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.]
We hold no _Mother-Church_, on which all other Churches should depend.
But our Government, so far as it is distinct from the Congregational,
consisteth of _divers Sister-Churches, combined by mutuall
concernment, and governing one another in matters of mutuall
concernment, by the common agreement of Pastors and Elders_, according
to that Golden Rule, _Quod omnes tangit, ab omnibus tractari debet_.
In the Presbyterial Government every Congregation hath a voyce, by
the Pastors and Elders thereof, and so is governed by a _power
intrinsecall to it self, which cannot in its own nature be
tyrannicall_. Though there is no power in the world so just, but by
abuse may prove tyrannicall.
To illustrate this by a simile. _The Presbyterial Government is like
the Government of the_ City _by the_ Common-councell, _wherein there
are_ Common-Councell-men _sent from every_ Ward, _to judg and
determine of matters, that concern the good of the whole_ City; _which
certainly in its own nature, cannot be prejudicall to the severall_
Wards, _but every helpfull and commodious; whereas the_
Prelatical-Government, _was just as if the City should be governed
by a_ High-Commission _chosen of_ Forreiners; _and the_
Independent-Government _is just as if every_ Ward _should undertake to
govern it self, divided from one another, and not at all to be under
the power and authority of the_ Common-councell.
Adde besides this, the _Presbyteriall-Government_ doth give unto
people of particular Congregations all that is by Christ left them.
For,
1. We allow unto every Congregation a particular Eldership, where it
may be had.
2. We impose upon no Congregation a Minister against whom they can
give a rationall dissent.
3. We allow the Congregationall Eldership to judg in all matters which
concern that particular Church; and to keep from the Sacrament of the
Lords Supper, all those whom they finde to be ignorant or scandalous.
4. In the _great Censure of Excommunication_, we say, That it ought
not to be _executed against the consent of that particular
Congregation, to which the party to be excommunicated belongs_. And in
all other matters of importance, the Presbyterian-Government hath
great respect to that Congregation which is particularly concerned
therein. And therefore, it is so far from _robbing_, that it is a
great _Pillar to uphold and support Congregational Government_; as for
example:
1. When a particular Congregation is destitute of a Minister, then the
Neighbour-Ministers of the Classis help what in them lies to make up
that defect, by sending supply in the mean time, and afterwards by
joyning in the ordination of another.
2. When there is an insufficient Eldership, then the Classical
Presbytery contributes light and strength.
3. When an Eldership proves Heretical, then the Classical Presbytery
helps to convince them of their Heresies, which the people are not
able ordinarily to do, and thereby to preserve the Congregation from
spiritual contagion.
4. When any member is wronged by the Eldership, the Classis, or Synod,
contributes ayd and relief, as will appear further in the next
particular.
8. The Presbyterial-Government _is so far from being tyrannical, as
that it is the greatest remedy against Church-tyranny, because it is
as a city of refuge for all those that are oppressed in
their particular Congregations, to fly unto_. For under the
Congregational-Government, when a brother is (as he conceives) wronged
by the major part of the Church of which he is a member, he is for
ever lock't up, and hath no authoritative way to relieve himself.
(Indeed, he hath moral wayes, by advice and counsel, which are
altogether insufficient;) But the Presbyterian-Government is a _Zoar_,
and an _Ark_ for the wronged party to fly unto, from the Particular
Congregation, to a Classical, Provinciall, or National Assembly. Give
us leave to shew you the difference by this example: Suppose in the
civil Government every Corporation should plead a _power independent_
from a _Parliament_, and challenge to be unaccountable, would not
this make as many _Parliaments_, as _Corporations_? And if any member
should be wronged by the major part of the Corporation to which he
belongs, were he not left without remedy? And if these Corporations
should cry down the _Parliaments_ power over them as tyrannical, would
it not be said, that this is therefore only done, that they themselves
might become petty Tyrants? So is it here;
The _Congregationall Government_ is a _Spiritual Corporation_
independent from all other _Ecclesiasticall Assemblies_ in point
of _Church-power_. As the _Pope_ claims a power over all
_Church-Assemblies_, so this claims an exemption from the power of all
_Church-Assemblies_, and cryeth down all _Classical_, _Provinciall_,
or _Nationall-Assemblies_ with power, as tyrannical; but is not this,
that in the mean time it may become absolute, and as it were a petty
Tyranny?
There are in the Congregational Government these six great defects,
besides many others which we could name.
1. There is (as hath been said) no _authoritative way to relieve a
Brother oppressed by the major part of his Congregation_, which
granted, would make the Government of Christ in the _New Testament_,
to be inferiour to the _Jewish Government_, in which they had the
liberty of Appeals. And also to be against the _light of right
reason_, in making the same men to be parties and judges in their own
cause, (as hath been formerly shewed.)
2. There is no _authoritative way_ to heal the major part of a
Congregation, when it falls into fundamental errours, which is a great
disparagement to the Government of Jesus Christ, and reflects deeply
upon the wisdome and care of the great King of his Church. _For it
makes Christ to provide a more efficatious remedy to cure an erring
member, (to wit, by the great Ordinance of excommunication,) then an
erring Church._
3. There is no _Authoritative way_ to keep out pluralities of
Religions. For if the whole _power_ of Church-Government be in the
_Congregation-Independently_, then let a Congregation set up what
Religion they think fit, there is no _Authoritative Church-remedy_
left to hinder them.
4. There is no _Authoritative way for unity and uniformity in
Church-administrations_, which doth inevitably lay stumbling blocks
before weak Christians, and holds them in suspence, not knowing to
what Congregation to joyn, because they see such different wayes of
administration of Ordinances.
5. There is no _relief when a Congregation is destitute of a Minister,
in point of Ordination_, but the succeeding Minister is left to be
examined and ordained by the people of the Congregation that chose
him. And so also when a Congregation becomes hereticall, and in other
such cases.
6. _If any of their Ministers preach out of their own Congregation, he
preacheth only as a gifted brother_; neither can he, (as we conceive)
according to their own Principles, administer the Sacraments out of
his own Congregation, or perform any other act of office. Although we
believe some of them do so, contrary to their own principles herein.
9. _That the Presbyteriall Government is a Government that tends not
at all to the destruction of any, but for the good and edification of
all._ There are three chief ends of this Government.