THe Cause moving me to speak my thoughts of those Rules was this: A friend in that Parish told me, that M. Strong had imposed some doubtful Rules on his own examined and approved Communicants to subscribe, and till they do it, he is resolved to debar them all from the Lords Table, if not wholly forsake them, although their Consciences be not satisfied touching the lawfulness of it; hereupon I wrote my opinion of those Rules, intended for Mr Strong: But another told me it was in vain; for some Ministers had written to him about it, to whom he will give no answer, nor yet dispence the Ordinance, as if he were the Lord of Gods Ordinances, to dispence or refuse at his pleasure, yea to his own approved Communicants, and also having the Pastor­al charge over them. But is this to feed the Lambs of Christ? and as a Nurse, to impart if it were possible his own Soul for the Babes in Christ? or as a faithful Steward, to feed the Lords family, to mo­nopolize Gods Ordinance, he being but an Embassador or Messenger of it from Christ to them? Or is this to have the tongue of the learned to speak in season to the weary Soul, to impose such penal­ties [Page 4]on the Conscience unsatisfied? Now for their satisfaction I thought good to publish my thoughts of those Rules.

The first Rule, Christ hath instituted particular Churches under the Gospel; and it's the duty of Saints to gather themselves into such Societies.

To these two Propositions, I would know of him, what Churches those be into which the Saints are not yet admitted, and into which it is the Saints duty to gather themselves: Is there any Churches without Saints, or into which the Saints are not yet admitted? On­ly it is their duty to gather themselves into such Societies. This kind of reasoning is much like as if he had said, Christ hath instituted Bodies without Members, and its the Members duty to gather themselves into those Bodies; or Christ hath instituted Trees with­out Branches, and it is the Branches duty to gather themselves into those Trees: Therefore I demand again, what be those Churches into which the Saints must gather themselves? I hope you will not call your self the Church, one man cannot be a Congregation, into which the Saints should be gathered, nor the Church to which they should be added: The Embassador of Christ should beseech men to be reconciled to God, not to himself, as false Prophets draw Di­sciples to themselves, Acts 20.30.

To the other Proposition, what be those Saints without the Church, whose duty it is to gather themselves into it? Do you mean some among the Turks, miraculously wrought upon with true sa­ving grace, that they should hasten themselves into the visible Church? If so, why do you not go amongst them, and seek for such, and bring them in, to make known the mind of God unto them.

As for baptized Christians, they need no gathering into the Church, they are children of Zion, Psal. 149.2. It shall be said, this and that man was born in her, Psal. 87.5. The Christian Church shall travel, and bring forth more children to God, then the Jewish Church did, Isai. 54.1. And all her children do seal their admission into the Universal visible Church at their Baptism, which compre­hends all particular Churches, which are but as branches and mem­bers of it; this Universal Church was instituted by Jesus Christ, into which all Ministers, both extraordinary and ordinary, are placed, 1 Cor. 12 18. and into which all Christians sealed their admittance at their Baptism, both those children that are born of baptized parents, and also those converted from Heathens and Infidels without, these [Page 5]are all added to that one Universal Church, Acts 2.45, 47. Not to Peters or Pauls-Church, or any one single Congregation, for then in case of removal to another, they would need again to be baptized, & their Ministers again to be ordained, yea as often as they remove into other Churches; but Baptism signifies ingrafting into Christ, and the new birth: But as a man can be born but once, and the sience ingrafred but once; so a Member can be but once admitted into the visible Church, which is already done, and sealed at their Baptism.

The second Rule, Churches instituted by Christ are to be a com­pany of visible Saints, united into one Body by mutual consent, to enjoy a constant communion among themselves, partaking in all Or­dinances, according to Gods Order, for the edification of one an­other.

Ans. It is true, that those of age, who are real Members of Christ, and also have sealed the Covenant of Grace and their admission into the visible Church at their Baptism, those I grant are true Saints, yet sometimes no more visible then those 7000. who had not bowed the knee to Baal: Gods people are called hidden ones, Psal. 83.3. They have that white stone, and that new Name written, which no man knows, but he that receives it, Rev. 2.17. Again, the best cannot enjoy a constant communion, there was a breach between Paul and Barnabas, Acts 15.39. And for partaking in all Ordinances, we know sometimes those that believe in Christ are cast out, Joh. 9.34. and the incestuous man partaking in all Ordinances, 1 Cor. 5.1, 2. and the Churches of Asia had left their first love, and had a name to live, and was dead, and held the doctrine of Baalam, and of the Ni­cholaitans, and suffered Jesebel to seduce the servants of God, and yet still they are true Churches. Again, suppose they had none of those open abominations, yet they might have hypocrites, which are uncapable of the fore-mentioned priviledges, yet all those are visible Members, till they are discovered, and judicially cast out. A­gain, many of the members may be infants, which may have true grace, as Iohn and Ieremiah had, yet not capable of communion, or of publike enjoyment of the Ordinances, yet members, having sealed their admission by Baptism to the parents profession, which is the only form of all Christian Churches.

The third Rule, Saints are only such, who being of age do profess faith in Christ, and yield obedience unto Christ, according to the Rule of Faith and Life taught by Christ, and his Apostles, and of [Page 6]such only should particular Churches consist, and of their children.

Ans. The most of this was contained in the second Rule, and there answered: I shall hear take notice of this Rule contradicting it self, saying, Saints are only such, who being of age do profess faith in Christ, and yield obedience unto Christ, &c. and also of children: But can children be of age, and profess faith in Christ at the same time? it is impossible; and yet he saith, those Saints on which the Church consists are only such, and also their children; so that if children be admitted to be members, it is, without all that profession, flat against this Rule, which saith, the Church only consists of such; or else if children be not admitted, then also it is flat against the last clause of it. Again, if these children shall be admitted members for their parents profession, then why may they not also be admitted members, having sealed their parents profession by Baptism? If any of that Root be holy, so are the branches, Rom. 11.16. unless he turn Anabaptist, and so make their Baptism null and voyd; and if so, then they must be again baptized at their new admission into his Church, and renounce all their Christianity they had before that last admission. Again, I would know what need there is of a second admission, unless there had been a cutting off by Excommunication, but they are not so cut off, only it is his hard thoughts of godly Christians to esteem them without cause to be such; but for those he is pleased to admit into his Church, it seems their children shall partake of the Lords Table without any examination, because they are members, although flat against this Rule; and in the very next age the Ordinances of Christ will be more polluted, then in any age un­der the very Prelates, who did appoint Catechising, in order to pre­pare children for that Ordinance; yea, some of those Churches have admitted members more for money then for fitness, holding the poor to hard terms, although never so godly, and the rich to easie terms, although never so prophane; and being once admitted, they will not cast them out, if rich, when as sufficient proof hath been made, that they were common lyars, common swearers, common drunkards, and Cheaters of the State.

The fourth Rule, The Ʋnion of Church-members among them­selves is not their co-habitation, but their consent to unity, in the fore-mentioned ends.

Ans. Their Consent was given by sealing the Covenant of Grace, the Sacrament of their Admittance into the Universal Church, by [Page 7]which they have a right to all the fore-mentioned Priviledges; and this their consent was further ratified by their constant communion with the Church in all publike worship, and a continual practise of holiness, both in their general and particular Callings, which shews their approbation of their former profession, and all this is known by other of the Church co-habiting near to them, and they near the place of publike Worship; but if they did not co-habit near toge­ther, and also near the place of publike Worship, they could neither perform those publike and private duties, nor could others observe them, neither could the Shepherd take care of his flock, nor be an ex­ample to the flock, as he is commanded, if the sheep might wander where they list, and as far from his fold as they please. But why should he break the bounds of co-habitation, if it were not to break the Assemblies of publike Worship also? much like to the Prelates admittance to the Lords Table, who if they brought them money for their Tokens, they neither cared where or how they lived; but the Scripture speaketh of a Sabbath days journey, Acts 1.12. which is so far, as with convenience they may perform all du­ties to God, both in publike and private, yet not as if co-habiting only made them members, so that if a Turk or Heathen should live in one of our Parishes, that for he is so living there he is a member of that Church, this is far from our thoughts, for he must first be admit­ed into the Universal Church, by professing the Christian Faith, and sealing to it by Baptism, and this we say gives him right to all the Priviledges of the Christian Church in any particular place where ever he shall inhabit; but till this be done, we do not look upon Turks and Heathens as Church members for living amongst us, al­though never so godly.

The fifth Rule, Admission into these Churches are to be by men, according to the Rules prescribed by Christ, and their Admissions and Ejection are no further ratified by Christ, then they do agree to these Rules.

Ans. Church-officers being lawfully called, have power to act by vertue of their Call, although they do not come up in holindss to the Rules prescribed by Christ; so did Judas, and Demas, and o­thers, whose calling, and not their holiness, gave them power to act; also I grant that these Church-officers have power to admit Jews and Turks into the Christian Church, upon their conversion to the Christian Faith manifested to them, and also to admit Christians [Page 8]that are cast out of the Church by Excommunication upon repent­ance, and satisfaction made to the Church for that offence for which they were cast out; but to make Admissions and Ejections, recei­ving in and casting out of those that have sealed their admission into the Church, and their ingrafting into Christ, and as yet never for­feited their admission, or at least the forfeiture was never taken, nor they cast out, this were cruel Usurpation, with a witness, to make the hearts of Gods people sad, but God will deliver his people out of their hand, Ezek. 13.22, 23. and so much the sooner, when men ex­press so much pride of heart to say, Christ will no further ratifie their Admissions and Ejections, then they agree to these Rules, as though Christ were more tyed to their inventions, then to his own Insti­tution.

The sixth Rule, The men imployed in this work are Officers, to whom with the Body the power of the Keys is committed.

Answ. All bodies both naturall Politicall, and Misticall, are guided by their head, and also all power in Government, whether in Church or State, is committed to the Governours thereof, there­fore saith Christ unto Peter, in the name of all the Apostles, I give unto thee the keyes of the Kingdome of Heaven, Mat. 16, 19. and likewise to all the Apostles, What ye shal binde, or loose upon earth shal be done in heaven. John 20.23. and after their decease they left others to set in order things that were wanting, Tit. 1.5. and when any thing is amisse in the Churches of Asia the Angel thereof is charged with it: again some must rule, and some obey them that rule over them, Heb. 13, 7.17.24. 1 Tim. 5.17, But if the keyes were given for all to act with them, over whom should they rule, neither could there by order or decencie observed, as is required Tit. 1.5. 1 Cor. 14.40. Col. 2.5. For all are master­lesse where all are masters: again, the Scripture saith, this punish­ment of Excommunication, was inflicted by many, 2 Cor. 2.6. not by all, as Independents would have it, nor by one as the Pre­lates would have; again, if in any Society the governed have power to cast out the Governor, as the Governor hath power to cast them out, this would soon be the bane of all Societies, the servant may then as well cast out the master, as the master the servant, Hagar may as well cast out Abraham, as he cast out her, and so the son may cast out the father, as the father the son, which would be the ruine of Church and State immediately, yea of all Families and civil Societies.

[Page 9] The seventh Rule, Church-Officers are to be chosen by their Church-Members.

Ans. It is true, that Church-members, and not Turks and Infidels, are to choose Church-officers, but through some defect all the mem­bers cannot choose them, for children, and sick persons, and those in a journey, and excommunicate persons cannot choose them; nor women, who may not speak in the Church, nor servants, who do not contribute to their maintenance, may not choose them, yet all in the Church, who are not hindered by such like impediments, may choose their Officers, yea out of themselves, they may choose their Elders and Deacons, for saith the Text, Look you out from among your selves seven men of honest report, and full of the Holy Ghost, and Wisdom; and they chose Steven, and the rest, Acts 6.3.5. But those were only chosen for that particular Society where they lived, and for no other; they were not placed in the Ministry, nor in the Universal Church, so that if they remove to another Church, they cannot take their office with them, therefore their power to choose, and also to be chosen, reacheth no further then their own Society or Congregation: But a Minister being chosen to be placed in the Universal Church, a particular Church cannot choose them for the Ministry, because, I say, their office is not there confined; but if they shall remove to another Congregation, they take their office with them; yea if he should be cast out among the Heathen, he may preach and baptize, and so dispence all the Ordinances to them, if they will embrace the Christian Faith; but if multitudes of other Christians were cast amongst them, they can act but as private Chri­stian. The Jews being returned from Babylon, found that they had no Ministers, did not make Ministers of other men, but sent to Iddo, and his brethren, and desired to send them Minsters for the House of God, and they sent them a man of understanding, of the Tribe of Levi, Ezra 8.17, 18. And so should other Congregations send to the University for the like blessing: When Samaria had received the Christian Faith, the Apostles heard of it, and sent them Peter and John, Act. 8.14. But the Congregation can give the Minister no power to act; they cannot put him into the Ministry which are not in it themselves, nor give him power to act in other Congregations, where they have no power at all. It is not said the particular Church, but the people of the Land shall choose the Watch-men, and not out of their particular Church, but [Page 10] out of their Coasts, Ezek. 33.2. Now those people of the Land may be Ministers in the University, coming thither out of all parts of the Land, and yet out of their Coasts, or national Church; so that hear we grant them to be Church-members, although not members of their particular Society; and it is a gracious promise, that all Go­vernors in Church and State shall be chosen out of the midest of them, that is, of thy brethren by Nation, and not strangers, Jer. 30.21, 22. Also I grant, that a Congregation may choose their own Mini­sters in relation to themselves, being already in the Ministry, both e­lected and ordained by Ministers before for the Ministry; but a Con­gregation may not elect and ordain a Minister into the Ministry; Matthias was chosen by a hundred and twenty names of men, that is, Officers, Act. 1.15. When two or three are in the Name of Christ having his Authority, they are Church-officers, with the power of binding and loosing, Mat. 18.17.20. so that 120. was made up of the 70. and 11 Apostles, and other preachers, which were with them from the Baptism of John, Act. 1.21, 22. The Officers of Antichrist falling, and said to be 7000. names of men, Rev. 11.13. and Ministers must be ordained by the Presbytery, 1 Tim. 4.14. and not by the peo­ple; yea when Deacons were chosen out of themselves for their present Society, yet they were ordained by the Apostles, they pray­ed, and laid their hands on them, Acts 6.3, 4. Thus far I grant, that the Members of a particular Church have power to choose, and to be chosen, for Church-officers, but no further.

The eight Rule, The Officers instituted by Christ in the Church are Pastors, Elders, and Deacons, whose callings and qualifica­tions are plainly laid down in the Word. Now to this last Rule I shall willingly subscribe, if you do not limit and restrain your Officers from acting, and make meer Cyphers of them, having but the bare names of Officers, and yet give the least Member in the Congregation, as much power, if not more, to act then he, making them to punish those whom every member but themselves shall think fit, giving them no power at all to judge and censure, but to execute the censure of all other members, whether he thinks the censure just or not: but Ministers are sometimes called Elders in regard of their Power in the Church, and the rest charged to obey them, Heb. 13.7.17.24. Tit. 5.17, and sometimes they are called Pastors to feed them with knowledge and understanding, Ier. 3.15. and sometimes they are called Bishops or Over-seers, in regard of [Page 11]their pains and labour, vigilency and aptness to teach the flock, 1 Tim. 3.1, 2. and also to defend them from Wolves that would de­vour the flock; and likewise to maintain the Office of ruling Elders, who also are placed in the Church to strengthen the Disciples and to take care that the poor be provided for of that society, and that the Collections be gathered and disposed by the Deacons, as they shall appoint, for to them should the stock of the poor be commit­ted, when relief was sent to the Churches in Judea, it was com­mitted to the Elders, Act. 11.30. and also their work is to deside controversies, when private Brethren cannot do it, then saith the Text, tell the Church, Mat. 18.17. that is, her Officers, and what they bind and lose shall be done in heaven, ver. 18. now this cannot be the whole body, because two or three may do it in the name and power of Christ, ver. 20. nor any two or three had not that autho­rity, for then the offending and the offended brethren had it, but they had it not, nor two or three more, for it was the third grada­tion, and yet but two or three, which could be none but the Offi­cers or Eldership, which is the highest appeal in a particular Church. Thus if you allow of their Offices, as well as their names, I shall subscribe to this last, but I doubt you will not, unlesse you do re­nounce the latter part of your sixt Rule.