? Who, but the ſupreme Magiſtracy hindred the lawfull ordination of Miniſters by Presbyteries, after ſtrict examination, and tryall had of their learning and gifts, and upon teſtimony and experience of their honeſt life and converſation; and gave p. 28the ſole power thereof into the hands of thoſe who commonly hated true godlines, and either careleſſely, or corruptly, and of purpoſe admitted vile unworthy perſons into the holy calling of the Miniſtry, who were either unlearned and not gifted; or if learned, and men of parts, were vicious, men of corrupt minde, prone and ſtrong to do miſcheif?

Thirdly, the ſupreme Magiſtracy by robbing the greateſt part of pariſh Churches, and ſelling away all impropriat Benefices to the Nobility and Gentrie, and they covetouſly retaining them in their poſſeſſion, have made the Churches and Miniſtery baſe, contemptible, and beggerly. And

Laſtly it ſeemes to reflect upon the ſupreme Magiſtracy in theſe dayes, That there is ſuch a ſcarcity of profitable pr…chers, and that many Congregations are wholly unprovided, and others are out of neceſſity forced to content themſelves with ſoule-ſtarving ſhepherds, and many young men, of learning, and of hopefull gifts, finding no lawfull way of entering into the Miniſtery, and terrified with the intolerable taxes, and other great grievances, and diſcouragments under which many Miniſters of great worth do lye groaning, are moved to withdraw their mindes from the ſtudy of Divinity, and betake themſelves to other callings. This certainly is not the fault of the learned Presbyters of this time, who earneſtly deſire, and have petitioned for liberty by the civill ſanction, to joyne together in Claſſicall Presbyteries, and to ordaine Miniſters, according to the advice of the Reverend Aſſembly, and the rules by them gathered out of Gods holy word. It remaines therefore, that they and all the godly in the land, do cry mightily unto God in dayly prayer, that he would pour out his ſpirit upon the high Court of Parliament, and incline the heart of the ſupreme Magiſtracy to yeeld to the petitions and importunity of the City, of the Aſſembly, and of the Miniſters of the Countrey; and to be intreated in ſo neceſſary, pious, profitable and religious a requeſt, ſo eaſily granted, to ſatisfie the longing deſires, and hungring, and thirſting ſoules of all godly people, that they and we may rejoyce together in the Lord, and may bleſſe his holy name, for the abundance of peace extended to us like a river, and the Lord Chriſt may be our King, and his Name one in all the three Kingdomes.

FINIS.

End of the text · George Walker, A Model of the Government of the Church (1646)