THERE IS A CERTAINE AND FER­fect platforme of Christian Church Government set down by Christ and his Apostles in the New Testament. Position. 1

IN Christian Church Government, Note. some things are substantiall, and they are par­ticularly and expresly set downe in the New Testament. Others are circumstan­tiall, which are onely concluded under some generall rules sufficient to di­rect the Church in ordering thereof; and from which therefore shee may not de­part. Of these latter there is little doubt: Therefore omitting them, I proceede to prove the position as concerning the Substantialls in Church-governient especially: And that by these rea­sons.

Reas. 1. Because all the severall kindes of Church Of­fices and officers, called by the names of Presbyters, Acts 1.13. & 6.3.6. and 13.1.2.3. & 14.23. Rom. 12.7.8. Bi­shops, Pastors, Teachers, Deacons, with their due quali­fications, manner of vocation by election and Ordinati­on, together with all the Ministeriall duties in those of­fices [Page 2]by them to be performed respectively as administra­tion of the word, 1 Corin. 12.8. 1 Cor 12.28. Ephes. 4.11. Philipi. 1.1. 1 Tim. 3. to­tum. tit. 1.5, 7. 1 Cor. 5. to­tum. Matth. 18.17.21. and 16.19. Act. 15.1, 22. Sacraments and censures, with provision for the poore Saints, the due manner of performing of each of these, (at least for substance, and so farre as the same is necessary:) likewise their stations and places of residing, with the concurrencie of divers Churches and Presbyters together for their mutuall helpe, as need re­quires. I say because all these are things substantiall in Church-government, and likewise all these are particular­ly and expressely set downe in the New Testament, as may partly appeare by the quotations in the Margent. And more then these, or such as are necessarily included in them, are not substantiall in the outward government of the Church.

2 Sundry Texts of Scripture doe seeme plainely to owne this position, as 1 Cor. 4.17. Timothy shall put you in remembrance of my wayes in Christ, how I teach in all the Churches. By which place it seemes, that Paul did teach unto, and in all the Churches, uniformely and alike cer­taine wayes or practicall courses in Christ, i.e. received by direction from Christ, and pertaining to His Kingdome: over and besides, those mentioned in this Epistle, which Timothy should more plainly shew unto the Corinthians; which what could they bee but matters of govetnment, which are here more scantly expressed, in other places more fully? In 1 Tim. 3.15. The Apostle telleth Timo­thy that he wrote that Epistle to him, that Hee might know how to carry himselfe in the Church of God: therefore be­like he doth there teach him points of government, aswell as other things. And 1 Tim. 6.21. Hee bids him observe those rules before given him (viz. touching Church-go­vernment amongst other things) without partiality. And in the conclusion of the Epistle, 1 Tim. 6.13, 14. He binds all that hee had beforesaid with a strict charge to keepe that commandement (i. e. commandements, the word being put collectivè] unspotted, i. e. unchanged unto the [Page 3]comming of Christ: which place the fautors of Dioce­san Episcopacie themselves, doe not deny to be under­stood concerning the Commandements touching Disci­pline and government aswell as Doctrine.

3. It is granted by all, that some substantiall parts of Church-government are exprest in the New Testament, as some of the Officers and some of the Ministeriall du­ties, and some things of their calling, Et sic de aliis; Whence I inferre, that therefore all are set downe; for else werd the Scripture a rule defective, imperfect and in­effectuall for the end for which it was written; which was to make the man of God perfect (not to some, but) to e­very good worke, 2 Tim. 3.17. especially to the work of Go­verning the House of God, which is one of his chiefest workes, 1 Tim. 3.16.

4 God by Moses set downe a forme of Government for the Jewish Church, much more hath Christ for the Christian Church, Heb. 3.2.

5. Hee being Master of the House, upon whose shoulder the Government is laid, Esay. 9. Matth. 28.18. And being more faithfull then Moses could bee, in all things touching the house of God, which is his church; For as for the civill State our Saviour never meddled with it.

Neither can any true reason be rendred why Moses should direct the Iewish Church, in a certain forme of go­uernement, rather then Christ, the Christian Church.

5. If it were not thus, there would be no unitie in the gouernement of the Churches, but infinite diuerfitie; No certainetie, but Hesitation, and daily doubting, whether men were right or wrong; No constancie but continuall mutabilitie; In case of any errour committed, there would be no meanes, no hopes of rectifying them, if there were no rule: Or rather no possibilitie of doing either right or wrong therein, otherwise then by conformitie or inconformitie to the slippery & unstable will of man.

[Page 4] 6 The Church of God is his house, Kingdome, Body, and he is compared to the Inhabitant, King, and Head thereof, whose office, honour, and true property there­fore it must needes be to give rules and lawes to bee obser­ved, to appoint officers, and prescribe them their duties, and the manner of all their administration in his owne House, and Kingdome, and over his owne body, and not to permit the same to any other pleasure or discretion whatsoever.

7 The end of Church government is spirituall and su­pernaturall, viz. The edification of the body of Christ in grace unto glory, therefore the proper and direct meanes thereunto must bee spirituall and supernaturall, and so must bee the abilities to use rightly those meanes, and the blessing upon the same. But none is able to devise such meanes, nor furnish with such abisities, nor give such bles­sing, but God alone who appointed that end.

8 All proper and direct meanes of grace, are also pro­per Parts of Gods immediate worship, which none may lawfully appoint but God himselfe, Mand 2. But Church governmet (for the most part of the substancialls) is a proper and direct meanes of grace: As is manifest in the particulars mentioned before in the first reason. And therefore none may lawfully appoint the same but God himselfe.

9 Our Adversaries, the Bishops, and their favories them­selves doe grant asmuch. Yea some of them doe lay it as their basis whereon to build, and chiefe pillar whereby to uphold their owne Episcopacy, aswell as sundry other points pertaining to Church government common to them with us.

The Plat-forme of Christian Church-government set downe by Christ in the New Testament is unaltera­ble, Position. 2 and perpetually bindeth all Christian Churches to the end of the World.

Reas. 1. BEcause it was appointed by Christ (the King of the Church) without limitation to any time or place, neither hath hee himselfe at any time since abrogated it, nor given authority to any other so to doe. And without his authority how can or dare any man at­tempt to doe it? It is a common rule in reason it selfe, that whatsoever power looseth, must be either the same, or else a stronger and superiour to that which before had bound.

2. If men without spetiall warrant from Christ, may alter what government he hath once set up, and set up that which hee never did, and bind men to it; then may they both bind the conscience, where hee hath loosed it, and loose it from that whereunto hee hath bound it; which none may doe, Iam. 4.12.

3 There can be no sufficient reason given, why the go­vernment devised by Christ himselfe, should give place to another by men; nor can it be done without unsuffera­ble contumely against him. For what can it else imply, but an imputation of some weaknesse or folly in him, or a wilfull neglect (if not contempt) of his supreme autho­rity in us.

4 Church-government is a part of Christs Kingdome in and over his Church, and therefore he neither may nor will quit, or lay downe the same, untill he resigne it [Page 6]up into the hands of his Father at the last day. 1 Cor. 15.24

5. The end and cause for which Church-government was at first appointed by God, (viz. The Churches con­servation and building up further in the state of grace) remaines immutable, and why not then the proper and direct meanes thereof also, unlesse God himselfe had seen it good to alter the same?

6 The Scripture testisieth thus much, as in that of Tim. 6.14. before mentioned, ratifying as well all mat­ters of discipline or gouernement contained in that epi­stle, as other things: And whereas Eph. 4.11.13. The Apostle saith, God hath giuen Pastors and Teachers to his Church untill wee all meete together &c. doth hee not plainely imply, that their office is unalterable, and if their office, why not all other offices also? And if the offices be perpetuall why then is not their calling, mini­steriall duties, the manner of their performance, and all other necessary appurtenances of their office unalter able also?

7. The Church is Christs House, Kingdome, Body, Spouse, therefore there is no reason, either that the Church should take upon her to gouerne her selfe, and so denie her due subjection to Christ, or else to presume to erect a gouernement in and ouer the same, besides him­selfe, much lesse to thrust out the gouernement by him erected.

8. If men may change it in part (I speake still of the substantialls) then may they doe it in whole. And so they might remove Pastors Teachers &c. and put into their roome all the orders of the popish ministery; and make new Censures, or have none at all. And if so, why not new Sacraments, and new Scriptures too?

9. In the institution of any diuine ordinance, the first in use is euer the rule and measure of the rest to come af­ter, unlesse God himselfe giue other direction, as wee see [Page 7]in the point of Marriage and the Lords Supper; and therefore, if any abuse arise, wee are bid to looke to the first institution to correct it by: therefore the first Chri­stian Church-government which Christ by himselfe or his Apostles erected, remaines still, and shall do to the end of the World as our perfect patterne to walke by.

10. Other Divines, both Protestants and Papists, doe acknowledge the same: and our adversaries especially, who freely grant out Thesis (though they differ from us in the Hypothefis.) How else will they prove their Epis­copall Government to be unalterable? and why else would they binde all men to sweare never to consent to the al­tering of the same? but upon this ground (as they could beare us in hand) that their government was ap­pointed by Christ and his Apostles, and therefore it is unalterable.

All other formes of Church-government which differ in substantialls from that which Christ hath set downe in the New Testament (so farre as they dif­fer from it) are in themselves unlawfull; Position. 3 and by name the government of Diocesan Bishops amongst the rest.

THe generall for the present shall be taken as perse apparent, Note. upon supposition of the truth of the two former positions: Now touching Diocesan E­piscopacie in particular, though it were stripped of all civill honours and offices and whatsoever other acciden­talls, and considered onely according to the substance of [Page 8]it, and that which themselves claime Jure Divine, viz. 1. as a distinct Ecclefiasticall Office from that of a Pres­byter; 2. and superiour to it; 3. Having sole power of ordaining Ministers; 4. And sole power of Juris­diction both over all the Ministers & people within their Diocesse, and so by consequent to appoint Officers, keep Courts, and doe all that is to be done for government within the same: I say considered onely thus, yet is it in it selfe most unlawfull.

Reas. 1. Because it being reputed the highest and most mecessary Ministry in the Church, yet it is no where mentioned in the New Testament, though all other Ministries in the Church, even the least and lowest are therein particularly expressed, as is a­fore-said.

2 In all the New Testament, a Bishop and an Elder or Presbyter are confounded as being two names of one and the same office, as Act. 20.17, 28. 1 Tim. 3.1, 7. Tit. 1.5, 7. Phil. 1.1. And therefore to make a Bi­shops office distinct in kinde from, and superiour unto (much more a Lord over) a Presbyters, is a prevari­cation.

3 Ordination and excommunication (two of the chiefest acts of Church-governement) are never attribu­ted in Scripture to one person alone (unlesse figurative­ly) but to many, a company, a society, which is usually called the Church, as Act. 6.6. and 14.23. and 13.1, 2, 3. Matth. 18.17. 1 Cor. 5.4. 1 Tim. 4.14. therefore it is unlawfull for any one by his office to claime or ex­ercise it alone.

4 It is generally confest (till now of late) by all sorts to be an office standing meerely Jure humane, and not to be any divine Ordinance: which if it be so, then a­gaine upon supposition of the truth of the two former positions, it must needs be unlawfull: Now that it stands [Page 9]onely Jure humane, we have the concurrent consent of ancient Fathers, moderne Protestants both forraigne and domesticke, School-men, and other Popish Divines, both the lawes canonicall and civill, Martyrs, most reformed Churches, Bishops themselves, and some of their best upholders, Kings and Kingdomes or States, both our owne and others; and lastly of the established Lawes and unviolated customes of our Land, with other practi­ses and proceedings amongst us here, concerning Bishops and their offices from time to time consonant thereunto, as, if time serve may more at large be proved.

5 The first mention wee finde of Bishops as distinct from Presbyters, is not untill about three hundred yeares after Christ; which also some of the Bishops owne partie doe not deny. And yet even then (for ought that doth appeare) they had no authority over other Mi­nisters, but ruled the Church onely with them in communi.

6 If the cecumenicall Episcopacie of the Bishop of Rome bee unlawfull, as no doubt it is, then cannot Dlo­cesan Episcopacie bee lawfull; this being built upon no better grounds then that, and in a proper considerati­on, there being no other difference betweene them but majus and minus, that that is the greater, and this the lesse evill.

Position. 4 The least and most moderate Episcopacy (as distinct from and superiour unto the office of Presbyters) is both in it selfe unlawfull, and also unto us dan­gerous: and therefore not to be admitted.

GRanting that the grand Episcopacy (now in being) should bee parted and pulied downe so low, Note. as that the Bishops should have nothing left them, but onely (as some have projected,) first a good benefice with cure of soules, whereto they should bee tyed, and which they should diligently feede as other ordinary pastors; Se­condly, very small Dioceses; Thirdly, the name Bishop peculiar to themselves: Forthly, to ordaine Ministers in their Dioceses, but not without concurrence of other Mi­nisters; Fifthly, and by their advice and assistance to or­der Iesser matters in the severall congregations of assem­blies. Sixtly, And in Assemblies or publique meetings of Presbyteries, classes, &c. to be constant Moderators du­ring life upon condicion of their good government Seventhly, To have a negative or a double, or at least a casting voyce, when things come to be voted. Lastly, to have these preheminences setled upon them as by a stan­ding law, and as due by right unto their office. I say though they were stripped of all the rest, yea and of many of these too if you will, yet cannot such an office be law­full in the Church.

Reas. 1. Because it is a new Ministry, a new standing office which Christ not ordained, but devised by mans will alone, and introduced by his meere will, which is unlawfull upon presupposall of things delivered, and in part confirmed before.

2 This office devised by man robbeth more or lesse the [Page 11]officers ordained by God (if not the Church also) of those priviledges wherewith he hath invested them, yea it advanceth it selfe over them, which to doe, is injustice and usurpation.

3 It maketh the Bishop with his assistants [...], that is, To bee unwarrantably busie in other mens Diocesse, while as they take upon them to order matters (by way of authority) in other Churches then their owne, which neither by themselves, nor their Commissi­oners doe freely joyne with them in the same.

4 By such an office, the Bishop at last (if not his assi­stants also) either must needs neglect his owne flocke, whiles hee (without calling from God) needlesly busies himselfe, with looking unto other mens. Or else must commit the care thereof (at least in part) to others, which he should not doe.

5. Also therby, although the condition of some few more [...]minent men that enjoy the greatest benefices, and carry the greatest credit in the Countrey, who in likelihood may become their usuall assistants, and who (some of them it may be) are high enough already, yet the rest of the ministers (with their Churches) shall bee kept under the hatches still, their condition in regard of ministeriall power not being much amended.

6 It will hinder (at least in past) the bringing in of the true governement of Christ, and a perfect reformation of the Church, now while it may bee obteined in all likely­hood; which ought not to be done.

7 If it be said, that it is no new Ministery, but an high­er degree of the same ministerie onely, yet (besides all o­ther exceptions) this is as unlawfull as the other. Foras­much as our Saviour condemnes, and forbids in his Dis­ciples such seeking and accepting of preheminence, one of them over another, they being all of the same office, and so of equall power and authority, Math. It is as lawfull to make new ministeryes in the Church, as to [Page 12]make new degrees of the same ministerie which God hath not made.

It is also dangerous to us, viz.

Lest in processe of time this petite Episcopacy should by degrees restore and raise up a gaine the present Lordly Prelacy. And that for these reasons.

Reas. 1. Because (supposing it to be unlawfull as afore­said) one errour naturally begetts another, and alesse ever thriveth into a greater, till it come to its height and fulnesse.

2. The rather because by this lesser Episcopacy the greater shall still in part hold possession, and therefore may hope the sooner to recover it selfe againe.

3. This lesser being admitted but as an humane ordi­nance, and yet lawfull, must needs strenthen the title of the greater, which is an humane ordinance too. For if that have right to be in the Church, why not this also? And if this bee onely cast out because corrupted in the manner of administration, why may it not returne a­gaine hereafter (this degenerating, and for the same rea­son being expulsed) when those corruptions are remo­ved.

4. And so much the more easily, and willingly, for that by the incomming of the greater, in propriety of speech the lesser shall not at all be thrust out, or extingui­shed, but rather by certaine degrees shall be hoysed up, and augmented to become the greater. And so shall be a gayner, no looser by the same.

5 Most of all if any of the same persons, that formerly have beene greater Bishops, shall be pared thus small (un­lesse grace in any of them bee wonderfully predominant) their owne naturall pride and ambition, the remembrance of their former pompe, honour, and ease, the considera­tion of their present low ebbe, yet conceit of the wongs [Page 13]and indignity they suppose they have received, the masse of wealth, which some of them, at the least, have before-hand heaped together, the revengefull and cruell minds, their contracted and long accustomed boldnesse and impudence, with the assistance of their friends and favorites. I say all these remayning and being nourished with the honey dowes of the Princes favour will foone make them to revive and flourish againe, and in the end perhaps to raise a new storme against their opposites (if not against Church and Kingdome too) rather then ei­ther to be unraised, or unrevenged.

Nor let us thinke that we can take a course so to fence and hedge them in, that they shall not range abroad a­gaine. For (besides all other exceptions) in part our owne experience, but more fully the experience of our neighbour nation, may informe us, that no such course can bee taken with them, who are accustomed, to breake all lawes, transgresse all limits, violate all promises and oathes, contemne all penalties, and overtop all Magi­strates at their owne pleasure, and (against all oppositi­on) to domineere both over Church and common­wealth, as of late they have done, untill now at last waxing top-heavie, they have begunne to fall (bles­sed be God) with their owne waight.

The utter removall of all Diocesan Episcopacie and all degrees thereof, Position. 5 is, at this time, feizible enough, if men bee not wanting to themselves in the meanes.

Reas. 1. BEcause the finne of that calling, and of some chiefe persons in that calling, at the least, may now seeme to have growne unto its height, and to be fully ripe, fit for the sickle.

2 God by his Spirit hath long stirred up the hearts of his people to pray for the utter removall there­of, especially of late, in a more then ordinary man­ner.

3 Yea, and some for to beleeve and hope for it too; which cannot but prevaile, and be accomplished ere long.

4 The ruine of the great Bishop of Rome, by compu­tation of many learned men is neere at hand, how then should these lesser Bishops be farre from theirs, who as Diocesan Bishops doe hold of him, or at the least, with him. If the maine Sea be dryed up, how should the rivu­lets hold out; if the whole body fall, how should the branches stand?

5 Yea, they are fallen already in good part many wayes, and are sinking daily: And what remaines to be done, is no harder to God then that which is al­ready [Page 15]done: As Hamans wife said to him, If Mordecat be a Jew, before whom thou hast begun to fall this day, &c.

6 The utter removall of the Prelates now, is no grea­ter, nor more difficult a worke then the Lord hath beene wont to doe; No, not then he hath been wont to doe in the like kind: They have beene cast out of sundry King­domes and States abroad as now with us, yea, and neerer home in Scotland: Nay, our selves have had experience of Gods power, in delivering us from the authority and tyranny of the Bishop of Rome, from the gorbellied Monkes and Fryars, and the maine body of Popish su­perstition and herefie, and what then is this uncircumci­sed Philistine? I meane the Episcopacie which is even already like Goliah not rayling, vaunting, fighting, but wrounded, groveling, bleeding unto the death.

7. God seemes of late to be in a veine of working mi­racles, and miracles for us, or wonders at the least, as if his hand being once in, he could now doe nothing else: every day almost brings forth some strange thing, every man wee meet with, can relate some markable event, as if God were about a new creation, and as if the new hea­vens and the new earth were neere at hand; of which S. Iohn foretelleth. Rev.

8. Yea, the most of those wonders which God hath of late done amongst us, have beene not onely for us, but also against them, as directly tending to their down­fall, and to the raising and strengthning of our hopes against them: Doe wee not see that God is gone out a­gainst them, as a man of warre, let us march after our Captaine, and in the Name of the Lord wee shall destroy them.

[Page 16] 9 Wee have that assistance now from our neighbou­ring Nation in moving for a full reformation of the Church, and utter extirpation of Episcopacie, as in for­mer times we never had, and if now neglected, perhaps we never shall have a gaine. They doe now petition the same thing with us, if wee will joyne with them, who knowes what force the united humble desires of two Kingdomes in an honest thing, may have with a gracious and just King; A double cord is not easily borken.

10. Wee have the Petitions of the most people in the Kingdome, that are best affected, daily comming from all parts (as it were) with one generall voyce against Episcopacie: why should our courage faile, when our number encreaseth? Is it not of God, that hath thus wakened the spirits of men, and made the dry bones to stand up, yea to march forward in the face of the ene­mies, armed with pen, inke, and paper, instead of powder and shot to pull them downe.

11 Wee have the helpe of this Honourable As­sembly of Parliament, whose pietie, prudence, cou­rage, zeale, their speeches, and actions since their sit­ting, their readinesse to accept Petitions, to heare grie­vances, to call for advice, &c. in favour of Religion, and the Gospel, and good of the Church, doe all still invite us to pursue all honest and just requests without base de­spaire.

12 And which is (under the power and goodnesse of God) the greatest advantage of all the rest, our dread Soveraigne his native goodnesse and justice, together with his present most gratious concurrence with them, and incouraging of them in their proceedings hitherto, in this great worke of Reformation of the Church; and redresse of the common wealth. But suppose that some [Page 17]of the Parliament men and others otherwise eminent in Kingdome were as yet of a contrary minde, though I beleeve they are not so many as is pretended, nor would bee so many as they are, if it were not for some fast (though perhaps secret) friends of petite Episcopacy. Yet if we would repent of sinne and seeke the Lord, and lamentably complaine, and humbly sue to them, and bring forth our strong reasons to convince them, and give sage advice to counsell them, &c. who can tell how soone such as are now averse and opposite in his busi­nesse may become favorable nay cordiall and zealous in it.

13 And againe suppose there were lesse hope in respect of meanes and otherwise, then indeede there is, so that in that regard we should be disswaded from enterprising any thing, yet considering on the one side what God is able to doe, and hath beene wont to doe in an exigent for his people, and on the other side the desperate condition that all of us are in, who have appeared in this holy warre against the Bishops office, yea and also of such as have not appeared for them. (For if they get the victory wee are sure to suffer more through their irefull and re­vengefull minds hereafter then hitherto) that if we will not or cannot attempt any thing with hope, yet wee may doe it at least through feare.

Were there no Church Governement particularly ap­pointed by God, Position 6 but that the same were altogether left to the Churches discretion, yet were the Pres­byterian governement rather to bee chosen, then the most moderate Episcopacy that may bee devi­sed.

Reas. 1. FOr the better keeping out of the greater Episcopacy, and all the mischiefes thereof; (If God would be so mercifull that the same might be removed) lest it should by degrees winde it selfe in againe.

2. To prevent a vast imparity of the Ministerie both in power and wealth, whereby else, it will necessarily follow, that of those that are of the same calling, lear­ning and paines, &c. yet some shall bee hungry (as the Apostle saith) and others drunke, some shall be Lords, others shall bee as vassalls to them: which is both against reason and religion too.

3 To prevent the better all corruption in government, when it is in many equalls, rather then in one chiefe, and the moderator is chosen from time to time a new, then to be one and the same continually, and that during life.

4 For the better welfare of the flocke, especially that part of which the Bishop hath the cure; which by this [Page 21]meanes else will bee neglected, and the worke of preach­ing will bee laid aside, or else turned over to the curat, whiles the Bishop himselfe attends to ruling, and that of other Churches then his owne, as a more honourable im­ployment. Which opinion and practise hath beene one great meanes to cause, and colour to excuse our Lordly and idle Prelates.

5 For better commoderation and correspondence with other of the best reformed Churches (who embrace the pure Presbytery, rather then the same mixed with a little Episcopacy) and so our greater unity and amity with them.