English Presbytery: OR, AN ACCOUNT OF THE Main Opinions OF THOSE Ministers and People in ENGLAND, Who go under the Name of PRESBYTERIANS.  
PUBLISHED For the Vindication of divers Noble and Worthy Persons, who by Papists and their Adherents are without any ground aspersed with that Name.  
And also of those who indeed do hold those Principles; appealing to the Judgement of all sober Christians, what there is of Falsehood or Unpeaceableness in them.  John 5. 4. Search the Scriptures, for in them you think you have eternal life, and they are they which testify of me. Carpere vel noli nostra, vel Ede tua. 
LONDON, Printed in the Year 1680.   

TO THE READER.  
Good Reader.  
THE Presbyterians being (as the Jews said of the Christians, Acts 28. 22.) a Sect every where spoken against, and that by many who are so far from understanding what the Presbyterians are, that they can hardly understand or speak common sense: I thought it might be worth the while in a sheet of paper to do as much for Presbytery, as Dr. Ames did long since for Puritanism, to which Presbytery is at least a piece of a Successor. That I might vindicate those worthy Noble men and Gentlemen who are thus aspersed, (though wholly of another mind) and also vindicate those who indeed are so from the Obloquy and Reproach they lie under, with many upon that account. We are come to that height of madness that if a man will not drink healths, he is a Presbyterian; though our Sons of the Church as oft as they do it, violate the Canons (I am sure of one,) I think of two Councils (never yet nulled by any law of the Nation,) if men will not be drunk and Profane they are again Presbyterians. It is not enough for men to own Episcopacy, to hear Common-Prayer constantly, to receive the Sacraments according to our Church. Unless he will say in every thing and do in every thing as his Pragmatical Neighbour will have him, he is a Presbyterian. I have heard that in a late Election of Parliament-men, a Clergyman of some note usherd in a company of Electors, crying out, No Popery, No Presbytery. The sober Hearers wondered what he meant, none looking towards Presbytery, being in any nomination or under any pretensions to the Election. That therefore men may be no longer abused with empty noises and clamours; Thou shalt from this Paper judge who are Presbyterians, and have an occasion offered thee to judge of them what they hold deserving such a clamour, as a company of ignorant persons make. I have sometimes been in company (though unknown) where I have heard some begin to clamour at this rate. But making this Reply; That I had often heard Presbyterians reviled, etc. but could never understand, from any who used their tongues at that rate, what those persons were or what they held: desiring them to inform me: But could never yet meet with any person would favour me with their notion of them. So that it is a perfect Non amo te Sabidi, etc. Reader I have here told thee what a Presbyterian is. If thou be'st not a Papist, I doubt not but upon deliberation, thou wilt say, such a one may be a much honester man than some of those who reproach them; and a tolerable Christian, though in some things thou, and he are not of a mind. I would have a Presbyterian to be one that is able, and ready to give account of his faith clearly to every one that asks him. And if all those of other persuasions were so too, I think the world of all such as own the Scriptures to be the word of God, and their rule, will quickly be agreed. If some have a latitude to give to men a further power in the things of God, than others can: they have no reason to be angry with those that are more straitened; for we have no reason all to cry out against the Pope for his claim to infallibility if we will not allow that we or any Church may be mistaken. Farewell good Reader! and do but talk of, use and treat Presbyterians as thou hast them here described to thee, and speak and do thy worst; and if thou speakest otherwise thou dost but abuse thyself by lying or speaking Evil of the things thou dost not know. Presbyterians are not concerned in thy Railleries'.   

English Presbytery. Concerning the Fundamental Principles of Difference BETWEEN Non-Conformists, Especially such as are called Presbyterians, And Others.  
THere are three fundamental Principles held by Non-Conformists (and those especially of them which are called Presbyterians) wherein they differ from others.  
1. That the Scriptures of the Old and New Testament are a perfect Rule for Christians, directing them not only what to believe in the things of God, but also what to do in all matters relating to the Worship of God, and the Government of the Church; so as in these things they may not either believe or do what is not there expressly, or by immediate consequence revealed. In Civil matters they believe the Scripture to be only a general Rule, or rather as to them, to contain some General Rules only, by which all men's actions are to be directed; but in Sacred things, they believe the Scriptures to be a particular Rule, both as to Acts, and Means, and Modes; so as it is the Will of God, that in them nothing should be done but what is there directed; and what is necessary to such actions, considered as humane acts, and common to them, with all other humane acts, aught to be left at liberty, or so commanded, as they may be done without offence to the General Rules of holy Writ, by which all humane acts are to be guided, viz. so as God may be most glorified, others most edified, and least▪ scandalised. Thus they differ from Papists, who will not allow the Scriptures to be a Perfect Rule as to matters of Faith; and from those, who although they allow them in matters of Faith a Perfect Rule, yet deny them to be so in the matters of Worship, or Government of the Church; and as to the first, say, That the Scriptures are only a perfect Rule as to Acts of Worship, not as to Means, and Modes, or Religious Rites used in, and about the Worship of God; but that these may be directed by Superiors for Spiritual Edification; or who say, That the Scripture hath only directed, That the Church should be governed, but hath left to Superiors to determine by what Officers, Acts and Rules that Government should be exercised: So as the first and main Question is▪ Whether the Scriptures be a perfect and sufficient Rule for Christians in matters of Worship, and Church Government, as well as matters of Faith? which those called Presbyterians believe it is; because they find sufficient Directions in it for the decent and orderly performance of all Acts of Worship, without any humane▪ supplements; and such Church-Officers directed by it, such acts of Jurisdiction and Censures prescribed in it, as are sufficient to preserve the Unity, Peace and Purity of the Church; which are the great ends of that Government.  
2. Secondly, That the Ultimate Judgement of the Will of God revealed in Scripture, as to any persons particular practice, is his own practical Judgement or Conscience, after a due Enquiry into Scripture, and comparing Scripture with Scripture, and hearing and weighing the Judgements of others, as to things, the believing or not believing, doing or not doing of which, may render his soul guilty before God. And that although a man's Conscience may err (as any other creature may) yet no Christian ought to act contrary to the dictate of it, whether it dictateth upon probable, or demonstrative Arguments in obedience to any man, but aught rather patiently to suffer any thing shall be imposed on him for not doing.  
3. That where any things in the Worship of God are of necessary use, though they have been abused to the Worship of Idols, yet the use of them is to be retained, and the abuse only taken away; but where the use of any thing in the Worship of God is not necessary, if it hath been ordinarily used in an Idolatrous Worship, it ought to be wholly disused, especially if it giveth an offence to any considerable number of Christians; nor can the commands of any Superiors legitimate the use of any such Rites, Figures, Habits or Actions; Superiors being obliged in the first place by the will of God not to command them; and being as much under the Royal Law of Love, as private persons. These are the Fundamental Principles of all those truly called Presbyterians, from which flow all their different Apprehensions, relating to the Worship of God, the Church, the Ministers of it, and the Ministrations in it. The Censures and Power of the Keys, which I shall now more particularly declare.  

Concerning Divine Worship.  
1. DIvine Worship (so far as it concerneth the outward man) being nothing else but the homage of the creature paid to his Creator, with respect to his excellency, and as an indication of the more internal homage of his soul, they can allow nothing as an Act, or Mean, or Mode of True Worship, under the Gospel, but what Christ hath prescribed, or exemplified, by himself, or his Apostles, or is justified by some Precepts or Examples in the New Testament; Christ having abolished both the Typical and Carnal Ordinances, by which it pleased God to command his people's expression of their homage to him under the Old Testament. And the New Testament mentioning only Prayer and Praise, Reading, Preaching, and Hearing of the Word, Administering and Receiving Baptism and the Lord's Supper; they can allow these, and these alone to be the Acts of Worship, unless others can be shown there.  
2. The Word of God directing the Form and Manner of Receiving and Administering both Sacraments, they believe they ought to be administered and received according to those Forms, and no other; adding only the Word and Prayer, and Praise, which are general acts of Worship, applicable in the use of any creatures. The Word of God also directing the matter both of Prayer and Preaching, and prescribing no Forms of words for either, but requiring Ministers to study to stir up their gifts; and, as they have received them, so to minister the same. They believe that Ministers are both to preach and pray in the exercises of those gifts, which God hath given them for that end: and to administer the holy Sacraments according to his direction, without any unnecessary variation. In keeping close to Christ and his Apostles Precepts and Practice they know they cannot err: But they believe, that varying from it, they must err: Not allowing God the prerogative, which every creature challengeth, to prescribe his own homage, and reflecting upon the Wisdom of Christ, as if he had not known his Father's will, or not faithfully revealed it; and the Apostles, as worshipping God in an imperfect manner, in the most pure and primitive times.  
3. They believe that nothing in the Worship of God which is idle, and superfluous, is lawful, it being too solemn an action to trifle in: And that nothing can be added by man for Edification, (the Spirit of God alone being authorized to direct means in order to that end;) and that no Action, Rite, Figure, Habit, or any thing of that nature can be religiously used, by virtue of any Civil command. Nor can they understand how actions can be done in the solemn Worship of God merely in obedience to man, without confounding of things Civil and Sacred, and setting up Man's posts by God's posts, and Man's thresholds by God's thresholds; and endangering people's superstitious apprehensions in a short time (as is abundantly proved by the Popish Worship) that these things are indeed acts of Worship, and upon that account acceptable unto God: So that they have no small apprehension that they less err, who (through ignorance) establish such things as parts and acts of Worship, than those who require them to be mixed with true acts of Worship, but require them only under the notion of acts of homage and obedience to men.  
4. More particularly, they do not think any gestures, forms, actions, figures, habits, or any such thing not necessary from the light of nature, or a Divine Precept, if they have been ordinarily used in the Idolatrous Worship of the Papists, are lawful to be used by them in the Worship of God; because they believe Papists most gross Idolaters, and find themselves confessing it, upon supposition that there is no Transubstantiation. And as God severely forbade the Jews all Idolatrous usages in his Worship; so the Apostle determineth the unlawfulness of Idolothytes; and in this they have the Judgement of Tertullian very copiously. But they otherwise judge of what is of Divine Institution, though so abused by Idolaters, and of what hath been used by them as conveniencies for Religious actions, though no more proper to them, than to such as are civil, such as capacious buildings, etc.  
5. They do believe Preaching to be the Explication and Application of the holy Scriptures, in order to Faith and Holiness, and that it ought to be by comparing Scripture with Scripture; and Reason working upon Scripture Principles; and that those who only discourse moral propositions, proving them from mere natural Principles, and the Opinions of Heathen Philosophers, and the Testimonies of Men, are very far from discharging the duty of Ministers in Preaching of the Gospel, as those also who deliver their discourses in a stile and phrase not understood by their hearers, and serving only to please and tickle the Ears.   

Concerning the Church.  
1. THey believe that the term Church, in a Religious sense, is to be interpreted only by the Scriptures, and applied only to a number of people, whom the holy Scriptures dignify by that Title; and that we had not known the term, but for the Scriptures, as appropriated to a Religious Society.  
2. They believe, that according to the Scriptures, the Church (most strictly and properly) signifieth that number of people of whom Christ is the Head, and who are his Members, to whom belong the promises of all spiritual things, and of Eternal Life and Salvation; and this is the Church Invisible (for the Lord alone knoweth who are his) part of whom are in Patriâ, their souls being already with Christ in glory (who are therefore called the Church Triumphant) having conquered all their Spiritual Enemies; part of them yet in Via, in the way towards Heaven; or being chosen of God, are daily coming into that way, in which they have, and shall have the certain conduct of the Spirit of God, until they come to their Journeys end; but, till that time, will be fight the good fight, with the World, the Flesh, and the Devil, and are therefore called, The Church Militant.  
3. God alone knowing these, they believe that all those who have given up their names to Christ, and are baptised in his name, making an outward profession of Faith, in the Doctrine of the Gospel, and Obedience to the Precepts of it, make up the Visible Church, and are in Scripture called, the Church, and Churches; and herein they agree with the ninteenth Article of the Church of England, which truly saith, That the visible Church of Christ, is the Congregation of the Faithful, in which the pure Word of God is Preached, and the Sacraments duly administered, according to Christ's Ordinance, in all those things that are of necessity requisite to the same. That the whole number of these scattered over the whole world, make the Universal Visible Church, and that the number of these, in any Nation, make up the National Church of this or that Nation.  
4. They believe, that Christ hath appointed Ministers of the Gospel for Officers to this Visible Church, who may Preach the Gospel, and Baptise in any parts of it; but can only exercise an ordinary jurisdiction, in those particular parts of it over which God hath given them a particular Oversight as Pastors and Teachers; the exercise of Acts of Jurisdiction, requiring a particular knowledge of persons Opinions, Knowledge and Conversation, which no single person can have as to all the Members of the Visible Church.  
5. They believe, that Ministers ought to be made by those that are Ministers ordinarily; first proving those that desire that Office, whether God hath called them to it, by fitting them with his gifts and graces, for the performance of the several acts of that Office: Then solemnly setting them apart to it by Fasting, and Prayer, and Imposition of Hands; not as a token of their then receiving the Holy Ghost (as the Apostles used it) but as a token of their separation to the work of the Ministry. In a total corruption of the Ministry, or a want of Ministers, they believe that a faithful people may prove and set apart persons to the Ministry; that no Ordinance of God may be lost which he hath given to his Church; so that none to prove their Ministry need run to an Apostolical Succession impossible to be satisfactorily made out by the greatest pretenders to it (which are the Papists) or pleaders for it.  
6. They believe persons thus set apart to the Ministry, are fully authorized to Preach the Gospel, and to baptise in any place where they are called to it, and to administer the Lord's Supper, when they shall be fixed in any Congregation, that they may administer it knowingly to persons that are able to discern the Lord's body; and whose conversations are such as they may charitably judge them▪ members of Christ, who shall not eat and drink unworthily; as also authorized to join with other Ministers in setting apart of Persons to the Ministry, and to exercise Acts of jurisdiction in their fixed congregation, admonishing the erroneous, ignorant, and scandalous, withholding the Lord's Supper from them till they give some evidence of their Reformation, and casting them out of the Communion of the Church if after admonitions, instructions, and patiented waiting they shall at last appear contumacious.  
7. They believe that Ministers of the Gospel are bound to pray and to preach in the exercise of those abilities, which God hath given them for the work of the Ministry; and to administer the Sacraments, and acts of Jurisdiction, according to the rule God hath set them in his Word, and no otherwise; for they are Ministers of Christ, not of men, and Stewards of the mysteries of God of whom it is required that they should be faithful, 1 Cor. 4. 2.  
8. They believe any number of Christians living in the same City, (so agreeing,) or in the same Parish, or Neighbourhood, may call or choose any persons to be their Pastor and Teacher, or Pastors and Teachers, who may either singly, or jointly take the care of such a flock; and perform all Ministerial acts towards them, either meeting in one, or more places for worship, ordinarily; provided such persons be either Ministers before proved, and set apart to the Ministry, or so set apart before they take upon them that Pastoral charge of such People; but we believe no Person can be so called and set apart, according to the rule of Scripture, but he who is sound in the faith, of an unblameable life, apt to teach, and furnished with abilities both to pray and to preach, and that all callings of other persons ought to be reversed and adjudged Nullities.  
9 Our Saviour having determined Ministers to be the Salt of the Earth, and that if the Salt hath lost its savour, it is good for nothing, but to be thrown upon the dunghill: They do believe that he hath left a power, both in the Church, (if there be no Christian Magistrate) and with the Christian Magistrate (who is to be a nursing Father to the Church) if any called to or placed in the Ministry, appear to be Unsound in the Faith, scandalous in his life; Insufficient for his work; Or negligent in the performance of it; to admonish such persons, and in case he reformeth not to remove him from the Ministry, who may for no other cause be removed from it, either by the Magistrate or the Church.  
10. They believe That no Minister can be over more places, than he can discharge his Duty to, and he can reside amongst; and that all Ministers ought ordinarily to reside with their People, or so near to them, that they may perform the several acts of his Ministry to them, and that he can delegate that trust to no others: Being himself but a delegate from Christ.  
11. They do believe by the Law of Christ, no Minister of the Gospel is Superior to, or hath further power than another, but all are equally obliged and authorized to Pray and Preach, and Baptise, and to give the Sacrament of the Lords Supper in that due order, which the Scriptures have prescribed, etc.  
12. But in regard, That the Judgement of persons fitness or unfitness for the receiving the Supper of the Lord, is a matter of great moment, they cannot judge it the will of God that it should be left to the passions and Infirmities of any single persons. It being therefore apparently the will of God, that ignorant persons, and such as are scandalous should be secluded, and so adjudged by all Reformed Churches: They do think that the Judgement in this case ought to be by more than one. Whether (if there be several Ministers in the same congregation) it be done by more Ministers, or by the Pastor, or Pastors, with some of the ablest members chosen by the rest to assist in that Judgement, they do not think so clear in Scripture, as to contend for; only they generally judge these two things of Divine right in the case, 1. That a judgement be made to separate the unworthy from the worthy. 2. That it be not the Judgement of any single person but of more, whether Ministers or People.  
13. Because both the turning out of unfitting Ministers, and the admitting persons into the Ministry, and the casting out of any persons, by Excommunication, and the hearing of the complaints of those who shall judge themselves injured by any act of jurisdiction, be all of them matters of High consequence; They cannot think them fit to be done and finally determined by the Officers of any particular congregation, but by the Officers of several Churches. And if, for order sake, the Civil Magistrate (being a Christian) shall please; Or the Officers of several Congregations with the Consent of the Civil Magistrate, shall please in several Precincts to appoint a number of the most grave and pious Ministers to judge as to the casting out of any Ministers, and to prove and ordain such as shall be received into the Ministry, and to hear the complaints of any such as judge themselves injured; and if the Magistrate will please to ordain, that one person (as his Commissioner) dignified under what title he please, shall attend such acts in such or such Precincts, and with others judge in the case: The Presbyterians have nothing to oppose to it, provided things be fairly transacted, and adjudged, according to the Rules of God's Word in the cause; but judge it a prudential act, consonant to reason, and the will of God: But they can allow no single person by any Divine Right, to have any such power more than other.  
14. These being all the things that are purely Ecclesiastical, the Presbyterians take not themselves to be concerned, whom the Civil Magistrate pleaseth to appoint to take care of Temples, Glebes, and Houses or Tithes, or other Revenues given to maintain the Ministry, or giving legal investitures in them, or hearing causes or questions about them; they being all Civil things within the Magistrate's sphere; as also what Titles of Honour and Dignity he will please to bestow upon his Substitutes in such trusts. They judge these things of no religious nature, but such as the Church hath been without in the best times, and may again be without, and yet exist the Spouse of Christ: Nor are they at all concerned whom the Magistrate will entrust, and under what Titles to licence Physicians, Midwives, Schoolmasters, Marriages, or to take any profits relating to such things; they are Civil things, and in the Magistrates own disposal, he may do with them what he pleaseth; and Titles of Honour are his creatures; he may make what he pleaseth, and distribute them to whom he pleaseth.  
15. They do judge there is an Officer of the Church also called a Deacon, and though the term in the Greek be of larger significancy, yet they conceive the work of this Officer sufficiently described and limited Acts 6. to take care of the poor; whose work it is to take care (by the voluntary alms of Christians) to provide for the poor of his particular Church; they do not disapprove, but highly applaud the care of the Magistrate in appointing civil Officers and giving them a legal power to make equal rates for this end: but they say this Law was made for the hardiness of men's hearts, for would people do their duty the poor of every congregation might (and that more acceptably to God) be provided for by the due care of the Officers of Churches, and the free contributions of people; when ever they meet together to worship God, and the Civil Magistrate eased of the great burden he hath upon him in that particular.   

Of the Censures of the Church.  
1. THey know no Censures of the Church, but Admonition, Suspension and Excommunication or Rejection: or as some delight rather to speak. Admonition, and the greater and lesser Excommunication.  
2. For Admonition they say there is a Brotherly Admonition, which is a charitable act whereby one Private Christian reproveth his Brother, not suffering sin upon him. 2. A Pastoral Admonition which is the Act of the Minister, admonishing any under his charge, of any errors; which hath more authority in it than the other. 3. An Admonition, which is a Church censure, and is the Act of the whole Congregation, or the Officers of it as well in the name of Christ, as in their names, showing a person, offending, his error from the word of God, and exhorting, and warning him to reform it. This they say may be often repeated.  
3. They say a person under this censure ought not to be allowed all the privileges of the Church, but to forbear the Holy Supper till he hath given some evidence of his repentance, and reformation satisfactory to the Congregation.  
4. Excommunication being the highest censure, they believe ought not be denounced by any persons, but those whom God's Word hath appointed thereunto, nor for any crimes, but what the Word of God directs, nor in any other manner than it directeth. The persons decreeing it must be the Church, by its Officer or Officers, (they agreeing thereunto; for in vain is that person attempted to be cast out of the communion of a Church, with whom the members of that Church will have a communion) The crimes expressed in Scripture are pertinacious continuance in heresy, and scandalous living after reiterated admonitions and patiented expectation of Reformation. As to the manner, the Scripture directs it to be done in meekness, after much waiting, and all due means used in order to Reformation. They do believe that all other Excommunications are but abuses, and like the Mad-man's throwing about Fire and Darts.  
5. Hearing the Word and Prayers, being Religious Acts, to which Heathens and Publicans may be admitted, as designed for the conversion or Reformation of Sinners, they do believe that Persons Excommunicated ought by the Divine rule to be admitted unto them, being persons, who by the Apostles rule aught still to be admonished as Brethren, not accounted as enemies. 1 Thes. 3. 15, 16.  
6. When Persons are Excommunicated, the Church can proceed no further, and have nothing to do, but to pray for them, and the particular members privately to admonish them, but they are still as Men and Subjects under the power of the Civil Magistrate if they commit, or persist in any crimes under his cognizance.   

Concerning the Civil Magistrate.  
1. THey do with all thankfulness to God, own and Revere his Ordinance of Civil Magistracy, and are so far from encroaching upon it. That they believe no Minister of the Gospel ought to employ himself in it. But to give up himself to Meditation and Prayer, and the mere spiritual oversight of the flock of Christ committed to him.  
2. For the due form of Government, or power of Governors in any Nation, they believe God's word hath fixed no universal Rule, only confirming the just Laws of Kingdoms and Polities, and they believe it their duty to be obedient to such Governors in all places, as the laws in that place have established, and in the exercise of such power as those laws have given them. From the obedience to which no person upon the account of Religion can pretend to an immunity; and in the exercise of which no Magistrate ought by any to be resisted.  
3. But they believe it their duty, only actively to obey Magistrates in such things, which are not contrary to the Law of God; and whether they be contrary or no, (as to their own practice) they conceive their own consciences must be judges; and as to such things they conceive themselves only obliged to suffer the penalties for such disobedience peaceably. In short they acknowledge themselves bound to obey the Magistrate legally commanding in all things, wherein (so far as they are able to Judge) the word of God saith to all. Do it not.   

Concerning Matters of Faith.  
IN all matters of Faith. The Presbyterians believe whatsoever is in the Apostles Creed, the Nicene Creed, the Confessions of Faith of the Churches of God in Switzerland, Holland, France, Geneva; The Articles of Ireland, our own 39 Articles (with exception only to the Articles concerning the Ceremonies and Discipline: And defy the Doctrines of Papists, Socinians, Pelagians, Semi-Pelagians and all others erring from the Faith.  
From this paper we trust our Countrymen will understand: That the Principles of those called Presbyterians (in the strictest notion of the term) are no such things, but very good, and honest men may own, and the briskest tongues and pens of their Adversaries will not be very forward to evince either to be unscriptural, or Irrational.   
FINIS.