A BRIEF PLATFORM OF THAT GOVERNMENT Which is called PRESBYTERIAL. By WILLIAM LEY Minister of the Word at Charlwood in SURREY. Volumus eum, qui beatus sit, tutum, inexpugnabilem, munitum; non ut parvo metu praeditus, sed ut nullo: ut enim Innocens is dicitur, non qui leviter nocet, sed qui nihil nocet; Sic sine metu is habendus, non qui parùm metuit, sed qui omnino metu vacat. Cic. Tusc. Quaest. Si, salvis hominibus, queam jugulare vitia, videres quantus sim futurus Carnifex. Eras. Epist. lib 19 pag. 603. Nostri sine Cruce CHRISTUM quaerunt; adversarii propter Anti-Christum mille Cruces subeunt. Bucer. Ep. ad Calv. Perfidae Ignaviae esse arbitror, quamdiu hanc personam sustineo, non acriter ad extremum usque certare pro sanctâ & legitimâ disciplinâ. Calv. Ep. ad Tigur. Minist. Gideon said unto them, I will not rule over you, neither shall my Son rule over you. The Lord shall rule over you, Jud. 9.23. LONDON Printed by William Dugard, and are to be sold by Nathanaël Brooks, at the Sign of the Angel in Cornhill. 1648. To the right Worshipful and Reverend Gentlemen and Ministers of the Classis at RIEGATE in the County of SURREY. Right Worshipful and Reverend! IT hath pleased Divine Providence first to wean me from my Native Country, then from the World, and now lastly from myself: So that I who am naturally of an infirm and crazy Constitution, subject to compliance with the stream, and to turn with the Heliotropium, am supernaturally elevated above common principles, Spiritually engaged to plead for Christ, even in such Malignant times, wherein Christ is opposed in his Name, Person, Offices, Word and Works; when most men rather wag their heads against him, then truly veil their bonnets and bow their knee before him. There have been times wherein this Subject might have fallen into the bosom of Nurses, but now it is like to fall into the hands of Stepdames. PRESBYTERY is counted Marah, though indeed she be a Naomi; and every man will cry up the Diana of Licentiousness, not because it is a right way, but the common Road both for Libertines and Atheists. Elijah, John Baptist, Luther had their times, which though perilous to themselves, yet they accepted as advantageous to their Master: and Paul consulted with the Spirit and Faith, while Flesh and Blood would have made him a Renegado to Christ and the Gospel. But so weak are we, that there is need of reasons to whet our Zeal as well as examples to strengthen it; let us consider that not only the Caus but also the Success is God's. jeremy and Luther died in their beds, while Balaam the falls Prophet dies by the sword: and Tecelius dies wounded with grief by his own Party. Moreover it is a considerable truth, that God looks not only at the substance of the duty, but at the circumstances that attend it: and that he delight's in Adverbs more than in Neuns; and love's been better than bonum itself: Therefore though it be well taken that Christians follow Christ when all men cry Hosanna; yet it is most seasonable when all men cry Crucify: though it be most sweet to follow Christ when the Crown is on his temples, yet it is most meet to follow him when the Cross is on his back. It is good to own Christ on Mount Calvarie, as well as Mount Tabor: when he is spit upon by an adulterous generation, Mark 8.38. as Moses and Paul did, the first whereof preferred the reward of Christ above the Treasures of Egypt; the other was not ashamed of the preaching of the Gospel when all men cast shame upon it, Romans 1.16. This Kingdom is too like Israel in blessing, and in barrenness; and therefore may be called Jidsreel disperdendi à Deo, divided, scattered, ruined by the Lord, rather to be styled Jezrelites then true Israelites as Jacob and Nathanaël were. God had given us a wise, zealous, active, glorious Parliament; but me thinks the beauty and splendour fade's as a woman doth after many throws, and as the body doth after many aguish Paroxisms: no doubt all this for our sins. Me think's the Scene begins to change; the Scale which ere while was lowest now mounts to a considerable height, and all this too for our iniquities. But I had rather discuss the Cure then the Disease. Two things must recover England, and two things must preserv it. 1. The recovering consists in entire repenting and reforming. 2. The preservation 1. In the holy Union of King with Parliament: 2. In wholly and entire submission to the Government of Christ. Now our Lord Jesus Christ hath a Government; 1. Internal, that of the Spirit. 2. External, 1. Preaching the Word. 2. Administration of the Sacraments. 3. Ecclesiastical Discipline, which is the present subject now in hand. And for the opening whereof I have done my endeavour in this ensuing Compendium, and have made bold to dedicate it to you who are the Right Worshipful and most Reverend Elders of the Classical Assembly. Magistrates and Ministers are the duo magna Luminaria; which two great Lights God made to protect and govern his Church, as the Sun and the Moon to govern the World: how happy shall the Church be in so noble and sacred a conjunction? no less beautiful than Tirzah; no less terrible than an Army with Banners. The causes which first engaged me to write was no supposition of ability in myself; Hoc tantūm scio me nîl scire. Soc. but first I desired to extract an Epitome of the Government for my private satisfaction; then I faw it necessary to give answer to some scruples of wise and well-affected persons under mine own charge, unto which this present Treatise hath some relation: and lastly I perceived (which was the main motive) that the greatest obstacle why it was not generally embraced was, not because it wanted splendour in itself, but because men wanted eyes and illumination. It was Ignorance made the Norvegian the first time he saw Roses, not dare to touch them, for fear of burning his fingers; and it is no less ignorance that makes common people fear a Government. Must we (say they) come to the touchstone? just like little children, afraid of Goblins in the dark; therefore they often turn, and return with Solomon's door upon the hinges, before they can either bar their hearts against it, or set them open courteously to give it entertainment. Such as these must learn by example, and by experience; Yours, (Noble Patriots and Magistrates!) will do much; you are the great wheels must set the lesser on gate. Give me leave a little to withdraw the curtain that stands before it, and it will discover itself amiable to you upon an exact survey: I shall only mark unto you six particulars. 1. It is a Primitive. 2. Pure. 3. Spiritual. 4. Safe. 5. Prudential. 6. Aristocratical Government. 1. It is Primitive. Peter calls himself not a Bishop, but a Presbyter, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Pet. 5. who am also an Elder. Paul 1 Tim. 4.14. bids Timothy neglect not the gift which was given by imposition of hands, (not of Episcopacy but) Presbytery. * Totum hoc magis ex consue tudine quàm ex dispositionis veritate, Hieron. Ep. ad Evang. et Com. in Tit. Hierom tell's us that the distinction of Bishops and Presbyters is of small use, of different Order rather than Authority: Like power to that which a Superintendent or Prolocutor hath in a Synod or an Assembly, all this whatsoever Authority they usurp is more out of custom then Divine ordination. And as for Lay-Elders (if I may so style them) Ambrose expounding these words rebuke not an Elder, Doctorum desidiâ aut magis superbiâ, Ambr. Tom. 5. on 1 Ep. Tim. cap. 5. complaines, that the Ecclesiastical jurisdiction-of knowing causes was degenerated from the Primitive use, and devolved upon the Ministers. First, saith he, the Synagogue, after that, the Church had Elders, without whose counsel nothing was done in the Church; by what sort of means it went out of use I know not, whether by the idleness, or rather the pride of the Doctors. Tertullian, Mox praesident probati quique seniores, Tertul. utì Grotius in in Matth 18. as Grotius recite's his words on his Comment on Matth. 18. We go into the Congregation, there are exhortations, prayers, chastisements, and anon approved Elders take their place. Cyprian saith, I received writings from the Presbyters, Donatus, Honatus and Cardius, but alone could not rescribe, since I determined from the beginning of my Office to do nothing of mine own head without the consent of the * Sine consensu plebis nibil, etc. Cypr. l. 3. Ep. 10. in fine. people. Eusebius also lastly records that Natalius who was seduced by Asclepiodotus, having seen his Errors, Euseb. Eccles. Hist. lib. 5. besought the Church with waterish eyes and wet cheeks to compassionate and pardon him. For further satisfaction in this particular, notable is that confession which was ingenuously acknowledged by Episcopacy itself: for as Mr M. relate's in his explication of the Covenant, the Archbishops, Bishops and whole Clergy of England declared to King Henry the 8th and subscribed it with their own hands, that PRELACY was but a HUMANE POLITIC DEVICE of the FATHERS. 2. It is Pure. The Sceptre of Christ's Kingdom is a righteous Sceptre, it vindicate's the Word from irreverence and contempt, hedgeth in the Sacrament from profanation and promiscuousness, while Spiritual rails keep back notorious offenders that Christ may not the second time be betrayed into the hands of Sinners; with this the Church would be as foul as Augea's Stable; it would be with Austin Porcorum hara & colluvies rabidorum Canum, a Swine-stie, a company of mad dogs; or as Christ saith, a mere den of Thiefs. 2. It is Spiritual, both in respect of the Office. Officers. 1. Of the Office, which consists 1. In Admonition. 1 Thes. 5.14. 2. Rebuke, Luc. 17.4. 3. In Censure, Matt. 18.19. Joh. 20.21. Tit. 3.10. 2. Of the Officers, which are 1. Pastors. Eph. 4.11, 2. Elders. Acts 14.23. 1 Tim. 5.3. 3. Deacons. 1 Tim. 3.8. 4ly. It is safe, for there be two things which extremely hazard the Church, 1. Want of the Lord's Supper which Christ commanded to have often in remembrance of him. 2. Falls Brethren who lie in wait to seduce, Gal. 5.12. the tolerateing whereof was dangerous to Galatia, Pergamus, and Thiatyra. But some may say can not the Lord's Supper be administered without Government? Yes; but if the people press in as profanely to the Table as the Tavern, not so much hungering after Christ, as the Elements, that is not to discern the Lord's body: or surcharged with surfeiting or drunkenness, as in Paul's time; or with wrath and malice, as in our times; are these worthy to receive? are the Seals, Seales, of life or of death to such? and where there are many such will they be staved off by a Minister alone without thoughts not only of disdain, but of revenge? For my part I am resolved on the negative, and lest any should think it to be Juvenilis Calor, a flash rather of youth then of maturity, let him read what Chrysostom and Calvin determine in the like kind. Chrysostom saith, it is neither Diadem, nor Purple, Major his nobis est poteflas. Chrys. Hom. in Matth. nor Magistrate shall move me to give the Sacrament to an ungodly Person; we have more Power in the Church than they. Juravi mihi potiù sta●●tumesse m●rtem oppetere quàm ut s●cram Dominî Caevam etc. Cal. Epist. ad Virct. p. 164. Besides the example of Theodosius the Emperor excommunicated by him for his slaughter at Thessalonica fully declares it. Calvin that famous Divine, who is by Zanchius called Galliae Apostolus, the Apostle of France, saith, I have sworn, I have determined rather to die then so vilely to profane the holy Supper of the Lord, as by giving it to unworthy Members. 5. † Hac disciplinâ adeò nemo exim●batur, ut principes quoque unà cum plebeis ad eum ferendam subjicerent. Cal. Instit. It is Impartial: Ministers and Elders are subjected to the Government as well as others, the Judges themselves are subject to judgement, as Trajan nobly spoke in the Knighting of a Soldier, If I do well, use this sword for me; if not, against me: the Government is for the prais of all that do well: for the discouragement of those that do evil. 6. It is Aristocratical: I call it so not in respect of * Christum si respexeris, Monarchia dicitur; nam ipse est Rex noster, qui sanguine sue Ecclesiam acquisivit. Sunt verò in Ecclesiâ qui legatione funguntur Presbyteri, Doctores & alii qui praesunt, quorum respectu meritò potest dici Aristocratia. Pet. Maryr. loc. come. Class. 3. lib. 5. pag. 783. Christ, who is a Monarchical head, but 1. in respect of us who are Ministerial Officers; Counsels and Parliaments are Aristocratical: 2. by way of opposition to all Papal and Lordly pre-eminence counting with Gregory in his Epist. to Maurice the Emperor, that he that name himself universal Bishop is the forerunner of Antichrist. Let the best men be ruleing-Elders, and the best Ministers Preaching-Elders and this will produce the best effects. Thus (honoured Gentlemen, Patriots and Magistrates!) I have endeavoured a little to possess you with a candid Interpretation of the present Government; and to blow your zeal to an higher flame. If the cause be God's, leave the success to him: do but look on and stand still if you dare not advance and go forward, and see the work of the Lord over in it, and by it God is never wanting to his Church if she be not wanting to him and herself. We complain of sins and corruptions, and cry out, O the times! but as fond as the Mother of her child, which will not use the Rod a sanctified means for recovery: 'tis not for us to say with Lot Nay my brethren do not so wickedly; nor with Eli It is no good report I hear of you. If a garden were overspread with weeds; if a Commonwealth with Thiefs; if a Family with stubborn Sons and Servants, what must be done, think you? would you not as the Lord commands, bring them out to the Congregation and make them examples, that all may hear and fear, and do no more wickedly: Bad men brought forth bad times; let us begin to reform the men and the times shall be innocent, else the times like the ground are accursed for our sakes. Gentlemen! Centre not your actions upon yourself, be not empty vines and self-bearing trees, build not your own houses and let the house of God lie waste; do something for Christ, for his Church, for the Commonwealth, that both Church and Commonwealth may know ye live not only a vegetative and sensitive, but a rational and spiritual Life. I confess I am plain with you, but I may say with David Is there not a cause? hath he not done the like, Psal. 2.10. He takes notice indeed that the Heathen rage, and the people imagine vainly, yet the total application of subjection to Christ is pressed home to Kings and Rulers, be wise now therefore. Ministers must be like bees; painful, profitable, carrying their stings about them as well as honey. Christ gave his Apostles Tongues, but they were fiery; a Sword, but 'twas twoedged. John was not only a shineing but a burning Light: Paul's presence was contemptible, but his Epistles powerful. I might indeed have qualified some expressions, in respect of that great respect and reverence I bear to all of you; but because duty must prevail above interest, and the discharge of Conscience above Courtship, I have therefore set an edge upon the Government, intending by the sincere performance of my own Office to oblige you all to the serious and speedy accomplishment of your new engagements; and thus I commend you to God, and earnestly beg a blessing on your assistance to the Caus of Christ, whose unworthy Servant I am, and for his sake Yours in all Obligations, both of Love and Service. WILLIAM LEY. A Brief delineation of that Church-Government which is called Presbyterial. THough where the Sun shine's it is not necessary to light Candles, yet seeing man's neglect in reading the Word, his ignorance in understanding of it, his wilfulness in opposing it, is very great, all helps are necessary; every stone is to be moved, whereby he may advance his knowledge in those things which do manifestly concern the glory of God, and do discover the Kingly power and prerogative of Jesus Christ. For though it be happy for us that Christ is a Priest and Prophet, yet hath he a more durable and glorious Office then either of these; to wit, that of a King whereby he reign's in our hearts, rule's in his Church, over-rule's Satan and all his enemies. Christ came into the world to manifest his Regal power, to which Satan and his complices have been perpetually opposite; see Psal. 2.1. Further, the history of his Passion put's it out of all doubt; for this was the only point of his accusation, confessed by himself, Job. 8.33. Prosecuted by the Jews, Luke 23.2. Prevalent with Pilate, Joh. 19.12. Mentioned in his superscription, Joh. 19.19. so that his death may in this since be styled, not a Redemption, but a Martyrdom; for to be a Martyr, is to die a Witness, and Christ died to bear witness to the truth, which may shame many brethren in these days, that will not dare to Seal that Caus with their ink, which Christ hath already sealed with his blood. I intent not in this discourse to spin out the Caus by any unnecessary flourishes, for I had rather engage the Readers judgement then his fancy. It is a juggling art to throw mists of wit and tart sentences upon the advers party, that so the nakedness of the Caus may lie undiscerned. The Points I shall insist upon, are these Four: That God hath instituted a Government in his Church. That the Subject of Ecclesiastical power, are not all the members of the Church in common, but the Presbytery, consisting of Pastors and Elders. I shall show what Presbyterial Government is. I shall give account of the variety of Officers distinguished by the Word, with the proper Acts whereunto they are obliged. I. GOD hath instituted a Government in his Church. The proofs, 1 Cor. 12.28. 2 Cor. 10.18. and 13.10. Rom. 12.8. Because there hath ever been a Government in the Church of God, as is evident in the Old and New Testament: and ever since the Apostolical times till now of late, the Truth of a Government was never called into question. Because without Church-Government Truth cannot be maintained, Order established, Ignorant instructed, Unity anb Uniformity embraced, the Peace of the Church secured, Offenders removed, Ordinances purely administered; all which things ought to be kept inviolably by the Word of God. If there be a Government in the State, nay in every Family, consisting of Officers and Elders, much more in the Church, which is the house and family of God; so it is, that of necessity every body, whether Natural, Politic, or Ecclesiastical, is sustained by it. Rules 2. I. That Government is best that comes nearest the precept and pattern of the Word of God, and the best examples of the reformed Churches. 1. To the pattern of the Word of God, for it is all-sufficient, 2 Tim. 3.16. and to this our conscience binds us. 2. To the best examples, as, Scotland, Holland, France, Germany, etc. and to unite with these, Charity, Fraternity and our Covenant bind us. II. That Government is best which is not redundant or superfluous, in challenging any power above, or beyond the Word, nor deficient or wanting in any one branch or notable particular contained in it. The Definition of Church-Government. Church-Government is a power or authority spiritual, revealed in the holy Scriptures, derived from Jesus Christ our Mediator, and given by him, only to his own Officers, and by them exercised in dispensing the Word. Seals, Censures, and all other ordinances of Christ, for the edifying of the Church of Christ. Parts proved. 1. It is Spiritual: The Kingdom of Christ is not of this world; therefore are they called the Keys of the Kingdom of Heaven, Matth. 16.19. and 18.15, 16, 17, 18. 2. It is revealed in the Scripture, 1 Cor. 12.28. 2 Thes. 3.6. and 14. 1 Tim. 1.20. 1 Cor. 5.4, 5. 2 Cor. 2.6. Tit. 3.10. 3. It is derived from Christ, Ephes. 4.8. Joh. 20.21, 22, 23. 2 Cor. 10.8. 4. Only to his own Officers, Matth. 16.19. and 28.20. 1 Tim. 5.17. 1 Cor. 4.21. 5. For the edifying of the Church of Christ, Ephes. 4.12, 13. 1 Cor, 4, 2. 1 Cor. 14.12. II. The Subject of Ecclesiastical Government are not all the members in common, but the Presbytery, or Church-representative, consisting of Pastors and Elders; which vindicate's and clears up the fourth branch of the Definition, which I demonstrate by ten Arguments. The Officers alone are styled Governors, and the people said to be Governed in Scripture, and thereupon disinteressed from Government: See the names given to Pastors. They are called not only Overseers, Builders, Workmen, Reconcilers, Pastors, Salt of the Earth; but Lights, Stewards, Fathers, Ambassadors, Rulers. Lights, Matth. 5.14. Stewards, 1 Cor. 4.1. Ambassadors, 2 Cor. 5.20. Fathers, 1 Cor. 4.15. Rulers, Heb. 13.17. God hath given the Keys of Government only to them whom he intended should govern: But that was only to Officers, the Disciples being at that season absent, Matth. 16.19. Joh. 20.21. To whom the Acts of Government do belong, they are the eyes, ears, hands and principal members of the body; but the parts of Christ's body are not all alike, Rom. 12.6, 7. Having then gifts differing, according to the grace that is given us, whether Prophesying, Let us prophesy according to the proportion of faith; or Ministry, Let us wait on our ministry; or he that Teacheth, on teaching, 1 Cor. 12.19. And if they were all one member, where were the body? Experience evidenceth that all the whole multitude are not all endued with gifts requisite: for unto Government is required a new, large, spiritual, and a discerning Heart, 1 Cor. 14.32. That it is not to be committed to the people, which bring's in confusion, God being the God of Order, for then the weak as well as the strong, the ignorant as well as the intelligent; Children as well as Parents; women as well as men must have the Keys hung at their girdles. They have not power of Ordination which belongs to Government, as is evident, Act. 6.6. When they had set before the Apostles, and when they had prayed, they laid their hands on him, and 13.1, 2, 3. 1 Tim. 4.14. Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the Presbytery, 1 Tim. 5.22. Lay hands suddenly on no man, neither be partaker of other men's sins; keep thyself pure, 2 Tim. 1.6. Wherefore I put thee in remembrance that thou stir up the gift of God, which is given thee by laying on of hands, Tit. 1.5. For this cause left I thee in Crect, that thou shouldest set in order the things that are wanting, and ordain Elders in every City as I have appointed thee. This power in the people would tend not to edification, but disprofit every way; for either the days of Church-censuring must be on the Sabbath-day, and then it hinders the soul's health; or else on the Weekdays, and then it hinders their occupations: besides all this, such censure would be most tedious, for every one being Judge, must look to pronounce according to truth, judgement and righteousness, and look to be acquainted with every circumstance of all actions. They who have the power of Government, have the power of Preaching, and administration of the Sacraments, saving one exception in the word concerning ruleing Elders, 1 Tim. 5. The reason is, because the Scripture conjoin's both together, Matth. 16.19. Job. 20.22. The nature of the Church in the Old Tsstament was otherwise, the government whereof was committed to Priests who judged of Leprosies, and pronounced excommunication, Ezek. 44.23, 24. They shall teach my people the difference between the holy and profane, and cause men to discern between the clean and unclean, and in controversy they shall stand in judgement, and judge it according to my judgements: and they shall keep my Statutes, and my Laws in all my Assemblies, and they shall hollow my Sabbaths. The charge laid upon the Officers demonstrate's it Rev. 2.6. 1. Tim. 5.17. Let the Elders that rule well be accounted worthy of double honour, especially they that labour in the word and doctrine, Tit. 3.10. A man that is an Heretic, after the first and second admonition, reject, 1 Thes. 5.12. And we beseech you brethren to know them which labour among you, and are over you in the Lord, Heb. 13.17. Obey them that have the rule over you, and submit your selus, 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. There be three places of Scripture which may stumble us if they be not at present unfolded. I. * Matth. 18.17. If thy Brother neglect to hear thee, tell it the Church, and if he neglect etc. The next words explain the sens. There is a two fold Church: 1 Parochial of all the multitude. 2 Ministerial or representative; Christ speaks of the later, not of the former, Deodat. Calvin. Beza. Tremel. according to the judgement of many judicious Divines, for this is the Church that hath the Keys of binding and losing, which power was not given to the whole multitude, but to the Apostles, ver. 18. 2. This doth conclude little in their Caus, for the place doth establish a Church of lesser Assemblies than the whole body. 3. I should willingly grant them a share were there no danger in it: for we find that public Votes do not bring forth many happy, pious, peaceable, or seasonable conclusions, the major part being seldom the better. 1 Cor. 5.4, 5, When ye are gathered together, and my spirit, deliver such an one to Satan. See for its explication 2 Cor. 2.2.6. Sufficient to such an one is the censure inflicted by many, not by all. Besides, the Church of Corinth was not Congregational, for it was a City of so great strength, that it durst bid defiance to the Roman Ambassadors; and we find it consisted of divers particular congregations, see Acts 8.19, 20. God hath much people in it, Act. 18.15. Paul continued there a year and six months, 1 Cor. 1.14. Paul baptised but a few, yet the Corinthians were baptised, 1 Cor. 12.13. 1 Cor. 5.12. III. Qui facit per alium, facit per se. Do not ye judge them that are within? The answer is, that what is done by the Consistory of Ministers, and Elders in the name of Christ, and according to the rule of the Word, may be said to be done by the Congregation, nay by Christ himself; as what is done by the Parliament may be said to be done by the people: the act of Public persons is the act of the * Quod in Vrbe est Senatus, id in Ecclesia est Presbyterium. Cal. Instit. l. 4. President probatiquique Seniores. Tertul. Plebs à cognitione non excluditur. Cal. l. 4. c. 11. Public. 2. Paul judged primarily and authoritatively by way of power, 1 Cor. 5.3, 4, 5. The people concomitantly and approbatively by way of consent. 3. If a godly and understanding congregation do desire to take knowledge of our Church-Censures, and to be present at them, I think there is none will exclude them though there is little cause of suspicion, saith Mr Calvin, that they can err or descent from the judgement of God, who do not censure but by the law of God. But is not the Church holy, and hath it not in it many times rare gifted Brethren as well as officers. Is not this objection a kin to that of Core, Ye take too much upon you, you sons of Levi, seeing that the congregation is holy. There is a threefold Holiness: 1. A Regenerative holiness of sanctification. 2. A federal holiness of covenant and Church-membership. 3. A Separative holiness by way of Office, Jer. 1.5. Though the Church may be granted to be holy in the first and second sens; yet never in the third. Remember Vzzah, Corah, Dathan, Abiram and King Vzziah, 2 King. 15.5. But to the point: 1. Some are gifted, as Christians. 2. Others are gifted as Officers, and in this since the Brethren are ungifted Brethren, Rom. 10.15. Hebr. 5.4. But here a great question is moved at this day: Whether the Magistrate have not the power of Church-Government in him, and so the Keys fall not only out of the hands of the people, but of officers themselves. The Reverend Divines of London tell us, that the Magistrate hath a power circa not in Ecclesiam. 1. They have a defensive patronising power, Isa. 49.23. 2. A Diatactick, or Regulating, Ordering Power. 3. A Compulsive, Punitive Power, as Custodes utriusque Tabulae, the Keepers of both Tables. But as for a Supreme power, they desire to be excused; as bound, not only to give to Caesar, what is Caesar's; but to God what is Gods. To these I add what Sleidan relate's of Luther, Sleid. Com. 1 14. That he would not have Caesar stirred up as head of the Church: or, as Protector and Defender of the Faith: for this, saith he, is a wrong to Christ, and these are falls and empty Titles. Ambrose tell's us in his Epistle to Valentinian, A good Emperor is within the Church, not above it. Eusebius bring's in Constantine thus speaking to the Ministers, Euseb. l. 4. de vit â Constant. You are Overseers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; I, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of those things done in the Church, I, of those things which are done out of it. Ridley in his conference with Mr Latimer (Fox Martyrol.) saith, Fox Martyrol. pag. 1564. Here cometh to my remembrance that notable saying of Valentinian the Emperor for choosing the Bishop of Milan, Set him, saith he, in the Bishop's seat, to whom, if we as men do offend at any time, we may submit our selus. Rivet in his Commentary on the fifth Commandment tell's us, that the Magistrate may be considered, either as an officer of the Commonwealth, or else as a member of the Church; as an Officer of the Commonwealth; so he hath authority over each particular person: as a member of the Church, so he is subjected to Ecclesiastical discipline: this he illustrate's by a Simile: The The King doth command and obey his Physician, and confirms also by a proof from Heb. 19.17. Master Calvin could not brook this Title of Supreme Head and Governor, Calv. nos Anglos & blasphemos dixit, quòd Regem summum caput sub Christo vocarent. Cal. Gom. in Amos 7. ver. 12. and therefore accounted our English Courtship of styling our King next to Christ Supreme Head and Governor, to be no less than blasphemy; and he tell's us further, that sometimes the Magistrate is negligent, nay sometimes the Magistrate may stand in need of correction himself; as happened to Theodosius Caesar, who was excommunicated by Ambrose for his great slaughter at Thessalonica. Pareus tell's us, that the Magistrate punisheth one way, the Church another: the Magistrate imprisoneth, the Church excommunicateth; the Magistrate proceeds immediately, the Church by leisure; first admonishing, then censureing: the Magistrate his eye is upon the Law; the Churches on Repentance. The promise of binding by excommunication, Ista promissio an unius anni dicenda vel paucorum. Cal. in Instit. lib. 4. cap. 11. of losing by receiving into Communion, was not a promise made to the Church for one year only till the Christian Magistrate were grown up; it was not a Leas, but a Legacy. And indeed were it otherwise, the Church would be in a worse condition under Christian Magistrates, then under Heathen. For Paul's command prevailed over the Corinthians, to purge out their old Leaven, 1 Cor. 5.7. Now it is neither Paul nor Apollo's that sine nutu Caesaris can prevail for Reformation, and bring his Congregation to an effectual purge. If a Physician should be prohibited to purge the body of his Patient till he were backed with a command from higher Powers, as the Officer is to purge the body of his Church, he would esteem it a thing extreme injurious to him and his Patient. III. By Presbyterial Government every particular Church shall have a Consistory. consisting of Pastor and Elders of the same Church, who ought to meet once a week to dispatch incident business, Acts 21.18. It hath authority to assemble and inquire into the conversation of men of all sorts and degrees, to judge upon Lewdness, Profaneness, Negligences; and thereupon to admonish, 1. Privately. 2. Solemnly. 3. Publicly. And to withdraw Communion, that they may be ashamed: to suspend from Sacrament upon contumacy: 2 Thes. 3.14. And to conclude inferior differences ariseing within the Body. iv In the last place I come to set down the variety of Officers which are thus disposed. 1. Pastors. are thus disposed. 2. Elders. are thus disposed. 3. Deacons. 1. Pastors are Officers instituted by Christ, Rom. 10.15. Heb. 5.4. 1. Pastors. Tit. 1.5. 1 Tim. 3.2. to ver. 8. Naynot only by Christ, but by all the persons of the Trinity. 1. God the Father, 1 Cor. 12.28. 2. God the Son, Ephes. 4. ver. 11.8. 3. God the holy Ghost, Acts 20.28. Consider, good Reader, the desperate malignity that such bear to the Trinity, to the Church, to the Scripture that deny the office of the Ministry to be instituted by Christ; what doth the great Wolf Satan desire more than the delivery up of the Shepherds, that so he may tear in pieces the Flock of Christ while there is none to deliver, see Matth. 28.19.20. Go, saith Christ, and teach all Nations, baptising them in the Name of the Father, the Son, and the holy-Ghost, teaching them to observe all things that I have commanded you, and Io I am with you to the end of the World. [with you] He mean's not their Persons, for they died; but their Office which is perpetual. This place will not admit of so frivolous a Descant as some have made of it; Mr. M. of H. * That Christ promiseth his Saints to be with them to the World's end; which though true, yet it hath no ground, nor is deducible from this proof; for there are two different and distinct Particles in the last verse, [them and you:] By them, is understood the Flock; by you, the Pastors. To conclude; that which God hath promised in all ages, that calling which hath its Seal from heaven in illumination, conviction, conversion of sinners, that supply which the Church shall have need of in all ages cannot be taken away from any particular place, or Church, but in Judgement, Isa. 30.20, 21. Amos 8.9, 11, 12. The Offices are, 1. Special; as, Praying publicly, Preaching, dispensing Seals. The Offices are, 2, More general, as, the power of Censures. Christ calls these Powers by the name of Keys; for Keys denote power in Scripture: compare Isa. 22.22. with Isa. 9.6, 7. So Revel. 1.18. A fit Metaphor in this since, because they lock and unlock those things which he would not make common to all. The Keys of the Church are twofold; 1. Knowledge. The Keys of the Church are twofold; 2. Jurisdiction. 1. The Key of knowledge is grounded on Mat. 28. ver. 18, 19, 20. Rom. 10.15. 2 Cor. 2.16. Luke 11.52. 2. The Key of Discipline, or Jurisdiction; for both Keys are joined together, Matth. 18.18. Joh. 20.21. 1 Cor. 5. from ver. 2, to ver. 13. 1 Cor. 12.28. 2 Cor. 2. from ver. 6, to ver. 12. and 2 Cor. 7.15. and 2 Cor. 8.1. Rom. 12.8. Gal. 5.10, 12. 1 Tim. 1.20. and 3. ver. 4. and 5. ver. 17. Phil. 3.2. Tit. 3.10.11. 2 Thes. 3.6. Hebr. 13.7, 17. 2 Joh. ver. 10. Revel. 2.14, 15, 20. There is another Key which some new lock-Smiths have made, Vindiciae Clavium. cap. 2. pag. 18.19. a Pick-lock of the Power of Church-Officers, (saith the Vindicator) and it is called the Key of Liberty, whereby the people have power to join with the sounder part of Presbytery in excommunicating. The text quoted for it is Gal. 5.13. Brethren, you have been called unto LIBERTY. A strange Gloss, which never any ingenuous or learned Divine dreamt off till now; which the Authors knowing, (saith he) had rather appeal to the Context, then to the Commentators. But the Apostle in the first ver. of this chap. useth the same word, [Stand fast in the LIBERTY.] where the word is without all controversy understood of the Liberty and Freedom from the Cerimoniall Law, called there the Yoke of Bondage; which matter he also treats off, ver. 11.15. If any desire to see more of this useless Key in its crooked bent, and rusty wards, let them see the Author of the Vindication of the Keys, chap. 2. pag. 18, 19 or that learned and complete work of the Reverend Ministers of London JUS DIVINUM chap. Eme librum; si non habes nummos, erue tibi oculum De●●trum, illòque persolvas & lege Sinistro. Zanch. Epist. ad Bulling. 10. pag. 116. of the which Book I may say as much to my Readers (considering the gravity, dexterity and usefulness of it for the present controversy of the Times) as Montanillus did to Zanchius, of Bullinger's Book de'origine Erroris; Buy it with the loss of the Right eye, and afterwards read it with the Left. 2. Elders are Officers of Christ, Act. 21.18. Their number is Indefinite, more or less, according to the necessity of the Place where they are chosen. They are to be nominated or chosen by the Church: They are to be qualified rightly, men of understanding, sound in the Faith; grave, godly, and unblameable in Life and Conversation, Tit. 1. Their Office is in general, 1. To watch over the Flock, together with the Ministers, Exod. 18.22. The Jews had such an Eldership in their Synagogues, who met, not only for Prayer, but Censures, Acts 26.11. Grotius in his Com. on Matth. 18 tell's us, Seniores apud Hebraeos tanquam Praesides moderabantur: the Elders did convene and exercise Authority as Precedents of the Assembly. This Jethro directed Moses unto; even by the light of Nature; and GOD and Moses ratify it: God, by permission: Moses, by practice, Ezod. 18.22. For further proof, see 1 Cor. 12.28. where the Apostle Paul mentions two sorts of Officers in general, and then descend's to particulars: 1. Extraordinary; 1. Apostles. 2. Prophets, who expounded and interpreted Scripture according to the proportion or Analogy of Faith, Rom. 12.6. 3. Powers, or Miracles. 4. Gifts of Healing. 5. Kinds of Tongues. 2. Ordinary, and of continual use; as, 1. Teachers; they are the Preaching Elders above specified. 2. Governments; there are the Ruling Elders. 3. Helps; there are the Deacons. See also Rom. 12.6, 7, 8. Here Officers are reduced to two general heads; 1. Prophecy. 2. Ministry. 1. Under Prophecy is contained 1. He that teacheth. 2. He that exhorteth. Also 2. Under Ministry, 1. He that give's, that is, the Deacon. 2. He that rule's, that is, the Elder. Because there are great animosities against ruleing Elders, I shall be a little more full in the point. See 1 Tim. 5.17. Let the Elders that rule well be counted worthy of double Honour; especially they that labour in the Word and Doctrine. Against this clear Place, two sorts of Objections are commonly framed. 1. That the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not a discretive particle, but exegetical, or explicatory of the former; as if he should say, All MINISTERS are to be honoured, Especially they that are diligent in exercising the Gift of Preaching. But this cannot stand, for it seems to intimate that Ministers deserve double Honour for Ruleing Well, though they desert the principal part of their Duty in Preaching the Gospel. But can we expect from the same Apostle's mouth Sweet, and Bitter? can He blow Hot, and Cold? can He bless a Forbearance, and curs it too? as he doth, 1 Cor. 9.16. 2. Some conceive he may mean some Super-annuated Ministers that have better Heads to Rule, than Lungs to Preach unto their Flocks. But I wish such Interpreters to consider; 1. It is not fair to start our own Conceits and Notions, and then to father them on the Apostle. 2. Advise whether there be much probability in it that there were any such men in Paul's time that could Govern but not Preach, which is very rare in our days, though now Preaching be a more studious work, and we have more store of Officers (God be thanked) than they could have in the Primitive times and first Age of the Gospel. 3. Consider whether the Apostle be so deeply affected with this extraordinary Case, as to lay down a special and particular Rule for Such. 4. Whether the Apostle can be excused in reverencing Younger men above their Elder's, such as are old Standards to the Gospel, and that (caeteris paribus yet) in seniority, Gravity, and Judgement must needs excel. See the same word how it is took in other places of Scripture; for wheresoever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in all places in the New Testament, it is taken to distinguish Things from things, Persons from persons, as Gal. 6.10. Let us do good to all, But (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Especially to those of the Household of Faith. It follow's hence that some are, and some are not of the Household of Faith; therefore we must put a difference in doing them good. So Phil. 4.12. All the Saints salute you, Especially those of Caesar's household. Some Saints were not of Caesar's house; yet all Saints salute: so also, 1 Tim. 5.8. Their particular Office is, 1. To give notice of scandals, 1 Tim. 5.20. It may become the part of a godly Joseph to bring to his Father the evil report of his Brethren: so 1 Thes. 5.14. 2. To judge of them, 1 Cor. 12.28. Acts 20.17, 28. as hath been showed already. 3. To admonish, Rom. 15.14. 2 Thes. 3.15. 4. To visit the Sick: see Mr Perkins right way of dying, Tom. 1. pag. 502. col. 1. where he expound's the place James 5.14. By Elders (saith he) is meant, not only Ministers, but ruleing Elders; men grave, ancient, endued with the spirit of Understanding and Prayer. But is it not better for the People to be subject to the Government of one, than many? Ob. 1. Surely No; Trying by Elders is a trying per pares, sol. i. men of your own coat, wherein is both equity and equality: 2. Elders; though placed in Authority above the Governed, yet not above the Laws of Christ; not above the Government. 3. If you respect not in your choice of Parochial-Elders, the qualifications laid forth in Scripture, 'tis a Thorn you make for your own sides: an Injury you bring upon your own heads: Blame not the Government, but thank your selus. Be therefore careful, by Praying, Fasting and Obeying the Ministers seasonable and pious directions, first to choos whom you may like, and then Like whom you have Chosen. 4. Because in respect of the great want of Men endued with gifts and graces, Admonitions may be ill given, and worstaken: I shall lay down Twelve rules of Direction in this great Case of Admonition and Rebuke, which may be of some use to the Elders, as Aaron's twelve Stones which he wore in his Breastplate, which were designed unto him to direct him in Judgement, Exod. 28.21. ADMONISH Admonish 1. Meekly, 1 Meekly. Gal 6.1. 2 Tim. 2.25. Tit. 3.2. Consider, it is man against man; one sinful man against another: and that Michael an Archangel, a pure Angel of Light durst not bring a railing accusation against an Angel of Darkness. 2. Regularly, 2 Regularly. according to the three degrees held out in Scripture, Mat. 18.17. that is, 1. Privately. 2. Solemnly. 3. Publicly. Christ bids it be done betwixt Him and Thee; it is a secret business, and therefore the Dutch Church hath ordered that he who shall blaze a Fault before it be come to the third Admonition, shallbe censured and suffer as a slanderer. 3. Compassionately: 3 Compassionately, This sweetens the reprehension, which like a Pill in sugar is more easy of digestion: it cut's off objections from the party: 'tis not the Wind but the Sun that makes the Traveller to pull off his Cloak. It is observed by the Author of the Council of Trent that in the Primitive times the excess of Charity in correcting, Concil. Trent Hist. l. 4 p. 330. wrote by Pietro Soave an Italian. did make the Corrector feel greater pain than the Corrected; so that in the Church no punishment was imposed without great Lamentation of the Multitude, and greater of the better sort; and this is the cause why to Correct was called to Lament. So St. Paul rebuking the Corinthians for not chastising the incestuous, said, You have not Lamented to separate such a Transgressor from you. And in another Epistle, I fear that when I come unto you, I shall not find you such as I desire; but in Contentions and Tumults, and that at my coming I shall lament, and many of those that have sinned before, De affectu quo debent esse praediti, qui excommunicant hoc dicere possumus, etc. Nero Caesar cum esset neei subscripturus, etc. Pet. Martyr loc. Com. Clas. 3. pag. 786. See 1 Thes. 2.10.11. Acts 20.8.31. Peter Martyr writing of this point concerning the affection with which those that excommunicate aught to be qualified, tells us that great Clemency is to be used; for if we are members of the same body, how shall we choos but wonderfully grieve when one member is to be plucked away from the rest. Nero Caesar when he was to subscribe the sentence against a condemned person, was wont to say, Oh how I could wish to be ignorant of letters. 4. Practically. 4 Practically. No man can admonish to the life that Duty wherein his conscience withstand's him, saying, Thou also art guilty. Take heed of this, be not like Pharises, say, and do not. Nor like Mileposts, beckoning to others to go, and standing still themselves. By this you will bring a Scandal upon the Government of Christ: you lay a Stumbling block before the People, and a most notorious guilt upon your own Souls. Odi Homines quorum ore sententiae natant, in animo nutant, Putean. Comus. Well said Chrysostom, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nothing more vain then for a man to play the Preacher in words only: that is not to act the part of a Doctor or Elder, but an Hypocrite, See Rom. 2.21, 22, 23, 24. 5. Holily. Let the Party see your endeavour is to gain him, 5 Holily. or to regain the glory of God. Joshua reproved Achan, not for the Wedg of Gold, but the Glory of God Josh. 7.19. This is a good end and like to prosper. 6. Charitably, 6 Charitably. as though thou wert to give judgement upon thyself; remember six commands of the Decalogue run upon this strain, Thou shalt love thy Neighbour as thyself, so saith Christ Matth. 7.12. Whatsoever ye would that men should do to you, do ye even so to them, for this is the Law and the Prophets. 7. Impartially. Fear no man's face, rich as well as poor: 7 Impartially. Gods Laws are not like Cobwebs, to let little flies be taken, and suffer great ones to burst thorough. In this Case as in the Case of Judgement, there must be a Levelling of Persons; Husbands as well as Wives; Parents as well as Children; Masters as well as Servants, Leu. 19.15. Matth. 3.12. Christ purgeth thoroughly his floor. 8. Effectually. Strike the Nail to the head, 8 Effectually. if ye can at one blow: Remember 'tis a business of Life and Death. Pluck thy Neighbour strongly out of the Pit, Jer. 48.10. Cursed is he that doth the work of the Lord by the halus, deceitfully, negligently. 9 Hopefully. 9 Hopefully. This causeth the Physician to take the Patient in hand because he hope's to cure him. Hope set's an edge upon the Duty; when else in consideration of original pravity, customary courses, evil Society, Satan's policy, admonition might seem fruitless. 10. Diligently. 10 Diligently. Thus the good Shepherd leaves his ninety nine sheep in the wilderness to follow that which was lost; the the lazy Shepherds do not so, Ezek. 34.4. Number the lean Sheep as well as the fat, and remember Christ came to seek that which was lost; and that Angels in heaven rejoice over one Sinner that repenteth. 11. Wisely. 11 Wisely Iraeneus. worthily reproved Victor Bishop of Rome because he resolved to excommunicate sundry Churches of Asia, for no other cause but that they consented not with the Church of Rome in celebraing EASTER. If none but those who were had to do in the rearing God's Tabernacle, Exod. 31.6. certainly none but wise men should have to do in the framing or guiding of the Church, Isa. 11.2, 3. 12. Zealously. 12 Zealously. Let your indignation be showed against the Offence, not the Offender, This will make you commend your enemy and reprove your friend. Let your exclamation be, not O this Man! but O this Sin. 3ly. III. Deacons. Deacons they must be sound in Faith, unblameable in Conversation, 1 Tim. 3.10. Their Office is 1. To collect and preserv the Alms belonging to the Poor. 2. To distribute the same faithfully, according to necessity so judged by plurality of Votes. 3. To visit and comfort the needy, and to see the Alms be not mis-applied, Acts 6. 4. To give an account hereof once a month. If any do conceive this Government by Elders to have been but lately put in practice by reformed Churches, let him suspend his judgement till he have read what Ambrose, Tertullian, Cyprian, have written in asserting its Antiquity; a taste whereof he may find in the Epistle. There is one thing common in the whispers of men, that this Government is or will be tyrannical. O, say some, it will sting, it will pair to the quick! Behold a vain and sensual opprobrium! I shall endeavour to stop the clamour before the Government be settled; which the Government itself, when settled, will confute to the full. This Government doth not kill, but cure; it cut's off not sound but rotten members. Are you angry with your Barber for cutting of hairs when super-numerary? or with the Physician for purging malignant humours? or with the Scissors for pareing your nails? This Government cut's not off Parts, but putrefaction: not members, but excrements: not the Man, but the Crime. Was it not an impudent fellow that said he knew Christ to be a hard Master, when (alas!) there was not any that ever knew less of Christ and his nature then himself? But I will evert this fancy, not so much by Rhetoric, as by Reason. First then, it is little less than blasphemy to traduce or defame a Government of Christ. If this were of men it might bear Censure: But if of God, be not fighters against God. They that cannot endure the refining fire of Christ willingly, he can make them endure his consumeing fire whether they will or no. 2. He that so harshly judgeth, it is either an Atheist, or a Libertine, or a Scandalous person; or at best he is ignorant of the Government. 3. Tyranny is a Government beyond or against the Laws established; But this submit's in all things to the mind of Christ. 4. There is no more power placed in the hands of Ministers and Elders then what was formerly placed in the hands of the meanest Curate, as the Rubric before the Communion in the late Service-book doth fully demonstrate. 5. If it be Tyrannical, it is so either over 1. men's Estates: but it hath no Mulcts, Fines, Forfeitures, Confiscations. 2. body: but it hath no Banishment, Imprisonment, Branding, Striking, Dismembering, Killing. 3. Soul: but it desire's to gain that, not to destroy it; and it is so far from enforcing sin upon it, that it corrects it, 1 Cor. 5.5. 6ly. It cannot be Tyranny, because those who are the Officers and Censurers of others are and yield themselves subject to the same Spiritual Censures as well as the meanest; 1 Tim. 5. v. 1. & ver. 19 and all the favour the Eldership hath from Scripture is, not to be Saucily Censured, or Maliciously Traduced, or rashly Condemned by a fingle witness. If any person elected to Office shall find in himself such a haughty spirit as he can neither rule himself, nor be ruled by his Brethren, I wish him with Ammonius rather to cut off his Ear and fly, then to usurp such an Office to himself which may cause not only himself, but the work of Reformation to miscarry. FINIS. Imprimatur JA. CRANFORD.