The Reason of Church-governement Urg'd against Prelaty

Front matter

THE

OF

Church-governement

Book I, Preface

The Reason of Church-government urg’d against Prelaty.

THE PREFACE.

IN the publishing of humane lawes, which for the most part aime not beyond the good of civill society, to set them barely forth to the people without reason or Preface, like a physicall prescript, or only with threatnings, as it were a lordly command, in the judgement of Plato was thought to be done neither generously nor wisely. His advice was, seeing that persuasion certainly is a more winning, and more manlike way to keepe men in obedience then feare, that to such lawes as were of principall moment, there should be us'd as an induction, some well temper'd discourse, shewing how good, how gainfull, how happy it must needs be to live according to honesty and justice, which being utter'd with those native colours and graces of speech, as true eloquence the daughter of vertue can best bestow upon her mothers praises, would so incite, and in a manner, charme the multitude into the love of that which is really good, as to imbrace it ever after, not of custome and awe, which most men do, but of choice and purpose, with true and constant delight. But this practice we may learn, from a better & more ancient authority, then any heathen writer hath to give us, and indeed being a point of so high wisdome & worth, how could it be but we should find it in that book, within whose sacred context all wisdome is infolded? Moses therefore the only Lawgiver that we can believe to have beene visibly taught of God, knowing how vaine it was to write lawes to men whose hearts were not first season'd with the knowledge of God and of his workes, began from the book of Genesis, as a prologue to his lawes; which Josephus right well hath noted. That the nation of the Jewes, reading therein the universall goodnesse of God to all creatures in the Creation, and his peculiar favour to them in his election of Abraham their ancestor, from whom they could derive so many blessings upon themselves, might be mov'd to obey sincerely by knowing so good a reason of their obedience. If then in the administration of civill justice, and under the obscurity of Ceremoniall rites, such care was had by the wisest of the heathen, and by Moses among the Jewes, to instruct them at least in a generall reason of that government to which their subjection was requir'd, how much more ought the members of the Church under the Gospell seeke to informe their understanding in the reason of that government which the Church claimes to have over them: especially for that the Church hath in her immediate cure those inner parts and affections of the mind where the seat of reason is; having power to examine our spirituall knowledge, and to demand from us in Gods behalfe a service intirely reasonable. But because about the manner and order of this government, whether it ought to be Presbyteriall, or Prelaticall, such endlesse question, or rather uproare is arisen in this land, as may be justly term'd, what the feaver is to the Physitians, the eternall reproach of our Divines; whilest other profound Clerks of late greatly, as they conceive, to the advancement of Prelaty, are so earnestly meting out the Lydian proconsular Asia, to make good the prime metropolis of Ephesus, as if some of our Prelates in all haste meant to change their soile, and become neighbours to the English Bishop of Chalcedon; and whilest good Breerwood as busily bestirres himselfe in our vulgar tongue to divide precisely the three Patriarchats, of Rome, Alexandria, and Antioch, and whether to any of these England doth belong, I shall in the meane while not cease to hope through the mercy and grace of Christ, the head and husband of his Church, that England shortly is to belong, neither to See Patriarchall, nor See Prelaticall, but to the faithfull feeding and disciplining of that ministeriall order, which the blessed Apostles constituted throughout the Churches: and this I shall assay to prove can be no other, then that of Presbyters and Deacons. And if any man incline to thinke I undertake a taske too difficult for my yeares, I trust through the supreme inlightning assistance farre otherwise; for my yeares, be they few or many, what imports it? So they bring reason, let that be lookt on: and for the task, from hence that the question in hand is so needfull to be known at this time chiefly by every meaner capacity, and containes in it the explication of many admirable and heavenly privileges reacht out to us by the Gospell, I conclude the task must be easie. God having to this end ordain'd his Gospell to be the revelation of his power and wisdome in Christ Jesus. And this is one depth of his wisdome, that he could so plainly reveale so great a measure of it to the grosse distorted apprehension of decay'd mankinde. Let others therefore dread and shun the Scriptures for their darknesse, I shall wish I may deserve to be reckon'd among those who admire and dwell upon them for their clearnesse. And this seemes to be the cause why in those places of holy writ, wherein is treated of Church-government, the reasons thereof are not formally, and profestly set downe, because to him that heeds attentively the drift and scope of Christian profession, they easily imply themselves, which thing further to explane, having now prefac'd enough, I shall no longer deferre.

Book I, Chapter I.

CHAP. I.

That Church-governement is prescrib'd in the Gospell, and that to say otherwise is unsound.

THe first and greatest reason of Church-government, we may securely with the assent of many on the adverse part, affirme to be, because we finde it so ordain'd and set out to us by the appointment of God in the Scriptures; but whether this be Presbyteriall, or Prelaticall, it cannot be brought to the scanning, untill I have said what is meet to some who do not think it for the ease of their inconsequent opinions, to grant that Church discipline is platform'd in the Bible, but that it is left to the discretion of men. To this conceit of theirs I answer, that it is both unsound and untrue. For there is not that thing in the world of more grave and urgent importance throughout the whole life of man, then is discipline. What need I instance? He that hath read with judgement, of Nations and Commonwealths, of Cities and Camps, of peace and warre, sea and land, will readily agree that the flourishing and decaying of all civill societies, all the moments and turnings of humane occasions are mov'd to and fro as upon the axle of discipline. So that whatsoever power or sway in mortall things weaker men have attributed to fortune, I durst with more confidence (the honour of divine providence ever sav'd) ascribe either to the vigor, or the slacknesse of discipline. Nor is there any sociable perfection in this life

civill or sacred that can be above discipline, but she is that which with her musicall cords preserves and holds all the parts thereof together. Hence in those perfect armies of Cyrus in Xenophon, and Scipio in the Roman stories, the excellence of military skill was esteem'd, not by the not needing, but by the readiest submitting to the edicts of their commander. And certainly discipline is not only the removall of disorder, but if any visible shape can be given to divine things, the very visible shape and image of vertue, whereby she is not only seene in the regular gestures and motions of her heavenly paces as she walkes, but also makes the harmony of her voice audible to mortall eares. Yea the Angels themselves, in whom no disorder is fear'd, as the Apostle that saw them in his rapture describes, are distinguisht and quaterniond into their celestiall Princedomes, and Satrapies, according as God himselfe hath writ his imperiall decrees through the great provinces of heav'n. The state also of the blessed in Paradise, though never so perfect, is not therefore left without discipline, whose golden survaying reed marks out and measures every quarter and circuit of new Jerusalem. Yet is it not to be conceiv'd that those eternall effluences of sanctity and love in the glorified Saints should by this meanes be confin'd and cloy'd with repetition of that which is prescrib'd, but that our happinesse may orbe it selfe into a thousand vagancies of glory and delight, and with a kinde of eccentricall equation be as it were an invariable Planet of joy and felicity, how much lesse can we believe that God would leave his fraile and feeble, though not lesse beloved Church here below to the perpetuall stumble of conjecture and disturbance in this our darke voyage without the card and compasse of Discipline. Which is so hard to be of mans making, that we may see even in the guidance of a civill state to worldly happinesse, it is not for every learned, or every wise man, though many of them consult in common, to invent or frame a discipline, but if it be at all the worke of man, it must be of such a one as is a true knower of himselfe, and himselfe in whom contemplation and practice, wit, prudence, fortitude, and eloquence must be rarely met, both to comprehend the hidden causes of things, and span in his thoughts all the various effects that passion or complexion can worke in mans nature; and hereto must his hand be at defiance with gaine, and his heart in all vertues heroick. So far is it from the kenne of these wretched projectors of ours that bescraull their Pamflets every day with new formes of government for our Church. And therefore all the ancient lawgivers were either truly inspir'd as Moses, or were such men as with authority anough might give it out to be so, as Minos, Lycurgus, Numa, because they wisely forethought that men would never quietly submit to such a discipline as had not more of Gods hand in it then mans. To come within the narrownesse of houshold government, observation will shew us many deepe counsellers of state and judges to demean themselves incorruptly in the setl'd course of affaires, and many worthy Preachers upright in their lives, powerfull in their audience; but look upon either of these men where they are left to their own disciplining at home, and you shall soone perceive for all their single knowledge and uprightnesse, how deficient they are in the regulating of their own family; not only in what may concerne the vertuous and decent composure of their minds in their severall places, but that which is of a lower and easier performance, the right possessing of the outward vessell, their body, in health or sicknesse, rest or labour, diet, or abstinence, whereby to render it more pliant to the soule, and usefull to the Common-wealth: which if men were but as good to discipline themselves, as some are to tutor their Horses and Hawks, it could not be so grosse in most housholds. If then it appear so hard and so little knowne, how to governe a house well, which is thought of so easie discharge, and for every mans undertaking, what skill of man, what wisdome, what parts, can be sufficient to give lawes & ordinances to the elect houshold of God? If we could imagine that he had left it at randome without his provident and gracious ordering, who is he so arrogant so presumptuous that durst dispose and guide the living arke of the holy Ghost, though he should finde it wandring in the field of Bethshemesh, without the conscious warrant of some high calling. But no profane insolence can paralell that which our Prelates dare avouch, to drive outragiously, and shatter the holy arke of the Church, not born upon their shoulders with pains and labour in the word, but drawne with rude oxen their officials, and their owne brute inventions. Let them make shewes of reforming while they will, so long as the Church is mounted upon the Prelaticall Cart, and not as it ought betweene the hands of the Ministers, it will but shake and totter, and he that sets to his hand though with a good intent to hinder the shogging of it, in this unlawfull waggonry wherein it rides, let him beware it be not fatall to him as it was to Uzza. Certainly if God be the father of his family the Church, wherein could he expresse that name more, then in training it up under his owne all-wise and dear Oeconomy, not turning it loose to the havock of strangers and wolves that would ask no better plea then this to doe in the Church of Christ, what ever humour, faction, policy, or licentious will would prompt them to. Againe, if Christ be the Churches husband expecting her to be presented before him a pure unspotted virgin; in what could he shew his tender love to her more, then in prescribing his owne wayes which he best knew would be to the improvement of her health and beauty with much greater care doubtlesse then the Persian King could appoint for his Queene Esther those maiden dietings & set prescriptions of baths, & odors, which may her at last the more amiable to his eye. For of any age or sex, most unfitly may a virgin be left to an uncertaine and arbitrary education. Yea though she be well instructed, yet is she still under a more strait tuition, especially if betroth'd. In like manner the Church bearing the same resemblance, it were not reason to think she should be left destitute of that care which is as necessary, and proper to her, as instruction. For publick preaching indeed is the gift of the Spirit working as best seemes to his secret will, but discipline is the practick work of preaching directed and apply'd as is most requisite to particular duty; without which it were all one to the benefit of souls, as it would be to the cure of bodies, if all the Physitians in London should get into the severall Pulpits of the City, and assembling all the diseased in every parish should begin a learned Lecture of Pleurisies, Palsies, Lethargies, to which perhaps none there present were inclin'd, and so without so much as feeling one puls, or giving the least order to any skilfull Apothecary, should dismisse 'em from time to time, some groaning, some languishing, some expiring, with this only charge to look well to themselves, and do as they heare. Of what excellence and necessity then Church-discipline is, how beyond the faculty of man to frame, and how dangerous to be left to mans invention who would be every foot turning it to sinister ends, how properly also it is the worke of God as father, and of Christ as Husband of the Church; we have by thus much heard.

Errata

Book I, Chapter II.

CHAP. II.

That Church governement is set downe in holy Scripture, and that to say otherwise is untrue.

AS therefore it is unsound to say that God hath not appointed any set government in his Church, so is it untrue. Of the time of the Law there can be no doubt; for to let passe the first institution of Priests and Levites, which is too cleare to be insisted upon, when the Temple came to be built, which in plaine judgement could breed no essentiall change either in religion, or in the Priestly government; yet God to shew how little he could endure that men should be tampring and contriving in his worship, though in things of lesse regard, gave to David for Solomon not only a pattern and modell of the Temple, but a direction for the courses of the Priests and Levites, and for all the worke of their service. At the returne from the Captivity things were only restor'd after the ordinance of Moses and David; or if the least alteration be to be found, they had with them inspired men, Prophets, and it were not sober to say they did ought of moment without divine intimation. In the Prophesie of Ez-kiel from the 40 Chapt. onward, after the destruction of the Temple, God by his Prophet seeking to weane the hearts of the Jewes from their old law to expect a new and more perfect reformation under Christ, sets out before their eyes the stately fabrick & constitution of his Church, with al the ecclesiasticall functions appertaining; indeed the description is as sorted best to the apprehension of those times, typicall and shadowie, but in such manner as never yet came to passe, nor never must literally, unlesse we mean to annihilat the Gospel. But so exquisit and lively the description is in portraying the new state of the Church, and especially in those points where government seemes to be most active, that both Jewes and Gentiles might have good cause to be assur'd, that God when ever he meant to reforme his Church, never intended to leave the governement thereof delineated here in such curious architecture, to be patch't afterwards, and varnish't over with the devices and imbellishings of mans imagination. Did God take such delight in measuring out the pillars, arches, and doores of a materiall Temple, was he so punctuall and circumspect in lavers, altars, and sacrifices soone after to be abrogated, lest any of these should have beene made contrary to his minde? is not a farre more perfect worke more agreeable to his perfection in the most perfect state of the Church militant, the new alliance of God to man? should not he rather now by his owne prescribed discipline have cast his line and levell upon the soule of man which is his rationall temple, and by the divine square and compasse thereof forme and regenerate in us the lovely shapes of vertues and graces, the sooner to edifie and accomplish that immortall stature of Christs body which is his Church, in all her glorious lineaments and proporti . And that this indeed God hath done for us in the Gospel we shall see with open eyes, not under a vaile. We may passe over the history of the Acts and other places, turning only to those Epistles of S. Paul to Timothy and Titus: where the spirituall eye may discerne more goodly and gracefully erected then all the magnificence of Temple or Tabernacle, such a heavenly structure of evangelick discipline so diffusive of knowledge and charity to the prosperous increase and growth of the Church, that it cannot be wonder'd if that elegant and artfull symmetry of the promised new temple in Ezekiel, and all those sumptuous things under the Law were made to signifie the inward beauty and splendor of the Christian Church thus govern'd. And whether this be commanded let it now be judg'd. S. Paul after his preface to the first of Timothy which hee concludes in the 17 Verse with Amen, enters upon the subject of his Epistle which is to establish the Church-government with a command. This charge I commit to thee son Timothy: according to the prophecies which went before on thee, that thou by them might'st war a good warfare. Which is plain enough thus expounded. This charge I commit to thee wherein I now go about to instruct thee how thou shalt set up Church-discipline, that thou might'st warre a good warfare, bearing thy selfe constantly and faithfully in the Ministery, which in the I to the Corinthians is also call'd a warfare: and so after a kinde of Parenthesis concerning Hymenæus he returnes to his command though under the milde word of exhorting, Cap.2.v.I. I exhort therefore. As if he had interrupted his former command by the occasionall mention of Hymenaeus. More beneath in the 14 V. of the 3 C. when he hath deliver'd the duties of Bishops or Presbyters and Deacons not once naming any other order in the Church, he thus addes. These things write I unto thee hoping to come unto thee shortly (such necessity it seems there was) but if I tarry long, that thou mai'st know how thou ought'st to behave thy selfe in the house of God. From this place it may be justly ask't, whether Timothy by this here written might know what was to be knowne concerning the orders of Church governours or no? If he might, then in such a cleere text as this may we know too without further jangle; if he might not, then did S. Paul write insufficiently, and moreover said not true, for he saith here he might know, and I perswade my selfe he did know ere this was written, but that the Apostle had more regard to the instruction of us, then to the informing of him. In the fifth Chap. after some other Church precepts concerning discipline, mark what a dreadfull command followes, Verse 21. I charge thee before God and the Lord Jesus Christ, and the elect Angels, that thou observe these things, and as if all were not yet sure anough, he closes up the Epistle with an adjuring charge thus. I give thee charge in the sight of God who quickneth all things, and before Christ Jesus, that thou keepe this commandement: that is the whole commandement concerning discipline, being the maine purpose of the Epistle: although Hooker would faine have this denouncement referr'd to the particular precept going before, because the word Commandement is in the singular number, not remembring that even in the first Chapt. of this Epistle, the word Commandement is us'd in a plurall sense, Vers. 5. Now the end of the Commandement is charity. And what more frequent then in like manner to say the Law of Moses. So that either to restraine the significance too much, or too much to inlarg it would make the adjuration either not so waighty, or not so pertinent. And thus we find here that the rules of Church-discipline are not only commanded, but hedg'd about with such a terrible impalement of commands, as he that will break through wilfully to violate the least of them, must hazard the wounding of his conscience even to death. Yet all of this notwithstanding we shall finde them broken wellnigh all by the faire pretenders even of the next ages. No lesse to the contempt of him whom they fain to be the archfounder of prelaty S. Peter, who by what he writes in the 5 Chap. of his first Epistle should seeme to be farre another man then tradition reports him: there he commits to the Presbyters only full authority both of feeding the flock, and Episcopating: and commands that obedience be given to them as to the mighty hand of God, wch is his mighty ordinance. Yet all this was as nothing to repell the ventrous boldnesse of innovation that ensu'd, changing the decrees of God that is immutable, as if they had been breath'd by man. Neverthelesse when Christ by those visions of S. Iohn foreshewes the reformation of his Church, he bids him take his Reed and meet it out againe after the first patterne, for he prescribes him no other. Arise, said the Angell, and measure the Temple of God and the Altar, and them that worship therein. What is there in the world can measure men but discipline? Our word ruling imports no lesse. Doctrine indeed is the measure, or at least the reason of the measure, tis true, but unlesse the measure be apply'd to that which it is to measure, how can it actually doe its proper worke. Whether therefore discipline be all one with doctrine, or the particular application thereof to this or that per , we all agree that doctrine must be such only as is commanded; or whether it be something really differing from doctrine, yet was it only of Gods appointment, as being the most adequat measure of the Church and her children, which is here the office of a great Evangelist and the reed given him from heaven. But that part of the Temple which is not thus measur'd, so farre is it from being in Gods tuition or delight, that in the following verse he rejects it, however in shew and visibility it may seeme a part of his Church, yet in as much as it lyes thus unmeasur'd he leaves it to be trampl'd by the Gentiles, that is to be polluted with idolatrous and Gentilish rites and ceremonies. And that the principall reformation here foretold is already come to passe as well in discipline as in doctrine the state of our neighbour Churches afford us to behold. Thus through all the periods and changes of the Church it hath beene prov'd that God hath still reserv'd to himselfe the right of enacting Church-government.

Book I, Chapter III.

CHAP. III.

That it is dangerous and unworthy the Gospell to hold that Church-government is to be pattern'd by the Law, as B. Andrews and the Primat of Armagh maintaine.

WE may returne now from this interposing difficulty thus remov'd, to affirme, that since Church-government is so strictly commanded in Gods Word, the first and greatest reason why we should submit thereto, is because God hath so commanded. But whether of these two, Prelaty or Presbytery can prove it selfe to be supported by this first and greatest reason, must be the next dispute. Wherein this position is to be first layd down as granted; that I may not follow a chase rather then an argument, that one of these two, and none other is of Gods ordaining, and if it be, that ordinance must be evident in the Gospell. For the imperfect and obscure institution of the Law, which the Apostles themselves doubt not oft-times to vilifie, cannot give rules to the compleat and glorious ministration of the Gospell, which lookes on the Law, as on a childe, not as on a tutor. And that the Prelates have no sure foundation in the Gospell, their own guiltinesse doth manifest: they would not else run questing up as high as Adam to fetch their originall, as tis said one of them lately did in publick. To which assertion, had I heard it, because I see they are so insatiable of antiquity, I should have gladly assented, and confest them yet more ancient. For Lucifer before Adam was the first prelat Angel, and both he, as is commonly thought, and our forefather Adam, as we all know, for aspiring above their orders, were miserably degraded. But others better advis'd are content to receive their beginning from Aaron and his sons, among whom B. Andrews of late yeares, and in these times the Primat of Armagh for their learning are reputed the best able to say what may be said in this opinion. The Primat in his discourse about the originall of Episcopacy newly revis'd begins thus. The ground of Episcopacy is fetcht partly from the pattern prescrib'd by God in the Old Testament, and partly from the imitation thereof brought in by the Apostles. Herein I must entreat to be excus'd of the desire I have to be satisfi'd, how for example the ground of Episcop. is fetch't partly from the example of the old Testament, by whom next, and by whose authority. Secondly, how the Church-government under the Gospell can be rightly call'd an imitation of that in the old Testament? for that the Gospell is the end and fulfilling of the Law, our liberty also from the bondage of the Law I plainly reade. How then the ripe age of the Gospell should be put to schoole againe, and learn to governe her selfe from the infancy of the Law, the stronger to imitate the weaker, the freeman to follow the captive, the learned to be lesson'd by the rude, will be a hard undertaking to evince from any of those principles which either art or inspiration hath written. If any thing done by the Apostles may be drawne howsoever to a likenesse of something Mosaicall, if it cannot be prov'd that it was done of purpose in imitation, as having the right thereof grounded in nature, and not in ceremony or type, it will little availe the matter. The whole Judaick law is either politicall, and to take pattern by that, no Christian nation ever thought it selfe oblig'd in conscience; or morall, which containes in it the observation of whatsoever is substantially, and perpetually true and good, either in religion, or course of life. That which is thus morall, besides what we fetch from those unwritten lawes and Ideas which nature hath ingraven in us, the Gospell, as stands with her dignity most, lectures to us from her own authentick hand-writing and command, not copies out from the borrow'd manuscript of a subservient scrowl, by way of imitating. As well might she be said in her Sacrament of water to imitate the baptisme of Iohn. What though she retaine excommunication us'd in the Synagogue, retain the morality of the Sabbath, she does not therefore imitate the law her underling, but perfect her. All that was morally deliver'd from the law to the Gospell in the office of the Priests and Levites, was that there should be a ministery set a part to teach and discipline the Church, both which duties the Apostles thought good to commit to the Presbyters. And if any distinction of honour were to be made among them, they directed it should be to those not that only rule well, but especially to those that labour in the word and doctrine. By which we are taught that laborious teaching is the most honourable Prelaty that one Minister can have above another in the Gospell: if therefore the superiority of Bishopship be grounded on the Priesthood as part of the morall law, it cannot be said to be an imitation; for it were ridiculous that morality should imitate morality, which ever was the same thing. This very word of patterning or imitating excludes Episcopacy from the solid and grave Ethicall law, and betraies it to be a meere childe of ceremony, or likelier some misbegotten thing, that having pluckt the gay feathers of her obsolet bravery to hide her own deformed barenesse, now vaunts and glories in her stolne plumes. In the meane while what danger there is against the very life of the Gospell to make in any thing the typical law her pattern, and how impossible in that which touches the Priestly government, I shall use such light as I have receav'd, to lay open. It cannot be unknowne by what expressions the holy Apostle S. Paul spares not to explane to us the nature and condition of the law, calling those ordinances which were the chiefe and essentiall offices of the Priests, the elements and rudiments of the world both weake and beggarly. Now to breed, and bring up the children of the promise, the heirs of liberty and grace under such a kinde of government as is profest to be but an imitation of that ministery which engender'd to bondage the sons of Agar, how can this be but a foul injury and derogation, if not a cancelling of that birth-right and immunity which Christ hath purchas'd for us with his blood. For the ministration of the law consisting of carnall things, drew to it such a ministery as consisted of carnall respects, dignity, precedence, and the like. And such a ministery establish't in the Gospell, as is founded upon the points and termes of superiority, and nests it selfe in worldly honours, will draw to it, and we see it doth, such a religion as runnes back againe to the old pompe and glory of the flesh. For doubtlesse there is a certaine attraction and magnetick force betwixt the religion and the ministeriall forme thereof. If the religion be pure, spirituall, simple, and lowly, as the Gospel most truly is, such must the face of the ministery be. And in like manner if the forme of the Ministery be grounded in the worldly degrees of autority, honour, temporall jurisdiction, we see it with our eyes it will turne the inward power and purity of the Gospel into the outward carnality of the law; evaporating and exhaling the internall worship into empty conformities, and gay shewes. And what remains then but that wee should runne into as dangerous and deadly apostacy as our lamented neighbours the Papists, who by this very snare and pitfall of imitating the ceremonial law, fel into that irrecoverable superstition, as must needs make void the cov'nant of salvation to them that persist in this blindnesse.