Abbildungen der Seite
PDF
EPUB

For those discourses have more modesty than to plead for a free admission of the censured or rejected ones; but it is only of those that have yet their standing in that church, and are not censured. And if, when they forfeit their title to church-communion, we would deal with them in Christ's appointed way, till we had either reclaimed them to repentance, or censure them to be avoided; it would be past controversy then, that they were not to be admitted to that one act of communion in the Supper, who are justly excluded from the whole. But as long as we leave them uncensured members, and tell a single pastor that he hath no power to censure them, we tempt him to think that he hath no power then to deny them that communion with the body which is the common privilege of all uncensured members.

And as we thus ourselves oppose discipline in part, or cherish church-corruption in part, one party being for the free admission of them, while members, to the Sacraments, and the other as freely permitting them in church-state, and other parts of communion while they exclude them from the Sacrament; so some have learned to tie these ends together, and by holding both, set open the doors of church and chancel, pluck up the hedge, and lay the vineyard common to the wilderness. It hath somewhat amazed me to hear some that I took for reverend, godly divines, to reproach as a sect, the Sacramentarians and Disciplinarians! And when I desired to know whom they meant, they told me, they meant them that will not give the sacrament to all the parish, and them that will make distinction by their discipline. I thought the tempter had gained a great victory if he had but got one godly pastor of a church to neglect discipline, as well as if he had got him to neglect preaching: much more if he had got him to approve of that neglect; but it seems he hath got some to scorn at the performers of the duty which they neglect. As the impure were wont to reproach the diligent by the name of Puritans, so do they reproach the faithful pastors by the name of Disciplinarians. And I could wish they would remember what the ancient reproaches were both symptomatically, and effectively, and accordingly judge impartially of themselves, and fear a participation of the judgment that befel them. Sure I am if it were well understood, how much of the pastoral authority and work, consisteth in church-guidance, it would be almost discerned,

[ocr errors]

that to be against Discipline, is tantum non' to be against the Ministry; and to be against the Ministry, is 'tantum non' to be absolutely against the Church; and to be against the Church, is near to being absolutely against Christ. Blame not the harshness of the inference, till you can avoid it, and free yourselves from the charge of it before the Lord. Prelates would have some discipline; and other parties would have some. Yea, Papists themselves would have some, and plead only against others about the form and manner of it. But these are so much worse than all, that they would have none. Was not Christ himself the leader of these Disciplinarians, who instituted Discipline, and made his ministers the rulers or guides of his church, and put the keys of the kingdom into their hand, and commanded the very particular acts of discipline, and required the people to submit to them, and obey them in the Lord? What would these men have said, if they had seen the practice of the ancient church for many hundred years after Christ, who exercised a discipline so much more rigorous than any among us do, and that even in the heat of heathen persecutions; as if they read only the ancient canons, and Cyprian's Epistles, they may soon see, though they look no further. And it was not then (no nor after, under Christian magistrates,) taken to be a useless thing; nor would it appear such now, if it were shewed in its strength and beauty by a vigorous practice: for it is a thing that is not effectually manifested to the ear, but to the eye; and you will never make men know well what it is by mere talking of it-till they see it they will be strangers to it. As it is in the Military art, or in Navigation, or in the government of Commonwealths, which are so little known till learned by experience. And that will tell us that, as Cyprian saith, "Disciplina est custos spei, retinaculum fidei, dux itineris salutaris, fomes ac nutrimentum bonæ indolis, magistra virtutis; facit in Christo manere semper, ac jugitur Deo vivere, ad promissa cœlestia, et divina præmia pervenire: Hanc et sectari salubre est, et aversari ac negligere lathale:" as he begins his book "de Discip. et hab. Virg." p. (mihi) 265. When the Martyrs and Confessors would, upon other's persuasions, have had some offenders restored before they had made confession, and manifested openly repentance for their sin, and been absolved by their pastor; Cyprian resisteth it, and tells them that they that

stand so firmly to the faith, should stand as firmly to Christ's law and discipline: "Sollicitudo loci nostri, et timor Domini compellit, fortissimi ac beatissimi Martyres, admonere vos literis nostris, ut à quibus tam devotè et fortiter servatur fides Domino, ab iisdem lex quoque et disciplina Domini reservetur, &c." Epist. 11. p. 32. Upon which Goulartius puts this note, locus "de necessitate disciplinæ in Domo Dei, quam qui tollunt, et manifestè impios ac sceleratos ad mensam Christi, sine censura Ecclesiastica, et acta pœnitentia pro delictorum ratione recipiunt, ii videant quam de gregibus sibi commissis Pastori summo rationem reddituri sint; vel quid commune habeant in Ecclesiarum suarum regimine cum beato illo Cypriani et aliorum verè Episcoporum Christianorum seculo." And Cyp. Ep. 67. p. 199, mentioning God's threatenings to negligent pastors, addeth, "Cum ergo pastoribus talibus per quos Dominicæ oves negligantur et pereant, sic Dominus comminetur, quid nos aliud facere opportet, quam colligendis et revocandis Christi ovibus exhibere diligentiam plenam, et curandis lapsorum vulneribus paternæ pietatis adhibere medicinam ?" In Epist. 61. 28. 38. 41. 49. 53. 55, and many other places of Cyprian; you may see that they were then no contemners of Discipline: Vide etiam, dem de Orat. Dominic. p. 313. in Pet. 4.

eun

Saith Augustine, “Ibi superbia, ubi negligitur Disciplina: Nam Disciplina est Magistra Religionis et veræ pietatis, quæ nec ideo increpat ut lædat, nec ideo castigat ut noceat, &c." saith Bernard, Ep. 113. "O quam compositum reddit omnem corporis statum, nec non et mentis habitum disciplina! Cervicem submittit, pone supercilia, componit vultum, ligat oculos, moderatur linguam, frænat gulam, sedat iram, format incessum."

I know that when the church began to be tainted with vain inventions, the word Discipline began to have another signification, for their own various rules of life and austere impositions, touch not, taste not, handle not; but it is the ancient and truly Christian Discipline that I am contending for. So much for the acts of pastoral oversight.

From what hath been said, we may see that the Pastoral office is another kind of thing than those men have taken it to be, who think it consisteth in preaching and administering Sacraments only; much more than they have taken it for, who think it consisteth in making new laws or canons to

bind the church: as if God had not made us laws sufficient; and as if he had committed the proper legislative power over his church to ministers or bishops, whose office is but to expound, and apply and execute in their places the laws of Christ.

[ocr errors]

Object. But will you deny to Bishops the power of making canons? What are all those Articles that you have agreed on among yourselves about catechising and discipline, but such things?'

Answ. (1.) I know pastors may teach, and expound Scripture, and deliver that in writing to the people, and apply the Scripture generals to their own and the people's particular case, if you will call this making Canons. (2.) And they may, and ought to agree among themselves for an unanimous performance of their duties, when they have discovered them; that so they may excite one another, and be more strong and successful in their work. (3.) And they must determine the circumstances of Worship in special, which God hath only determined in general; as what time and place they shall meet in, what chapter read, what text preach on, what shape the table, cups, &c. shall be; where the pulpit, when each person shall come to be catechised or instructed, and whither, &c. But these are actions that are fitter to be ordered by them that are in the place, than by distant canon-makers and to agree for unity in a necessary duty, as we have done, is not to make laws, or arrogate authority over our brethren. Of this I refer you to Luther de Conciliis, at large; and to Grotius de Imper. sum. pot. that canons are not properly laws.

CHAPTER III.

HAVING spoken of the matter of our work, we are next to speak of the manner; not of each part distinctly, lest we be too tedious, but of the whole in general, especially with reference to the principal part.

1. The Ministerial work must be managed purely for God, and the salvation of the people, and not for any private ends of our own. A wrong end makes all the work bad, as from us, how good soever in itself. It is not serving God, but ourselves, if we do it not for God, but for ourselves. They

that set about this as a common work, to make a trade of it for their worldly livelihood, will find that they have chosen a bad trade, though a good employment. Self-denial is of absolute necessity in every Christian, but of a double necessity in a Minister, as he hath a double sanctification or dedication to God. Without self-denial he cannot do God an hour's faithful service. Hard studies, much knowledge, and excellent preaching, are but more glorious and hypocritical sinning, if the end be not right. The saying of Bernard (Serm. in Cant. 26.) is commonly known; "Sunt qui scire volunt eo fine tantum ut sciant, et turpis curiositas est; et sunt qui scire volunt, ut scientiam suam vendant: et turpis quæstus est: sunt qui scire volunt ut sciantur ipsi: et turpis vanitas est: Sed sunt quoque, qui scire volunt ut ædificent; et Charitas est; et sunt qui scire volunt ut ædificentur; et prudentia est."

2. This work must be managed laboriously and diligently being of such unspeakable consequence to others and ourselves. We are seeking to uphold the world, to save it from the curse of God, to perfect the creation, to attain the ends of Christ's Redemption, to save ourselves and others from damnation, to overcome the devil, and demolish his kingdom, and set up the kingdom of Christ, and attain and help others to the kingdom of glory. And are these works to be done with a careless mind, or a slack hand? O see then that this work be done with all your might. Study hard, for the well is deep, and our brains are shallow; and (as Cassiod.)" Decorum hic est terminum non habere: hic honesta probatur ambitio; omne si quidem scientificum quanto profundius quæritur, tanto gloriosius invenitur." But especially be laborious in practice and in the exercise of your knowledge. Let Paul's words ring in your ears continually, "Necessity is laid upon me, and woe unto me if I preach not the Gospel." Still think with yourselves, what lieth upon your hands. If I do not bestir me, Satan may prevail, and the people everlastingly perish, and their blood be required at my hand. By avoiding labour and suffering, I shall draw on me a thousand times more than I avoid for as Bernard saith, "Qui in labore hominum non sunt, in labore profecto Dæmonum erunt," whereas by present diligence you prepare for future blessedness. For, as Gregor. in Mor. saith, "Quot labores veritati nunc exhibes, tot etiam remu

« ZurückWeiter »