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.
[Illustration]
_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._