last considerable in this office is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Governance Hierarchia A sacred jurisdiction they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be obeyed and submitted to I need not cite those many texts (e) Rom. 8.12 1 Thes 5.12 1 Tim. 5.17 Et passim wherein they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 words of Rule and Authority There is a Governance in the Venerable Bishops who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have the rule and oversight as of the flock so of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Clergy also as the Antithesis in St. Peter must infer (f) 1 Pet. 5.2 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Government which is not Despotical or Magisterial for the benefit of themselves not Lordlike or Domineering no they claime it not they exercise it not but Paternal and Pastoral for the benefit of the Church and salvation of souls not as (g) Jam. 3.1 Lords or Masters over them but as Pastors Brethren Fathers over the several Presbyters and people Under these The Presbyters also though subordinate to the Bishops as Subjects shall I say nay rather as Sons or Brethren in subordination to obey them as Fathers yet to Govern their respective flocks not Commanding with Dominion but Feeding Teaching so Ruling (h) 1 Cor. 16.14 with Charity and all possible (i) 2 Tim. 2.24 25. Meeknesse and Gentlenesse with all (k) 2 Tim. 4.2 Long-suffering and patience and yet with an holy (l) Tit. 2 15. Authority also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now though we consider the Bishop as Distinct from because in this point of Government superiour to other Presbyters yet the happinesse of a Church very much consisteth in the sweet harmony and consent between these two the one Ruling as a Father the other obeying as sons and Brethren and yet Both together exerciseing a Government in the Church A Reverend Episcopacy praesiding assisted with a pious subordinate Presbytery which the scriptures Warrant the lawes of our Church establish nor do any that I know claime any other Authorty I shall not divide them but only consider where this Government which they thus exercise doth consist viz. Chiefely in these four things 1. Admonition this is one of their works they labour This excercised 1. In Admonition and are over (m) 1 Thes 5.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and admonish it is an Apostolicall charge If any obey not [n] 2 Thes 3.10 Mark such a man yet count him not presently an enemie but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Admonish him as a brother And there must proceed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (o) Tit. 3.10 One and another Admonition before there be a passing to severer Censures Such mild and meek ways being first to be used as Chirurgeons are not to use Corrasives or Causticks where gentler Remedies will serve the turn The first work is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (p) Gal. 6.1 gently and tenderly To bind up the broken joint and restore the dislocated member but if this Admonition prevails not then must be added 2. Sharpe Reprehension 2. Rebuke When gentle Plaisters do no good Causticks and sharper Remedies must be applied (q) Gal. 6.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if any be overtaken or surprised use him in such a case with all possible lenity but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if a man overtake sin there must be another course (r) Jud. 22 23. Use some tenderly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all compassion distinguishing between sinners but others save 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pluck them out by an holy severity that they may be afraid to sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (ſ) Tit. 1.13 Rebuke them sharply or cuttingly in love to their souls that they may be saved And if such Rebukes prevail not the Church must put forth her power in 3. Ecclesiastical Censures (t) 1 Tim. 5.20 When men sin openly 3. Censures rebuke them before all that others may fear When there is an open Scandal there must be a publick Censure (u) 2 Thes 3.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Note that man set a brand upon him that he may be brought to shame When Private Rebukes avail not a publick Censure must succeed and if this prevails not it makes way for 4. The last Cutting off 4. Excision or Excommunication or Casting out of the Church by Excommunication This is the highest Censure and the last which the Church must or can use and that but in the highest Cases Men cut not off a limb for a light spot or little irregularity nor should the Church cast out and excommunicate for trivial offences Nor do they cut off a member when it may be otherwise cured but when gangrened or there is no hope when apparent danger Ne pars sincera trahatur so in the Church would any means else reform a soul it would be high uncharitableness to cut him off Were I worthy to advice our Venerable Fathers who sit at the Stern I should make it mine earnest Request for the Church that no Court might pass this Censure but upon very great cause when this sin is notoriously scandalous to deserve it and there is no means else to reform it and with the greatest regret and sorrow for the sinner as we would mourn for the death of a Brother or be afflicted at the cutting off a limb from our bodies When upon every light occasion the Church shall proceed to Abscission it will make her Courts ridiculous her Censures scorned and the enemies of the Church to slight that which if well managed would fill them with shame and horror and awaken them to seek her peace But when the Scandal is notorious and it is so not only when the sin is highly enormous at the first but when it growes to it by degrees The sin may be light in the beginning and the offence small at first yet when men shall either persist notwithstanding all fair means to reform them or shall despise the power of the Church and to their first offence add a proud presumptuous Contumacy against the Laws of the Church this now growes highly scandalous which before might have been passed over with a light hand when I say the Scandal is thus notorious whether from the nature of the crime or by a superadded Contumacy the Church is offended when it is matter of ill example and danger to others when all means of Admonition Rebuke and other Censures are used and none do good but the sinner remains incorrigible then let him be Cast out for the humbling of himself and cleansing the Church If one and a second warning will not reclaim an Heretick then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (x) Tit. 3.10 Cast him out if there be an Incestuous Corinthian and he continue so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (y) 1 Cor. 5. ult Cut off vix By Excommunication That wicked person from among you Even nature teacheth this in the
welfare of men the recovering and saving the souls that were lost So under Christ the Government of Bishops Elders Ministers in the Church is not to meddle with political or civil matters as such in this case [l] 1 Cor. 6.4 set up others to judge but in things pertaining to God and the eternal advantage of mens pretious souls Even their severest Censures Excision by Excommunication tendeth to this That the soul may be brought home to God and the [m] 1 Cor. 5.5 Spirit saved in the day of Christ as I have already shewn 2. 2. In worth excellency It is a work about Souls then a work of Worth and Excellency to encourage fit persons to it when God hath given Abilities for it and brings men by a regular Call unto it They should not be unwilling to undertake it He that desires the Office of a Bishop desires a good work It is a pretious Employment A watching over and for the precious soul 3. 3. The weight of the Employment A work of Weight It is Opus onus tremendum Angelis They are to be employed about Souls Wherein as for the encouragement of Ministers they may be a means to [n] Jam. 5. ult save a soul from death and in the language of the Philosopher [o] Hierod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as much as may be to make a god of man that is of a Sinner to make a Saint or in the language of the Scripture [p] 2 Pet. 1.4 Partaker of the Divine nature which is the greatest and noblest work that man can do So to keep off those who [q] Jer. 23.21 run and are not sent it is such an employment as if considered well will make the best of men astonished at it To be a Steward in a noble Family is a work too weighty for every shoulder But to be a Steward of God in the Church a Dispenser of heavenly Mysteries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [r] 2 Tim. 2.15 To divide the word aright and [ſ] Luk. 12.42 to give the proper portion in due season to the souls of men is much more And the miscarriage in this is wofully dangerous in the loss of souls which are more [t] Mat. 16.26 worth then the whole world besides being things which the whole world could not only the [u] 1 Pet. 1.16.18 precious blood of Christ was able to redeem The Employment then about these and the Government of them must needs be a work of worth and weight The Art of Arts [x] Greg. Naz. in Apologet. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. as that holy Nazianzen doth excellently express it This as 1. Vse 1. To engage Fidelity in Governors as it may encourage us to the worke and engage us to all care and fidelity in our charge so 2. It is a prevalent motive to perswade to the Duty of the Text Obedience and Submission Which is the Act required Obedience in all that are under them the first particular named in the Analysis though here handled last Obey and Submit your selves We have seen a Government in the Church the Governors and their office and the End thereof the Profit of Souls Let all Christians then learn to Obey (y) 1 Thes 5.12 Prize them for their workes sake Let them have their Double honour (z) 1 Tim. 5.17 especially they labouring in the Word and Doctrin Obey them for their place and Authority sake 1. 1 Reason Reason requires it to what end is their office 2 Religion requires Obedience to Rulers or do they Rule if they are not obeyed 2. Religion requires it They are some of the Fathers whom God in his Law viz. precept 5. hath commanded us to honor Every Authority both in Church and State is an (a) 1 Cor. 12.28 Rom. 13.1 2.5 Ordinance of God and to be obeyed for Conscience sake We are not only to look on them as Neighbours and Members or reverence them onely as Reverend pious men but to Obey them as Fathers and Governours They are Men and as men they have their personal faults but as he that gave to a bad man said Dedi non homini sed humanitati so in this case of Obedience it is not yeilded as to the men but as to them in such a place or office Obedience we must yeild to their not Commands as Princes but Counsels as Leaders Directions as Guides Censures as Governors to follow their Doctrin to reforme upon their Rebukes [b] 1 Cor. 11.1 so to follow them as they follow Christ Yeild your selves to be [c] Rom. 6.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moulded according to their Word and Doctrine as those who Watch for your souls This is indeed to [d] Cant. 1.8 Feed your selves by the shepheards tents And for us my Brethren of the Clergy would we find a just obedience to our Word and Doctrin to our Admonitions and Reproofs in our respectives charges let us shew an example of just Obedience in our Carriage and submission to our Superiours As we are over our flocks so must we remember that we are as the Centurion in the Gospel (e) Mat. 8.9 Men under Authority also When we shall contend for a Parity and deny a Subordination and usurp a power which we have not by the Lawes of God or the Land we make a fearful Schisme in the Church When we shall presume to reject our Bishops we teach people to reject us also yea and we shew the way to ruine both While we are divided we are neither safe but united the Bishop with his Presbyters A Venerable Episcopy presiding and principally ruling assisted by a subordinate Presbytery these together through Gods mercy shall be invincible Let us then in our places learn and yeild Obedience in duties which are in themselves necessary I presume none will scruple it but in Matters of Indifferency Circumstance and Order we shall also finde Obedience necessary Some things there are which Christ and his Apostles have already prescribed to be observed in all Churches in the World to such as these we are Obliged whether they are againe Commanded us or no and yet the command of our Superiours being added layeth a farther obligation to obey in these But besides these there are also many other things fit and Convenient to be done in the Church yea at least Prudentially necessary for the beauty of Order the Decency of Administration wherein our Governours have power to Command and we are obliged to obey Such are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (f) Tit. 1.5 Things that are wanting or left to the prudence and discretion of the Church in which the Apostle made no particular or expresse rules but left order to Titus in Creet and consequently to the Bishops and Governors of the Church in their several Provinces Diocesses and Jurisdictions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To settle and order them as should be most for the benefit Unity
ΚΑΛΩΣ ΠΡΟΕΣΤΩΤΕΣ OR A VIEW OF Church-Government WHEREIN The proper Church-Governors are demonstrated THEIR Office Duty Work and Employment With the Object thereof is declared and the Necessity of Obedience to them asserted IN A SERMON PREACHED At WEST-MALLING at a Visitation held there by the Lord Bishop of Rochester for one Part of his DIOCES Septemb. 16. 1662. By JOHN STILEMAN M. A. Minister of the Gospel and Vicar of Tunbridge in Kent Imprimatur Novemb. 17. 1662. M. Franck. S. T. P. R. P. D. Epis Lond. à sacr Dom. LONDON Printed by T. R. for Thomas Peirpont at the Sun in St. Paul's Church-yard 1663. To the Right Reverend Father in God JOHN By Divine Providence Lord Bishop of ROCHESTER My most honoured Diocesan May it please your Lordship IT would be a Confidence very easie to be convicted of too arrogant presumption should I be so vain as to imagine any thing of mine worthy either of your Honours hands or the publick view But your Lordship having enjoyned me the meanest of my Brethren to preach before so learned an Auditory upon so solemn an occasion and my labours finding acceptance beyond their worth some of my Brethren who have set a value upon them above what I dare conceive to be in them earnestly solliciting Copies of me that I might both satisfie their importunities and withal ease my self of the trouble of Transcribing I have adventured them to the Press which being emitted must now come under the various Censures of the world wherein I can never hope that they should relish well with every Palate nor can I expect such are the different humours of men that they should generally find such candid Readers as in the Pulpit they were blessed with judicious and ingenuous Hearers And therefore they dare not go abroad unless sheltred under the wings of some honourable Patron Pardon me therefore my Lord if I presume to send them forth under the Vmbrage of your Reverend Name Whos 's many expressions of Grace and Kindness to my unworthy self have encouraged me to this Address And who may by right claim a special interest both in all my labours as mine Ordinary to whom I am bound to be accountable for all my service in the Church and peculiarly in these as being performed by your Lordships special command And if they shall be approved in your Lordships eye which all that know you know to be most clear and piercing I shall not have cause to suspect the Censures of any that are judicious and others I shall not need to value The Sermon I confess comes forth somewhat larger then it was preached but not a jot altered in any material point those who heard it and shall now read it will find it the same though increased in some expressions and explications which were prepared but the streights of time would not permit to be then spoken In this and all my labours my whole aim and design is * Ephes 4.15 to Follow the Truth in love and to assert it with sobriety It will be the rejoycing of my soul to see every one in their stations the Clergy especially to maintain the honour of their places by an holy humble peaceable and blameless conversation which is the main thing this Sermon drives at The Government and Discipline of the Church of England must be acknowledged excellent in its Constitution and for the main and substance of it exactly agreable to the Primitive Pattern It would revive me to see every particular Act and Exercise of it as blameless in all the subordinate Officers hands Piety and Peace having their full incouragement and all Sin and Impiety Schism and Prophaness meeting with their proper Censures that the Churches Judicatories may be revered of all and despised of none It hath been a sorrow to my soul to see sometimes that high Censure of Excommunication so abused on slight and very trivial occasions until I considered how an offence small in the beginning was increased much by a superadded Contumacy and the Ecclesiastical Court had no other way to vindicate it self from the contempt of such contumacious spirits or to compel men to obey And yet hath not this of late proved a sufficient remedy against the frowardness of perverse men who slight even this so far as that by their own voluntary separations they prevent the Churches Censures that the Church as it may seem shall not need to excommunicate them who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Tit. 3.11 and do excommunicate themselves It is my great expectation and hope that when the right reverend Fathers of the Church the Bishops of the upper and the Reverend Clergy of the nether House of Convocation shall again assemble some such effectual course will be found out to reduce men to and preserve them in Peace and Order that by a prudent exercise of Discipline in all parts thereof the honour of the Churches Judicatories may be preserved and yet so high a Censure may not be debased to secular ends nor on low and light occasions that even those who have evil will at Sion may see and be forced to acknowledge that the Churches aim is the spiritual and eternal Advantage of her Members and not the worldly advantage of her Officers and Governours whose eyes look not so low as to a secular profit to themselves and whose pious souls are cordially affected to and only zealous for the real and proper interest of Christianity viz. Piety and Peace in the Church My Lord I have only this one thing to beg that you would not judge me in this so vain as to presume to teach or direct so venerable Fathers but only accept of this Address as a faithful expression of mine high observance of your Lordship to whose judicious and paternal Censures I readily submit my self and all my labours And as the Lord who is the * Dan. 7.9 Antient of days hath already adorned your head with that which the wisest of meer men did deservedly call [*] Pro. 16.31 A Crown of Glory Gray hairs found in the way of Righteousness So that he would add to your days a Nestors years that this little Diocess may be still happy under your Lordships prudent and grave inspection and when the time shall come that you must be gathered to your Fathers that He will then translate you from your Throne in the Church on earth to a far more glorious Throne in the highest heavens is and shall still be the unfeigned Prayer of Your Lordships in all humble and due Observance JOHN STILEMAN From my Vicaridge at Tunbridge Novemb. 10. 1662. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb XIII XVII Obey them that have the rule over you and submit your selves for they watch for your souls as they that must give account that they may do it with joy and not with grief for that is unprofitable for you WHen I consider the work and occasion of this meeting I cannot but with confidence presume that
Commonwealth of Jsrael We are (p) Eph. 2.19 Fellow Citizens and our life here is (q) Phil. 3.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now Government is the soul of such a state take away this the whole is ruined 2. A Family the [r) Eph. 2.19 Houshold of God the (s) Gal. 6.10 A Family Houshold of faith there must be rulers in a family if any where Aequalitate nihil inaequalius when Lycurgus was urged by one to establish a Democracy in Sparta Fac primum saith he in Domotua Begin at home there would men soon see the mischief both of Anarchy An Army and a parity and I am sure much more in Gods house 3. An Army They go from strength to strength (t) Psal 84.7 Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ab acie ad aciem Thy people shall be willing (v) Psal 110 3 In the day of thy power when there seems to be an allusion to the mustering of an Army and that in Decency and Order In the beauty of holiness such is Jerusalem (w) Cant. 6.4 an Army a well marshalled army with banners and there we know is the straitest discipline most absolute commands and every one strictly enjoyned his place and station It is Order makes an Army terrible This makes the enemies labour so much against the Governours and Ministers in the Church for they know A Body Destroy this order and the Church is ruined 4. A Body which the Apostle briefly hints in that to the Romans (x) Rom. 12.4.5 There are many members in one body yet all have not the same office so we being many are one body in Christ Which he more largely handles in his Epistle to the Corinthians (y) 1 Cor. 12.12 There we have Head and Members and among the parts some to direct as the eye some to be directed as the hands and feet c. Thus in the Church the Body of Christ some have one office and place some another 3. And the Censures to be exercised Censures necessary in the Church which the Church is commanded (z) 1 Cor. 5. ult put away from among you i. e. Cut of by excommunication that wicked person and for which she is commended (a) 1 Cor. 1. The neglect of them reproved and willed again to restore the Penitent these evidence that there must be Officers to dispense them 4. Neither would there be ground for those sharpe reproofes to the Corinthians (b) 1 Cor. 5.2 for not casting out the incestuous of the Angel of Pergamus (c) Rev. 2.15.16 for tolerating the Balaamites and Nicolaitans or of Thyatira (d) v. 19. for suffering that seducing Prophetesse had not God set up such Governours in his Church and given them power to Rule and order the affairs thereof Vse 1 We may justly therefore wonder what should so besot the mindes of those who would be thought Christians that their hearts should be so averse to Government and they be so easily stirred up to throw out their Rulers We cannot but with horror look back to the years that are past Oh where were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the hedge of Government the fence of Religion was broken down how did the subtile Foxes creep into the vineyard and the Wild Boar destroy the Vine Nature it self teacheth that in every society Sacred or Civil there must be Order and Government yet such is the corruption of men that when the Yoke though never so easie is put upon them their hearts rise against it they would not be ruled Whence is this frowardnesse and aversion but either 1. From a Selfe-Love a love to base lusts men are (e) 2 Tim. 3.2 lovers of themselves i. e. of carnal sensual selfe and then disobedient to Parents hate all Governors because unwilling their lusts should be reformed 2. or Selfe-conceit every one thinks as he in the Comick Consilii satis est in me mihi they are proud and scorn to be taught think that they know more and can do better themselves like Solomons fool (f) Prov. 26.16 Wiser in their own conceit then seven men that can render a reason 3. or Selfe-will they say we are our own (g) Psal 12.4 who shall controul us (k) Luk. 19.14 Nolumus hunc regnare We will not have such rule over us We will not and all the reason is because We will not 4. or Self-respect Men look at a vain repute to themselves (i) Phil. 2.21 Most men seek their own things and not the things of Christ. They would be Rulers Governors and Commanders themselves and take it as a discredit that others should not so account them when yet they have never well learned to hear or to obey But Blessed be God (k) Isa 1.26 He hath restored our judges as at the first and our Governours as at the beginning Though the Reines of Discipline have been broken and the bands of Government loosed yet are they now repaired and these Reines put into the proper hands Now we see again the face of a Bishop visiting his Church and Clergy Now we see the Ministers encouraged in their work that they may in peace watch over the Souls of the flock and dispense the mysteries of heaven to them Let it then be our daily prayer that God who hath thus raised up the Church from the Grave and restored her ancient Discipline and Fathers would please to go on to perfect our happiness and preserve this Order and Government that it may continue to be 1. A fence support to the Ordinances of God the Administrations of grace God having ordained special Administrators for special Administrations for special Ordinances special Officers 2. A fence to Religion to keep out Errors Heresies 3. A Preservative of Purity and Scourge of prophanesse 4. An Hedge to the Church to preserve the bands of Unity and to make (l) Psal 122.3 Jerusalem as a City that is compact together and keep off Schism and Division We may look and tremble at the sad and dismall wracks of the Church since this Union was broken Some men glory in the name of Separation but did they know and consider what it is they would look upon it as Res tremenda horrenda when there cannot be found any one of the seperate Congregations of England of a little standing but which have fallen into most monstrous opinions and innumerable subdivisions hence Arrians Socinians Anabaptists Familists Quakers and what not No wonder that so great a sin as Schisme should be accompanied with so fearful Plagues 1. We have now seen a necessity of Government and Governors in the Church 2. We are now to enquire 1. Who are these Governors The Governors Who and 2. What is their office and work 1. The Officers and Governors to be obeyed are called here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in other places (m) Rom. 12.8 1 Thes 5.12 Phil.
1.1 Act. 20.28 1 Tim. 5.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word is different but in the main the persons and office are the same 1. The first and Primary Governors are the Bishops of the Church these are the Episcopi and these the Presbyteri the Primary and proper Elders In the beginning called Apostles and because they continued not in their persons but their successors Apostolical men in the first age and Bishops in the succeeding ages of the Church These are they to whom St. Peter writes (n) 1 Pet. 5.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such Elders then were they as St. Peter himself was he was but a fellow-Elder such as they and no more then they in that part of his Aposolical office which was of standing and perpetual use in the Church their work as well as his was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (o) 1 Pet. 5.2 to oversee to Rule as Bishops over the flock and there the Apostle seems to make an evident distinction and imparity in the Evangelicall Ministry some (p) v. 2.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not so much in Age as in Office whose work was to feed and Govern 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some (q) v. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which by Analogy to the former verses I conceive may well be interpreted to be not young in Age or Novices in Christianity but Juniours in regard of Place and Office who were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be under or obey the Bishop in the Church so that clearly there must be in the Clergy both the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Praepositi The Bishops or by what other name so ever they may fitly be called for we stand not upon names but things and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Subditi or Subordinati the Subordinate Pastors Priests or Ministers call them as you please who in their places are to Govern and feed their peculiar flockes yet to be under and obey their Bishop The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then in the text in the first notion are as the learned Grotius in another place notes (x) Gro ' in Liv. 22.2 Qui in Ecclesia sublimiorem caeteris consecuti sunt gradum ut Apostoli post eos Episcopi 2. Next to these are the Particular Pastors of the several Congregations Presbyters and Particular These are also the standing officers in the Church though to be under the Bishop yet to Feed Govern and lead their flocks and their work is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Scriptures evidence Both these in their places and stations must be included under the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the text These have their place by Divine and Apostolicall institution And 3. Besides these there are or may be many other particular officers which though they have not such a particular expresse Divine institution Pastors Others used by the prudence of Church yet the Wisdome of the Church hath found them requisite and at least Prudentially necessary for the assistance of these undoubted Pastors and for the convenience of the severall administrations which being established in an authority by the Law of the Church or Kingdom of which we are such as amongst us the Chancellor Archdeacon c. or other like officers in other Churches they must by us be reckoned among these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and accordingly are to be obeyed in their places 2. Having found the Officers The office of Governours we are next to enquire their Work and employment And the text will shew us several particular worth noting both 1. in their office and 2. in the object of it 1. In their Office we have these four things remarkable Four things considerable in the work and office viz. their Eminence Precedence Observance Governance 1. The first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eminence They are over you a degree above viz. in relation to matters of the Church Eminence So are all Rulers over the Ruled it is so in the State (ſ) Num. 27.16 let the Lord set a man over the Congregation saith Moses it is so in the Church (t) Luk. 12.42 who is the wise steward whom the Lond shall make Ruler over his house though they are all servants to the Lord of all net are some in Eminency over the rest as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before mentioned Yea even the Deacons are said to have some degree of Eminency they purchase to them elves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a good degree unlesse this be rather to be understood that by their faithfull diligence in that lower they come to gain a higher degree in the Church But however this is clear in the Place of Governours there is an Eminence 1. Which must engage us inferiours to yeild that just Reverence that is due to our Superiors for their place sake Use Engaging 1. Reverence in inferiours And 2. For us my Brethren of the Clergy As we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to our flocks 2. Exemplary piety in the Governors and so have a degree of Eminency in that regard above them so are we by this engaged to a care to preserve the dignity of our office and Ministry to walke worthy of our high calling not by the vain pomp of the world but an holy exact conversation walking so much the more watchfully and warily as much as we are above others in place so must it be our eare to be better in life For Ye know the maxime in Law In dignitate qui peccat peccat amplius thus was Elies sin aggravated by the eminence of his place (u) 1 Sam. 2.27.29 I Chese thy fathers house took thee to be my Priest Why spurn Ye at my sacrifices c. And ye know also Quo major dignitas eo major deformitas Sin in a Minister is like a Wenn not on the foot or hand but in the face or over the eyes Sedes Summa et vita ima are ill-matched And we certainly have more eyes upon us our faults are more conspicuous then any as a black spot upon a white robe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In a valley things may be hid and not seen untill we come upon them but ye (x) Mat. 5.13.14 if any are the light of the world a City set upon an hill cannot be hid Soli latere si licet Regi adde Episcopo Clero licet And besides all this We may be sure our faults will be more observed then all our abilities pains and good actions whatsoever The glory and brightnesse of the Sun passeth all the year little noted but one Eclipse calls the eyes of all to behold and observe it Thus the general holy example eminent preaching of Ministers may be seen but is little observed but every one is ready to take notice of the least aberration
that they may have something wherewith to put off our rebukes or by our example encourage and sooth up themselves in their sins or take occasion to blaspheme or reproach our function As therefore we are in place of Eminence so let it be our care to maintain the honour of our place by an holy and blamelesse conversation 2 The next considerable in this office is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Precedence to go before Precedence and to lead the flock for this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is vox castrensis but used of Publick persons whether in the Camp City or Church and this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye know answer to the Heb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dux Praesul Antistes As the Prince hath Precedence in Civil things the Captain in Military So the Priest in Sacred The Bishop as Leivetennat General under Christ who alone is (y) Heb. 12.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Cheif-Captain and the Presbyters as inferior Captains and subordinate leaders who are to set themselves in the Front or Fore-ward of their several Charges and manfully marching before the Church encouraging all to follow with like valour diligence in the Christian Warfare against the World the Flesh and the Devill We have also in the Scripture another Metaphor much to the same purpose (z) Num. 27.16.11 let the Lord of the spirits saith Moses set a man over the Congregation that he may go out before them and come in before them to lead them out and to bring them in that they may not be as sheep having no sheephard alluding to the Custome of those Eastern Countries not as with us to drive the sheep but to go before and lead them to which custome also our Saviour alludes (a) 1 John 10.8 the sheep hearing knowing the voyce of their own sheepheard do follow him Thus Rulers are Leaders it is so in (b) Isa 3.12 Political it is so in Ecclesiasticals Prophets Bishops Priests are such Leaders Pastors Guides as the Scriptures in many places shew Which Precedence is not so much in Civill respects (c) Mat. 28.6.7 taking the upper hand c. as a going before others in a way of Doctrin Direction Circumspect Walking and the example of an holy life this is the only way to vindicate both our persons and Ministry from contempt and to gain a Credit and a Repute to both by being (d) 1 Tim. 4.12 examples in Word in Conversation in Charity in Spirit in Faith and Purity (e) Tit. 2.7 Paterns of good VVorks (f) 1 Pet. 5.3 not as Domineerings Lords for it is not the Title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the abuse of power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is there condemned but as ensamples to the flock This Precedence now must teach us a double duty 1. Diligence in study to know the way Vse Engaging workes and will of God To get our own eyes enlightned and to keep them open Our selves must first learn and be sufficiently furnished with a stock of divine knowledge Diligence in study ere we can teach and instruct others It is sad with the Church when men will undertake to be teachers who themselves have not learned the mysteries of faith and principles of this Doctrin of God prius effundere quam infundi volunt If we undertake to be guides be sure first that we see well (g) Mat. 15.14 if the blind lead the blind ye know the danger of both Let us not then be strangers to our studies but be earnest by Study Meditation and Prayer to gaine an higher measure of knowledge a deeper and farther insight into the mysteries of the Gospell Those who are to teach others should know more then others we must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (h) 2 Tim. 2.24 apt and ready to teach that is our office then we must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 learned that we may be able to perform it (i) 1 Tim. 4.13 give attendance first to Reading then to Exhortation and Doctrine 2. Holines of life Holinesse of life if we are Guides we must take the more care that we go not out of the way least by our miscarriage we draw others into perdition True it is our examples are no Rule for others to follow in evill courses Si bene dixerimus vestrum est si male vixerimus nostrum est Aug. nor will it be a plea for any to justifie sin here Christs rule must hold (k) Mat. 23.3 do as they say but do not after their evill works Yet when men are so prone exemplo vivere especially by the examples of their Leaders who as Seneca observes plus exemplo quam peccato nocent there cannot but be by our evill examples too great occasion of sin to the flock And it will be a sad account that we shall make when God shall say (l) Isa 3.12 Qui ducunt te seducuut te and it shall appear that we not onely fall our selves but like the Devill or first falling Angel to which there seemes to be an allusion in the (m) Rev. 12.3 Apocalypse draw thousands also down after us Are we Guides then it must be our care that we turn not to the right hand or to the left but (n) Prov. 4. last keep our feet from evill We must be examples in faith Charity Purity c. If examples then must we strive to be the best and most perfect in a more refined life and higher purity of Conversation As we are by our places brought nearer to God so in our lives should we strive to be more like unto God Excellent is that passage of that holy (o) Greg. Nazia in Apologet. Gregorie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VVhen we are entrusted with this place and office by God it is not enough that we are not wicked for this is to be abhorred in the lowest of the people but it must be our endeavour to be more above them in piety and goodnesse then we are in place and office to account it nothing that we excell them in dignity but to account it our shame and losse if we in all things answer not that honor place and employment to which we are called we must not think 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same measure fits every person there is not the same age or strength of all nor the same nature of every Creature nor the same quality of every Earth nor the same beauty and lustre of every star c. It is the sin of private and the meanest Christians to do that which is evill but of the Minister Guide and Leader in the Church it is required 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be the best and to preceed still and proceed in that which is good 3. The next remarkable in this office is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Observance or according to the word in the text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VVatching or
Observance and oversight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Insomnem noctem ducunt vigiles the word is Emphatically as if they took 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not a wink of sleep The Metaphor is easie their work is the work of VVatchmen [p] Ezek. 3.17 Son of man saith God I have made thee a watchman to the house of Israel and this Metaphor shewes their work 1. They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to stand in the VVatch-Tower as Centinels to prevent danger from without to declare when the enemie cometh 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Oversee the flock to prevent their carelesnesse within that men sleep not or neglect their duty Both these doth the Apostle mean in that charge which he gives in his last far-well at Miletum to the Elders or Bishop of Ephesus viz. to Timothy the then Bishop as may well be judged of that Metropolis and the other inferiour Bishops under him and if particular Presbyters were there the charge is the same to them in their severall stations [q] Act. 20.28.29.30 VVolves will enter in therefore watch and take heed to your selves and to all the flock over which the holy Ghost hath made you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bishops i. e. inspectors or overseers And now this Watch is A watch for the flook in a carefull foresight to prevent the danger that might acrew to their souls by any that come among them whether by error or prophanesse In a watch for the flock that they may avoyd them As Watchmen if they see a [r] Ezek. 33 1-5 Sword comming in judgment from God they must blow the Trumpet and warne men that they may repent of sin and avoid the stroke If they see [s] Act. 20.28 VVolves enter the fold Hereticks enter the Church they must give notice and take care of the Church against them Hirelings (t) Joh. 10.12 13. flie when the wolf comes but it is the Pastors work to watch and defend the fold they must attend that Foxes creep not into the vineyard nor weeds grow in the Garden nor Schisme Heresie or Prophanesse in the Church of God 2. A watch over the flock and so much is also signified in this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A watch over the Flock a carefull Oversight to look to them and keep them awake in their duties that they sleep not in sin or security but awaken by Repentance and keep awake It is the work of the Pastors to take notice of the lives and conversations of the people As Physicians are to observe bodies and diseases so is the Minister to observe souls and sins that they may apply suitable remedies for this reason it is among others viz. that there may be this carefull inspection and the single Pastor not being able to take notice of or a personal inspection into every particular that the wisedome of the Church hath thought fit to joyn others in the respective Parishes to assist the Minister the Church-wardens I mean who did they conscientiously discharge their places and perform the works which the Church hath put upon them there would be no place for or want of such an officer as a Lay-Elder in every Church which some of late have so much stickled for These by their constant dealings with the people having more and better opportunities to look into their lives are then to acquaint the Bishop or the Proper Governours and Pastors with them that they may act as becomes watchmen It is every Christians office in charity to consider one another to provoke to love and to good works it is theirs in Duty that the watchmen may see that men live as becometh Christians The end of which Inspection is not to exercise a Dominion for the honour or profit of our selves The end of this watch but for the edification and advantage of the flock viz. 1. To prevent sin To prevent sin to keep men awake as persons set to watch a sick man after some Potion where sleep would be dangerous Sin is the (v) Eph. 5.14 sleep of the soul we are then to warn that men sin not or if they sin then 2. To awaken and rouze men from sin By repentance men awake and it is the watchmans work by Doctrine Exhortation To Raise from sin by Repentance Admonition Rebuke Discipline and Censures to bring men to Repentance that they may be saved Bishops are the Angels of the severall Churches who as they must be (x) Revel 3 2. watchfull and rouze up themselves so must they quicken others also and so strengthen the things that are ready to dye (y) Gal 6.1 If any be overtaken in a fault ye which are spiritual i.e. who have attained to greater measures especially if in place and office Take Raise Restore such a man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This also must teach us 1. A care for our selves How can we watch over Use To engage or for others if we keep not our own souls awake That command of Christ which is given to one is given (z) Mar. 13. Uit. to all A care for themselves VVatch but especially in our places Who will set a drowzy spirit to watch others VVhy sleep ye saith Christ to his Disciples We are Shepheards if we sleep who shall look to the Flock or how can we keep others waking Our first care then must be for our selves (a) Act. 20.28 Take heed to your selves first then to the flock first (b) 1 Tim. 4.12 to thy self then to thy doctrine and this is the way to save both our selves and them that hear us Otherwise though by our doctrine we may be a means to save others yet by our workes we shall damn our selves and as Nazianzen makes the comparison prove but as the Water used in Baptisme a seal of life to others but itself afterwards running into the sink This made St Paul so carefull of himself (c) 1 Cor. 9. Uit. To keep down his body so that When he preached to others himself might not become a cast-away this done our next care must be 2. A tender care of the Flocks under our charge A care for the Flock Their souls lie at stake if the shepheard be carelesse the sheep must perish if the centinels sleep the city will be surprised if we be idle not diligent in the workes of our place to watch and warn the enemies get advantage Hereticks creep into the Church sin steals upon the souls of men and People dye for want of knowledge if they sin and continue and die they dye in their own sin but if in it they perish through our neglect their (d) Ezek. 33 1◠10. blood will lie on our heads and be required at our hands but if we warn them and do our duty whatsoever the event or successe be to them we have Delivered our own souls This is our third work Inspection and Observance 4. Governance The fourth and
body natural Immedicabile vulnus ense recidendum In Politick bodies there is a power to take in and cast out of civil Societies The same reason holds in the Church where the sin and danger is so much the greater as much as the Concerns of the Soul are above the Concerns of the Body If a private person after all means may estrange himself from such an one (z) Mat. 18.16 17 as an Heathen or Publican much more may a Church where the Offence is greater as much as a wrong done to a Community transcends an Injury to a private person Yea there is an higher end in Excommunication The ends of Excommunication then there can be in cutting off a natural member or throwing one out of a civil society For in either of these the end is but to preserve the Body from death or the Society from ruine 1. To clense the Church But in this as it is 1. To free the Church from Infection because (a) 1 Cor. 5.6 A little leaven leaveneth the whole lump and thereby (b) Heb. 12.15 Many others might be defiled Grex totus in agris unius scabie cadit And 2. 2. To vindicate Christianity To vindicate the Churches Purity and Christianity from the Reproaches of her Enemies that the world may see that neither doth the Church own such rotten members nor our Religion countenance a wicked life So 3. It mainly looks to the sinner himself for though it be a Censure of the greatest severity 3. To humble und to save the sinner excluding the sinner from the Communion and Blessings of the Church yea from Heaven too until he repent What being thus bound on earth Clave non errante (c) Mat 18.18 John 20.23 being as certainly bound in Heaven Yet it carries in it the greatest Charity to the sinners Soul the end being not to destroy but to save that as by a dreadful thunder-bolt he may be stricken with fear and horror and awakened to Repentance and by this means being sensible of his desperate condition learn to sin no more For this end are (d) 1 Tim. 5.20 Hâ—mâ—neus and Alexander delivered unto Satan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That they may learn as being by this instructed not to blaspheme The end being no other but that through the sinners Repentance x The Spirit may be saved in the day of the Lord Jesus This also may teach us My Brethren of the Clergy a double Duty I. Use To engage Governours We are as Governours of the Flock in our places to Admonish Rebuke c. How careful should we be then to keep our selves free from that which we reprove in others 1. To be holy themselves Quod dictum vis alteri dic prius tibi How can we hope that others should hear us admonish them when we shall be as the Lute making sweet Musick to others but will hear nothing our selves Unde tibi facies With what face can we reprove when our selves are more or equally guilty When we do well and preach by our Lives as well as our Doctrine we may gain (e) 1 Tim. 3.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great bolduess and use freedom of speech in any Reproof when we can challenge the world as Christ doth the Jews (f) John 8.48 Which of you can convince me of Sin And as Samuel when he would effectually reprove the ingratitude of Israel [g] 1 Sam. 12.3 begins with a testification of his own Integrity challenging them to say any thing against him if they could Behold here am I witness against me before the Lord. But if that Proverb may be cast in our teeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When we undertake to reprove our own bad life will take off the edge and efficacy of it If we come to reform men we had need bring Digitos mundos He that comes to wipe off a spot on the face with foul fingers will make it worse Remember then that charge of the Apostle [h] 1 Tim. 5.22 Keep thy self pure II. 2. The exercise Government to its proper end Let it not be esteemed Presumption if I beseech the Reverend Fathers of the Church yet I need not they are I am confident of themselves more ready to do the same but let me obtest and adjure all those who are called to manage the Government under them that they zealously exercise it in all things to its proper enâ—â—â— The Glory of God and the real good of the Church that Innocency may appear with boldness and all Vices tremble at the presence of their Courts Let the Church-wardens conscientiously present the enormities of their Precincts Let All officers strive not to enrich themselves but to reform sins and make men better In the managing of all Ecclesiastical Censures be careful to make men see themselves confess forsake sin In matters of inferiour nature use all meekness and unto Persons the tenderness of Brethren But in case of high enormities wherein the life of Christianity or the peace of the Church is nearly concerned proceed with all just severity Then will the Church be freed of her enemies honoured of strangers beloved of her friends and reverenced of her children and the world shall see that her Courts are kept and Visitations held not only of course and custome but to the effectual reformation of Offenders restoring of Penitents encouraging of the pious and peaceable to bring sinners to a sight of and sincere sorrow for sin And in a word contrary to the too just complaint of some of olde and taken up by some as a reproach against the Church I hope unjustly still Non nummorum sed morum gratia not to empty mens purses but to reform their manners I have done with the Office or Employment Let me crave leave for a word or two of 2. The Object the Souls of men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 The Object of this Government The Souls of men Which sheweth They watch for your souls not to get from you nor indeed to preserve for you your lands goods estates or lives these are of secular concernment but for your souls for the furtherance and advancement of your spiritual good your consolation and salvation And this shews the Nature Worth and Weight of this work 1. The Nature of our work it is spiritual 1. The nature of their Works it is spiritual to look not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about the things of this life or secular concerns but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about souls and spiritual things Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [i] 1 Cor. 6.3 [k] 1 Pet. 2.25 the Bishop of our souls his Oversight as Mediator and Governour of his Church consists not in judging Law-suits or Division of Inheritances Man [k] Luke 1â— 1â— saith he who made me a judge c. This was not the end of his coming but to teach lead and rule for the spiritual and eternal