THE Tabernacle OF GOD with MEN OR The Visible Church Reformed A Discourse of the Matter and Discipline of the Visible Church tending to REFORMATION By Richard Resbury Minister of the Word in Oundle in Northamptonshire London Printed in the yeare 1649. The Preface to the Reader Reader THere are many interests in this active age contended for the Soveraign interest the Kings Prerogative the State interest the Priviledges of Parliament the popular interest the Subjects Liberty there is one above all these to be heeded the interest of the Church as more excellent those civil this spiritual those the interests of men as men in their severall stations this the interest of the Saints as Saints those making for a politicall this for a spirituall those for a momentany this for eternall happinesse this the interest of Christ himselfe who is head of his Church aswell according to her visible and ministeriall as her invisible and saving state and therfore he alone it is who appoints her officers administrations lawes priviledges liberties in the grand charter of his word none of which may the highest upon earth without crimen laesae Majestatis attempt against the Crown of Christ to violate Neither is this onely excellent above the rest but most advantageous to them It is not onely the piety but the true policy of Kings Parliaments and people to give due heed to the setling of this which setled truly settles all theirs surely and beautifully Be wise now therefore O ye Kings be instructed yee Judges of the earth Kisse the Son Nay the obtaining of the kingdome of Christ in the world in all its claims shall renew the face of the whole Creation and make a new heaven and a new earth It hath been my endeavour in the integrity of my heart so far as I have obtained mercy to discern that deceitful piece to enquire into the true state and order of the visible Church of Christ and if I may to bring something if but a little Goats haire towards the setting up of the Sanctuary One thing I have labour'd I hope not unuseful to bring down the enquiry particularly to our condition in this Nation that we might distinctly consider what after so many engagements to the Lord by his great works for us by our solemn Covenant with him lies upon us to practise No more Only I have if thou beest faithfull thy prayers if ingenuous thine indulgence where thou shalt finde slips Thine in the service of the Gospel RIC. RESBURY The Heads of this ensuing Discourse are these eight Propositions or Instructions following I. THe true matter of the visible Church is visible Saints onely II. Discipline is an Ordinance of Christ for ordering the visible Church in her several Congregations III. To the people of the Church it belongs by Divine right to chuse their officers IV. Christ hath committed the power of Discipline not to the Officers alone but to the Church that is to the Officers with the brotherhood V. There is a Church-power formally distinct from the Civil VI. That Bishops in office above Presbyters are no Church officers of divine institution it is pleaded by Jerome from Scripture and the highest Gospel-antiquity VII To a particular Congregation of visible Saints furnished with Officers it belongs to exercise all parts of Discipline within it selfe VIII To a Congregation of visible Saints not yet possest of Officers it belongs to possesse themselves of them The Tabernacle of God with Men. OR The Visible Church Reformed CHAP. I. The first Instruction The true Matter of the Visible Church is visible Saints onely BY visible Saints we understand with Bucer those in whose conversation the necessary Signes of regeneration appear For clearing this 1. We do not mean that the regeneration of the Person can be certainly concluded from such a conversation as we here require because the heart within may not be answerable therefore an hypocrite not discerned may be the true matter of the visible Church 2. But our meaning is that the conversation must be such as if the heart be answerable it is certaine the Person is regenerate To cleare this further by instance Not only such as are commonly granted scandalous are here shut out in whose conversation as sin reignes so in their heart for ought that may appeare at the least but such also as we commonly call meerly civill honest men because though their hearts be answerable to their conversation yer are they strangers to regeneration the Proposition thus cleared we come to Arguments to confirme it 1. To be visibly of the Church is to be visibly Abrahams seed to be visibly Abrahams seed is to be visibly of his faith and to be visibly Christ's Gal. 3.29 Abrahams flesh was to the Jewes the visible bond of the Covenant but to the Proselytes and to the Gentile Churches not his flesh but his faith 2. To be visibly of the Church is to be such in the sight of men as they are in the sight of God who shall indeed be saved and therefore visibly beleevers and holy the people of all the promises of all the Priviledges of the Gospel therefore a justified a sanctified people a people adopted a people of Communion with God and Christ a people of new obedience a spirituall people c. 3. To be the visible Church of God is to be visibly his Temple visibly an habitation for himselfe by his spirit Ephes 2.21 22. but such are only they who are visibly regenerate The Temple was built of old of polisht stones and costly timber it received only the clean the visible Church now is his visible Temple made up of lively stones into a spirituall house 1 Pet. 2.5 to abide apart from the unclean that the presence of God may fill this Temple of his 2 Cor. 6.16 17. 4. From the end of the visible Church which is that God might have an holy people separate from the world enjoying all Ordinances performing in severall Congregations all solemn worship to him glorifying his name by the light of good works c. but only such as are visibly regenerate are in any measure fitted for these ends wicked men quite contrarily affected therefore as he is in no wise to be owned for a Minister of the Church who is no way fitted for the ends of the ministery but is manifestly contrary thereto so neither are they to be owned for members of the Church who are qualified contrary to the ends of Church-Communion 5. From Scripture-patterne who were they that were received by the Baptist and by the Apostles Such as being wrought upon by the word preacht to an holy Profession forsaking false religions confessing their sins professing their faith and repentance desired to be solemnly received and that when the Profession of Christian Religion exposed to great temptations in the world 1. For the Baptist Mat. 3.6 it is a mean conceit at the best to think such a Confession then served the turne as was palpably a
majesty which awes even the wicked whether they will or not but we are at this day strangers to it nay by our prophane libertie of living wickedly we render our selves together with the Gospel contemptible Thus much for the fifth Argument 6. From expresse Command of the Churches separation from the openly wicked 2 Cor. 6.17 with the former verses Object The wicked here are heathen and profest Infidels Answ 1. The Apostle urgeth in his expostulation v. 14 15 16. such a repugnancy in the Churches Communion with those wicked ones as betwixt light and darknesse righteousnesse and unrighteousnesse Christ and Belial that the Church then may answer that part of the comparison which belongs to her be those wicked ones who they will she must consist of a righteous people 2. If the Church must separate from them because darknesse unrighteousnesse c. then from those who are such in life whatsoever in word they professe being as evill in Scripture account as such heathen and termed infidels or unbeleeving Tit. 1.15 16. worse then profest Infidels 1 Tim. 5.8 and those who have a forme of Godlines and therefore in word professe the true God at the least but deny the power of it guilty of open wickednesse are to be turned from 2 Tim. 3.5 3. Otherwise manifest Prophanation of the name of God with a palpable lye 1 John 1.6 7. should entitle to the great honour of Church-Communion the great Priviledges thereto belonging and the visible Church should be no Temple refusing the unclean but a common Inne for all Commers a Cage of unclean birds a Sty for swine 4. Many most abominable hereticks may in word professe the true God to whom yet it is granted generally that Church-Communion is to be denied Adde Ishmael Esau c. profest the true God yet they were not of the Church 7. From the doctrine of discipline Mat. 18.15 c 1. The visible Church is a brotherhood If thy brother sinne c. and this brotherhood founded in Christ John 20.17 but doth Christ owne as brethren God as children any but such as are in some degree sanctified apparantly so that they may be apparantly owned 2. The duties by our Saviour required in the exercise of discipline from any Church member indefinitely cannot be expected from any other both here admonishing in the three degrees with aime at gaining a brother c. 1 Cor. 5.2 It is required of the Church that they be mourners when any proves scandalous among them to the Church of which the people are a maine part is the power of Christ committed for casting out and delivering up to Satan v. 4 5. in case of neglect hereof the whole lump is leavened viz. the whole Congregation is under guilt neglect here is a sin tending to the dischurching of Churches Rev. 2.14.20 c. with all scandalous of the Church familiar society is to be refused by every Church-member v. 9.10 〈◊〉 such severity herein is required as cannot be exercised towards all scandalous with whom we must needs have commerce in this world v. 11. the scandalous within the Church when any prove such are by the Church to be judged v. 12. and put away v. 13. the end of all is to humble shame and recover the fallen sinner Now how can these things be expected from the Church if wicked Persons shall be allowed the matter of the Church Can they deliver to Satan that are themselves delivered to him c. have they share in the power of Christ who are themselves under the power of Satan what is there in a company of wicked Persons to humble and shame a wicked Person how shall they act in any of their duties depending upon discipline who have no Principles for it 2 Thes 3.6 If he that walks inordinately having been formerly received must be withdrawne from then such a one not yet received is not to be received and generally forasmuch as scandalous when in are to be cast out not in they are to be left out They who confine all Church-power to the officers alone will here take offence that in following this Argument we allow a share of that power to the people to that we shall speak more fully and purposely hereafter in due place 8. From the Testimonies given to the Churches in most of the Epistles especially about the beginning as Rom. 1.8 c. 15. v. 14. 1 Cor. 1.4 to 10. Phil. 1.3 to 9. 1 Thes 1.2 to the end 2 Thes 1.3 to 8. read the places so of those seven Asian Churches some very pure as Smyrna and Philadelphia so as no fault found with them others as Ephesus Pergamus and Thyatira a very faire Testimony of them both what they had beene and what in part they were though not a little lapsed but both against them and the other two most corrupt Sardis and Laodicea their dischurching is severely threatned except they shall returne to a purer state Object The Apostle gives a faire Testimony to the Church of Corinth yet were there many great enormities among them Answ 1. His Testimony is to the Church generally but with exception of such as walke disorderly in the Church as appears in that 2. He requires the Church to proceed in way of discipline against such so as in case they persevere in their evill Course to cut them off from the Communion of Saints whence 3. it appears that in their admission they were not discovered such whence that which may hence be gathered is that a Church rightly constitute is not presently upon her degenerating in many of her members to be forsaken but they so degenerating to be cut off 4. The retaining of such in the Church involved the whole Church in guilt and threatned wrath 1 Cor. 5.6 and c. 11.30 so Rev. 2.14 15 16 20. c. whence we may lay down this Conclusion such persons are not the true matter of the Church the retaining of whom in the Church makes evidently for her destruction but such are the openly wicked foul hereticks 5. However the Church of Corinth was by her false Teachers first staggered out of the way in something of doctrine and thence grew remisse in discipline for a time yet it appears by their speedy and sound repentance 2 Cor. 7. that they were generally and habitually a very holy people 9. From the practise of the primitive Churches after the Apostles times in two things it appears how choice the matter of the Church then was 1. The 〈◊〉 all of their Catechumens when any formerly heathen wrought upon by the preaching of the Gospel professed their embracing of the Christian Religion renouncing their former folse worship and desired the Church to take them into her care for their spirituall state the Church accordingly took them into her care for instruction and edifying but did not receive them into her fellowship any further then to heare the word till they gave a good account both of their Christian knowledge and Christian
upon them that they are more in labouring for number then due matter No where saith he are more easie termes then in the tents of the rebels where this very thing to be is to deserve In his Book of Baptisme Cap. 18. he thus speaks That Baptisme is not rashly to be betrusted let them know whose office it is Give to every one that askes hath its proper title belonging to Almes That rather is to be heeded Give not that which is holy to dogs and do not cast your Pearls to swine and lay hands suddenly on no man that thou beest not Partaker of other mens sins c. Where by the way he interprets imposition of hands there to point at solemne admission of Church-members Thus for some gleanings out of Tertullian The like we might observe from others as in Cyprian who will have the Church to consist of the ministery and the standing people and against what temptations did they then stand and for their Communion they were most impatient of hereticks and all scandalous In his 55. Epist writing to Cornelius then Bishop of Rome about such as having formerly fallen were now seeking to be againe received into the Church thus he speaks For some their crimes are so much against them or the brethren that is the standing people do so firmely and stiffely resist that they can by no means be received 〈◊〉 with the scandal and danger of very many O if thou couldst most beloved brother be here with us when those evill and perverse ones returne from their schisme thou shouldst see what a do I have to perswade our brethren the People to Patience that they would having allayed their grief of mind consent to the receiving and taking care of the wicked for as they rejoyce and are glad when such as are tolerable and lesse faulty returne so on the other hand they murmure and contend earnestly when deplored Persons and stubborne and such as are defiled with adulteries or with idols or such as are proud come back c. but I will be no further tedious in quotations of this nature If any man desire any further satisfaction let him read the last Section of the sixt Chapter in the three first Centuries Magdeburg Concerning the conversation and discipline of Christians afterwards in Austins time when some would have it that the Profession of the Christian faith should entitle to baptisme though accompanied with a wicked life He writes a book entitled of Faith and Works proving such a Profession to be as no Profession 10. From the state of new Jerusalem Rev. 21.27 from this and the last Argument it is manifest that before the mystery of iniquity prevailed farre and after it shall cease the visible Churches owne no scandalous sinners of their society the promiscuous state then of the Churches in this degeneration is the outward Court unmeasured and the Holy City trod under foot by the Gentiles That voice then Rev. 18.4 calling the people of God out of Babylon cals for the Churches separation from such this Confusion now obtaining being one straine of Popish corruption with Popery beginning and ending Consectary From this discourse of the matter of the Church forasmuch as experience showes that in all nations where the Gospell is preached yet the greatest part of men are manifestly wicked it cannot be according to rule that all the people of any nation generally should be accounted of the Church though in word they professe the true religion which they know little of and care lesse for but in every nation and Congregation or Town a distinction ought to be kept betwixt the Church and the world and the two sorts of Catechumens ought to be some the children of the Church and therefore baptized in infancy upon their due tryall when come to years received solemnely to Church-Communion as to the Supper Discipline c. Others not the children of the Church received upon due tryall by baptisme when come to years This conclusion is further made good from the exercise of discipline 1 Cor. 5.9 10 11. If all the nation generally be of the Church then are all the scandalous of the nation generally the scandalous of the Church but that they are not with all that are scandalous of the Church we must refuse familiar society not so much as familiarly eating with them some peculiar relations here reserved and yet abide in the world but with all scandalous in the nation we cannot so refuse except we will go out of the world as the Apostle there argues and experience to every impartiall and unblassed spirit abundantly makes it good CHAP. II. Discipline is an Ordinance of Christ for ordering the visible Church in her severall Congregations WE shall now briefly but yet so as to omit none that seem to have any weight in them endeavour the answer of Objections 1. Such as are generall as 1. That there were so many wicked among the Jewes and yet that Church was not to be forsaken Answ 1. That ministration was more carnall and therefore a more carnal might then passe Heb. 9 10. As the Gospell ministration is more spirituall Heb. 8.10 11. so that the Gospell people may appear to be the people of that ministration they must in appearance be more spirituall 2. Nor otherwhere for that time could Church-communion be enjoyed God having confined it to that nation to that Priesthood and that Temple and therefore though their Priests and People generally proved as great Idolaters and Persecutors as the Church of Rome this day yet the faithfull among them must there remaine to offer sacrifice and worship God but in the times of the Gospel where any Church turnes idolatrous and Persecutors of the truth there is liberty otherwhere to settle Church-Communion purely 3. That People were holy in their admission 1. In Abrahams family Gen. 18.18 19. 2. In their nationall planting Judg. 2.6 7 10. hence that Testimony given of them that they were planted a noble vine wholly a right seed Jer. 2.21 4. It was by rule provided for among them that none externally wicked should enjoy Church-Communion the mixture that was beside the rule and therefore no plea at all 1. None were circumcised but such as were externally holy their infants by descent from Abraham being borne Church-members within the ministration of the Covenant the flesh of Abraham entitling that nation to the Covenant and there was their claim to circumcision that they were that seed of Abraham whatever their immediate Parents were and they in their infancy had done nothing to make void that claime The Proselites that they might be circumcised must give evidence of Abrahams faith and walk in his steps and then they being Abrahams adopted seed their children had the same title to circumcision as the children of the Jews In the Gospel Churches there must be a visible descent from Abraham according to the faith for right unto baptisme whether for our selves or seed baptisme being the Seale of that Covenant
to preach the truth among the Papists to preach it then in the other nations was as it would be now to preach it among the Turks If upon the powerfull preaching the truth in the maine points of religion contrary to the maine Popishand Turkish tenets whereof they are most zealous such and such in the midst of the Popish and Turkish dominions should against manifest and great temptations openly embrace and professe the truth such a Profession would amount to another kinde of evidence then is generally pleaded for from those examples among us 3. God for vindicating his name against scandalous Profession put forth his revenging judgements against the deceitfull and hollow as in Ananias and Saphira's case whence many were much deterred from joyning with the Church Acts 5.13 thus for the state of those times Then thirdly consider what a faire profession Simon Magus made and for some time continued in which argues seemingly no small change Acts 8.13 it is said he beleeved he continued with Philip he was taken with admiration c. so Ananias and Saphira made a faire Profession to sell their Possession for reliefe of the Church 4. When Simon discovers his rottennesse then not till then Peter perceived the wickednesse of his heart v. 23. and when he perceives it he professeth he hath no lot among them because his heart is not right v. 21. yet was not Peter without hope but he might repent v. 22 and something hopefull still doth Simon appeare v. 24. And now the answer to this instance may cleare all other of the like nature There is a fifth Object 5. The scandalous mentioned in some of the Epistles as in the Church of Corinth but this hath been answered before in the eighth Argument and these are all the objections I know that have any colour in them or at the least in the answers to these the grounds are laid for answering the rest We come now 2. To peculiar Objections respecting the generality of our people in this kingdome Object 1. We are all of the Church by baptisme already Answ 1. From the beginning it was not so that all should be so promiscuously received therefore it behoves us to returne to the first patterne what right have they to baptisme for their seed themselves having been baptized who had none for themselves were they unbaptized 2. Ishmael and Esau were circumcised yet afterward unchurched so were the Shechemites circumcised Many Heathens in America baptized by the Spaniard yet none of these ever of the Church 3. To receive to baptisme for themselves or seed grosse ignorants who understand not the ground nature and end of that Ordinance is 1. To make the service of God in so maine an Ordinance an unreasonable service 2. To make up the visible Church in her several congregations by an implicit faith 4. To admit the scandalous in like manner for themselves or seed is not to set the Seale to the Covenant but to passe it against the Covenant 5. The Reformed Churches receive not to the Lords Supper and other priviledges of Church-Communion such as were baptized in their infancy but upon tryall of their knowledge and Christian conversation which when approved they solemnely admit them understanding Imposition of hands Heb. 6. to point at the solemne admission of such So Calvin upon the place pleading thence for infant-baptisme Reply But children may have right by former Ancestors Answ 1. Visible administration must have visible grounds it must therefore upon particular evidence appeare to the Church that such Ancestors they had in whose name they may have right 2. How farre may we go back and where must we stop 3. Offer such reasoning to thy Prince will it passe for currant if thou shouldest claime the Armes and Honour of some noble family meerly upon this supposition that it may be some of thine Ancestors were possessed thereof 4. Such as could not finde their register for the line of the Priesthood were as polluted put from their office Ezra 1.62 5. This will prevent the distinction betwixt the Church and the world and keep off for ever the baptisme of growne men 6. As for the children of wicked Parents circumcised among the Jewes this stone hath been removed before they had by Abraham visible right under whom they fell Object 2. But all sorts among us have likewise received the Supper Answ 1. But the greatest part besides the rule as is evident upon the same grounds now pleaded against promiscuous baptisme 2. In the Reformed Churches when any member of one Congregation transplants to another notwithstanding he hath received the Supper formerly in the Church whence he came yet doth the Church to which he is come examine and approve him for knowledge and conversation before they receive him to the Supper 3. How or by what right have the Sacraments been ordinarily administred in diverse of our Congregations where the word hath not been ordinarily preached From the doctrine of the matter of the Church we may lay downe some further Practicall Conclusions 1. The Saints are to separate from the wicked into Church-Communion 1. Otherwise the Church cannot be made up only of its due matter God cannot have his Temple 2. The Command is expresse for it as we have seen in the sixth Argument the Saints as expressely called to this as Abraham out of Caldea as the people of God out of Babylon 3. To this separate Communion belongs far greater blessings then to beleevers in promiscuous standing 2 Cor. 6.17 18. generally whatever blessings belong to the visible Church may be clearlyest expected and are most fully bestowed upon the Church when most truly and purely setled in her Congregations the presence of Christ Rev. 2.1 his Protection and Defence and Comforts Isa 4.5 the power of Christ 1 Cor. 5.4 When we have spoken to the discipline we shall have further evidences of this Conclusion 2. No Person habitually scandalous is to be received to the Sacrament though he humbles himselfe before the Church till some time of tryall He is not true matter of the Church who is not habitually in the Churches eye righteous But the Sacraments are peculiar Church-Ordinances Object He that hears not the Church is to be refused but he that hears her is to be received now he that humbles himself before the Church upon her admonition hears her Answ 1. That rule If he hear not the Church is concerning a brother one within Matth. 18.15 1 Cor. 5.12 but no Person habitually scandalous is a brother as the doctrine of the matter of the Church hath evinced 2. For a brother fallen into some scandalous sinne and humbling himselfe it follows not that he is not to be cast out therefore he is suddenly to be received he is neither to be suddenly cast out nor suddenly received to the Sacrament but to stand under further tryall otherwise 1. Church-admonitions will be turned into a meer mockery execution of censure against the most impudent for ever
prevented who will quickly in appearance humble themselves if that may serve the turne such a course of discipline will in stead of humbling harden like the Papists absolution upon their formal auricular confession and indulgences 2. For him in such a case to desire sudden receiving is scandalous an evidence that he is not humbled which if he were he himselfe would not venture so soone upon his own heart Object Matth. 18.21 22. with Luk. 17.3 4. Answ It is a Precept against revenge it is Personal not Ecclesiastical forgivenesse here commanded forgivenesse of the heart not of the Court of an injury against me not of a sinne against God and even betwixt man and man this forbids not but a man may prosecute the law against the trespasser in diverse cases and yet from the heart forgive him and pray for him 3. Conclus Hence the vanity of that argument used by some who refuse to joyne apart from the scandalous in a true way of Church-Communion and discipline To the pure all things are pure therefore the wickednesse of others defiles not me receiving the Sacrament with them Answ Thy sin defiles thee and it is thy sin to keep off from the true way of the visible Church Suppose in a setled Church a Person justly excommunicate thou shouldst defile thy selfe if thou shouldest receive with him because thou violatest the order of the Gospel so here CHAP. III. The second Instruction Discipline is an Ordinance of Christ for ordering the visible Church in her severall Congregations MAt 18.15 c. 1 Cor. 5. 2 Thes 3.6 Rev. 2.2 14 20. 1 Tim. 5.20 These Scriptures perused shew us both that there is a discipline and what it is For the nature and use of discipline together with the obligation lying upon Christians in their places for indeavouring it I shall gather something out of Dr. Ames that excellent Divine Medull l. 1. c. 37. 1. Holy discipline is the Personall application of the Will of God by censures either for preventing scandals or for removing them out of the Church of God 2. In the preaching of the Word the Will of God is propounded and really applyed for begetting and increasing of faith and obedience In the administration of the Sacraments the Will of God is personally applyed by Seals for confirming faith and obedience In the exercise of discipline the Will of God is personally applyed by censures for removing of sins which fight against true faith and obedience 3. This discipline is instituted by Christ Mat. 16.19 and Mat. 18.15 16 17. and is therefore plainely of divine right neither may it by men at pleasure be taken away diminished or changed 4. Nay he sins against Christ the Author and Ordainer whosoever doth not what in him lies to settle and promote this discipline in the Churches of God 5. The persons about whom it ought to be exercised are the members of the visible institute Churches without any exception Matth. 18.15 1 Cor. 5.11 and no others verse 12. To all and onely those it belongs to whom it belongs to receive the Sacraments An institute Church is a particular Congregation of visible beleevers joyned together by special bond expresse or implicite for exercising the communion of Saints constantly among themselves cap. 32. 6. In those persons it hath respect to sinnes and scandals for it is an healing medicine for the wounds and diseases to which the sheep of Christ are subject 1 Cor. 5.5 7. Because it doth effectually urge obedience to Christ therefore not without singular reason a great part of the Kingdome of Christ as he doth visibly rule his Church is by the best Divines placed in this Discipline Hence likewise the Keyes and one of them is the Key of Discipline are called the Keyes of the Kingdome and the operations of this Key binding loosing opening and shutting the Kingdome of heaven have upon them the stamp of Christs kingly authority 8. And this is the true reason why in so few Churches the Discipline of Christ together with the Doctrine is throughly setled and exercised because very many of those who will seeme to know Christ and to hope in him do yet refuse to receive the whole Kingdome of Christ and to give up themselves altogether unto him 9. And as it is part of the Kingdome of Christ so by the same reason it is part of the Gospel for it is an holy manner of promoting the Gospel appointed in the Gospel it selfe therefore they do neither receive the whole kingdome of Christ nor the whole Gospel who reject Discipline 10. But because every part of the kingdome of Christ is in its place necessary and that part especially which doth effectually represse sinne therefore we may not safely enough rest in those Churches which want Discipline except that publique want be made up by private care and mutuall watching 11. The parts of this Discipline are two Brotherly admonition Excommunication Which in case of repentance approved to the Church is succeeded by Absolution 12. Brotherly admonition is to be exercised in case of any sin for which Discipline is appointed as a medicine but after a diverse manner according to the difference of secret and open sins In secret sins those three degrees are to be observed which Christ prescribed in order Matth. 18.15 16 17 but in publike sins those degrees are not necessary 1 Tim. 5.20 13. Full Excommunication is not to be exercised except stubbornnesse be added to the sin Matth. 18.17 for the sinner duly admonished must needs either appeare penitent or stubborne the penitent is not to be excommunicate therefore onely the stubborn 14. When the matter may sufferdelay it is agreeable to Scripture and reason that Excommunication be begun by suspending from the Lords Supper and such like priviledges of the Church which is commonly called the lesse Excommunication 15. But in this degree we must not rest but repentance is by this meanes and in this space to be urged of which if there be no hopes we must then go on to a compleat separation from the communion of the faithful which is commonly called the greater Excommunication 16. But because the stubborne sinner cannot be separated from the faithful except the faithful also be separated from him and this makes for the wholsome shaming of the sinner 2 Thess 3.14 therefore they who are justly excommunicate are to be shunned by all Communicants not as to duties simply morall or otherwise necessary but as to those parts of conversation which are wont to accompany approbation and inward familiarity 17. From the bond of Excommunication no impenitent person is to be loosed neither ought Absolution to be denied to any penitent but it is not sufficient repentance for a man to say I repent me I will do no more except he otherwise make proof of true repentance but such tokens of true repentance ought to appeare that the Church may be bound to rest in them otherwise hypocrisie is nourished and both the Church
and Christ himselfe are mocked From this discourse of Discipline besides the nature of it appears 1. The weight of it binding to wrath or loosing from it retaining or remitting sins opening the kingdome of heaven to the penitent or shutting it against the impenitent casting out of the commonion of the faithfull cutting off from the body of Christ delivering over to Satan or readmission into the communion of the faithfull reimplanting into the body of Christ rescue from their subjection to Satan and so as all this done here upon earth where rightly administred is confirmed in heaven 2. The necessity of it 1. Standing upon so cleare a precept and institution of Christ therefore being a Gospel ordinance unchangeable 2. Being so maine a part of the visible kingdome of Christ as Mediator 3. From the ends of it for reclaiming and gaining of offending brethren from deterring others from the like offences for purging out that old leaven which might infect the whole lump for vindicating the honour of Christ and the holy profession of the Gospel and for preventing the wrath of God which might justly fall upon the Church if they should suffer his Covenant and the Seale thereof to be prophaned by notorious and obstinate offenders CHAP. IV. The third Instruction To the people of the Church it belongs by divine right to chuse their Officers THat Christ hath appointed Officers in his Church for the administration of the Word Sacraments and Discipline we need not prove The confirmation of this Proposition that the choyce of Officers is the peoples right makes not a little for the due setling the Church For this I shall do three things 1. Point to the Scriptures teaching this truth 2. Adde some reasons according to Scripture 3. Give in the testimonies first of the Primitive then of the reformed Churches 1. For the Scriptures Acts 1.15 with 23. The Disciples go as farre as is possible for man to have an hand in chusing an Apostle who must have his commission immediately from God they appoint two and give forth lots Acts 6.3 4 5. The whole multitude chuse their Deacons and present them to the Apostles for Ordination Acts 14.23 It is said of Paul and Barnabas when they had ordained Elders to the Churches the word translated ordained signifies solemnely to appoint to office upon the peoples vote or choyce or suffrage So Stephen in his Treasure of the Greek tongue renders it to make or create by suffrage See Calvin and Beza afterwards 2. For reasons 1. The Officers are given for the good of the Church Ephes 4 11 12. therefore she may in a certaine and ordinary way procure them which yet in many cases she cannot do if she have not right to chuse them 2. They are given to the Church 1 Cor. 3.21 22. therefore she hath a right to call them to her selfe If she depended upon either Magistrate or Patron or any other for a right to call her Officers they were then rather given to them on whom she should so depend then to her 3. Otherwise the Church sc the company of Beseevers should be in a worse condition then any Society as to the setling of her selfe in her best state no people without rulers over them and Officers for their good but may settle such among themselves as the experience of all Common-wealths shews 4. In this choyce of the faithfull is laid the foundation of greater love betwixt the people and their Officers and so the ministry of the Officers becomes more fruitfull 5. The faithful are to hear the true Teachers to shun the false to try the spirits which imports 1. Morall ability for chusing 2. A right of chusing or applying themselves to the true Ministers add to these Christian practise and experience what faithfull soule makes any scruple of leaving a faithlesse and unedifying Minister at home to go abroad for enjoying a faithfull and edifying ministry which yet might not be allowed if Christians had not a right to chuse their own Officers 3. For testimonies 1. Of the ancient Church Cyprian who lived a great light of the Church about 240 yeares more or lesse after Christ is plentifull herein As in the Scripture testimonies it appears so in those times according to the Scriptures and so in the reformed Churches Ordination of Officers succeeded their Election Hence Cyprian to the Presbyters Deacons and all the people in the Ordination of ministers Most dear brethren we are alwayes wont to advise with you and to weigh the manners and merits of every one by Common Counsel Epist 33. according to Pamelius Edition at the beginning Cyprian to the people to avoid the faction of Felicissimus and five Presbyters siding with him speaking of them Epist 40. They mindfull of their conspiracy against my Episcopacy Episcopacy distinct from Presbytery had then place in the Church though of a far purer stamp then our Prelacy nay against your suffrage or Election by vote and the judgement of God renew their old opposition c. he justifies his own standing by the peoples choice of him to the same purpose upon the occasion he speaks Epist 55. Cyprian to Antonianus a brother about Cornelius chosen Bishop of Rome by the people and the ministery And Novatian seeking to make himselfe Bishop Cornelius is thus justified that he was made Bishop by the judgement of God and Christ by the Testimony of almost all the ministery by the vote or suffrage of the people then present c. Here was the ministers testimony but the choice the peoples Epist 52. the same Cornelius he justifies against Novatian and that with the concurrent judgement of a councel assembled upon the same ground the suffrage of the ministry and people Epist 67. Cyprian to the ministry of Spaine Cyprian with his fellow-Bishops assembled praiseth the ministry and people of Spaine that they had by lawful Election placed Sabinus and Felix in stead of Basilides and Martial lapsed Bishops we have here most pregnant testimonies and proofes of the peoples right in chusing They when they had met together read letters out of Spaine desiring their advice where in answer Cyprian with the rest of the Bishops first urging of how great 〈◊〉 it is that the minister or Bishop be holy he thus speaks further Wherefore it behoves that with full diligence and sincere tryall they be chosen to the ministery who are such as God may heare their Prayers Neither let the people flatter themselves as though they might be free from guilt communicating with a sinful minister or Bishop and affording their consent to the unjust and unlawfull Episcopacy or ministery of him that is set over them A little after Therefore the people obeying the Lords Commandments and fearing God ought to separate themselves from a sinful Church ruler neither mixe themselves at the sacrifices of a sacrilegious Priest forasmuch as they have the greatest power either of chusing the worthy Priests that was the language of those times for Bishops
or Ministers or refusing the unworthy which thing we see also to descend from divine authority that the Bishop or Minister be chosen the people being present in the sight of all and be approved worthy and fit by publicke judgement and testimony as in Numb 20.26 27 28. adde Levit 8.3 c. God commands the Priest to be 〈◊〉 before the whole Assembly that is he teacheth and sheweth that Ordination of Priests ought not to be but with the joynt knowledge of the people assisting the people being present either that the crimes of the evil may be discovered or that the merits of the good may be declared and it may be a just and lawfull Ordination which hath been examined by the suffrage and judgement of all he still goes on which thing afterwards is observed according to divine Precepts in the Acts of the Apostles when Peter speaks to the People about ordaining a Bishop in the place of Judas Acts 1.15 Cyprian he understands those one hundred and twenty names the people of the Church and makes use of this place for the peoples Election he addes and we take notice the Apostles observed this that not only in the Ordination of Priests that is Bishops or Ministers but of Deacons also Acts 6.2 3. which verily was therefore so diligently and warily done the whole people being called together lest some unworthy should have crept in c. he addes that it is most diligently to be kept from divine tradition and Apostolicall observation which among them and almost throughout all the Provinces is observed that for the right celebrating Ordinations all the next Bishops of the same Province meet with that people to whom the Ruler is to be ordained and the Bishop being chosen the people being present c. which we find observed by you saith he in the Ordination of Sabinus that the office of a Bishop was conferred upon him by the suffrage of the whole brotherhood and the Bishops who were present Epist 68. This testimony is cleare and full for many things worthy our observation 1. That Ordination was after Election 2. That the people have right of chusing the highest officers in the Church 3. That they have the greatest power of chusing or refusing 4. That they have right and it is their duty to separate themselves from such as having been placed over them prove wicked 5. That all this is by divine authority 6. That they have the same right to chuse all Church-officers 7. That this is the way to keep out the unworthy whence we may conclude the people owned for true matter of the Church then were an understanding and holy people Pamelius in his Annotations upon the place though no great friend to the peoples power here yet proves the presence and suffrage of the people for some ages after in Africa Augustines Successors so chosen the same practice in Greece in Chrysostomes times in Spaine in France in Rome and this custome to have continued till Gregorie the first nay till the times of Charles and Lewis Emperours the like testimony from the first times of all immediately succeeding the Apostles Clemens Romanus the same who is mentioned Phil. 4.3 writing an Epistle to the Corinthians and taxing a great schisme among them casting off some of their faithfull ministers he tels them it is an unjust thing to remove them from their publick ministry who had been placed by the Apostles or after them by excellent men the whole Church consenting or it seeming good to the whole Church c. 2. For the Testimonies of our Reformers it is well known to be the doctrine of the reformed Churches generally I shal give an instance or two Calvin upon that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 14.23 they two saith he viz. Paul and Barnabas created the Elders but the whole multitude as it was the custome of the Grecians in their Elections declared with their hands lifted up whom they would have So the Romane Historians speak many times the Consuls who held the Assemblies created new Magistrates for no other reason but because they received the votes and moderated the people in their choice Institu l. 4. c. 3. Sect. 15. Againe Paul and Barnabas are said to chuse the Elders do they this as a duty proper to them nay rather they permit the matter to the votes of all therefore in ordaining Pastors the choice of the people was free but least any thing should be done tumultuously Paul and Barnabas have the leading plaes or rule them as Moderatours and so ought the decree of the Councell of Laodicea to be understood which forbids the choyce to be left to the people Calv. in Acts 14.23 Beza upon the same place this word translated ordained but signifying as formerly we heard to chuse by hands lifted up ariseth saith he from the custome of the Grecians who gave in their votes and suffrages with their hands stretched out And the force of this word is to be observed he still goes on that we may know Paul and Barnabas did nothing of their owne pleasure nor exercised any Tyranny in the Church Then maintaining his owne calling and the calling of the rest of the Reformers to their ministry First he denies that Ordination or Consecration by Imposition of hands to be lawfull which is used among the Papists upon a double ground 1. Because there was no lawfull choyce before it 2. Because the Ordainers among them deserve excommunication and in these two cases Ordination is void by the Canons they boast of Secondly he layes down the certaine notes of their call his owne with the other ministers of the Reformation that they were approved of both for life and doctrine by the lawfull Testimony of their Churches that they were by them chosen and lastly with calling upon the name of God confirmed in their ministery Bucer The Holy Ghost requires that they who are ordained to the Holy ministery be first tryed and proved and so farre as is possible approved to all in the Church and this he argues from the unfruitfulnes of the ministry otherwise adds wisely and not according to humane wisedome only but divine did Leo Bishop of Rome write that no reason would admit that he that should take care of the Church should not be both proved desired by that very Church which Paul considering viz. how much it made for the fruit of his ministry labours so earnestly to preserve his love and esteem among the Corinthians and to restore the same among the Galatians Bucer of the lawful Ordination of Ministers p. 242. Furthermore great care is to be had of this that those ministers may be given to the Churches whom they may love esteem and honour and that this may be brought to passe no man at all is to be admitted to the sacred ministeries of the Church who is not before religiously tryed and approved to the whole Church where he ought to administer p. 243. p. 244. In this tryall of
chusing officers and a fourth the due limits for the Sacraments and so the whole frame growes ruinous I much admire the wisedome of our king and lawgiver of his Church who hath so ordered all as where his Patterne is observed there must be a beautifull Temple To instance in this particular because the People have their share in the power of the keyes and the exercise of it therefore they must be a knowing and a holy People without which they have no Principles for such duties 2. Had this been observed Prelacy had never got footing in the Churches 3. Much lesse Primacy over all that which the man of sinne claims to his pretended chaire the slacking of this joint made way for the mystery of iniquity in the world and the infirming of it must make for the destruction thereof 3. In setling a disciplinary Congregation there is the substance of a Church-Covenant whether in word exprest or not What is the substance of a Church-Covenant The mutuall consent of the faithful for walking together in one Congregation according to the rules of the Gospel for faith obedience communion in Worship and Discipline in setling the Church in her Congregations here is the substance of this these things are visibly done what objection then can there be of weight against the solemne profession of it by word 1. The Scripture seemes to hold it forth as Isa 44 5. So Israel of old was taken into Covenant and how often the Covenant renewed with them even upon singular reformations 2. In the Primitive times the Catechumens when received into Church fellowship gave up themselves by solemne profession openly exprest unto the Church 3. When members are admitted in the reformed Churches they professe their purpose for religions walking in Church-fellowship and for subjection to the Discipline 4. In this as in other cases by open profession and covenanting we lay a stricter tye upon our selves for all duties of Church-communion 5. We do more expressely witnesse our high esteeme of Gods institution for Church-order and priviledges This confederacy according to the order of the Gospel seems to give immediate right to the sealing Ordinances as visible interest in the Covenant of grace gives the first right 1. It was not interest in the Covenant of grace alone that gave immediate right to Circumcision and the Passeover of old but there must be a profest joyning with the Church of the Jews in her Discipline and Policie therefore Job for instance was not to be circumcised because not so adjoyn'd 2. Where there is full communion in Church-priviledges there must be the exercise of Discipline for keeping that communion pure under paine of highest displeasure from the Lord 1 Cor. 5. throughout but where there is communion in the sealing Ordinances there is full communion in Church priviledges therefore there must be this reall confederacy for discipline 3. If the sealing Ordinances may at least ordinarily be administred to such as refuse confederacy for discipline then may the Ordinance of discipline for ever be refused by the Churches but this may not be as hath more largely been proved Instruct 2. cap. 3. To me saith grave and learned Bucer the Church without the most frequent use of mutual admonition Mat. 18. â—ct 4. p. 386 seems the same with a kingdome that is without judgement without the use of laws and as a city brought indeed under the Power of the Prince but as yet not so orderd and setled by him as that it should have the forme of a city and of a Common-wealth Magistracy being put upon it and laws setled thus he and what authentick right can there be of publick administring the peculiar Priviledges of the Common-wealth to the free borne subjects in a city so unsetled so for the Church undisciplined Object Those baptized by John and the Eunuch by Philip. Answ When the time or the place was not for particular Churches the first right alone sufficient as before the Temple or Tabernacle sacrifices not confined to place 4. Conclusion For setling discipline in this Kingdome Person unfit for Church-Communion are to be left out This question whether for the true method of setling of Christ the Churches aright in this Kingdome Persons unfit are to be left out or cast out well cleared will make much for true Reformation among us To this we say two things 1. Supposing all such are to be cast out they must first be left out that they may be cast out leaving them out orderly making way for their casting out 1. That they may be cast out discipline must be setled for it is by discipline that they must be cast out that discipline may be setled officers must be chosen by the people of the Church but Persons unfit for Church-Communion 1. are not the People of the Church 2. They are morally unfit to chuse officers 3. They are a Party engaged as if Malefactors should chuse their Judge therefore they may not chuse officers 2. The discipline for casting out is to be exercised as by the officers by an office-power so by the people by a Power of Order but Persons fit to be cast out may not have this power and the exercise of it this would prevent discipline for ever except we shall think that they will cast out themselves 3. As in a Church where Discipline is setled such as are formally suspended or to be suspended are left out as to vote or consent before they be cast out so in a Church to be setled such as are materially suspended or to be suspended as are all to whom we refuse or should refuse the Sacraments are to be left out before they be cast out 4. If Christians in name but scandalous in life have not lost their disciplinary interest till they be cast out then neither have the scandalous Ministers lost their ministeriall interest for Discipline till they be cast out if so then these Ministers with those Christians may joyning together set up the Prelatical Discipline Ecclesiastically valid Whether now shall these be withdrawne from or not that the true Discipline may be set up If not they will carry the false by number of Votes if they may the question is granted there must be leaving out before casting out 2. They are to be left out not cast out 1. They onely are to be cast out by Discipline in case of scandalous sinning who have beene by voluntary confederacy under it and accepted as fit matter of the Church but such were not our scandalous sinners they were never yet under the Discipline which we contend for neither can they in true account be owned as fit matter of the Church 1. That only they who are true matter of the Church are objects of discipline it is cleare because discipine is for them within not for them without 2. only them who have by voluntary confederacy come under it 1. No man or society of men hath Church-power over another without his consent first
had as the reverend Assembly speaks in answer to the Dissenting Brethren the mutual assent and agreement of the people among whom and over whom discipline is to be exercised is the next foundation of the exercise thereof 2. Discipline being among the weapons of spirituall warfare and having to do onely with the conscience it hath place only upon those who conscientiously in appearance at least have owned this Discipline as an ordinance therupon of free accord voluntarily engaged in it Object The preaching the word is to deal only with the conscience shall it therefore be preached onely to such as voluntarily submit to hearing Ans The preaching of the word is an ordinance first proving it selfe and then all other ordinances as Sacraments Censures therefore so far as it hath first convinced others take place 3. The people of the Church are a willing people 4. The Discipline had no place with the Catechumens of old notwithstanding their personall profession till upon their voluntary giving up themselves to the Church and by the Church approved they were received into full Church fellowship 5. The like method is used by the reformed Churches None are under discipline who have not first been approved and by voluntary tender of themselves received to the Supper 2. The Church is so to be made up of her members in her severall congregations as that the smaller number is ever to be supposed to be cast out of the greater 1. Forasmuch as the people have their Vote in casting out 2. Forasmuch as the presence and censure of those who are to cast out make for the humbling and shameing of those who are to be cast out but if all the scandalous are to be cast out it cannot be supposed that they will be the smaller number in severall congregations 3. Casting out supposeth publique but personall admonition if he hear not the Church and particularly proofe of the fault ' for which the sinner is to be cast out but how this is possible in our Nation I shall only appeal to experience and common sense 4. If all scandalous sinners amongst us be to be cast out then are they all the scandalous of the Church what have I to do to judge them that are without But they are not all the scandalous of the Church with none of the scandalous of the Church must we familiarly keep company and yet may we abide in the world but with-many of the scandalous in the Nation we must upon diverse occasions keep familiar company except we will go out of the world and it is the same case in all Nations of the world 1 Cor. 5.9 with experience HENCE The true way of Reformation amongst us in this that persons fit matter of the Church joyne together in Church fellowship chuse Officers with Cautions formerly said down and so forme Congregations into a disciplinary State exercising discipline among themselves leaving out the rest From Congregationall Churches thus setled Combinations of Churches for mutuall help will arise but here is now our scruple about the civill Magistrate what warrant Christians and Ministers have thus to proceed except he by publick authority take order In answer to this I lay down CHAP. VII The sifth Instruction There is a Church-Power formally distinct from the Civill One conclusion will here be of use before we insist upon the proofe of this Instruction And it is this The authority and relation of Magistracy is one and the same whether the person of the Magistrate be Christian or not as the authority and relation of a father is one and the same in both cases It belongs to the office of Magistracy to preserve authoritatively both Tables of the law of God to take order that the Subjects may live in godlinesse and honesty though onely the Christian Magistrate hath principles for exercising this power in a Christian way This premised we come to the proofe 1. From the ensignes of these Powers the Sword of the Civill the Keyes of the Ecclesiasticall these as of different name and nature so they represent that power whereof they are the ensignes different 2. From the nature of these Powers compared 1. In their Object of the one the Common-wealth of the other the Church 2. In their laws of the one such as humane wisedome findes necessary or expedient for the society of mankind of the other only the word of God 3. Their authority of the one Imperiall commanding in their own names as Lawgivers to the Subjects of the other ministerial commanding only in the name of Christ the only Lawgiver of his Church 4. In their punishments rewards of the one such as concern the outward man as for punishments fines imprisonment banishment death c. For rewards revenues honours c. Of the other such as concerne the inward man binding or loosing the weapons of this warfare are spirituall retaining or remitting sins 3. From the institution of these powers the institution of Magistracy is divine in generall The powers that be are ordained of God The constitution in particular is humane in diverse nations diverse in some the Governement by the king in others by the State in others by the People Be subject to every humane creation 1 Pet. 2.13 The institution of Church-office is divine both generally that there be officers in the Church and particularly that these be they and no other 1 Cor. 12.28 the civill magistrate is nowhere in the list or roll of Church-officers 4. From the conveyance of these powers 1. The civill magistrate to instance in the supreme Person may be by succession Church-officers must be by Election the civill magistrate to instance in the supreme Court may be by election of the people of the Common-wealth as such whether duly qualified for Church-Government or not Church-officers must be by election of the People of the Church as such and they must be qualified according to Scripture-Characters that they may rightly be chosen 5. From the exercise of these powers both these powers were exercised in their full height for the first three hundred years after Christ when yet neither was any Church-officer a civill magistrate neither did any civill magistrate pretend to be a Church-officer 6. From the dissolution of these powers excommunication dissolves all Church-power in the hand of a Church-officer when rightly administred against him it neither dissolves nor weakens civill power in the hand of the Magistrate when rightly administred against him 7. From the farre distance of these Powers a woman may be a civill magistrate as Deborah in Israel Queen Elizabeth in England but a woman may not be a Church-officer a Person may by good right be a Magistrate yet by no right a Church-member much lesse a Church-officer 8. Adde to these the concurrent judgement of all Churches who have ever avouched both in Doctrine and Practice these powers distinct Hence a CONSECTARY To the Church as the Church it belongs to exercise all Church-power whether the civill
had for ordaining some among them to be their Ministers it were not worth the having but withall it being impossible to be had the call and confirmation of the Church is sufficient as Beza pleads for the first Reformers in Acts 14.23 But further for clearing this scruple we lay down CHAP. VIII The sixth Instruction That Bishops in office above Presbyters are no Church-officers of divine institution it is pleaded by Jerome from Scripture and the highest Gospel-antiquity THere is a Divine Bishop one and the same with a Presbyter or a Pastor or Teacher of a Congregation and Elder labouring in the Word and Doctrine there is an humane Bishop one that pleads his office to be above the Presbyters or Pastors office and two things he challengeth above the Presbyter 1. Power of Ordination 2. Power of Jurisdiction Jerome a learned Father famous about 390 yeeres after Christ in his Epistle to Evagrius and in his Commentary upon the Epistle to Titus speaks clearly to this question both from Scripture and from the first Gospel antiquity I have therefore thought fit to translate that Epistle and thence to observe his Arguments from Scripture as likewise what he produceth from antiquity that we might at once give double light to this question knowing well that where antiquity is used against the Scripture it is nothing worth but whereit stands fair with the Scripture it may be a secondary confirmation of the true meaning of Scripture to the impartial enquiter after truth and an argument fully in force against the adversary pretending antiquity for his Error This Epistle is directed against a certaine person who would have a Deacon to be above a Presbyter against whom thus Jerome We read in Isaiah the fool will speak folly I hear of one who hath broken forth into so great folly that he would prefer Deacons before Presbyters that is before Bishops For when the Apostle teacheth clearly that Presbyters are the same with Bishops who may endure that the servant of tables and widowes should lift up himselfe swollen above them by whose prayers the body and blood of Christ is consecrate Seekest thou authority Heare the Testimony Paul and Timothy Phil. 1. the Servants of Jesus Christ to all the Saints in Christ Jesus which are at Philippi with the Bishops and Deacons Acts 20. Wilt thou another example In the Acts of the Apostles thus Paul writes to the Ministers Sacerdotes of one Church Take heed to your selves and to the whole flock over which the holy Ghost hath made you Bishops for it is the same word here that every otherwhere is translated Bishops that yee might rule the Church of the Lord so he reads it which he hath purchased with his owne blood And that no man may contentiously wrangle that there were many Bishops in one Church hear yet another testimony by which it is most manifestly proved Tit. 1. that a Bishop and Presbyter are one and the same For this end I left thee in Creet that thou mightest redresse the things that were wanting that thou mighest appoint Presbyters in every City as I have also commanded thee If any man be without blame the husband of one wife have faithful children 1 Tim. 4. not accused of riot or disobedient for it behooves a Bishop to be without blame as the Steward of God And to Timothy Neglect not the grace which is in thee which was given thee by prophecy with the laying on of hands of the Presbytery But Peter likewise in his first Epistle saith 1 Pet. 5. The Elders or Presbyters which are among you I intreat who am your fellow-Elder and a witnesse of the suffrings of Christ and also a partaker of glory to come which is to be revealed that yee rule the flock of Christ and oversee it not of necessity but willingly according to God which in the Greek is more significantly exprest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bishoping that is overseeing them from whence the name of Bishop is drawne Do the testimonies of these so great men seem small to thee let the Gospel-trumpet sound the Son of thunder whom Jesus loved so much who drunk the flowing streams of doctrine out of his Saviours breast The Presbyter to the elect Lady and to her children whom I love in the truth And in another Epistle The Presbyter to the wel-beloved Caius whom I love in the truth Hitherto Ierome Here we have both clearly affirmed and strongly confirmed that a Bishop in office above a Presbyter is no where to be found in Scripture but Bishop and Presbyter are two names of one and the same office so that whatsoever belongs to any Bishop by vertue of his office the same belongs to every Presbyter as he is a Presbyter For clearing both his affirmation and confirmation we must observe that in his time the custome of the Church had obtained that some were single Presbyters others so Presbyters as withall Bishops challenging above single Presbyters the Power of Ordination at the least themselves likewise ordained not by single Presbyters as they called them but by Bishops and it is pleaded by the Advocates of Episcopacy at this day that the Apostles before their death ordained severall Bishops in office above Presbyters as formerly we laid down over the Churches in severall cities and these Bishops in continuall succession ordained others neither can a Bishop be ordained by Presbyters nor a presbyter without a Bishop at least ordinarily Against this Jerome pleads taxing the great errour of them that would preferre a Deacon to a Presbyter That it is all one to preferre him to a Bishop for according to Scripture the one is neither greater nor lesse then the other neither is there any such distinction of single Presbyter from the Bishop but they are one and the same and this he saith the Apostle teacheth clearly and having affirmed this he proves it by many Arguments 1. From the granted operation belonging to the Presbyters office as such and therefore to every Presbyter which is to consecrate the body and bloud of Christ Where is the highest officiall operation there is the highest office but in the hands of every Presbyter is the highest officiall operation for we may not thinke that either imposition of hands in Ordination or passing sentence in excommunication are acts of higher nature then consecrating the elements in the Supper and this belongs to every Presbyter by vertue of his office therefore in the hands of every Presbyter is the highest office The like Argument we have 1 Tim. 5.17 Those acts which are most worthy of honour are the highest but such is labouring in the word and doctrine belonging to every minister of the word compared with ruling challenged by the Bishop 2. Argument from the two first testimonies Phil. 1.1 and Acts 20. Of Bishops above Presbyters there is but one belongs to a city But here are many to one city to Philippi to Ephesus and these were one and the same
to the Elders as the Elders it belongs and Elders and Bishops are one and the same Adde here what is observed the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Bishop is never mentioned in the New Testament as belonging to a perpetuall Church officer but the actions therein required belong to any teaching Presbyter are not those peculiar actions challenged to the Bishops 7. Argument from this last testimony and 2 John 1 3 John 1. There is no perpetual office in the Church above that which the Apostles hold in common with the perpetual officers labouring in the word and doctrine and according to which they stile themselves but that is the office of Presbyters as is cleare in these testimonies All these Arguments we have here in Ierome's discourse and thus by him made use of let us adde the 8. Argument The office of Pastor or Teacher is an office of the highest denomination after the Apostles and Evangelists have ceased Ephes 4.11 1. To feed and to teach are higher acts then to rule in way of Discipline 1 Tim. 5.17 2. These are the only Ministers of the word given of Christ to the Church in all ages for perfecting the Saints for the work of the Ministry for edifying the body of Christ verse 12. But every Minister of the word is by his office a Pastor or Teacher Object But Bishops above Presbyters may be Pastors above Pastors and Teachers above Teachers Answ 1. Those acts and the power for them whereby they challenge superiority cannot make them above because they are of inferiour nature to the acts of feeding and teaching belonging to every Minister of the word 2. All officers of one denomination whether above them or below them are equall in power and office the Apostles and Evangelists above them equall among themselves the Deacons below them equall among themselves and what hint is there that these middle officers should among themselves be divided into extremes Thus from Scripture Jerome now goes on to shew the equality of Bishops and Presbyters as to their office by divine institution partly by preventing an objection partly by a famous instance in the Church of Alexandria the objection he prevents in these words But that afterwards one was chosen who should be preferred before the rest it was done for the remedy of schisme least every one drawing the Church of Christ to himselfe should break it in pieces The Summe is this in the Apostles times there was no difference the Scripture holds them forth equall this difference was made afterwards occasioned by schisme for the healing whereof the Church thought it expedient to take this course but no ground in Scripture for this inequality and this he expresseth yet more clearly in his Commentary upon Tit. 1.5 comparing the fifth and seventh v. together thus he speaks Let us diligently attend the Apostles words saying that thou mayest appoint Presbyters in every city as I had appointed thee who shewing what kind of Presbyter ought to be ordained in his following discourse thus he inferrs for it behoves a Bishop to be blamelesse as the steward of God a Presbyter then is the very same with a Bishop saith he and before that by the instinct of the devill divisions were made in religion and they said among the People I am of Paul I am of Apollo but I am of Cephas the Churches were governed by the Common Councell of the Presbyters these Presbyters not joyned to the Bishop as one above them as it is here plaine but all the Presbyters equall among themselves joyning in this Common-Counsell the Father goes on but after that every one thought those whom he baptized his owne not Christs it was decreed in the whole world that one chosen from among the Presbyters should be set above the rest to whom all the care of the Church should belong and the seeds of schisme should be taken away 1. Here we see that this custome came in long after the Apostles times generally Object Nay the Apostle ordered it thus in his time for it is said here when one said I am of Paul another I am of Apollo c. Then was this course taken but it was in the Church of Corinth in the Apostles time that so they said Answ That forme of words Jerome here useth aptly to expresse the manner of Schisme but doth not point at that time as if the Apostle had then taken this course as is manifest 1. When he had proved the equality of Bishops and Presbyters from Epistles written after the Epistle to the Corinthians he yet saith afterwards this course was taken 2. He doth not say when the Corinthians said thus but when they said thus among the people it was decreed not in Corinth but in the whole world 2. And as it was after the Apostles times so that it had no ground in their writings he goes on to shew by some of the same Scriptures formerly used in this Epistle to Evagrius which Scriptures he further in this place insists upon Some man may think saith he that this is not the sentence of the Scripture but my owne that a Bishop and a Presbyter are one and that one is the name of age the other of office or duty let him read the words of the Apostle Phil. 1.1 Philippi is of Macedonia and certainly in one city there could not be many Bishops as they are called but because they called the same Bishops at that time whom they called also Presbyters therefore the Apostle spake indifferently of Bishops as of Presbyters Yet this may seeme doubtfull to some men except it be confirmed by another testimony Acts 20.17 28. Mark this diligently saith he how he calling the Presbyters of one city of Ephesus afterwards cals the same Bishops If any man will receive that Epistle which is written to the Hebrews in Pauls name there also the care of the Church is equally divided among many forasmuch as he writes to the people Obey them that rule over you c. Heb. 13.17 and Peter who from the firmenesse of his faith received his name in his Epistle speaks saying the Elders that are among you I who am likewise your fellow Elder c. 1 Pe. 5.1.2 These things I have therefore spoken that we might shew that amongst the Ancient Bishops and Presbyters were the same but by little and little that the miseries of dissention may be plucked up all the care was laid upon one Therefore as the Presbyters know that they are by the custome of the Church subject to him that is set over them so let the Bishops know that they rather by custome then the truth of the Lords order are greater then Presbyters and that they ought to governe the Church in Commune imitating Moses who when he had it in his Power alone to rule the People of Israel chose seventy with whom he would judge the People Hitherto Jerome upon Tit. 1.1 whose discourse is so plain and cleare that the very reading it over
answers all cavils started to obscure his doctrine touching the equality of Bishops and Presbyters by divine institution and whereas in the close of all he seems to parallel the Bishop and his Presbyters with Moses and his seventy Judges that this in parallel is according to the custome of the Church not according to scripture rule is evident by the words immediatly foregoing CHAP. IX WE returne now to his Epistle to Evagrius and come to the instance of the Church at Alexandria further confirming the equality of Presbyters and Bishops when he had said as formerly we quoted in prevention of an objection but that afterwards one was chosen who should be set before the rest it was done for the remedy of schisme least every one drawing the Church of Christ to himselfe should break it in pieces he addes for at Alexandria also from Mark the Evangelist untill the time of Heraclas and Dionysius Bishops the Presbyters alwayes named one the Bishop who was chosen out of themselves and placed in an higher degree as if an Army should make a Generall or the Deacons should from among themselves chuse one whom they knew industrious and call him Arch-Deacon For what doth a Bishop Ordination excepted that a Presbyter may not do The summe of these words is as at Ephesus and Philippi in the Apostles time the Bishops and Presbyters were one and the same so after their time till about two hundred and sixty years more or lesse after Christ they remained equall in office at Alexandria what change soever was made sooner in some other Churches occasioned by schismes amongst them only for more orderly Proceeding one of the Presbyters was chosen by the rest to be in degree above the rest but not in office or distinct Power as having no peculiar Ordination and this man they called the Bishop that this is the true meaning of the words it appears upon distinct consideration of them here we must remember that his Prevention of the Objection follows immediately his Scripture testimonie and the instance of Alexandria immediately follows that Prevention 1. The Conjunction also or and joyns this example of Alexandria to the former of Ephesus and Philippi For at Alexandria also 2. He makes a difference betwixt Heraclas and Dionysius Bishops and those before them from Mark the Evangelist whom they called Bishops 3. He shews what the difference was that whereas Heraclas and Dionysius were by peculiar Ordination made Bishops as in office and Power above Presbyters as the like custome had obtained earlier in other Churches as appears in Cyprians Epistles they that were before were only chosen by the Presbyters placed in an higher degree and called Bishops but had no peculiar Ordination and therefore no peculiar office That they had no peculiar Ordination is manifest 1. By the Persons by whom they were set in an higher degree they were only the other Presbyters But 1. Presbyters alone say the advocates of Episcopacy may not ordaine a Presbyter much lesse a Bishop 2. If they might ordaine a Bishop much more might they ordaine a Presbyter and then what place for the office of a Bishop in the Church above the Presbyter Ordination being one maine peculiar challenged to the Bishop Had it then been peculiar Ordination that had advanced these above the rest and so invested them with a peculiar office it must have been Bishops not Presbyters by whose hands they were lifted up 2. By the explication subjoyned in two comparisons 1. As if an Army should make a Generall Here the Army chusing the Generall answers to the Presbyters chusing the Bishop so called As Jerome speaks He that is Generall only upon those termes hath no peculiar Commission it belongs to the Prince or State to give that neither had he that was Bishop any peculiar Ordination according to the mind of this comparison which the next comparison holds forth more clearly suppose the Deacons should agree among themselves to chuse out one whom they would call Arch-Deacon here neither is nor could be any peculiar Office or Ordination conferred upon this Arch-Deacon Hence Jerome concludes having no distinct Ordination they had no distinct Power or Office and that is the true meaning of those words for what doth a Bishop Ordination excepted that a Presbyter may not do This is usually otherwise interpreted viz. that a Presbyter may do all that a Bishop may do only the act of Ordination excepted he may not ordain And 1. they that are for the divine right of Episcopacy will have the exception to be by divine institution but this is clearely to interpret this clause contrary to Ieroms whole discourse both the Scope and Arguments of it 2 Pleading the equality of Bishops and Presbyters or their identity rather instanced in Imposition of hands by the Presbytery 3. This interpretation overthrows his discourse in this very instance of the Church of Alexandria whence it is inferred as we have seen by the naturall explication of this discourse But 2. they that are against Episcopacy understand Ierome to speak of the Practice of the Church in his time as if he should say there was no difference formerly now there is only this and that not by divine institution but by the custome of the Church A Bishop ordains which a Presbyter may not do This interpretation may stand with his former discourse and with the truth and this passing there is nothing for Episcopacy by divine right therefore to grant this looseth nothing of the cause in hand but the truly naturall interpretation following upon the former discourse which hath concluded what is here inferred seems to be that formerly given Ordinarion excepted signifying without Ordination conferred Ordination here passively not actively taken Summe up the discourse in this instance of Alexandria Every distinct Church officer hath a distinct Ordination but these Bishops so called in the Church of Alexandria till Heraclas and Dionysius had no distinct Ordination from that of Presbyters therefore they were no distinct Church-officers from them Hence we have light discovering the truth against the three Pretences from antiquity pleading the divine right of Episcopacy 1. It is alledged that such and such Apostles and Evangelists were ordained Bishops of such and such Churches among the rest Mark the Evangelist Bishop of Alexandria that they ordained their Successors and so Episcopacy hath run downe in a constant course from the Apostles times Answ 1. This story overthrows it selfe as is observed by the learned 1. What place is there for ordaining Apostles and Evangelists Bishops over such and such Churches who as Apostles and Evangelists had already in every Church what power soever a Bishop can claime in any Church to which he is ordained 2. Ordination is from the lesse to the greater if an Apostle or Evangelist first be afterwards ordained a Bishop then is the office of an Apostle or Evangelist inferiour to that of a Bishop Answ 2. That there was no such Succession of Bishops ordaining Bishops
with Presbyters The denyall of the Proposition he accounts contentious wrangling whence this discourse proceeds clear 3. Argument from the same testimonies The name of Bishop is equally given to all the Elders Phil. 1. All the ministers saluted by that name for what reason can be imagined supposing Bishops and Elders distinct why he should salute only the Bishops and Deacons and leave out all the other ministers Acts 20. the same who are called Elders v. 17. are Bishops v. 28. The same Argument Tit. 1.5 with the seventh 4. Argument from the last testimonie Where the names are used indifferently one for another and the selfe same qualifications for office subjoyned to each name there the selfe same office is set out under each name But so it is here The Apostle enjoyning Titus to appoint Elders if any be blamelesse c. v. 5 He gives the reason v. 7. for a Bishop must be blamelesse c. If Bishop and Presbyter be not one and the same the Apostle had not reasoned at all might it not be replyed it is true a Bishop must be blamelesse c. but every Presbyter is not a Bishop Here we may take notice of the miserable shifts of the Jesuits and with them our Prelates The names say they were then common but the office distinct Answ 1. Because the names were common and that perpetually therefore the father here according to all reason in the world argues the office one and the same 2. Not only the names are common but the qualifications for office are here one and the same under those names The selfe same office is set forth their glosse here doth yet further betray the nakednes of their evasion A Presbyter say they is comprehened in a Bishop for every Bishop is a Presbyter though withal he bemore as every Captaine is a Souldier and therefore the names are common Answ 1. Where Persons different in peculiar Calling or Commission do yet agree in one common denomination it cannot be said they are one and the same No man faith though every Captaine be a Souldier that a Captaine and a Souldier are one and the same but here Jerome expresseth according to the Scripture that Bishop and Presbyter are one and the same 2. In such a difference of Persons the lesse may be affirmed indefinitely or universally of the greater but not the greater of the lesse it is true every Captain is a Souldier but it is not true that every Souldier is a Captaine but here the Bishop is affirmed of the Elder Acts 20.17 with 28. and Tit. 1.5 with v. 7. Their second shift is as miserable for this hold is so weak they are forced to quit it That in the Apostles times the office of Bishop and Presbyter was distinct but both at one time conferred upon the same Persons Answ 1. This is to be wise above what is written no such thing any where hinted 2. The highest operations are ascribed to the Elders as such to feed to labour in the word and doctrine therefore the Bishops office could not be above theirs 3. How miserably then had Jerome argued What folly is this saith he that any man should preferre Deacons before Presbyters speaking of the Presbyters of his time when the custome of the Church had obtained that Bishops were above Presbyters that is before Bishops and thence carries on his dispute that according to divine institution there is no difference Now if this Jesuitical Allegation was true the Answer was ready they had in the Apostles time the office of Presbyter and Bishop both though distinct yet in one Person as now they are distinct in several Persons therefore Presbyters now are not by divine institution equall to them the truth is it is one office which was then in one Person undivided is now divided and so shared into severall Persons 5. Argument From 1 Tim. 4.14 If that which is challenged peculiarly to Bishops belong to the Presbyters as such then their office is not distinct but so it is that which is challenged c. Nothing more peculiarly challenged then Ordination yet is that here by Jerome pleaded for the Presbyters in this very question wherin he is pleading the equality of or identity rather of Bishops and Presbyters The same we may argue from Act. 13.1 c. The separating of Barnabas and Saul to their Ministery among the Gentiles by imposition of hands cannot well be conceived belonging to any other then to those to whom it belongs to set a part by like imposition of hands the ordinary Ministers of the word at least not to any inferiour to those But Paul and Barnabas were separate to their Ministery not by Bishops above Presbyters but by Prophets and Teachers who were Presbyters Object The greater cannot be Ordained by the lesse Paul Ordained Timothy Answ This imposition of hands is of like nature with Ordination at the least the Presbyters concurred with Paul 6. Argument From 1 Pet. 5.1.2 The Greek word saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over-seeing or taking the over-sight is more significant whence the name of a Bishop is drawn The Argument is thus Whatsoever operations belong to the Bishop by his Office the same belong to the Presbyter by his therefore they are not distinct Officers but one and the same The former part is proved thus All that belongs to the Bishops office is comprehended in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to performe the part of a Bishop from whence the very name of Bishop is derived but whatsoever is comprehended in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 belongs to the Presbyters by expresse testimony here they must act the part of Bishops which were they not the same with Bishops would be to usurpe Therefore if not onely Ordination but Jurisdiction belongs to Bishops the same by as authentique Commission belongs to Presbyters or Pastors and Teachers of severall Congregations Hence as formerly for Ordination so for Jurisdiction we may observe that it is to be performed without Bishops distinct from and above Presbyters 1 Cor. 5. per totum there were then no Bishops in Corinth Object The Apostle there excommunicated vers 3. I have judged already c. Answ 1. Some as Beza for one hold excommunication prevented by publique rebuke and repentance thereupon 2 Cor. 2.6 the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred punishment signifies rebuke 2. The Apostles judgement was a judgement of doctrinall determination appointing them what to do in case publike rebuke or admonition should not reclaime him not of juridicall execution The Church was to be gathered in the name and with the power of Christ to deliver c. 3. Had not this Church the same power with those Churches Rev. 2 But they were to proceed by the Apostles direction blamed that they had suffered such and such as the Nicolatians Jezabel c. The Apostle himselfe not formally executing 1 Tim. 5.17 All Church rule is distributed among the Elders or Presbyters therefore