Part 1 (2/2)

Or where are their accusers? 3. Why should the presbyterial government, to be erected in England, be prejudged as arbitrary, before the government be put in execution? When arbitrary conduct appears, let the adversaries complain. 4. If any arbitrary conduct hath been discovered in any reformed church, or shall fall out in ours, it is or shall be more justly reputed the infirmity and fault of the governors, than of the government itself.

II. What probability or possibility of tyranny in the presbyterial government? For, 1. Who should tyrannize, what persons, what ruling a.s.semblies? Not the ministers; for, hitherto they have given no just cause of any suspicion, since this government was in hand: and they are counterpoised in all a.s.semblies with a plurality of ruling elders, it being already studiously[3] provided that there be always two ruling elders to one minister: if there be still two to one, how should they tyrannize if they would? Neither ministers nor ruling elders are likely to tyrannize, if due care be taken by them, whom it doth concern, to elect, place, and appoint, conscientious, prudent, and gracious ministers and ruling elders over all congregations. Nor yet the ruling a.s.semblies, lesser or greater; for in the presbyterial government all lesser ruling a.s.semblies (though now at first, perhaps, some of them consisting of more weak and less experienced members) are subordinate to the greater authoritatively; and persons aggrieved by any mal-administrations have liberty to appeal from inferior to superior: and the very national a.s.sembly itself, though not properly subordinate, yet is it to be responsible to the supreme political magistracy in all their proceedings so far as subjects and members of the commonwealth.

III. How can they tyrannize over any? Or in what respects? Not over their estates: for they claim no secular power at all over men's estates, by fines, penalties, forfeitures, or confiscations. Not over their bodies, for they inflict no corporal punishment, by banishment, imprisonment, branding, slitting, cropping, striking, whipping, dismembering, or killing. Not over their souls; for, them they desire by this government to gain, Matth. xviii. 15; to edify, 2 Cor. x. 8, and xiii. 10; and to save, 1 Cor. v. 5. Only this government ought to be impartial and severe against sin, that the flesh may be destroyed, 1 Cor. v. 5. It is only destructive to corruption, which is deadly and destructive to the soul. Thus the imputation itself of arbitrary conduct and tyranny to the presbyterial government is unjust and groundless.

II. The pretended ground of this aspersion is false and frivolous. The presbyters of the a.s.sembly of Divines, and others (_Diotrephes_-like, affecting pre-eminence) have desired an unlimited power, according to their own prudence and judgment, in keeping men from the ordinances in cases of scandal not enumerated. _Ans_. 1. The presbyters of the a.s.sembly and others, are so far from the domineering humor of Diotrephes, that they could gladly and heartily have quitted all intermeddling in church government, if Jesus Christ had not by office engaged them thereto; only to have dispensed the word and sacraments would have procured them less hatred, and more case. 2. They desired liberty to keep from the ordinances, not only persons guilty of the scandals enumerated, but of all such like scandals, (and to judge which are those scandals, not according to their minds unlimitedly, but according to the mind of Christ in his word, more sure than all ordinances or acts of Parliament in the world.) And was this so hideous a desire? This liberty was desired, not for themselves, but for well-const.i.tuted elders.h.i.+ps. As great power was granted by the very service-book to every single curate; (see the Rubric before the communion.) A perfect enumeration and description of scandals can be made in no book but in the Scriptures; and when all is done, must we not refer thither? All scandals are punishable, as well as any, and to inflict penalties on some, and not on others as bad or worse, is inexcusable partiality. Why should not presbyteries duly const.i.tuted, especially the greater, be accounted, at least, as faithful, intelligent, prudent, and every way as competent judges of what is scandal, and what not, according to the Scriptures, and that without arbitrary conduct and tyranny, as any civil court, committees, or commissioners whatsoever? Ruling church a.s.semblies are intrusted with the whole government in the church, consequently with this, and every part. The best reformed churches allow to their presbyteries power to keep from the ordinances scandalous persons, not only for scandals enumerated, but for scandals of like nature not enumerated, with some general clause or other, as may appear in eight several churches, according to the allegations here in the foot-note;[4] and, therefore, no new thing is desired, but what is commonly practised in the reformed churches, whom we should imitate so far as they lead us on towards purity and perfection.

_Doubt_ 3. But the independent government seems to be a far more excellent way, and it is embraced by many G.o.dly and precious people and ministers.

_Ans_. 1. What true excellency is there at all in the whole independent government, save only in those particulars wherein it agrees with the presbyterial government; and only so far as it is presbyterial?

Therefore, the presbyterial government is equally, yea, primarily and princ.i.p.ally excellent. Wherein is the excellency of the independent way of government? 1st. Have they only those officers which Christ himself hath appointed, pastors and teachers, ruling elders and deacons? So the Presbyterians. 2d. Have they those spiritual censures, of admonis.h.i.+ng, excommunicating, and receiving again into communion, which Christ ordained in his Church, for guarding his ordinances, and well guiding of the flock? So the Presbyterians. 3d. Have they congregational presbyteries duly elected, and const.i.tuted for the exercise of all acts of government, proper and necessary for their respective congregations?

So the Presbyterians. 4th. Have they liberty of electing their own[5]

officers, pastors, elders, and deacons? So the Presbyterians. 5th. Have they power to keep the whole lump of the Church from being leavened, and purely to preserve the ordinances of Christ, from pollution and profanation, &c.? So the Presbyterians, &c. So that whereinsoever the independent government is truly excellent, the presbyterial government stands in a full equipage and equality of excellence.

II. What one true excellence is there in the whole independent government in any one point, wherein it really differs from the presbyterial government? Take for instance a few points of difference.

_In the independent government._

No other visible Church of Christ is acknowledged, but only a single congregational meeting in one place to partake of all ordinances.

The matter of their visible Church must be to their utmost judgment of discerning such as have true grace, real saints.

Their churches are gathered out of other true visible churches of Christ, without any leave or consent of pastor or flock; yea, against their wills, receiving such as tender themselves, yea, too often by themselves or others, directly or indirectly seducing disciples after them.

Preaching elders are only elected, not ordained.

Ruling elders also preach.

The subject of church government is the community of the faithful.

The church officers act immediately as the servants of the church, and deputed thereby.

All censures and acts of government are dispensed in single congregations ultimately, independently, without all liberty of appeal from them to any superior church a.s.sembly; so the parties grieved are left without remedy.

There are acknowledged no authoritative cla.s.ses or synods, in common, great, difficult cases, and in matters of appeals, but only suasive and consultative; and in case advice be not followed, they proceed only to a non-communion.

_In the presbyterial government._

One general visible Church of Christ on earth is acknowledged, and all particular churches; and single congregations are but as similar parts of that whole.

The matter of the Church invisible are only true believers, but of the Church visible persons professing true faith in Christ, and obedience to him according to the rules of the Gospel.

Parochial churches are received as true visible churches of Christ, and most convenient for mutual edification. Gathering churches out of churches, hath no footsteps in Scripture; is contrary to apostolical practice; is the scattering of churches, the daughter of schism, the mother of confusion, but the stepmother to edification.

Preaching elders are both elected and ordained.

Ruling elders only rule, preach not, 1 Tim. v. 17.

The subject of church government is only Christ's own church officers.

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