certain REASONS TENDING TO PROVE THE VNlawfulnesse and inexpediencie of all Diocesan Episcopacy( even the most moderate.) TOGETHER WITH some needful points suddenly suggested considering the season. until by the good providence of God a more full and mature discourse may bee prepared and published( if need so require) by some better hand. wisdom is justified of her Children. Printed Anno 1641. THERE IS A certain AND FERfect platform of Christian Church Government set down by Christ and his Apostles in the New Testament. IN Christian Church Government, some things are substantial, and they are particularly and expressly set down in the New Testament. Others are circumstantial, which are onely concluded under some general 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 proceed to prove the position as concerning the substantials in Church-governient especially: And that by these reasons. Reas. 1. Because all the several 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 ministerial duties in those offices 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 poor Saints, the due manner of performing of each of these,( at least for substance, and so far as the same is necessary:) likewise their stations and places of residing, with the concurrencie of divers Churches and Presbyters together for their mutual help, as need requires. I say because all these are things substantial in Church-government, and likewise all these are particularly and expressly set down in the New Testament, as may partly appear by the quotations in the margin. And more then these, or such as are necessary included in them, are not substantial in the outward government of the Church. 2 Sundry Texts of Scripture do seem plainly to own this position, as 1 Cor. 4.17. Timothy shall put you in remembrance of my ways in Christ, how I teach in all the Churches. By which place it seems, that Paul did teach unto, and in all the Churches, uniformly and alike certain ways or practical courses in Christ, i.e. received by direction from Christ, and pertaining to His kingdom: over and besides, those mentioned in this Epistle, which Timothy should more plainly show 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 he might know how to carry himself in the Church of God: therefore belike he doth there teach him points of government, as well as other things. And 1 Tim. 6.21. he 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 he had beforesaid with a strict charge to keep that commandement( i.e. e. commandements, the word being put collectivè] unspotted, i.e. e. unchanged unto the coming of Christ: which place the fautors of Diocesan episcopacy themselves, do not deny to be understood concerning the Commandements touching Discipline and government as well as Doctrine. 3. It is granted by all, that some substantial parts of Church-government are expressed in the New Testament, as some of the Officers and some of the ministerial duties, and some things of their calling, Et sic de aliis; Whence I infer, that therefore all are set down; for else werd the Scripture a rule defective, imperfect and ineffectual for the end for which it was written; which was to make the man of God perfect( not to some, but) to every good work, 2 Tim. 3.17. especially to the work of Governing the House of God, which is one of his chiefest works, 1 Tim. 3.16. 4 God by Moses set down a form of Government for the Jewish Church, much more hath Christ for the Christian Church, Heb. 3.2. 5. he being Master of the House, upon whose shoulder the Government is laid, Esay. 9. Matth. 28.18. And being more faithful 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 rendered why Moses should direct the jewish Church, in a certain form of government, rather then Christ, the Christian Church. 5. If it were not thus, there would be no unity in the government of the Churches, but infinite diuerfitie; No certainty, but Hesitation, and daily doubting, whether men were right or wrong; No constancy but continual mutability; In case of any error committed, there would be no means, no hopes of rectifying them, if there were no rule: Or rather no possibility of doing either right or wrong therein, otherwise then by conformity or inconformitie to the slippery & unstable will of man. 6 The Church of God is his house, kingdom, Body, and he is compared to the Inhabitant, King, and Head thereof, whose office, honour, and true property therefore it must needs be to give rules and laws to bee observed, to appoint officers, and prescribe them their duties, and the manner of all their administration in his own House, and kingdom, and over his own body, and not to permit the same to any other pleasure or discretion whatsoever. 7 The end of Church government is spiritual and supernatural, viz. The edification of the body of Christ in grace unto glory, therefore the proper and direct means thereunto must bee spiritual and supernatural, and so must bee the abilities to use rightly those means, and the blessing upon the same. But none is able to device such means, nor furnish with such abisities, nor give such blessing, but God alone who appointed that end. 8 All proper and direct means of grace, are also proper Parts of Gods immediate worship, which none may lawfully appoint but God himself, manned 2. But Church governmet( for the most part of the substancialls) is a proper and direct means of grace: As is manifest in the particulars mentioned before in the first reason. And therefore none may lawfully appoint the same but God himself. 9 Our Adversaries, the Bishops, and their favories themselves do grant as much. Yea some of them do lay it as their basis whereon to build, and chief pillar whereby to uphold their own Episcopacy, as well as sundry other points pertaining to Church government common to them with us. The platform of Christian Church-government set down by Christ in the New Testament is unalterable, 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 he himself at any time since abrogated it, nor given authority to any other so to do. And without his authority how can or dare any man attempt to do it? It is a common rule in reason itself, that whatsoever power looseth, must be either the same, or else a stronger and superior to that which before had bound. 2. If men without special warrant from Christ, may alter what government he hath once set up, and set up that which he never did, and bind men to it; then may they both bind the conscience, where he hath loosed it, and loose it from that whereunto he hath bound it; which none may do, Iam. 4.12. 3 There can be no sufficient reason given, why the government devised by Christ himself, 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 weakness or folly in him, or a wilful neglect( if not contempt) of his supreme authority in us. 4 Church-government is a part of Christs kingdom in and over his Church, and therefore he neither may nor will quit, or lay down the same, until he resign it 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 means thereof also, unless God himself 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 government contained in that epistle, as other things: And whereas Eph. 4.11.13. The Apostle saith, God hath given Pastors and Teachers to his Church until wee all meet together &c. doth he not plainly imply, that their office is unalterable, and if their office, why not all other offices also? And if the offices be perpetual why then is not their calling, ministerial duties, the manner of their performance, and all other necessary appurtenances of their office unalter able also? 7. The Church is Christs House, kingdom, Body, Spouse, therefore there is no reason, either that the Church should take upon her to govern herself, and so deny her due subjection to Christ, or else to presume to erect a government in and over the same, besides himself, much less to thrust out the government by him erected. 8. If men may change it in part( I speak still of the substantials) then may they do it in whole. And so they might remove Pastors Teachers &c. and put into their room all the orders of the popish ministry; 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 divine ordinance, the first in use is ever the rule and measure of the rest to come after, unless God himself give other direction, as wee see in the point of Marriage and the Lords Supper; and therefore, if any abuse arise, wee are bid to look to the first institution to correct it by: therefore the first Christian Church-government which Christ by himself or his Apostles erected, remaines still, and shall do to the end of the World as our perfect pattern to walk by. 10. Other Divines, both Protestants and Papists, do aclowledge 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 episcopal Government to be unalterable? and why else would they bind all men to swear never to consent to the altering of the same? but upon this ground( as they could bear us in hand) that their government was appointed by Christ and his Apostles, and therefore it is unalterable. All other forms of Church-government which differ in substantials from that which Christ hath set down in the New Testament( so far as they differ from it) are in themselves unlawful; and by name the government of Diocesan Bishops amongst the rest. THe general for the present shall be taken as pierce apparent, upon supposition of the truth of the two former positions: Now touching Diocesan episcopacy in particular, though it were stripped of all civill honours and offices and whatsoever other accidentalls, and considered onely according to the substance of it, and that which themselves claim Jure Divine, viz. 1. as a distinct ecclesiastical Office from that of a Presbyter; 2. and superior to it; 3. Having sole power of ordaining Ministers; 4. And sole power of Jurisdiction both over all the Ministers & people within their diocese, and so by consequent to appoint Officers, keep Courts, and do all that is to be done for government within the same: I say considered onely thus, yet is it in itself most unlawful. 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 kind from, and superior 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( unless 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 unlawful for any one by his office to claim or exercise it alone. 4 It is generally confessed( till now of late) by all sorts to be an office standing merely Jure human, and not to be any divine Ordinance: which if it be so, then again upon supposition of the truth of the two former positions, it must needs be unlawful: Now that it stands onely Jure human, we have the concurrent consent of ancient Fathers, modern Protestants both foreign and domestic, School-men, and other Popish Divines, both the laws canonical and civill, Martyrs, most reformed Churches, Bishops themselves, and some of their best upholders, Kings and kingdoms or States, both our own and others; and lastly of the established laws and unviolated customs of our Land, with other practices 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 find of Bishops as distinct from Presbyters, is not until about three hundred yeares after Christ; which also some of the Bishops own party do not deny. And yet even then( for ought that doth appear) they had no authority over other Ministers, but ruled the Church onely with them in communi. 6 If the cecumenicall episcopacy of the Bishop of Rome bee unlawful, as no doubt it is, then cannot Dlocesan episcopacy bee lawful; this being built upon no better grounds then that, and in a proper consideration, there being no other difference between them but majus and minus, that that is the greater, and this the less evil. The least and most moderate Episcopacy( as distinct from and superior unto the office of Presbyters) is both in itself unlawful, and also unto us dangerous: and therefore not to be admitted. GRanting that the grand Episcopacy( now in being) should bee partend and pulied down so low, as that the Bishops should have nothing left them, but onely( as some have projected,) first a good bnfice with cure of souls, whereto they should bee tied, and which they should diligently feed as other ordinary pastors; Secondly, very small Dioceses; Thirdly, the name Bishop peculiar to themselves: Forthly, to ordain Ministers in their Dioceses, but not without concurrence of other Ministers; Fifthly, and by their advice and assistance to order Iesser matters in the several congregations of assemblies. sixthly, And in Assemblies or public meetings of Presbyteries, classes, &c. to be constant Moderators during life upon condition of their good government Seventhly, To have a negative or a double, or at least a casting voice, when things come to be voted. Lastly, to have these pre-eminences settled 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 lawful 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 mere will, which is unlawful upon presupposal of things delivered, and in part confirmed before. 2 This office devised by man robbeth more or less the officers ordained by God( if not the Church also) of those privileges wherewith he hath invested them, yea it advanceth itself over them, which to do, is injustice and usurpation. 3 It maketh the Bishop with his assistants 〈◇〉, that is, To bee unwarrantably busy in other mens diocese, while as they take upon them to order matters( by way of authority) in other Churches then their own, which neither by themselves, nor their Commissioners do freely join with them in the same. 4 By such an office, the Bishop at last( if not his assistants also) either must needs neglect his own flock, whiles he( without calling from God) needlessly busies himself, with looking unto other mens. Or else must commit the care thereof( at least in part) to others, which he should not do. 5. Also thereby, although the condition of some few more ●minent men that enjoy the greatest benefice, and carry the greatest credit in the country, who in likelihood may become their usual 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 ministerial power not being much amended. 6 It will hinder( at least in past) the bringing in of the true government of Christ, and a perfect reformation of the Church, now while it may bee obtained in all likelihood; which ought not to be done. 7 If it be said, that it is no new ministry, but an higher degree of the same ministery onely, yet( besides all other exceptions) this is as unlawful as the other. Forasmuch as our Saviour condemns, and forbids in his Disciples such seeking and accepting of pre-eminence, one of them over another, they being all of the same office, and so of equal power and authority, Math. It is as lawful to make new ministeryes in the Church, as to make new degrees of the same ministery which God hath not made. It is also dangerous to us, viz. Lest in process of time this petite Episcopacy should by degrees restore and raise up a gain the present Lordly Prelacy. And that for these reasons. Reas. 1. Because( supposing it to be unlawful as aforesaid) one error naturally begetts another, and alesse ever thriveth into a greater, till it come to its height and fullness. 2. The rather because by this lesser Episcopacy the greater shall still in part hold possession, and therefore may hope the sooner to recover itself again. 3. This lesser being admitted but as an human ordinance, and yet lawful, must needs strengthen the title of the greater, which is an human 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 return again 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 certain degrees shall be hoist up, and augmented to become the greater. And so shall be a gayner, no loser by the same. 5 Most of all if any of the same persons, that formerly have been greater Bishops, shall be pared thus small( unless grace in any of them bee wonderfully predominant) their own natural pride and ambition, the remembrance of their former pomp, honour, and ease, the consideration of their present low ebb, yet conceit of the wongs and indignity they suppose they have received, the mass of wealth, which some of them, at the least, have before-hand heaped together, the revengeful and cruel minds, their contracted and long accustomend boldness and impudence, with the assistance of their friends and favourites. I say all these remaining and being nourished with the honey dowes of the Princes favour will foone make them to revive and flourish again, and in the end perhaps to raise a new storm against their opposites( if not against Church and kingdom too) rather then either to be unraised, or unrevenged. Nor let us think that we can take a course so to fence and hedge them in, that they shall not range abroad again. For( besides all other exceptions) in part our own experience, but more fully the experience of our neighbour nation, may inform us, that no such course can bee taken with them, who are accustomend, to break all laws, transgress all limits, violate all promises and oaths, contemn all penalties, and overtop all Magistrates at their own pleasure, and( against all opposition) to domineer both over Church and commonwealth, as of late they have done, until now at last waxing top-heavie, they have begun to fall( blessed be God) with their own weight. The utter removal of all Diocesan episcopacy and all degrees thereof, is, at this time, feizible enough, if men bee not wanting to themselves in the means. Reas. 1. BEcause the fin of that calling, and of some chief persons in that calling, at the least, may now seem to have grown 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 removal thereof, especially of late, in a more then ordinary manner. 3 Yea, and some for to believe and hope for it too; which cannot but prevail, and be accomplished ere long. 4 The ruin of the great Bishop of Rome, by computation of many learned men is near at hand, how then should these lesser Bishops be far from theirs, who as Diocesan Bishops do hold of him, or at the least, with him. If the main Sea be dried 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 ways, and are sinking daily: And what remaines to be done, is no harder to God then that which is already 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 removal of the Prelates now, is no greater, nor more difficult a work then the Lord hath been wont to do; No, not then he hath been wont to do in the like kind: They have been cast out of sundry kingdoms and States abroad as now with us, yea, and nearer home in Scotland: Nay, ourselves have had experience of Gods power, in delivering us from the authority and tyranny of the Bishop of Rome, from the gorbellied monks and friars, and the main body of Popish superstition and heresy, and what then is this uncircumcised Philistine? I mean the episcopacy which is even already like goliath not railing, vaunting, fighting, but wrounded, grovelling, bleeding unto the death. 7. God seems of late to be in a vein of working miracles, and miracles for us, or wonders at the least, as if his hand being once in, he could now do 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 near at hand; of which S. John foretelleth. Rev. 8. Yea, the most of those wonders which God hath of late done amongst us, have been not onely for us, but also against them, as directly tending to their downfall, and to the raising and strengthening of our hopes against them: do wee not see that God is gone out against them, as a man of war, let us march after our captain, and in the Name of the Lord wee shall destroy them. 9 Wee have that assistance now from our neighbouring Nation in moving for a full reformation of the Church, and utter extirpation of episcopacy, as in former times we never had, and if now neglected, perhaps we never shall have a gain. They do now petition the same thing with us, if wee will join with them, who knows what force the united humble desires of two kingdoms 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 kingdom, that are best affencted, daily coming from all parts( as it were) with one general voice against episcopacy: why should our courage fail, when our number increaseth? 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, ink, and paper, instead of powder and shot to pull them down. 11 Wee have the help of this Honourable Assembly of Parliament, whose piety, prudence, courage, zeal, their speeches, and actions since their sitting, their readiness to accept Petitions, to hear grievances, to call for advice, &c. in favour of Religion, and the Gospel, and good of the Church, do all still invite us to pursue all honest and just requests without base despair. 12 And which is( under the power and goodness of God) the greatest advantage of all the rest, our dread sovereign his native goodness and justice, together with his present most gracious concurrence with them, and encouraging of them in their proceedings hitherto, in this great work of Reformation of the Church; and redress of the common wealth. But suppose that some of the Parliament men and others otherwise eminent in kingdom were as yet of a contrary mind, though I believe 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 sin and seek the Lord, and lamentably complain, and humbly sue to them, and bring forth our strong reasons to convince them, and give sage advice to counsel them, &c. who can tell how soon such as are now averse and opposite in his business may become favourable nay cordial and zealous in it. 13 And again suppose there were less hope in respect of means and otherwise, then indeed there is, so that in that regard we should be dissuaded from enterpriseing any thing, yet considering on the one side what God is able to do, and hath been wont to do 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 war 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 ireful and revengeful minds hereafter then hitherto) that if we will not or cannot attempt any thing with hope, yet wee may do it at least through fear. Were there no Church government particularly appointed by God, but that the same were altogether left to the Churches discretion, yet were the Presbyterian government 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 mischiefs thereof;( If God would be so merciful that the same might be removed) lest it should by degrees wind itself in again. 2. To prevent a vast imparity of the ministery both in power and wealth, whereby else, it will necessary follow, that of those that are of the same calling, learning and pains, &c. yet some shall bee hungry( as the Apostle saith) and others drunk, some shall be Lords, others shall bee as vassals to them: which is both against reason and religion too. 3 To prevent the better all corruption in government, when it is in many equals, rather then in one chief, 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 flock, especially that part of which the Bishop hath the cure; which by this means else will bee neglected, and the work of preaching will bee laid aside, or else turned over to the curat, whiles the Bishop himself attends to ruling, and that of other Churches then his own, as a more honourable employment. Which opinion and practise hath been one great means 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. FINIS.