Chapter I: Part 1

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A VINDICATION OF THE

Presbyteriall-Government,

AND MINISTRY:

TOGETHER,

With an Exhortation, to all the Ministers, Elders, and People, within the Bounds of the Province of LONDON, whether joyning with Us, or separating from Us.

_Published, By the Ministers, and Elders, met together in a Provinciall Assembly_, Novemb. 2d. 1649.

Wherein, amongst other things, these ensuing particulars are contained:

1. _That there is a Church-Government, by_ Divine Right.
2. _That the_ Magistrate, _is not the_ Fountain _of_
Church-Government.
3. _That the_ Presbyterial-Government, _is by_ Divine Right.
4. _The_ Inconveniencies _of the_ Congregationall-_way_.
5. _That the_ Ruling-Elder _is by_ Divine Right.
6. _That it is the will of_ Jesus Christ, _that all sorts of persons
should give an account of their_ Faith, _to the_ Minister, _and_
Elders, _before admission to the_ Lords Supper; _together with_
Answers, _to the usuall_ Objections _made against it_.
7. Directions _to the_ Elders _for the right managing of their_ Office.
8. Directions _to such as are admitted to the_ Lords Supper, _for the
right sanctifying of_ Gods Name, _in that_ Ordinance, & _for their
carriage one towards another_.
9. Rules _to preserve_ People, _from the_ Errours _of these_ Times.
10. _That_ Separation _from our_ Churches, _is justly charged with_
Schisme.
11. _That_ Ministers _formerly ordained by_ Bishops, _need no new_
Ordination.
12. _The Necessity and usefulness of_ Catechizing.

Licensed, Entred, and Printed according to Order.

_London_, Printed for _C. Meredith_, at the _Crane_ in _Pauls_ Church-yard, 1650.

_It hath been the chief stratagem of the adversaries of the Church, in all Ages, to erect a_ throne _for themselves, in the hearts of people, by casting reproaches and slanders upon the_ Doctrine, Government, _and_ Godly Ministers _of_ Jesus Christ. _In the old Testament, when the Jewes came first out of_ Babylon, _and began to build the second Temple of_ Jerusalem, _their enemies most falsly, and maliciously, suggested to King_ Artaxerxes, [1]That the City of Jerusalem, was a rebellious City, and hurtful unto Kings and Provinces, and that they had moved sedition within the same, of old time, _&c._ _And thereby caused the work of the house of God, to cease for many years. And in the New Testament, when the Holy Ghost came down from Heaven in a most miraculous manner, for the_ solemn inauguration of Christian Religion; _and when the Apostles were filled with the_ Holy Spirit, _even then, they were charged to be_ full of new wine. _And in after-times, the slanderous accusations of the_ Heathen _Idolaters against the_ Christians, _are observed to have been one of the chiefest causes of the_ ten bloudy Persecutions, _raised up against them by the_ Romane Emperours. _And this was that which forced the Godly-learned of those days, to write_ Apologies, _in defence of_ Christians, and Christian Religion.[2]

_To come neerer to our own times; when the Protestant Religion began to be re-established (after the bloudy times of Queen_ Mary) _it was loaded with so many infamous lyes, and malicious falsities, That_ Reverend and learned Jewell, _was compelled to write an_ Apologie[3] _for it; for which, he will be famous in the Churches, to all Posterity. And even in our dayes, when it pleased God, out of his infinite goodness, to lay a_ foundation _of a glorious_ Reformation in Church-Discipline, _in this Kingdom, and to raise up the hearts of many_ Godly Ministers, _and others, to contribute their utmost help for the perfecting of it, Then did a Generation of men rise up, who made it their great design to pour out flouds of reproaches, and calumnies, upon both Government, and Ministers. First, they represent the Government unto the people, as_ absolutely destructive _unto the_ civill State, _to the_ liberties _both of their soules and bodies, and as unsufferable in a_ free Kingdom. _And then the_ Ministers _that assert it, as men that seek to ingross_ all power _into their own hands, as the chief_ Incendiaries _of Church and State, and as the causes of all the miseries, that have of late years come upon the three Kingdoms._

_And therefore, We,_ Ministers and Elders _met together, by the Authority of Parliament, in the Provincial Assembly of the Province of_ London, _considering with our selves, what way we might be serviceable in this great work of_ Reformation, _have thought it our duties to wipe off those_ foul aspersions, _that are cast upon it, and upon those who have been active for it; and to dispel the mists and fogs, which have so long darkened the glorious Sun-shine of this blessed Reformation._

_And because we also find, that there are many, who doubt, whether there be any particular_ Church-government _prescribed in the Word; and if so, whether it be the_ Presbyterial, _or_ Congregationall. _And others that question the lawfulness of_ Ruling-Elders, _and of their joynt power, with the_ Minister, _to examine those that are admitted to the Sacrament of the Lords Supper; Therefore, we have also thought it most necessary for us to search into the Word, and to deliver our judgments in all these particulars._

_And further, because we observe with grief of heart, that sin and iniquity abounds, and many separate from our Congregations, and run head-long into heretical, and soul-damning opinions; And those that do joyn with us in the_ Presbyteriall Government, _both Ministers, Elders, and People, meet with many discouragements, and may (possibly) grow faint, and weary and neglective of their duties: Therefore, We have also thought our selves obliged, to our_ Vindication, _to adde an_ Exhortation, _unto all Ministers, Elders, and People, within the bounds of our Province, whether joyning with us, or separating from us_.

_The work (we acknowledge) is very weighty, and difficult; and the times wherein we live, are very perillous, in which men are made_ Offenders for a word; _Provincial Assemblies (as now constituted) are new, and strange with us, weak in power, and of no repute with many; suspected by some, as likely to prove prejudiciall to the Kingdom; and by others, to the liberty of Congregations. And the judgments and consciences of most people, are so prepossessed with prejudices and self-interest, as that we cannot but expect, that this_ our first expression of our selves, _will meet with much opposition, and contradiction. Some will not vouchsafe to read it; Others will read it, and contemn it; Others will mock and scoff at it. But our comfort is, the Testimony of our Consciences. That the grounds of this our present undertaking, are neither_ pragmaticalness of spirit, _nor to_ vent _our own_ spleen, _in aspersing others; nor_ affectation of domination _over others; nor to blow the Trumpet to new troubles. But our ends and ayms, herein, sincerely are_, That the truths of Christ may be vindicated, the Government of the Lord Jesus advanced, the power of Godliness exalted, the credit of the Godly Ministry repaired, the unity of the Spirit gained, and kept in the bond of peace, That our Congregations may be purged, purity of Ordinances promoted, divisions healed, breaches made up, stumbling blocks removed; That those who stand may be established, the weak & feeble strengthened, the seduced may be converted from the errour of their wayes and repent, to the acknowledgment of the truth; That languishing gifts and graces, may be quickened and increased; That a through Reformation (according to our solemn Covenant) may be really endeavoured; That no means of edification, may by Us be neglected; That we may keep our selves pure from the bloud of all men: That the Kingdome of our Lord and Saviour may be inlarged, and God in all things glorified.

_We confess, it is hardly possible, to wipe off the dirt cast upon us, but some of it will necessarily light upon those that cast it; (and it is fit, that they, that unjustly besmear others, should have their own filthiness impartially discovered) yet notwithstanding, we have purposely avoided, as much as may be, all personall reflections, and have waved the answering of some objections made against us, lest in answering to them, we should give occasion, to those that seek occasion. And we doubt not (however others may be transported with passion, or prejudice) but this endeavour of ours, which so much concerns the preservation of Religion, Truth, Godliness, and Ministry from ruine and destruction, will be acceptable, to all sober, and unbyassed Christians._

_We shall begin with our_ Vindication, _and therein first assert Church-Government, by Divine Right; and then clear up the_ Presbyteriall Government, _and_ Ministry; _and represent them unto you, in their native colours; and afterwards proceed to our_ Exhortation.

The VINDICATION.

The externall Government and Discipline of _Christ_, (though it be not necessary to the being, yet it) is absolutely necessary to the well-being of a Church: So necessary, as that we cannot but be deeply affected with grief and sorrow, when we consider how long the through setling of it hath been delayed, (notwithstanding the Covenant we have taken, with hands lifted up to heaven, to endeavor a reformation in point of Discipline) and cannot but conceive it to be one chief reason of all the miseries that are now upon us; because those that have been in Authority amongst us, have laboured to build their own houses, and have suffered the house of God to lye waste. If _Nehemiah_ sate down and wept, and mourned certain days, because the _wall of Jerusalem was broken down_, &c. Much more have we cause to mourn, that the _wall of Zion is not yet reared up_; for as a _City without walls_, _a Sea without banks_, _a vineyard without a hedge_, so is a Church without Discipline, and he that shall consider the multitude of Heresies and Blasphemies, the abundance of iniquities and abominations, that have crowded into the Church, whilest this wall hath been unbuilt, and this hedge unmade; cannot but take up the lamentation of _David_[4], though with a little difference,----_Why hast thou suffered thy Vineyard to be without a hedge, so that all they which do passe by pluck her. The Boar out of the wood doth waste it, and the wild Beasts of the field devour it. Return, we beseech thee, O Lord of Hosts; look down from Heaven, and behold and visit this Vine, and the Vineyard which thy right hand hath planted, and the branch that thou madest strong for thy self_, &c. And likewise to pray the prayer of the same Prophet in another place[5], _Do good in thy good pleasure to Zion, and build thou the walls of Jerusalem_.

The differences, we confess, about this wall, are very many, and so many, as that it would require a large Volume to treat of them; and it cannot be denyed, but these differences have been the great apple of strife for these many years: And although it be our design (as we have said) to heal and make up the breaches of this wofully divided Church, and not to widen and increase them; yet notwithstanding, we cannot without prejudice to the truth, to our selves, and to our respective Congregations, but give the world some short account of _two opinions_ about Church-Government.

There are some, that although they have taken a _Covenant_, to endeavour the Reformation of the _Church_ in Discipline, according to the _Word_, yet are not afraid to say; That there is _no particular Church-Government_ set down in the _Word_; that the _Christian Magistrate_ is the _Fountain_ of all _Church-power_, and that to assert a _jus divinum_ of _Church-Government_, is _destructive_ to all political Government. Now though this Opinion prevail much with _State-Divines_, and with Christians that study _worldly-policy_, more then _Scripture simplicity_; And though it be likely (if God prevent not) to swallow up in a short time, all other Opinions about _Church Government_: And though the asserting of a _jus divinum_ in _Church-Discipline_, be with some men, _the only heresie not to be tolerated_, and more hated, then the _abomination of desolation_, standing in the holy place, was by the Jews; yet notwithstanding, we hold it our duties, especially in these times, to make it known to all our respective Congregations.

1. _That Jesus Christ, as King and Head of his Church, hath appointed a particular Government in his Church._

2. _That the Christian Magistrate, is not the originall of Church Government._ Which two particulars, we shall endeavour with great brevity and perspicuity, to make out unto all unprejudiced Christians. And first.

1. _That there is a particular Church-Government by divine right_: not that we think, that every _circumstance_ in _Church Government_ is set down precisely in the _Word_, or is of _divine right_ in a strict sence: But this we say, That the _substantials and essentials_, are recorded particularly in the Word by Christ, the King of his Church, and are unalterable by any State whatsoever; And that the _circumstantials_ are set down under generall rules, sufficient for the ordering of them; and that therefore, even they also in a large sence may be said to be of a _divine right_. Now this we shall endeavour to prove by these ensuing Arguments.

1. _From the fulness, and sufficiency of the Holy Scriptures._ The _Apostle Paul_ saith, that his first Epistle to _Timothy_[6], was written, _To teach him how to behave himself in the house of God, which is the Church of the living God, the pillar and ground of truth_. And in his second Epistle[7] he tels us; _That the holy Scriptures are able to make the man of God perfect, throughly furnished unto all good works_. Now to know how to govern the Church, is one of the great works that belong to the Minister: And therefore, to say, that this is not recorded in Scripture, is to make the holy Scripture a rule _defective, and ineffectuall for the end for which it was written_, and to cast a very great _reproach and dishonour upon it_. And surely, if some substantiall parts of Church-Government, are exprest in the Word (as few will deny) then (as we conceive) all of them of necessity must be expressed, or else the Word should not be able to attain its end; which to affirm, is no small errour: And for our parts, we cannot conceive any reason to induce us to believe, that the _Holy Ghost_ should set down in the Word, some of the _substantials of Church-Goverment_, as binding and unalterable unto the end of the World, and leave other things as _substantiall_ as they, _arbitrary and alterable_, according to the will and pleasure of the _Christian Magistrate_.

2. _From the excellency of the Kingly Office of Jesus Christ_; For _Christ Jesus_ is the only _King_ of his Church, governing it not only inwardly, and invisibly, by the working of his Spirit; but outwardly also, and visibly, as it is a visible, politicall, and ministeriall body, in which he hath appointed his own proper [8]_Ambassadors_, [9]_Assemblies_, [10]_Lawes_, [11]_Ordinances_, and [12]_Censures_, to be administred in his name, and according to his own way. As a King of this politicall and ministeriall Church, he _breathed on his Disciples, and said, Receive the Holy Ghost, whose sins ye remit, they are remitted unto them; and whose sins ye retain, they are retained_. As a King of this visible Church, he said unto his Apostles, _All power is given to me in Heaven, and in Earth; Go ye therefore, and teach all Nations, baptising them in the name of the Father, and of the Son, and of the Holy Ghost, teaching them to observe all things whatsoever I have commanded you; and lo I am with you alway, even unto the end of the world_. As a King of the same Church, he gave gifts to men, when he ascended up to heaven, [13]_some to be Apostles, some Prophets, and some Evangelists, and some Pastors and Teachers_. As a King, he now sits at Gods right hand, and is made Head over all things to his Church; which Church is called the house of God; and who should appoint Orders for the Government of the House, but the _Lord of the house_? And to say, that he hath not ordained how his house should be governed, is [14]to make the Master less faithfull in his own house, then his Servant _Moses_ was; which Church is _Christs Vineyard_, _Christs Garden_, and can we think Christ so negligent, as not to appoint a hedge to fence his Vineyard, and a wall to preserve his Garden? which Church is a spirituall _Republique_. And shall we deny that to _Christ_ in the Government of his Kingdome, which we grant unto all Earthly _Monarchs_? Shall we say, That Christ hath ordained no Laws, by which his Kingdome shall be governed; no Censures, by which his rebellious subjects shall be punished; no Officers to dispence those censures? This is a high defamation to Jesus Christ, and his _Kingly Office_.

3. _From the immediate, and proper end of Church Government_, which is not only matter of order and decency, but spiritual and supernatural, being appointed for the [15]_Edification of the body of Christ in grace unto glory_; and more particularly, for the _gaining of an offending brother unto repentance, and for the saving of his soul in the day of the Lord Jesus_. Now this is a certain rule, _whatsoever hath a spiritual efficacy, must of necessity have a divine originall_; _humane institutions_ can but produce humane effects: And therefore, seeing Church Government is designed for divine and supernaturall ends, it must of necessity, plead its originall from God himself.

4. We argue from an enumeration of the substantials of Church-Government. The Word of God declares unto us, That there are _Church-officers_, and who they are, _viz._, [16]_Pastors and Teachers_, [17]_Ruling-Elders, and_ [18]_Deacons_; And how they are to be [19]_qualified_ for, and [20]_externally called_ unto their respective Offices, together with all the Ministerial duties in those Offices, by them to be performed respectively; as [21]_publike prayer_, the _Ministry of the Word_, [22]_by reading and_ [23]_preaching_, the [24]blessing of the people in the name of the Lord, [25]_Administration of the Sacraments_, [26]_Censures_ and [27]distribution of Alms. The Scripture also tells us of a [28]Church, consisting of no more then can conveniently meet in one place to partake in all the Ordinances of publike Worship: and of [29]a Church consisting of divers congregations. The Scripture also speaks of [30]Synods, with Ecclesiasticall Authority, together with the [31]subordination of the lesser, to the greater, and appeals thereunto. Now all these are the substantials of Church Government, and are sufficiently set down in the Word, as may partly appear by the quotations in the Margent, and shall further appear by what we shall say afterwards. And more then these, and such as are necessarily included in these, are not (as we humbly conceive) substantials in the outward Government of the Church. The rest are circumstantialls, for which Christ hath given general rules sufficient to direct the Church in the ordering of them, and from which therefore she may not depart. These rules are set down, 1 Cor. 14.26, 40. _Let all things be done unto edifying, decently and in order_, 1 Cor. 10.31, 32. _Do all to the glory of God_, &c. Rom. 14.19. _Let us therefore follow after the things that make for peace_, &c.

The second thing, which with the like brevity and perspicuity, we shall endeavour to evidence unto you, is, _That the Christian Magistrate, is not the Fountain and Origin of Church-Government_. The former assertion, gave unto _God_, the things which were _Gods_; and this doth not at all take away from _Cæsar_, the things that are _Cæsars_: For we freely acknowledg, that _Magistracy_ is an _Ordinance of God_, appointed for the great good of mankind; so that, whoever are enemies to _Magistracy_, are enemies to _mankind_, and [32]to the _revealed Will of God_. We desire to hold up the honour and greatness, the power and authority of lawful Magistracy, against Papists, Anabaptists, and all others, that despise dominion, and speak evil of dignities. We say, that the Magistrate is, in a civil notion, the supream Governor in all causes Ecclesiastical; the [33]keeper of both tables; [34]the nursing father of the Church: [35]that it belongs to him, by his Political power, to reform the Church, when corrupted; to preserve it, when reformed; to suppresse blasphemy, idolatry, heresie, schisme, and prophanenesse, and whatsoever is contrary to godlinesse and sound doctrine; that the people under him, may lead a quiet life, in all godlinesse and honesty. [36]That he is sent of God for the punishment of evil doers (amongst which, are heretiques, as well as others, and therefore called evil workers; and heresies, evil deeds, _Phil._ 3.2. 2 ep. _Joh._ ver. 11.) and for the praise of them that do well. That he is the [37]_Bishop of those things that are without the Church; as_ Constantine _stiled himself_. That to him belongs to punish Church-Officers, with civil punishments, when they abuse their power; and to give protection to the publique exercise of Church-Government, within his dominions.

But yet, notwithstanding all this, we affirm, That though the Magistrate be a _nursing father_ of the _Church_, yet he is not the _begetting father_; That the _Magistrate_, as a _Magistrate_, is no _Church-Officer_, neither are the keyes of the Kingdom of heaven committed unto him. Neither did Christ ever say to the _Kings of the Earth; whose sins you remit, shall be remitted; and whose sins you retain, shall be retained; and whatsoever you shall binde on earth, shall be bound in heaven; and whatsoever you shall loose on earth, shall be loosed in heaven._ Neither is the offended brother directed to tell the civil Magistrate, but to tell the Church. Neither doth it belong to him to preach the Word, or to administer the Sacraments. Neither is he, as a Magistrate, seated by Christ in his Church, but is to be subject to the Church in all spiritual things, as a member thereof. Neither is it in his power to appoint what Government he please in the Church; no more then what Religion he please. And this we prove:

1. Because _Jesus Christ_ (as hath been already shewed) hath appointed a _particular Church-Government in his Word_, to be observed by all Kingdoms and States immutably, and unalterably, for the substantials of it.

2. Because the _Church of Christ had a Government within it self for 300 years before it had a Christian Magistrate_. The Scripture tells us, that the Church, in the Apostles dayes, had power to meet for ordering Church-affairs, for excommunicating scandalous offenders, and obstinate heretiques. And this power was not derived to them, from the _Magistrate_, being then Heathen; nor were they Traytors and Rebels against the State, in challenging this power. And when the _Magistrate_, afterwards, became Christian, the Church did not lose that power which it had before, when he was heathen. For the truth is, when a _heathen Magistrate becomes a Christian, he doth not acquire more Authority over the Church of Christ, then he had before, no more then a heathen husband converted, doth over his wife, which he married, when unconverted_. A Magistrate, by becoming Christian, is better inabled to do service to Christ, and his right is sanctified to him; but his _Authority_ is no greater then it was before.

3. Because the power of the Magistrate, in reference to the power of the Church, is not _privative_ of the Churches power, but _cumulative_ and _additional_. For if it were otherwise, then the condition of the Church should be worse under a _Constantine_, then under a _Nero_; under a _Christian Magistrate_, then under a _Heathen_; which is contrary to all those Scriptures, which tell us [38]what glorious advantages the Church should have, by the Magistrates becoming Christian; and that the Magistrate shall bring honour and glory to the new _Jerusalem_, and not take away that power that properly belongs to the new _Jerusalem_.

4. Because that this assertion, denyeth an _intrinsecall power_ to the Church, to preserve it self in unity, to purge out spiritual defilements, and to take care for its own preservation against _Church-destroying enemies, and iniquities_; which makes the happinesse of the Church wholly to depend upon the civil Magistrate; and is contrary, not only to the nature of the Church[39], but of all other _societies_, which have a _power_ within themselves, of _self-preservation_; and is contrary to the experience of former ages, which tell us, _That the Church of Christ did flourish more in truth and holinesse_, (though not in wealth and honours,) _whilest it was under Heathen persecuting Emperours, then afterwards_. From the Apostles, even unto the dregs of our time, the Church of Christ, both in its infancy and fuller growth, increased by persecutions, and was crowned by Martyrdoms: But after it had Christian Princes, indeed it was greater in power and riches, but lesse in piety, saith _Jerome_[40].

5. Because that this opinion, _That the Magistrate is the Fountain of all Church-power, derives upon the Christian Magistrate most of that power, which the Pope did formerly most unjustly and tyrannically usurp over the Churches of Jesus Christ_; and thereby makes the Christian Magistrate to become a _Political Pope_, and sets up a _civil Antichrist_ instead of a spiritual, for one great part of _Antichristianisme_ consisteth in the Popes making himself to be the _Original of all spiritual jurisdiction_.

And thus we have given you a short account of the first opinion; and we do beseech you, in the Name of our _Lord Jesus Christ_, that you would weigh what we have said, in the ballance of the Sanctuary; & that you would look upon Church-Government, as an Ordinance of God, flowing unto you in the bloud of Christ, and as part of his _Kingly Office_; That you would allow of no _Church-officers_, or _Offices_, that have not a _divine stamp_ upon them, accounting them guilty of a _spiritual Præmunire_, that will undertake an office in the Church, if there cannot be shewed a _Scripture-warrant_ for it; and that you would submit unto it for conscience sake.

The second opinion, is of those, that will confesse a _particular Church-Government by divine right_; but say, that this is not the _Presbyteriall_, but the Government commonly called _Independent_, or _Congregationall_: the truth is, There are four kinds of Church-Government which lay claim to a _jus divinum_; The _Papal_, _Prelatical_, _Independent_, and _Presbyterial_. The first of them was banished out of this Kingdom, by King Hen. the 8. The second of them, as it was used and practised in this land, is abjured by our Covenant. The great debate of these late years, hath been about the _Presbyterial_, and _Independent Government_. And though we do not intend at this time, to enter into a large dispute; yet we earnestly desire our Brethren, that differ from us only in point of Church-Government, to consider the wofull mischiefs, that have come upon the Churches of Christ in _England_, by their dividing, and separating from us: And that whilest we have been _disputing_ what is that _Government_ which Christ hath appointed in his _Word_, there are a prevailing party risen up, that will have no _Government_ at all to be found in the _Word_: whilest we have been so long _debating_ about the _hedge_, the wild Beasts have got in, and made spoyl of the _Vineyard it self_: Whilest we have been building the wall, others have been _plucking down the house_: Whilest we have been consulting about the _Garment of Christ_, others have taken advantage to deny the _Divinity of Christ_: Whilest we have been so tediously contending about _Reforming of Churches_, _Ordination of Ministers_; and _purity of Ordinances_, there are men risen up, that deny all _Ministry, Ordinances, and Churches_. And indeed, there is scarce any fundamental Doctrine in Christian Religion, but is now, not only called in question, but openly denyed by some, or other. And therefore, we do exhort our _Brethren_, in the name of our _Lord Jesus Christ_, that they would sadly lay to heart the unexpressible calamities, which are brought upon our Churches, by their dividing from us; and that they would study, for the time to come, all wayes of _Union and Accommodation_: And for our parts, we do here profess to all the World, that we are, have alwayes been, and through the grace of God, shall ever be willing to study to find out any _Scripture way_, wherein we may _unite_ together with them, for the preservation of the _Truths of Jesus Christ_, the prevention of a _toleration of Heresies and Blasphemies_, and for the healing of the great _scandal_ that is given to _weak Christians, and wicked men_, by our unhappy _differences and divisions_.

As for the _Presbyterial Government_ it self, we may justly say of it, as the Jews did upon another occasion, [41]_we know that every where it is spoken against_; and that men deal with it, and Us that profess it, as the _old persecutors_ dealt with the _Christians_; when they put them into _Bear-skins_, and then baited them with dogs; and as the _Papists_ dealt with _John Hus_[42], when they _pinned a paper, with the picture of red Devils, upon his head, and then exposed him to the laughter of the people_. Some say, That it is a _lordly, Domineering government_; and that if we had our wills, we would _lord_ it over the people of Christ, more then ever the _Prelates_ did; and instead of one Bishop in a Diocess, we should have many hundreds. Others say, that it is a Tyrannical and cruel government, and if it were once established, it would fine and imprison all that would not yeeld to it. Others, that we require an Arbitrary power, and challenge an illimited jurisdiction. Others, that we have a design to free our selves from being under the power of the civil Magistrate. Others, that this government doth rob the Congregational Churches of their power and liberty, no lesse then Prelacy did, so that the Church in removing of Prelacy, changed not _Dominium_, but _Dominum_. Others, that we seek for _unity_, but neglect _purity_. Others accuse us, that we contend too earnestly for _purity_, because we will not admit men to the Sacrament, before they give an account to the Minister and Elders of their fitness thereunto. Others accuse us, for stamping a _jus divinum_ upon our government; and others on the contrary, declaim against us, because we do not assert a _jus divinum_, but depend upon a _jus humanum_; depend more upon an _Ordinance of Parliament_ for our establishment, then an _Ordinance of God_. Others exclaim against us, that we are now become the only _troublers of Israel_, and the only _hinderers_ of a _blessed and glorious Reformation_; That we are _pestilent fellowes_, _movers of sedition among the people_, causers of the first war between _King and Parliament_, and of all the murders and blood-shedings, that have been in the Nation for these many years; That we were the Authors and abettors of that violence that was offered to the Parliament, _July 6. 1647_. That the Ministers of _London_ are Pulpit-Incendiaries, and have separated their consecrated lungs, for Bellows, to blow up the fire of a second War the last year; that they were the bringers in of that numerous Army out of _Scotland_, to invade the _Parliament_ and _Army_ of _England_: Others say, that we are Apostatized from our principles, and are turned _Malignants_, that we that were once the great _Parliament Assertors_, are now become the only _Parliament-Opposers_. Lastly, that the _Presbyterian Ministers_ seek their own private ease and interest, and not the things of Jesus Christ; That they are notorious hypocrites, _Baals_ Priests, limbs of Antichrist. And that the only reason why they dislike, and expresse an unsatisfiednesse with these times, and the alterations therein made, is, because they fear, that their great _Diana of tythes will be pulled down, and that their gains will be lesse, and their pains greater; and that they cannot lord it over their people, as they hoped to have done_.

These are the _Bear-skins_ in which we are put from day to day; these are the _red Devils_ that are pinned upon us, to render our persons, _Ministry_, and _Government_ odious unto the people. But our comfort is, that these accusations are meer calumnies and slanders, and that there is not the least shadow of reality or truth in them. And it is an evident token to us, that _God hath some great work for us to do, because he suffers the red dragon to pour out such floods of reproaches upon us_; and that our _government is of Divine Original, because it is so much opposed_, and that by all sorts of men, and that in contrary ways: some opposing it, because it seeks so much after _purity of ordinances_; others, because it seeks it not enough: some, because it layeth claim so much to a _jus divinum_; Others, _because not enough_.

We well remember, and are therein much comforted, what _Tertullian_ saith; _That that religion must needs be good which Nero persecuted_; and what _Spanhemius that late learned Professor of Leyden_, in his history of the original, and progress of the Anabaptists of _Germany_, tells us, [43]_That when God raised up Luther, Melancthon, Zuinglius, and divers other Worthies, to be the Reformers of his Church; At the same time, the enemy of mankind raised up the Anabaptists, to be the disturbers of his Church. That Thomas Muntzer their great Antesignanus, when he could not get Luther to joyn with him, but on the contrary was rebuked by him, and earnestly admonished not to disturb the publique peace, &c. He began to rise up, and thunder against Luther himself, crying out, that Luther was as much in fault, as the Pope of Rome; that it was true, the work of reformation was somewhat furthered by him, but left still infected with much leaven; yea that Luther was worse then the Pope, for that he had published only a carnall Gospel._ And afterwards, When _Luther_, _Melancthon_, _Zuinglius_, _Bullinger_, _Menius_, _Regius_, and others, began, by writing, to defend both their own, and the cause of the Church of God, and to wipe off the blot that was cast as well upon themselves as upon the Gospel, by these Anabaptists; _Muntzer_ and his confederates were the more enraged against them, crying out, _That Luther, and those of his party, favoured nothing but the flesh, vaunting indeed, that they had cut off some of the leaves of Antichrist, but the tree, and the roots remained still untouched, which must also be cut down, and which cut down they would. And because they could finde nothing in the written Word, to defend their errours, and the tumults which they raised, they fly to revelations, and inspirations &c. Hereupon every Fish-monger begins to boast of the spirit, feign revelations after the example of Storch and Muntzer; The Pulpit is open to every Cobler or Tinker. They scoffed at the publique Sermons of the reformed, inveighed against the Lutherane Faith, as being void of good works, &c. Muntzer, the chiefe trumpet of these uproars, proclaims openly, that he was raised up by the command of God, for the punishment of wicked Princes, and altering of Politick government. His usual subscription to his letters was_, Thomas Muntzer, _the servant of God against the ungodly_. What was the fatal end of this _Muntzer_, and of _Iohn Becold_ the Taylor of _Leyden_, and of the rest of that crew; what prodigious opinions they held, he that will, may read them in the forementioned Author. There are two reasons have moved us to cite this story: First, to shew, _That it is not unusual with God, when he raiseth up men faithful in their generation to reform his Church_, to give way to the enemy of mankind, for the trial of his people, to raise up some men even amongst the Reformers themselves, that by spreading of errours and Heresies, and State-disturbing opinions, should endeavour to obstruct the Reformation so happily begun. Secondly, that in _times of Reformation_, it hath alwayes been the practice of the Ring-leaders of Errours and Heresies, to inveigh more bitterly, and write more railingly against the Reformers of the Church, and the Reformation by them indeavoured, then against the common adversary, both of themselves, of the Reformers, and of the Reformation. And this is our lot and portion at this day.

But yet, notwithstanding all this, we hope, that if this _Presbyteriall Government_, so much opposed both by _Malignants, and Sectaries of all sorts_, were once presented unto our congregations in its true and native colours, it would be embraced by all that fear God amongst us; and that we might say of it, as once it was said of _Socrates_, _That all that knew him, loved him; and the reason why any did not love him, was only because they did not know him_. And we likewise hope, that if we shall fully answer the accusations that are brought against us, in the bitter and lying pamphlets of this licentious age, that then our persons also shall stand right in the hearts and consciences of all that truly fear God within this Kingdome. Give us leave, therefore to undertake these two things.

First, _To represent the Presbyteriall-Government before you, in its true beauty and excellency_.

Secondly, _To vindicate our persons from the slanders and cruell reproaches that are cast upon them_.

1. For the _Vindication of our Government_, and therein the undeceiving of our people, who look upon it; as it is misrepresented unto them, by those that are enemies unto Us, Them, and the Government, we shall offer briefly these ensuing particulars.

1. That the _Presbyteriall-Government_ is a Government that hath been the fruit of the prayers of many thousands of godly people in _England_, in Queen _Elizabeth's_, and King _Iames_ his dayes: There were many knowing Christians, and faithfull Ministers, that made it their frequent prayer, that God would reform _England_ in Discipline, as he had done in Doctrine; and the Discipline then they prayed for, and many suffered for, was the _Presbyterian_; as appears by the books written in those days[44]. _And shall we now despise that mercy that comes swimming to us in the prayers of so many thousand Saints?_

2. Though the Presbyterian-Government (for the practice of it) be new and strange to us in _England_, yet it is not new.

First, To the Churches of Christ in other Countries: For most of those places that did thrust out the Popish Religion, and Government, did receive in the Protestant Religion, and Presbyterial-Government. It is not new to the Protestant Reformed Churches in _France_, _Scotland_, _Netherlands_, and _Geneva_, and divers other places, who have had comfortable experience of this Government, and have enjoyed a great deal of liberty, verity, piety, unity, and prosperity under it: And (which we desire all our respective Congregations seriously to consider) therefore it is (as we humbly conceive) that the framers of our _National Covenant_ did put in these words, _And the example of the best Reformed Churches_, into the first Article of the Covenant, that thereby they might hint unto us, what that Government was, which is neerest the Word, even that which is now practised in the best Reformed Churches.

2. _To the Word of God_; but is there to be found in all the _substantials_ of it, as we have briefly shewed already, and some of our own _Brethren Ministers_ of this City, have made to appear at large, in a Book, entituled, _The divine Right of the Presbyterial Government_. We shall speak a little more to three of the forementioned _Substantials of Church-Government_: And shall prove,

1. _That the Scripture holds forth a Church, consisting of divers Congregations._

2. _Synods with Ecclesiastical Authority._

3. _Subordination of Congregations unto Synods, together with Appeals thereunto._

1. _That the Scripture holds forth a Church consisting of divers Congregations._ Such a Church was

The _Church of Jerusalem_; as appears,

1. By the _Multitude of Believers_, both before, and after the dispersion (mentioned, _Act._ 8.1.) _Act._ 2.41, 46, 47. _Act._ 4.4. _Act._ 5.14. _Act._ 6.1, 7. _Act._ 9.31._ Act._ 12.24. _Act._ 21.20.

2. By the many _Apostles_, and other _Preachers_ in the _Church_ of _Jerusalem_: If there were but one Congregation there, each Apostle preached but seldom, which will not consist with _Act._ 6.2.

3. The _diversity of Languages_ amongst the Believers, mentioned both in the second and sixt Chapters of the _Acts_, doth argue more Congregations then one in that Church.

All which, are fully and largely handled by the _Reverend Assembly of Divines_ in a book of theirs, printed by Authority of Parliament.

2. _That the Scripture speaks of Synods with Ecclesiastical Authority_, this is evident from _Act._ 15. in which Chapter, two things are to be observed:

1. _That the Apostles in that Meeting, did not act as Apostles with infallible authority, but as Elders, in such a way as makes that Meeting, a pattern for ordinary Synods._

For the proof of this, we offer these reasons.

1. Because _Paul_ and _Barnabas_ did willingly submit to be sent from _Antioch_ to _Jerusalem_, which they needed not have done (one of them at least being an Apostle) nor could have done, had they acted as Apostles, and not as Members, for that time, of the _Presbytery of Antioch_, _Act._ 15.2.

2. Because _Paul_ and _Barnabas_ were sent not only to the Apostles at _Jerusalem_, but to the Apostles and Elders, which at that time were not a few (the Believers in _Jerusalem_ being many thousands) which proves, that they sent not unto the _Apostles as extraordinary and infallible_ (for then what need the advice of the Elders?) but as wise and holy Guides of the Church, who might not only relieve them by some wise counsel, but also _set a president_ unto succeeding Ages, how _Errours and Dissentions_ in the Church might be removed and healed; as Mr. _Cotton_ observes, in his book of the _Keyes_, &c. pag. 23.

[Sidenote: Mr. _Cotton_ of the _Keyes_.]

3. Because in the Synod, the Apostles did not determine the thing in question, by _Apostolical Authority_, from immediate revelation, but assembled together with the Elders to consider of the matter, _Act._ 15.6. and a Multitude of the Brethren together with them, _Act._ 15.12, 22, 23. And there the question was stated, and debated from Scripture in an ordinary way. _Peter_ proves it by the _witnesse of the Spirit to his Ministry, in_ Cornelius _his Family, Paul_ and _Barnabas_ by the like effect of their Ministry amongst the Gentiles. _James_ confirmed the same by the testimony of the Prophets; with which, the whole Synod being satisfied, they determine of a judicial sentence, and of a way to publish it by letters and messages.

4. Because the Decrees of the Synod are put forth in the name, _not only of the Apostles, but of the Apostles and Elders_, _Act._ 15.22, 23. _Act._ 16.4. _Act._ 21.25.

The second thing to be observed in that Chapter, is,

_That the Apostles and Elders did put forth Acts of Ecclesiasticall Authority in that Synod._ This appears plainly from _Act._ 15.28. _to lay no other burden_. To bind burdens, is an _act of the binding power of the Keyes_. And it appears likewise from _Act._ 16.4. where mention is made of _Decrees ordained by the Apostles & Elders_. And it is observeable, that wheresoever δογμα, is used in the _New Testament_, it is put either for _Decrees_ or _Laws_, and so frequently by the _Septuagint in the old Testament_, as is abundantly proved by the Reverend _Assembly of Divines_, in their answer to the Reasons of the Dissenting-Brethren, against the instance of the Church of _Jerusalem_, pag. 66.

3. That the Scripture holds forth a subordination of Congregations unto Synods, together with Appeals thereunto. To prove this, we will bring two places: The first is _Deut._ 17.8. to 12. together with 2 _Chron._ 19.8, 10, 11. Out of which two places, compared together, we gather these two conclusions:

1. _That the Jews had two supream Judicatories in Jerusalem_; the one _Ecclesiasticall_, for the _matters of the Lord_; the other _civill_, for the _matters of the King_. This appears by _Deut._ 17. ver. 8. where we have a distinction of causes; some _forensicall_ between _blood_ and _blood_, belonging to the civil _Judicatory_; some ceremonial, between stroak, and stroak; that is, (as not only _Hierome_, but the Chaldy and Septuagint read the words, and as appears by the frequent use of the word in that sense, _Levit._ 13. and elsewhere,) between leprosie, and leprosie, belonging to the cognizance of the Ecclesiastical Judicatory. And in the 12 verse, these two Judicatories are distinguished, by the disjunctive _Or_; _And the man that will do presumptuously, and will not hearken unto the Priest_, (that standeth to minister before the Lord thy God,) _or unto the Judge_, &c. This further appears, by 2 _Chr._ 19.8, 10, 11. In which we have clear mention; first of two sorts of Judges, the _Levites and Priests, and chief of the Fathers_, vers. 8. secondly, of two sorts of causes, some _spirituall and Ecclesiasticall_, called the _judgment of the Lord_, ver. 8. and the _matters of the Lord_, ver. 11. others civill, as _between blood and blood_, ver. 10. And thirdly, of two _Presidents_; _Amariah_ the chief _Priest_, in all _matters of the Lord_; and _Zebadiah_ the Ruler of the house of _Judah_, in all the _matters of the King_. And this distinction between the civil and Ecclesiastical Judicatory, is the opinion of many Orthodox & learned Authors, which are cited by Mr. _Gelaspy_, _Aarons_ rod blossom, cap. 3. pag. 8. where this conclusion is largely and learnedly debated & asserted.

2. _That there was a subordination in the Jewish Church, of the Synagogues, in all hard and difficult controversies, and in all the matters of the Lord, unto the Ecclesiastical Judicatory at Jerusalem, and appeals thereunto_; this appears evidently, _Deut._ 17.8, 9. 2 Chron. 19.8, 10.

Now that this _Subordination_, together with _appeals_, did not belong to the _Jewish Church_, as _Jewish_ only, but as it was an _Ecclesiastical Republique_, is evident. For though the _high Priest_, amongst the Jews, was a _type of Christ_, yet these _gradual Judicatories_, wherein the _aggrieved party did appeal, from the lesser to the greater; (that against the very light of nature, the adverse party might not be the sole Judge and party too, in his own cause) were not in any kind ceremonial or typicall_.

_Appeals_, (saith Dr. _Whitaker_,) _they are of divine and natural light, and certainly very necessary in every necessity, because of the iniquity and ignorance of Judges_, Whit. Contr. 4. de Romano Pontific. lib. 4. cap. 2. And generally, all _Protestant Writers_ against appeals to the Pope, acknowledge yet, their necessary usefulness to a _Synod_. So did that renowned Martyr _Cranmer_, the form of whose appeal to a Council, three several times urged by him, with much instance, we have recorded by Mr. _Foxe_ at large, Acts and Monuments.

And indeed, if the _benefit of appeals, and consociation of Churches_, should not be as free to us, as to the _Jews_, how much _more defective & improvident_ were the _Gospel_, then the _Law_, contrary to all _ancient Prophesies of Gospel-Communion_? How were _our Saviour King of Peace and Righteousnesse_, should he have ordained now under the _Gospel_ such a _government_, as by making _Parties sole Judges_, were neither _righteous, nor peaceable_? what _Judaicall type or ceremony_, can there be in this communion and mutual assistance in government, which God (as by his Word, so) by the very light of nature, teacheth all societies whatsoever, whether Common-Wealth, Armies, Universities, or Navies? &c. as learnedly Mr. _Herle_, in his Independency, &c.

The second place is Matth. 18.15, 16, 17, 18. which text, by a _parity of reason_, proves a _subordination of Congregations unto Synods_. For there is the same relation between _Church and Church_, as between_ brother and brother_; and if a _brother_ offending is _subordinate_ unto a _particular Congregation_; then by a _like reason_, an _offending Congregation_ is _subordinate_ unto _greater Assemblies_. And the reason of it is, because the _grounds_, _reasons_, and _ends_ of _subordination_, are the same in both. _That God might be glorified, the offendor shamed, humbled, reduced, and sin not suffered to rest upon him. That others may be preserved from contagion, and made to fear. That scandal and pollution of the Ordinances, may be prevented, or removed._ All which argue as strongly and fully for _subordination of an offending Congregation to superiour and greater Assemblies, as of an offending brother to a particular Congregation_: And the truth is, whosoever denyes the subordination of a Congregation unto a Synod, together with appeals thereunto, doth in plain tearms affirm these three things,

1. _That the Government of Christ in his Church under the New Testament, is a Government directly contrary to the very light of nature making the same men parties, and finall Judges in their own cause._

2. _That the Government of the Church in the Old Testament, was more equal and just, then under the New._

3. _That Jesus Christ hath in his Government appointed no effectual remedy to heal the scandals of an offending Congregation, or at least, a more effectual remedy to redresse an offending Brother, then an offending Congregation._ All which are great _derogations_, and _disparagements_ to the _Kingly Office and Government of Jesus Christ_. And thus we have shewed that the Presbyterial Government is not new to the Word of God, as some falsly object. We proceed to justifie it in other particulars.

3. The Presbyterial Government _challengeth no power over mens bodies or estates_. It medleth not in civil affairs, or with inflicting civil mulcts, or corporal punishments. It is a government _purely spirituall_, dispensing the Keyes of the _Kingdom of heaven_, not of earth; and how then can it be cruel and tyrannical, in fineing and imprisoning mens persons, as was objected?

4. It is not a _Government_ that hath _Lordships_ and great _Revenues_ annexed to it, as the Prelatical had. It is not _gainful_ and _profitable_, but _burdensome_ and _troublesome_: What do the ruling Elders gain by their office, but reproach and contempt? And is not the condition of the teaching Elder worse, in regard of maintenance, since he ingaged in this discipline, then ever it was? This is a government that hath no outward advantages to induce men to accept of it. _It is conscience_, and (as we hope) _pure conscience_, that ingageth any in it, and _therefore it is, that it hath so few friends, because there are so few that are truly conscientious_.

5. It is not a _Domineering Hierarchicall magisteriall Government, that lords it over peoples consciences, requiring subjection to the decrees of it, with blind and slavish obedience_. But it is a _Stewardship_, a _Ministry_, a painful and laborious service. We say, That all the determinations, even of Nationall Synods, are to be obeyed no further, then they agree with the Word of God. And that a Synod is _Judex judicandus_. That Congregations are to examine with the judgment of discretion, what is sent to them from Synods. There is _no more obedience required to the Decrees of a Nationall Synod, then the Independents claim to the decrees of a particular Congregation_.

6. It is not an _Arbitrary illimited Government, but bounded and limited_: 1. _By the Word of God_; for in this Government, everything is to be administred according to the pattern in the Mount. We desire none to follow, but where the Word goeth before. 2. _By the civill Magistrate_, in regard of the exercise of it. For we acknowledg our selves (as we have said) accountable to the civill Magistrate, to punish us with civil mulcts, if we abuse our power.

7. It is not a _Government, that doth rob and spoyl particular Congregations of their just power and priviledges, but helps and strengthens them_. For it is not (as the Prelatical was) _extrinsecall_ to the severall Congregations; (which had no vote in the government, nor consent to it, but were sufferers only of it, and under it:) Neither doth it assume to it self the _sole power of Ordination and jurisdiction_: (as the Prelatical likewise did, and in this, was lordly and tyrannical over all particular Congregations in each Diocess:) But it is _intrinsecall to the Congregation_, consisting of the Pastors and Elders of every Congregation, governing one another by their own Officers: For we hold (which few of our Adversaries will understand or consider) _That all Congregations are equal_. No one Congregation over another. _That all Ministers are equall_, No one Minister, by divine right, over another.

[Sidenote: That which concerns all, must be managed by all.]