the tenth Epistle of his fourth Booke That he ordained Numiditus a Confessor to be a Presbyter of his Church who was not at first called to be a Preacher Ambrose though he out-lived those times of purer government yet beareth full witnesse to the honorable use of Ruling Elders in the Church before his time For in his Comment on 1 Tim. 15.1 giving a reason why the Apostle would have Elders in yeares honoured even in the healing of their faults he urgeth the honour of old age in all Nation Whence saith he it was that the Synagogue and afterwards the Church had Elders without whose Counsell nothing was done in the Church which by what negligence is growne out of use in the Church I know not unlesse by the sloath of Teachers or rather pride whilest they onely would seeme to be somewhat Against this testimony because it is pregnant sundry exceptions or rather evasions are taken As 1. That the Author of this Testimony was not that ancient Ambrose the famous Bishop of Millaine but some other later of that name Ans And what though yet all men acknowledge this other Ambrose whose Testimony this is to be an ancient learned Writer and therefore his Testimony of the Antiquitie of Ruling Elders is sufficient to silence that charge and brave flourish that Ruling Elders are utterly unknowne and unheard of from all Antiquitie for 1500. yeares A second Exception they give is that Ambrose speaketh not of Elders in Office but in yeares without whose Counsell not without whose authoritie nothing was done in the Church Answ 1. It is evident he speaketh of the Elders in the Church as in the Synagogue now the Elders were Rulers in the Synagogues as appeareth by sundry places in the Gospel 2. That nothing was done without their counsell implyeth that nothing was done without their authoritie as the same phrase of other Ancients imply when they speak of the concurrence of the Councel of Presbyters in Church-government for in that sense speaketh Cyprian to his Presbyters Epistolarum lib. 3. Epist 10. A primordio Episcopatus mei I determined with my self nihil sine consilio vestro sine consensu plebis meâ privatim sententiâ gerere and that not out of courtesie but as the words in the next sentence implies Sicuti honor mutuus poscit And in the same sense Jeromes words to the like purpose implies Authority in such Councels whereby the Presbyters of each Church governed their own Church though otherwise in governing other Churches they imply rather advice then authority his words are before factions and schismes grew in the Church Communi Presbyterorum consilio Ecclesiae gubernabantur Hierome in the 2. Tome of his works and upon Titus A third exception they give is that by Elders are meant preaching Elders whom the Bishops were wont to consult withall in government but now had left it off either by the idlenesse of the learned Teachers who for their own ease gave over meddling with matters pertaining to government or by the pride of the learned Bishops who took all upon themselves that they alone might seem to be somewhat For if you expound Pastorum for the Teachers or Pastors of Parishes only as the Presbyterians do or for Bishops alone as others do I cannot see saith Dr. Downham how the excluding of Seniors and taking the whole burthen and imployment upon themselves could by Ambrose be imputed as a matter of sloth and idlenesse either in the Pastor to exclude lay Elders or in Bishops to exclude learned Presbyters Ans 1. The words of Ambrose do plainly imply not only that consulting with Elders was grown out of use but that the Elders themselves who were wont to be consulted with were grown out of use also for his words be the Synagogue and afterwards the Church had Elders without whose counsell nothing was done in the Church c. which plainly intimateth the Church formerly had such but then hath them not they are obsolete and accordingly consulting with them is obsolete also 2. It is plain these Elders are opposite to Doctors or Teachers or if you will so construe them learned men and therefore these Elders were neither Doctors nor Teachers nor Learned men But to appropriate the name of Doctors or Teachers or Learned men to Bishops only were too great an arrogancy in Bishops and too great an injury to the learned Pastors and Teachers in every age till Antichrist his darknesse overwhelmed all in ignorance as well Bishops as Pastors 3. It may be marvelled why those learned opposites that make this exception should understand Ambrose to attribute it to the idlenesse of the Teachers that for their own ease they gave over meddling in matters appertaining to government when as rather it was the Bishops and their parties idlenesse that they gave over labouring in Word and Doctrine and their pride that they ingrossed all rule and government into their own hands and therefore when they say they cannot see how the excluding of Seniors and the taking of the whole burthen of government upon themselves could by Ambrose be imputed as a matter of sloth and idlenesse either in the Pastors or Bishops surely if men do not willingly shut their eyes they may see and daily experience maketh it palpably evident that they who are most idle in teaching are most busie and proud in government so that the Doctorum desidia aut magis superbia which Ambrose maketh to be the two causes why Seniors in the Church and consulting with them were then both of them grown out of use need no Comment to expound the same but the perpetuall practice of those persons who have from the former ages to this very day usurped all Church-government into their own hands If any man say as some have done that whatsoever this Ambrose saith yet that famous Bishop Ambrose doth utterly disclaim it in his Epistle to Valentinian that any lay Ruler should be Judge of Church-offices and causes let him take for an answer that which hath been often given that we utterly deny those ruling Elders to be Lay-men or lay Judges but part of that Church body which those ancient times called Clerus If it be said againe as also it is that Ambrose calleth his Presbyters Antistites and Vicars of God and such like stiles of high honour let them understand that the least office of rule in the Church of God to a spirituall eye will easily and safely admit as great acknowledgements as these be onely to flesh and blood nothing seemeth divine and high but secular pompe and worldly glory Having thus rescued the Testimony of Ambrose unto Ruling Elders from all Exceptions of any colourable weight made against it Let us adde onely one observation out of Antiquitie which may give some further light to the cause in hand It is well known to all such as are studious of Antiquitie that it was counted a rare and insolent matter for an Elder to preach in the presence of a
take up the function which the Apostles laid downe as over troublesome and incompatible to their Ministeriall imployment now that which they laid down was the serving of tables and distributing to every brother according to his need Acts 6.2 with 4.35 if then their own need require they may with the Churches allowance take themselves of that supply which they dispose to others But in respect of their office there is little cause they should expect maintenance from the Churches charge for their office takes them very little off from attendance to the maintenance of their own family Seeing by the Ordinance of Christ they spend no time to go in and out to collect monies but only receive what is brought to them as an oblation to the Lord laid down before them every Lords day in the face of the Church or else what is brought home to their own houses according to the bills they put in on the Lords day and look what time they may spend in keeping a just accompt of what they lay out or in visiting any sick or poore brethren their time and labour spent herein is sufficiently recompenced by the use of the Churches stock or treasury lying in their hands Secondly besides this Text calleth for maintenance to those Elders in respect of their office of ruling well but neither are Deacons stiled Elders in any place of Scripture neither is their office a place of rule but of service to Tables so that this Text will by no force be racked to bear this interpretation 2. Another interpretation is fetched from that which is said to be the proper and usuall force of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is more then simply to labour even to weary a mans self with labour so that this sense they make of the Apostles words the Pastors or Elders that discharge their places well are worthy of double honour chiefly they which weary themselves with labour and care to teach and admonish Answ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Apostles language doth not note out any intention or labour in some above others but simply such pains in a place somewhat parallel to this 1 Thes 5.12 where the Apostle exhorteth the Thessalonians to acknowledge their Ministers and Rulers with singular love for their works sake he calleth all their Ministers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and maketh their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the common work and labour of them all not any intensive or eminent labour of some above others and in Rom. 16.12 when the Apostle speaketh of some godly women that either took pains about him or about other spirituall work when hee speaketh of intensive or eminent pains and labour he addeth another word to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that may expresse so much but if he speake simply and positively of labour henseth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alone Salute saith he v. 12. Tryphena and Tryphosa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is translated simply who labour in the Lord but when he speaketh of others that took more painfull labour salute Mary vers 6. saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which bestowed much labour upon us and ver 12. salute the beloved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is translated who laboured much in the Lord and therefore in this Text in Timothy if we strain not Pauls words beyond his wonted meaning he means no more by Elders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then such who labour in word doctrine and then he distinguisheth the Elders that rule well from the Elders that labour in word doctrine simply by their different acts about different objects some Elders being conversant about the well ruling of the lives manners of the people others being conversant in labours about the word and doctrine 3. A third interpretation is given of these words That by Elders ruling well should be meant Pastors and Teachers such as were resident and abiding in the Church affixed to the place for the rule of it and by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that travelled from place to place to visit and to confirm the Churches To confirm this sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the place 1 Cor. 15.10 is quoted where Paul saith of himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which if hee had meant of labour in Word and Doctrine it might have seemed arrogancy in him to preferre himself before the rest of the Apostles in that work and it would have imputed some aspersion of negligence to them but if it be meant of his labour and travell through many countreys and nations for the spreading of the Gospel so hee might speak truly and soberly that hee had laboured more abundantly then them all to the same purpose Maries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the labour of Tryphena Tryphosa Persis are alledged out of Rom. 16.6.12 as if the first had travelled much for Paul and all of them had laboured in the Lord in wayes of travell far and neer by private perswasions to propagate the Gospell Answ This interpretation is indeed travelled for and far fetcht but such is our nature willing enough to travell far and wide to avoid the authority of an unwelcome truth how much neerer at hand and fitter were it to fetch the Apostles meaning from himself and to take the sense of his words here according to the sense and use of the same words in a like place 1 Thes 5.12 where the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are not travellers abroad but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 labourers amongst you Their own Pastors and Teachers resident with them and labourers amongst them Pauls labouring more abundantly then all the rest of the Apostles if it were not in word and doctrine is impertinently alledged to shew the sense of the word in this place where he speakes expresly of labouring in word and doctrine Nor had it been arrogancy in Paul to have spoken of his own greater labours then of his fellow-Apostles in the Ministery of the Gospel without respect to his travels for his Ministery was accompanied more then all the rest with greater afflictions and wrastlings both within and without whether hee stayed in any place or travelled abroad and he might well think it necessary for him as indeed the law of righteousnesse and gratitude required it of him to take the more pains for Christ in preaching of the Gospel after his conversion who had laboured more busily then all the rest against Christ and against the Gospel before his conversion nor is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an usuall word in that language to expresse travelling to be more then any other labour either of body or mind The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or labour of Mary doth not appear to be in travell up and down with Paul but rather in some diligent hospitality and service unto him but whether in travell or in her house is not at all expressed in the Word Sure it is Paul denieth the taking of a sister or
spirit wee crave leave to beare witnesse to them and with them That if the Lord be pleased to prosper his worke amongst them it is possible to reduce the estate of the Congregations in England to such a reformation as is sutable to the patterne revealed in the Gospel according to the way of Primitive simplicitie described above Foure things wee observe in the estate of the Churches in England which make way for Reformations amongst them First The efficient instruments of their first plantation which were either Apostles or Apostolicall men whether Philip or Joseph of Arimathea or Simon Zelotes as any of our Countrymen may reade in Mr. Foxes booke of Acts and Monuments in the beginning of it next after the story of the ten Primitive Persecutions out of Gildas Tertullian Origen Beda Nicephorus Which being so wee cannot but conceive the Churches in England were rightly gathered and planted according to the Rule of the Gospel and all the corruptions found in them since have sprung from Popish Apostasie in succeeding ages and from want of through and perfect purging out of that leaven in the late times of Reformation in the dayes of our Fathers So that all the worke now is not to make them Churches which were none before but to reduce and restore them to their Primitive Institution Secondly The publick Service-booke acknowledgeth That in the Primitive Church there was a godly Discipline That notorious sinners were put to open penance and punished in this world that both their soules might be saved in the day of the Lord and others admonished by their example might be the more afraid to offend Which godly Discipline is a thing saith the Booke much to be desired that it might be restored againe See the beginning of the Comminations against sinners It is therefore acknowledged by the very state of the Churches of England that the present estate of Church discipline is not perfect but defective and swerving from the Primitive godly discipline Thirdly In the publick Rubrick before the Catechisme it is ordered That when children come to yeares of discretion and have learned what others promised for them in Baptisme they should then themselves with their own mouth and with their own consent openly before the Church ratifie and confirme the same And also promise that by the grace of God they will evermore endeavour themselves faithfully to observe and keep such things as by their own mouth and confession they have assented to Which course the Booke in a few words after acknowledgeth to be agreeable with the usage of the Church of times past That children coming to perfect age having been instructed in Christian Religion should openly professe their own faith and promise to be obedient to the will of God Which direction if it were as duly observed as it is expresly ordered doth plainly hold forth that the Church of England as they call it doth not acknowledge any to be confirmed members of the Church and so unfit to partake of the Lords Supper till they have expresly confessed their faith openly before the Church and promised obedience to the will of God Which if it be seriously done and not perfunctorily is somewhat of like nature with our receiving of members into the Church and joyning them by Covenant Fourthly In the Exhortation before the Communion the Minister is directed to denounce unto the people That if any of them be a blasphemer of God an hinderer or slanderer of his Word an adulterer or be in malice or envie or in any other grievous crime they should bewaile their sinnes and not come to that holy Table lest after the taking of that Sacrament the Devill enter into them as he entered into Judas c. Which plainly argueth they would allow no scandalous person to partake in the Communion of the Lords Table All these things presupposed really performed and seriously attended to might open a doore to sundry passages of a more full and perfect Reformation SECT II. Tendering certain Propositions tending to the Reformation of the Churches in England Propos 1. WHere godly Ministers be already planted in any Congregations let them with due encouragement from the State call the people to solemne humiliation before the Lord for their own sins those of their fathers they have imitated So did Ezra and Nehemiah with the Levites and Priests and upon the like occasions Nehem. 9.2.2 3 4. Ezra 10.1 2.9 10. For though the Parliament the whole Kingdome have protested and Covenanted Reformation for the time to come yet they have cause also to be humbled and that throughly for the time past 2. Let such of the people as are of good knowledge in the wayes of God and of approved conversation take up that course which the Service-book as hath been said giveth an hint of Renue their Covenant formerly made in Baptisme professing their faith and repentance and promising Reformation of life not onely in their private conversation but also in their publick Communion in the Church of God yeelding professed subjection to the Gospel of Christ in the fellowship of all his holy Ordinances 3. Let no Minister that loves the Lord Jesus better then his own belly stand upon his advocation from his Patron but rather expect his vocation from his people 4. For this end let every Patron restore his jus patronatus to the Church Or if it seeme too hard a thing for them to part so freely with their freehold though they ought freely to give unto Christ who have received freely from him the Parliament may be pleased to give them a competent part of the revenues of the Benefice as they call it and annex it to their own private inheritance reserving so much to the use of the Church as may strengthen their hands in a sufficient maintenance of their Ministery for though things dedicated to sacred use cannot be alienated or diverted to private use without sacriledge yet that holdeth in such things as are so dedicated to sacred use as that the Lord accepteth as sacred to himselfe But God no where in the new Testament hath expressed his acceptance or allowance of lands dedicated to the ministery but onely to the service of the whole Church and then for the Churches service they may be disposed of by their consent as sometimes the Kings and Princes of Israel gave away the treasures of the Temple to save themselves from captivitie 2 King 18.15 16. 5. The people having called or chosen their Minister one or more unto office in a day of humiliation let them in the presence of the Ministers of other Churches depute some of the gravest and godly members of the Church to lay their hands upon him with prayer over him in the name of the Lord setting him apart to that office The whole Congregation are said to anoint Zadok to the office of an high Priest as well as Solomon to be King 1 Chron. 29.22 Which is a sacred right as Imposition of hands and this