Part 2

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.