Part 3

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.

1. _To keep the Churches of Christ in unity amongst themselves._

2. _To keep them in purity and holinesse; it is_ Christs _Fan, to purge his floor; and his Beesom to sweep out of his house every thing that offends_.

3. _To keep them in verity, it is_ Christs Weeding-hook _to weed out heresies_; and therefore King _James_ (though no great friend to this Government) would often say, that it was _Malleus hæreticorum_, a Hammer to beat down Heresies: And we find, that wheresoever it is set up in strength, there the Churches are kept in unity, verity, and purity; and that (which is very observeable) where this Government hath once got possession, it hath for ever after kept out Popery and all Popish Innovations. The Prelatical Government with all its Lordships and Revenues annexed, as it was managed of late years in _England_, was an in-let to Popery, and it had _tantùmnon_ brought it in. But _wheresoever the_ Presbyterian-Government _is setled, there Popery, root and branch, is plucked up and destroyed, and that without any hope of recovery_.

[Sidenote: _Object._]

But it will be objected, that notwithstanding all that hath been said to render the Presbyterial Government amiable and acceptable; yet there are two great Mountains which do lye in the way which do hinder, and (as some say) will for ever hinder people from submitting unto it: The one is,

1. _Because it sets up a new officer in the_ Church, _which is a meer humane_ Creature, having no authority from the Word of God, nor was ever heard of in the Church of Christ, till _Calvin_'s time, & that is the LAY-ELDER.

2. _Because it requireth all, of all sorts, to come to the_ Minister _and these_ Lay-Elders _to be examined, before they can be admitted to the_ Sacrament _of the_ Lords Supper.

[Sidenote: _Answer._]

We cannot deny, but that these two objections are great _Remora_'s to the Government, and do hinder the general receiving of it, and therefore we shall be a little the larger in answering of them.

For the first of them, we do here freely confesse, that if we were of opinion, as some are, that the Ruling-Elder hath no foundation in the Word of God, but is a meer humane Ordinance brought into the Church only in a prudential way; we should heartily desire the utter abolition of him: For we are not ignorant, that the Ruling Prelate was brought into the Church upon the same account, for the avoiding of Schism and Division, and afterwards proved the great Author and Fomenter of Schism and Division. And if we should decline the Ruling Prelate, and take in the Ruling Elder upon the same prudential grounds, it were just with God to make him as mischievous to the Church, as ever the Ruling Prelate was: And therefore let us consider what may be said out of the Word of God, for the justification of this so much _decryed Officer_: Yet first we cannot but take notice that the name of _Lay-Elder_ was affixed to this Officer by way of reproach and scorn, by the adversaries of him, and that it ought not to be continued. For though it be evident by Scripture[45], that there is a great difference betwixt the Ministry usually called the Clergy, and the people commonly called the Laity: yet its also as manifest, that the Scripture[46] distinguisheth them not by the names of Clergy and Laity; forasmuch as all Gods people are therein stiled the Lords Clergy, or Inheritance, and the Lord is called their Inheritance. And when persons are duly chosen from amongst the people to be Governours in the Church, as such, they are no longer Lay-men, but Ecclesiastical persons. And therefore we profess a dislike of the name Lay-Elder, and conceive they ought to be called either governours in the Church, 1 _Cor._ 12.23. or Ruling-Elders, as 1 Tim. 5.17. not because their Office is to rule alone (for the Teaching-Elder is a Ruler also, _Heb._ 13.17. 1 _Thess._ 5.12.) but because their Office is only to rule.[47] Now concerning these Ruling-Elders, we confess, that they are Officers somewhat new and strange to the Church of _England_; yet not new nor strange to the Word of God, nor to the Primitive times, nor (as all know) to the _Reformed Churches_.

First, they are _not new nor strange to the Word of God, neither in the Old Testament, nor in the New_. The Jews in the _Old Testament_, had two sorts of _Elders_; _Elders of the Priests_, and _Elders of the people_, suitable to our _teaching and Ruling-Elders_; as appears, _Jer._ 19.1. And these _Elders_ of the people did sit and vote with the Priests and Levites in all their Ecclesiasticall Consistories, and that by divine appointment. That they were _constituent_ members of the great _Sanhedrim_, appears, 2 _Chron._ 19.8. where we reade, _That some of the chief of the Fathers were joyned with the Priests, to judge in the matters if the Lord_. And howsoever, many things among the Jews after the captivity, did decline to disorder and confusion; yet we finde even in the dayes of Christ, and his Apostles, That the Elders of the people still sate and voyced in the Councell with the Priests, according to the ancient form, as is clear from _Matth._ 26.57, 59. _Matth._ 27.1, 12. _Matth._ 16.21. _Matth._ 21.23. _Mar._ 14.43. _Luk._ 22.66. and _Saravia_ himself,[48] who disputeth so much against _Ruling Elders_, acknowledgeth thus much: _I finde indeed_, (saith he) _Elders in the Assembly of the Priests of the old Synagogue, which were not Priests; and their suffrages and authority in all Judgments, were equal with the suffrages of the Priests_. But he adds; That these Elders of the people were civill Magistrates; which is a poor shift, directly against many Scriptures, which contradistinguish these _Elders_ from the civil _Magistrate_; as appears; _Act._ 4.5. _Judg._ 8.14. _Deut._ 5.23. _Josh._ 8.33. 2 _King._ 10.15. _Ezra_ 10.14. And though it were possible, that some of them might be civill Magistrates, as some _Elders_ amongst Us, are Justices of the Peace: Yet they did not sit under that capacity, in the Ecclesiastical _Sanhedrim_, but as Ecclesiastical Elders.

And that the Jews also had _Elders of the people_, sitting and voting in their inferiour Consistories, appears (as we humbly conceive) from _Act._ 13.15. _Act._ 18.8, 17. _Mar._ 5.22. In which places, we read of the Rulers of the Synagogue, who were neither Priests nor Levites, and yet were Rulers in Church-matters, and had power, together with the Priests, of casting men out of the Synagogue, and of ordering Synagogue-worship, _Joh._ 12.42. _Act._ 13.15.

Now this _Association_ of the _Elders of the people, with the Priest, in the Jewish Church-Government, was by divine appointment_; for Moses first instituted it, and afterwards _Jehosaphat_ restored it, according as they were directed by God, Num. 11.16. 2 Chron. 19.8. And it did belong to the _Jewish Church_, not as it was Jewish, but as it was a Church, and therefore belongeth to the Christian Church, as well as Jewish. _For whatsoever agreeth to a Church, as a Church; agreeth to every Church._ There was nothing Judaical or typical in this institution, but it was founded upon the light of nature, and right reason, which is alike in all ages.

But leaving the Old Testament, let us consider what may be said for the divine right of the _Ruling-Elder_, out of the New Testament. For this purpose, we have already produced three places, which we shall now briefly open; and shew how the Ruling Elder is proved out of them. The places are, 1 _Cor._ 12.28. _Rom._ 12.7, 8. 1 _Tim._ 5.17.

The first place is, 1 _Cor._ 12.28. _And God hath set some in the Church, first, Apostles; secondarily, Prophets; thirdly, Teachers; After that, Miracles; then gifts of healing, helps, governments, diversities of tongues_; Where we have an enumeration of sundry Officers of the Church; and amongst others, there are _Helps_, _Governments_. By _Helps_, are meant _Deacons_; (as not only our _Reformed_ Divines, but _Chrysostome_, and _Estius_, and others observe,[49]) and by _Governments_, are meant the _Ruling-Elder_, which that it may the better appear, we will propound, and prove these six things.

1. That by _Governments_, are meant _men exercising Government_, the _Abstract_ put for the _Concrete_. The intent of the _Apostle_, is not to speak of _offices_ distinct from _persons_, but of _persons exercising offices_. This appears first, by the beginning of the verse, _God hath set some in his Church_; this relates to persons, not unto offices. Secondly, by the 29. and 30. verses, where the Apostle speaks _concretively_, of those things which he had spoken before _abstractively_. _Are all workers of miracles? have all the gifts of healing? do all speak with tongues_, &c? and so by consequence, _Are all helpers, are all Governours?_ And therefore it is, that the Syriack instead of _helps, Governments_, reads it _helpers, Governours_.[50]

2. That the _Governour_ here meant, must needs be a _Church-Governour_; for it is expresly said, that he is seated in the Church, and therefore the civil Magistrate cannot be meant by this Governour, as some would have it; partly, because this is quite besides the whole intent and scope of the Chapter, treating meerly upon _spirituall Church-matters_, not at all of secular civil matters; and partly, because the Magistrate, as such, is not placed by God in the _Church_, but in the _Common-Wealth_: and partly, because the Apostle writes of such Governours, that had at that time actual existence in the Church; and neither then, nor divers hundred years after, were there any _Christian Magistrates_.