QUEST. I. WHat Government of the Church is most agreeable to the Word of GOD?

Answ. The Government of the Church by Presbyters or Elders for they have the rule, Heb. 13. 7, 17. 1 Tim. 5. 17. the keys (which in the very no­tion of them do carry power and authori­ty [Page 2] properly so called Isa, 22, 22 Rev. 1. 18, & 3, 7.) are committed to them Mat. 16. 19, and power to remit and re­tain sins John 20, 28, they feed and govern the flock 1 Pet. 5. 2 Act. 20, 17 28, and are over the people in the Lord 1 Thes. 5 12; they are Guides, Leaders, Bi­shops, Governors, Pastors; which Titles in Scripture are used to expresse the pow­er of Civill Magistrates Josh 13. 21. Numb. 31. 14. Mat. 27. 2. Jud. 8, 14. Acts 23, 14.: Hence the Angels, the Elders of the Churches, are commended for good Discipline and re­prehended for bad. Rev. 2. 2, 6, 14, 20, & Rev. 3.

Quest. 2. What kind of Government have Presbyters or Elders over the Church?

Answ. Not Kingly, Lordly, or Magi­sterial power, which onely belongs to Christ 1 Pet. 5, 3. 1 Cor. 8. 6. & 12. 5 Psal. 2, 6, Col. 1. 18. Eph. 2, 22., but Stewardly and Ministe­riall, 1 Cor. 4. 1. 2 Cor. 5 20. Mat. 9. 38..

Quest. 3. From whom receive they their Stewardly and Ministeriall Power?

Answ. From Jesus Christ Mat. 16. 19. & 28, 18, 19, 20. Ioh. 20. 21, 23. 2 Cor. 8. 10:, they are his Stewards 1 Cor, 4, i., his Ministers and Em­bassadors 1 Cor. 4. 1. 2 Cor. 5. 19, 20., having their Office from [Page 3] him Eph 4. 8. 11. 1 Cor. 12. 28. Act. 20. 28, 29., and they are to act in his name Mat. 18. 19 1 Cor. 5. 4, 5., and must give account to him Heb. 13, 17, 18. Luc. 12. 41, 42.

Quest. 4. But do they not receive their Governing Power and Authority from the Church or Body of the People?

Answ. No, though they be for the good and benefit of the General Visible Church, and of particular Churches Eph. 4. 7 10, 11, 12 2 Cor. 12. 14, and ought to make themselves servants thereunto, as Jesus Christ and his Apostles (which did not receive their authority from thence) did Math 20▪ 26, 27, 28 2 Cor. 4. 5 Col. 1. 7.; and though they be elect­ed by the people, yet they do not receive their Authoritie from them. For, 1. the power of Church-Government is not conveighed to the body of the people, by any authentick grant or Commission from Jesus Christ, as it is to the Officers. 2. The people are not called Governors, Guides, Leaders, as the Officers are; but on the contrary, are called the flock Acts 20. 28. 1 Pet. 5. 2, the Saints Hebr. 13▪ 24. Phi 1. 1, as distinct from their Bishops, Pastors, Rulers, to whom they are com­manded to be subject and obedient 1 Thess. 5. 12 1 Tim. 5 17. Heb▪ 13. 7, 17.. 3. The people have not received from Christ due gifts and qualifications for the [Page 4] exercise of Government and jurisdiction 1 Cor. 12. 4, 5, 17 28, 29 as Officers have Ephel 4. 11, 12 1 Tim 4. 14. 4. It cannot be shewed that God in the Old or New Testament did erect any Church without Officers, seeing Adam was a Priest to his wife Gen. 4. 3 Ainsworth. and family (as Noah also was,) and the first born were Priests Exod. 19 22 at the founding of the Jewish Church, and Christ his Apostles were Officers in Com­mission at the founding of the Christian Churches. 5. It is more absurd and irra­tional, that all the males should govern in a Church, then in a City or Common­wealth; that the Elders should be subject to the people, then that Magistrates should be subject to their subjects; seeing the power of Church-government is derived not from the Law of Nature, which pla­ceth the Originall of Civill Government in the people, but the Canon of Scripture, which saith no such thing concerning Church-Government. Nor, 6. doth it warrant, that the people should exercise power and authority, in Preaching, Or­daining, Administration of Sacraments or censures, therefore they have it not; for such power is vain and impertinent, as may not be drawn into act by them that have it; and therefore Pastors, Preaching, Bap­tizing, [Page 5] Ordaining, &c. do not put forth the peoples power, but the power and au­thority of Jesus Christ. 2 Cor. 13 10. Math. 28. 19, 20

Quest. 5. You spake of a General Vi­sible Church; doth the Scripture hold out such a Church?

Answ. Yes, for, 1. The Apostles, which were General Officers (to which a gene­rall Church is the adequate correlative) and had the care of all the Churches 2 Cor. 11 28, are said to set, put or placed, in the Church 1 Cor. 12 28, as speaking but of one; Paul was a Minister of this Church Col. 1. 25. 2. That one body, that one fold, into which all, both Jews and Gentiles, are Baptized and brought 1 Cor. 12 12, 13. Eph 2. 16. & 36 Joh. 10 16, mast needs be the universall visible Church. 3. That house or Temple, in which Antichrist did sit 2 Thess. 2. 4, that wo­man travelling Rev. 12. 1 2. &c., the Bride and Spouse of Christ Rev. 21. 2, a child, and in non-age un­der the Law, and at full age under the Gospell Gal. 4. 1, 2, that assembly of 24 Elders and 4 Beasts Rev. 4., that one Sion having many Assemblies in it Isa. 4. 5, that one City, one new Jerusalem Rev. 20. 9. & 21. 2, that one Feast Mat. 22. 2, field Mit. 13. 24., floor Mat. 3. 12., draw-net Math. 13. 47, and the like, are to be understood of the Uni­versall Visible Church, which is further [Page 6] in Scripture described to be Organi­call 1 Cor. 12 14 &c. Rom. 12. 4 to 9. Ephes. 4 4. with 11, 12..

Quest. 6. But we read of Churches Gal 1. 2. 1 Cor. 14▪ 34. Acts 9. 31. in the plurall number, of many Churches in the New Testament, and therefore there is not onely one Church?

Ans. These are the particular Churches I spake of, of the same name and nature with the whole, as the Sea is but one Psa. 95. 5, yet the severall parts of it, washing seve­rall shoars, are called Seas Psa. 24 2, the dry Land but one Gen. 1. 10, yet being possest by severall Nations, under several climates, divided by hills, rivers, and other bounda­ries, is called Lands Gen. 10 31, as Labans flocks, having all one owner, and probably all one mark, are called one flock Gen. 30. 31, 32, 36, 38. & 33. 13, as the free men of Rome, where ever born or bred, make but one Corporation Act. 22. 3 with 28; hence the Church of Ephesus, though a compleat particular Church, is not called the whole City or houshold of God, but fellow Ci­tizens with the Saints, viz. of other Churches, and of the houshold. As the Jewish Church was but one, yet in regard of their Sabbath-convocations in their Synagogues Lev. 23. 1, 2, 3, for hearing the Word [Page 7] read Act. 15. 21, and preached Act. 13. 14, 15, 16, for prayer Act. 16. 13, for Rule and Government Act. 13. 15. Joh 12 42. & 9. 34. & 16. 1, 2, was called Congregations & Churches Psa. 26. 12. & 68 26. & 74 4, 8. As the Antichristian Churches of Italy, Spain, Germany, are but one Where Rev. 17 5. & 18. 2 3. & 19. 2, under one head the Pope, so the Christian Churches of England, Scotland, Hol­land, &c. which have their Fathers name written in their foreheads Rev. 14. 1, are but one woman Rev. 12. 1; the one is the army under the Dragon, the other under Mi­chael Rev. 12 7: and as a whole Army is oft times in the Originall Language of Scrip­ture called a Church 1 Sam. 17. 47 Ezek. 16, 40. Jer. 50 9, and the severall Regiments and Companies are called Churches Eze 26, 7, so particular Churches and Antichristian conventions, are as the seve­rall Brigades, Regiments, or Companie of those two Armies: Hence also the Church of God is called Army and Ar­mies Cant. 6, 10, 13, Vineyard and Vineyards Cant. 7, 12 & 8, 11, 12, Garden and Gardens Cant. 6, 2, as well as Church and Churches.

Quest. 7. What sorts of Elders hath God appointed in his Church?

Answ. Two sorts; extraordinary, as the Apostles 1 Pet, 5, 1 2▪ Joh. v. 1; and ordinary, as Pastors and [Page 8] Teachers Acts 20 17, 28. Tit. 1, 5. The Apostles were to Teach and Rule, not onely Churches, but Pastors and Ministers also, being men of an higher order 1 Cor. 12 28. Eph. 4 11, immediatly called of God Gal. 1, 1, infallible in their doctrine Gal. 1, 7, 8. & 5, 2, endowed with extraordinary gifts Acts 2▪ 1 2. & 8, 17 18, saw Christ in the flesh Act. 1, 21 1 Cor. 9, 1, were injoyned ordinarily to travel abroad to plant Chur­ches Math. 28 19, might act authoritatively in any Church without a call or consent of men, and might shake the dust off their feet a­gainst such Ministers, or others, as did not receive them Math. 10 14, their commission was irrepealable, the limits they agreed on were large Gal▪ 2, 9. But a Minister is not of an higher order, nor hath power over his fellow Ministers, nor hath an immediate irrepealable Call, not infallible, nor in these times extraordinarily gifted, hath not seen Jesus Christ in the flesh, cannot exercise pastoral authority in an ordinary or occasi­onal way without a call and consent of persons interested. And lastly, Pastors and Teachers are by succession to continue in the Church to the end of the world Ephes. 4, 11, 12 Rev. 12, 6 & 11, 2, 3, whereas Apostleship continued in one age only; for though Matthias was substi­tuted in the room of Judas Act. 1, 25, yet none was substituted in the room of James Act. 12, 2, [Page 9] or of any other Apostle.

Quest. 8. In what Church hath God set these Elders?

Answ. In the Universal Church pri­marily 1 Cor. 12 28. Eph. 4 11. Ro 12, and in particular Churches se­cundarily Act. 13, 1: Division of the Church in­to particular Congregations, and fixing particular Elders to them, is no further of divine institution then order and edificati­on did first occasion, and do still require it should be so, as the whole Tribe of Levi sed all the Jews in common, (for ought we know) while they were together: Af­terwards (it may be) the four Families of Levites, as Aaron, Cohath, Gershon, Me­tari, did take more special charge of those Tribes that quartered on the same side of the Tabernacle that they did Num. 2, 3, 10, 18, 25. with Numb 3, 38, 10, 18, 25 Sec Ains­worth in Num. 2, and then there was some division made, and yet af­ter that a further division was made, when the Tribes of Israel came to be fixed in their several divisions, and the Levites also were scattered and fixed amongst them for the better instruction of the people, and had their maintenance by Lands and Tythes where they lived. So the Apostles notwithstanding their general commissi­on Math. 28 19, 20 Mar. 16, did feet the Church in common, while there was but one particular [Page 10] Church, and afterwards when Churches were multiplyed, did for edification and orders sake agree upon a division of them­selves, Gal. 2, 9, (though they were not very precise in observing it, Peter preaching sometimes to the Gentiles, and Paul to the Jews,) and had their several places or­dinarily to officiate in 2 Cor. 10 13, 14, 15, 16, yea some pro­bably think, that they did disperse them­selves into twelve parts of the world, and the Greek text Act. 1. 25 may (if you put the comma after [...]) fully bear this sense, that Mathias might be sent that circuit which Judas, had he not fallen, should have gone; and in likelyhood it was from this agreement, that James (notwithstanding his Apostolik commission was as general as the comission of the other Apostles) did not travel abroad as the other did, but stayd at Jerusalem: as also some other Apostles af­ter their travels betook themselves to resi­dence in some one place, as if they had been the fixed Pastors of those places respective­ly. Those Apostles that travelled abroad did carry Ministers along with them, as John, Mark, Act. 13, 5 & 15, 37 their fellow laborer, Philem. 24 and did send other Ministers, as Tychicus, sometimes to one Church, as Ephesus Act. 20, 4 Eph. 6, 21, 22, and sometimes to another, as Colloss, Col. 4, 7 [Page 11] and did keep other Ministers from their particular charges, as Epaphras Col. 1, 7 with 4. 12 and all this was for the service of the universal Church, so much was it preferred before the service of their particular Churches. In the primitive times before division of titles, the Elders were not affixed to par­ticular assemblies, but the officers did in common teach and govern sundry congre­gations; and so it may be at this day, when it shall be found most for edificati­on, and so it is in some Reformed Chur­ches: As the Justices of Peace have their commission for the whole County, yet by agreement or custom for order-sake, they have their several Hundreds or divisions, in which they keep their privy and pub­lick Sessions, and do ordinarily execute their office, and in that respect may be cal­led Justices of such a Division or Circuit; And as the Militia Soldiers, which watch and guard the City of London, are prima­rily the Soldiers of the whole City; and secundarily the Soldiers of such and such a Ward or limits; so Ministers, which are called watchmen and soldiers Isa. 62. 6 1 Tim. 2, 3, are Ministers both of the whole City of God, the universal visible Church, and also of those particular Churches or Congregati­ons, [Page 12] which they especially take charge of and receive maintenance from, and as Souldiers, though they be the Souldiers of the whole City, yet each have and ought in reason to have one particular place assign­ed to be guarded by him, and the unwar­rantable absence of him from his guard is censurable; so a Minister should have his flock, and be resident with it.

Quest. 9. How are men made ordinary Elders?

Answ. They are made Elders by Ordi­nation, which is (as the Scripture defines it) an appointment of men over the busi­nesse Act. 6, 3 the seven Deacons had not been Officers though chosen by the multitude, if they had not been by Ordination ap­pointed over the business, the multitude choosing them is not said to appoint them over the business, but to set them before the Apostles. 2. Hence the charge is more express, that ordination rather then election should not suddenly and hastily be made 1 Tim. 5 22, whereas if election had only or chiefly made the Officer; then prudence had required, that the charge should have been more express against hasty election then hasty ordinati­on. 3. Laying on of hands in ordination, not [Page 13] lifting up of hands in election (which they so much urge) is reckoned amongst the principles Heb. 6, 3. 4. The description of per­sons fit for office is much more large in the Epistles to Timothy and Titus, which were to ordain, then in any or all the Epistles written to the Churches, to whom electi­on is conceived to belong 1 T [...]. 3 2, &c. & 12, &c. Tit. 1, 5, 6, 7, 8, &c.; now the Apostle, which did all things fitly, would acquaint those most with the qualificati­ons of officers, which had the greatest hand and power in making officers. 5. Fasting & prayer is to beg direction & assistance from God, with reference to ordination, rather then election Acts 13 1, 2; the Apostles prayed not before the election of the seven Deacons, (as they would, if that had been of the grea­testmoment,) but the Scripture witnesseth, that when the election was past they pray­ed before ordination Act. 6. 5. 6. 6. The Scripture speaks much and plainly▪ for ordination, 1 Tim. 4 14. Tit. 1. 5 Act. 14. 23 Act. 13. 1, 2 1 Tim. 5, 22 2 Tim. 2, 2, & but little, (some say, nothing at all) and that obscurely for popular election of Elders. 7. The peoples election is but prepa­ratory to the making of Elders, or a nomi­nation or designation of some persons to that office, if being tryed by the Presbyte­ry they be approved as fit; God having d 1 Tim. 5 22 given special power and charge to the [Page 14] Presbytery not to ordain rashly (d) or sud­denly, 1 Tim. 5. 22 though the people should elect rash­ly, but to reject that rash election as null and void. 8. To assert, that Ministers are made by ordination, doth make the line of ministerial power more straight and regu­lar then otherwise; the power of making Ministers was first in Christ, and he made Apostles; they, as his stewards in the ab­sence of the Lord, and by his direction and command, do appoint other officers, Christ is the chief Pastor 1 Pet. 2 25▪, the Apostles next Joh. 21, 15, 16, 17, then Elders 1 Pet. 5, 2 Act. 20, 17 28, Christ the Archbi­shop, 1 Pet. 2, 25 Apostles, Bishops Act. 1, 2 [...], and El­ders Acts 20 17, 18. Tit. 1, 7, Christ was sent and the Apo­stles Joh. 20, 21, and Presbyters Eph. 4. 8, 11▪, Christ ordain­twelve Mark 3, 14. Ioh. 15, 14, and the twelve ordained El­ders Acts 14, 23, and to Elders hath God given the power of ordination of other Elders suc­cessively.

Q. 10. To whom, say you, hath God committed the power of ordination of El­ders?

Ans. To Elders 1 Tim. 4 14. Tit. 1, 5. ut supra: not to any un­officied man; For 1. there is no precept nor warrant for it in all the New Testa­ment, that Christ or his Apostles did leave [Page 15] to the body of beleevers, Elders the power of ordaining, though it had bin much easier to have writ to the Churches, that they should ordain their own Elders, then to ave traveled themselves Acts 14 23, or to have sent Timothy or Titus for that purpose 1 Tim. 5 22. Tit. 1 5. 2. Not one instance can be given of any un­officed man, ordaining an officer of the New Testament. 3. They that do ordain do put some of their work upon the person ordeined, but preaching, baptizing, &c. is not the work of any unofficed man. 4. He that ordains blesseth him that is ordained, and the less is blessed of the greater Heb. 7, 7. 5. Ordination is confessed to be an act of authority, and an unofficed man have not authority. 6. The Church cannot lawfully depute a man to ordain whom God hath not deputed, nor can the man or men so deputed lawfully ordain, except the Church have a Charter from God to that effect. 7. There is not one of a thousand a­mongst the people that are able in all points to try and judg of the sufficiency of preaching Presbyters, as they that ordain are bound by Gods Law to do Tit. 1, 5, 6, 7.

Q. 11. But is not ordination by one or more grave men deputed by the Congre­gation more lawful, and valid then ordi­nation [Page 16] by the Prelates▪

Answ. No, the Bishops were Presby­ters, and so more enabled by the Word to ordain then any non-Presbyters: Prelacy, though an humane Institution, did no more annihilate their being Presbyters, then Pha­risaism did the Jewish Priest-hood, and they did ordain as Presbyters; for Bishops and Presbyters are but made one order by the very Papists, which also judg, that if a Deacon should be made a Bishop per­saltum he hath no power to ordein Pres­byters: The Elders ordeined by the A­postles in every City, did in their meetings chuse one of their fellow Elders (if no A­postle nor Apostolick man did reside with them, if they did, they by their places were superior to any Presbyter and Mo­derators in any convention of Elders, and so should be at this day, if any Apostle were now alive and resident) to be Presi­dent of their company and Moderator of their actions; now Presidency is natural and necessary for the regulating of matters: Beza saith, it is scriptural, and that this President was the same which S. John cal­led the Angel, the continuance of presiden­cy in one man was not then found to be ei­ther unlawful or inconvenient. To this pre­sident [Page 17] the Fathers afterward appropriated the name of Bishop, and such as these be­ing grave men, and of great repute, and Pastors of the chief Cities, and having the spirit of Government, (which every god­ly Minister hath not,) partly through their own usurpation, partly through the sloth and pusillanimity of the Presbyters, partly by Law and Canon, were invested with too much power; yet did not they, no nor our English Bishops ordain Presby­ters, without the assistance of other Pres­byters, and therefore their ordination comes neerer to the Scripture-way of or­dination by the Presbytery, then any or­dination by one or many non-Presbyters can do, (one two or three deputed Mem­bers being nothing like a Presbytery, or a company of Presbyters,) and is by this present Parliament and Synod, as formerly, also by the reformed Churches, and godly non-conformists, (notwithstanding their opposition to prelacy,) judged valid, and not to be changed for any popular ordina­tion; when the Church was in the wil­derness, when Antichrist most raigned and raged, God did preserve some fundamen­tal doctrines, and the essence of Baptism, and the essence of a true Ministry dispen­sing [Page 18] it, and they, that is, her Pastors did feed her there Rev. 12. 6. 14..

Quest. 12. Who have power to preach the Word in the Church?

Answ. Pastors and Teachers, that have also authority to baptize Mat. 28 20.. God having joyned them together, no man ought to put them asunder Mat. 19. 16.. 2. Preaching is a principal part of the Ministerial Office 1 Per. 5. 2 1 Tim. 3. 2 2 Tim. 4 2, requiring more sufficiency then any other part 2 Cor. 2. 16, (hence the ability of ex­pectants is best tryed by preaching,) and of as much dignity and trust as the dispen­sing of the Sacraments Iohn 4. 1. 1 Cor. 1. 17, which yet (is con­fessed) may not be administred by private men. 3. God hath, by a special office, di­stinguished Ministers from other men, and separated them to be Pastors and Teach­ers Eph 4. 11, and therefore this order is not to be violated, nor should men enter in at the window, but by the door Ioh. 10. 1 2. 4. God hath severely punisht usurpers of the Mi­nisterial function Num. 16 9. 10 1 Sam. 13. 9, 12, 13, 14, yea when there seemed to be great necessity of it 1 San. 13 8 2 Sam. 6 6 7, 8, 9.. 5. None ought to preach except they be sent, and called thereunto Rem. 10. 15. Ier. 23. 21. Heb. 5. 4, 5., but gifted­ness doth not include in it sufficient missi­on or vocation: For as women may be gifted, which yet are forbidden to [Page 19] preach 1 Cor: 14 34. 1 Tim. 1. 11. 12.; so no man may exercise Regal or Magistratical power, or do the office of a Constable, Lawyer, Attorney, a Reader in one of the Inns of Court, a Justice of Peace, a Judg, a Speaker in Par­liament, a Captain, Major, Colonel, or Ge­neral, only upon this ground, because he is conceived to be gifted for it. 6. It is said, God hath made his people Kings and Priests Rev. 1. 6 1 Pet. 2. 5., but not that [...] hath made them Prophets; for though God did sometimes give an immediate and extra­ordinary commission to do some Magi­stratical acts Num. 25 7, 8. Acts 5. 5., and the time was, when Gods Holy Spirit being extraordinarily poured out on all flesh, their sons and daughters did prophesie, viz. some so ex­traordinarily anointed did so Joel 2 28 with Acts 2 17., as they did also see visions, and dream dreams; and then it was also mens duty to desire any spiritual gifts, as speaking with tongues, but especially prophesie 1 Cor. 14 1, 2.; but now it is unlawful to desire the one gift, or the o­ther; God not inabling gifted men now to understand the original languages as then he did. 7. Teaching in the Church doth imply authority over them that are taught 1 Tim 1. 11, 12.; but private men, though gift­ed, have not authority, therefore they are [Page 20] not to teach or usurp authority. 8. God hath not given them any power to re­ceive maintenance, which is due to those that labor in the Word and Doctrine 1 Tim. 5 17, 18 1 Cor. 9. 3, 4, 5, 6, 9, 11.

Quest. 13. What maintenance mean you? If you mean Tythes, or any other setled maintenance, neither private men nor Ministers ought to receive such maintenance.

Answ. Tythes had many enemies, sun­dry exceptions made against the payment of them, nor was it counted any robbery to detain them Mal. 3. 8 2 Chro. 31 4, 5, &c., when both God him­self, and the Magistrates, did expresly re­quire the due payment of them, and when there were few or no Sectaries, (at least not in arms and authority,) which endea­vored the ruin of the Ministry, especially when there was no King in Israel, but every man did that which was right in his own eyes; then the Levites were glad to wander abroad for maintenance Iude 17, 7▪ 8, 9. 10, 11. & 19. 1. Yet 2. the Levites, though a small Tribe Ains­w [...]rth in Num. 3. 39, (if a Tribe, there being twelve besides,) scarce the 60. part of the house of Jacob, had in Judea a small Country, 48. Cities with their Suburbs, 2000. cu­bites from the wall on every side Iosh. 21. 41. Num 35. 2. Lev. 25. 32, 33, 34, [Page 21] and their first fruits Num 18. 15, 16, 17, 18. Deut. 18, 4., and a great part of the manifold sacrifices Lev. 2 3. & 7. 5, 7, 8 33. 34, and free­will offerings of all the males of the chil­dren of Israel, which were to appear thrice yearly before the Lord with some offering Exod. 34 23. & 23. 15, 16, 17., and whatsoever house, field, person, beast, &c. was by a singular vow given to the Lord, which was to be valued by the Priest himself Lev. 27. 2, 3, 4. 5, 8, 9, 10, &c., and all these duties were brought in to the Priest without charge or trouble; they had not only the full tenth of all kind of encrease, but also such an imposition layd upon all kind of grain, as came to more then a sixth part of the crop it self Good­win. [...] & Aaron. 1. 6. c. 2, 3., and those Ci­ties and Lands descended from them to their posterity from generation to gene­ration, as also did their Tythes and offer­ings. 3. Suppose Jesus Christ, being a Member of the Jewish Church, did not demand the Tythes then due by Gods Law to the Levitical Priests Mat. 23. 23 Heb 7. 5. Suppose also the Apostles being by their office to travel abroad, did not receive Tythes, (no more then the Levites did receive them in their travel,) but were sometimes for­bidden to take so much as a scrip Mat. 10. 10., (though at other times allowed it Luc. 22. 35, 36.,) and enjoyned to live at the charges of the [Page 22] faithful Mat. 10. 10, 11; and though Paul and Bar­nabas did sometimes work with their hands that they might not be chargeable 1 Cor. 9. 6., yet Paul doth expresly affirm, that Tythes were not Aaronical, or proper to the Levitical Priests, but on the contrary proves the greatness of Melchizede [...]'s Priesthood, by his blessing Abraham, and tything him Heb. 7. 2, 4, 5, 7.; the word [...] verse 6. implyes, requiring Tythes, as well as receiving them, and thereupon he asserts our Saviour to be a Priest after the order of Melchizedec v. 15, 16, 17; and therefore Christ must needs have power to tythe the people as well as to bless them, or else he comes not up to the type or figure: he therefore that saith Tythes are Cere­monial, must shew wherein the Ceremo­ny doth consist, and upon what Scripture he grounds his opinion, and answer Paul's argument, or else he is to be esteemed a deluder of the people, supposing that gain is godliness 1 Tim. 6 5. 4. The Ministry of the New Testament, being far more honora­ble 2 Cor 3. 6, 7, &c., laborious and studious, then the Levitical Priesthood, and the Ministers of the Gospel being to live of the Gospel 1 Cor. 9. 13, 14, they have an evil eye that grudg the Ministers of the Gospel so much means [Page 23] proportionably, as the Priests had under the Law, that judg 100. l. per annum; or more, little enough for a Factor, but e­nough or too much for a Minister, A principio non fuit sic; for Beleevers had all things common Acts 432, and so far they were from grudging the tenth part of their encrease, that they sold their Lands, and laid the prizes of them at the Apostles feet v. 34, 35.; and afterwards, by one means or other, Ministers had, in persecuting times, (much more ought they to have in peaceable and prosperous times,) not on­ly competent but honorable maintenance 1 Tim 5 17, 18, for themselves, their wives and chil­dren 1 Cor. 9, 4, 5, 6 1 Tim. 3, 4 5. & 5, 8, and to keep hospitality Tit. 1. 8, and all this without entangling themselves in the affairs of this life 2 Tim. 2. 4.

As for the Tythes, with relation to this Kingdom, (omitting how far the Law of nature, one of the fundamentals of our Laws, did teach them the Gentiles,) it is unquestionable that they, in some Parishes at least, are the Ministers right, by as good Law as the 9. parts are the peoples; and it is as illegal for the people to with-hold their tenth's, as if the Minister should, be­sides his tenth's, take away one or more of their 9. parts; and it is perillous to a [Page 24] State, that private men should prefer their judgment of meum & tuum, of right and wrong, before the publick judgment of the Law and Courts of the Kingdom, and may be as destructive to Nobility, Gentry, and others in the King­dom, to have the hedg of the Law broken down, as it is to the Ministry; sundry persons (some whereof are in power and place) being as inclinable to defraud them also of the Tythes, and to introduce e­quality and community in the Common­wealth, as in the Church.

2. This Law of Tythes was not an im­position on the people, as some falsly sug­gest, but a voluntary donation, not of the people (though, if they that were then owners of the land, and had power to a­lienate them in whole, or in part, and did so, that is a sufficient bar against those in whose hands they now are, which have no title but what they hold from and un­der them, and can justly claim no more then was transmitted by them,) but of the King, who then having all the Lands in England in demesne, did give the tenth part of his own Lands, or, as some call it, the tenth part of his Kingdom, to the Church, and were consented unto, and [Page 25] have been since payd, as a rent-charge on the Land, before the Subject, either Lord or Tenant, had any thing at all to do in the said Lands; and therefore whether or no the Scripture doth prescribe the parti­cular way of Ministers maintenance, in Corn, a seventh, eighth, ninth, tenth, or eleventh part, more or less, or in moneys, yearly, quarterly, monethly, weekly, payd by Tax or Contribution, or in Lands, or in some, or all of these, it is not much material; For though (suppose) before they gave it, it was in their own power, (which was the case of Ananias and Sap­phirah Act. 5. 4,) yet the Tythes being so given, it is grievous sin to alienate them from their general end: For first, it is sacriledg to devour that which is holy, or devoted to the service of God and the Church Prov 20 25 Levit. 27. 28, 30 though this sacriledg be committed upon pretence of Reformation and hatred of Idols Rom. 2, 22. Secondly, it is a disanulling of the testament of men Gal. 3. 15, when it is confirmed not only by the Doners or Te­stators, but by several Acts of Parliament, Magna Cha [...]a, and late Ordinances. Thirdly, it wilfully incurs those direful Execrations which were usually pro­nounced against all such Church-robbers; [Page 26] and in some places, where Tythes are un­justly withheld from the Ministers, God himself doth, as it were, tythe their corn, and take away at least the tenth part of it, that they see they are no gainers by this unjust course: And these things are spo­ken for the satisfaction, not of the cove­tous (whereof there is little hope,) but of the conscientious, and not for any be­nefit of the Author, whose means (for his own particular) would be much grea­ter, if no Tythes at all were payd, then now they are.

And lastly, As for setled maintenance: 1. The Scripture doth allude to a certain and setled maintenance that should be given to the Ministry Ezek. 45 1, 5, in comparing it with servants hire and wages 1 Tim 5 18, and a soldiers pay 1 Cor. 9 7, both which are cer­tain. 2. God doubtless hath as much care of the maintenance of the Ministers of the New Testament, as of the Old; shall we then think that he did allow the one certain maintenance, which none could deprive them of, and make the other uncapable of such maintenance? 3. When a Minister hath set-maintenance he knows better how to proportion his li­ving, his alms, his expences for the pub­like, [Page 27] his provision for his children, and how to keep hospitality. 4. Tythes are not, in one sence, setled or stinted main­tenance, for they are more or less, accord­ing as the Husbandman soweth, and God prospereth; as Corn is little or much, good or bad, well or ill gotten, dear or cheap: they that do receive Tythes do rise or fall with them that pay them. 5. Magistrates should be nursing Fathers and Mothers to the Church Isai. 49 23: they should bring their glory and honor into it Rev. 21 24, 26: And may they not assign certain maintenance to the Ministers of the Go­spel, which they may do to their meanest servants, yea to to the meanest men in the Kingdom, if so they please? But of this enough.

Quest. 14. Who may lawfully be ad­mitted into the Church?

Answ. All that profess Faith and Repentance Mat. 3, 6 7. Acts 2, 41, 47 Acts 8, 37▪, (I speak of Jews, Heathens, and other strangers to the Church, not of children born within the Church, which may be baptized before any such personal profession, and are to be accounted within the Church by vir­tue of their parents being within the Church,) except there be some just [Page 28] ground of personal prejudice against them, as in the case of Saul, whom the Apostles might well suspect to be still a Jew, a Persecutor, and a Spy, and that he but assay'd to joyn himself to them to atchieve his wicked ends, till they heard Barnabas his testomony concerning him Act 9 26 27, 28. But secondly, there is no pre­cept or president of the calling of Christi­ans (before they could be admitted into the Church) to give account of the work of grace in their heart, or of a Congre­gation judging whether that work was wrought or no, or of their meeting to­gether for prayer and mutual conference, to be satisfied of the good estate one of another, or of their deferring admission till they had such satisfaction; nor did Jesus Christ (as man) know Jerusalem, and all Judea, and all the region round a-Jordan, with whom he was baptized Mat. 3, 6 7, nor were John Baptist, the Apostles, and those thousands and myriades which they baptized, satisfied in their consciences of the regeneration each of other, esteem­ing each other to be a real Saint; nor did the Jewish Church (though called Saints) Psa. 89. 5 7. Psa. 149 1. Exo. 19 5, 6 consist only of such which were, at least in the judgment of Charity, sincere [Page 29] Converts; nor doth Pauls writing to the Church of Corinth, called to be Saints, evince, that at the time of his writing to them (much less before or after) he did judg the Corinthian Church to consist wholy of true Saints, the contrary is evi­dent 1 Cor. 3 1, 2. & 5, 1, 2▪ & 11 21. 2 Cor. 12, 20, 21 1 Cor. 15 34. The Churches charity is but a leaden rule, no certain one; some mens charity being more, some less Acts 15. 37, 38, 39, and the same mens charity being larger at sometimes then at others, and to some men, as those of their own opinions, kin­red, benefactors, &c. then to others; whence it followeth that some men may sometimes lawfully admit such, which o­thers, yea themselves, at other times, may lawfully reject; the case, in it self, being the very same.

Quest. 15. How come particular Churches to be one in themselves, and to be distinguished one from another?

Answ. First, Their habitation is in this case considerable; it being agreeable to the Law of Nature and Scripture, that there should be Parishes, or Churches should be confined within convenient local limits: For 1. else the members of a particular Church migh live 10. 20. 50, an 100. miles each from other without [Page 30] blame. 2. The word constantly holds forth, that the Christian inhabitants of a City, Town, or place, were the Church in that City, Town, or place. 3. Chur­ches are usually denominated from places, as the Church of Jerusalem, Rome, An­tioch, &c. and Cities and Churches do expound one another Acts 14 23. Titus▪ 1, 5. Acts 16, 4, 5. 4. They that did remove their habitations, did (it's ve­ry probable) fall into membership with those Churches whither they did re­move Act. 18, 2 24, 25, 26 Rom. 16, 2. 5. If, Church members be not resident amongst themselves, how can Pastors be resident amongst them 1 Pet 5, 2? 6. Cohabitation of Church-members hath divers paterns in Scripture uncon­trolled by precepts and other paterns; For no instance can be shewed: that any dwelt neerer to one true Church (though corrupt, as Corinth, Laodicea, Sar­dis, &c.) and was a member of a Church in another City or Town, as Cenchrea; or that any dwelt within the civil comunion of the members of a Church, (which is oft for worldly ends) and was not a member of that Church; or that Christians, dwel­ling remote one from another, were of one particular Congregation. 7. That none but those that cohabite should be of [Page 31] one Congregation, is required by Reason, as well as Scripture: 1. For their more commodious meeting together in publick with ease, frequency, less expence of time and money. 2. Their more easie conver­sing with, watching over, comforting and relieving one another. 3. For the pre­venting of confusion, contention, and of­fence. 4. For the more convenient in­spection over their Families, that their Families, as well as themselves, do sancti­fie the Sabbath; and therefore if the Ma­gistrate do command, that Churches should have such and such convenient bounds, his command is to be observed, being according to Scripture and right Reason.

Secondly, These Christians, thus co­habiting, are to chuse, or to submit unto, and maintain the same individual Church-Officers, frequent the same numerical Sa­craments, and other Ordinances, and so are easily enough distinguished from those Churches, the members whereof dwell elsewhere, and submit to other Officers, and frequent other meeting places for Sa­craments and other Ordinances: Paul and Barnabas, assembling themselves a whole year with the Church at Antioch, [Page 32] are said to be within that Church Acts 11, 26, with 13, 1: And this was the primitive way; When many Christians were converted in a Town or City, the Apostles ordeined them Elders Acts 14 23; and the Elders and Christian inhabitants, mutually perform­ing the duties of their places, became a Church together, sufficiently distinguish­ed from others; and this is far from the Church-covenant urged by some, it being only an agreement implyed in actions, as when a man dwells in a Town, joyns in chusing Constables and other Offices, pays Lays and Taxes, assists Officers, and bears Office, if required, doth tacitly a­gree that he is one of that Town; and yet we cannot say that he hath entred in­to covenant, or that entring into cove­nant doth make him so.

Quest. 16. How large or how little may particular Churches be?

Answ. A Church must consist of more then two or three (though when there was no more in the world but Adam and Eve, they two made a Church if there was any) for two or three were to give the second Admonition which if a man did not, here they were to tell the Church Math. 18 15, 16, 17. and therefore the Church must of [Page 33] necessity consist of more then two or three: yea, there should be in a Church a competent number to be Officers and Members, at least the Members should be as a Flock, that is, many, though there were no Officer, but one Pastor: The Churches in the Gospel were numer­ous, consisting of thousands, and that they might do so, the Apostles planted Churches only in Cities, and in great Towns; Cenchrea, the least, was a much frequented populous and famous Haven-Town Gualter in Rom. 16, so also were the Chur­ches of Galatia, Macedonia, Judea, placed in the Cities of those Countries, as Antioch; Laodicea, Philippi, Thessalo­nica, Jerusalem, Lidda, &c. and how numerous soever any Church did grow, we read not that it was divided into two or more Churches, or that there were more Churches then one in any one City or Town. As it is acknowledged on all hands, that a particular Church may con­sist of as many as may meet every Lords day in oue place for edification; so it may be proved, that the Church of Jerusalem did consist of more, then did or could meet with edification in one place. 1. By the multitude of Beleevers, Jerusalem [Page 34] and all Judea, and all the region round a­bout Jordan, were baptized by John Mat. 3. 6 7; and the Disciples of Christ baptized more Disciples then John Joh. 4. 1; and many of the people beleeved in Jesus Joh 2. 23 & 7 31. & 8 30: The Pharisees said, the world is gone after him Joh. 12 19; and after Christs ascension there were added 3000 souls Act. 2, 41, and 5000 Act. 4. 4; and afterward the Disciples were multiplyed greatly, and a great company of the Priests were obedient to the faith Act. 6. 1, 7: Now all these, which de­served to be called a City, a World of people, thousands and multitudes (for the Holy Ghost, at the last, leaves num­bering) could not meet together in one place for hearing the Word: For no one room in a private house could hold them all; no one mans voyce could reach them, much less could so many thousands, or­derly, at once, receive the Sacrament to­gether; nor could be accommodated with beds to sit, lie, or lean upon, (which was Christs gesture,) a Table to receive at, and Cups to drink in; and therefore they were constrained to sever themselves into divers companies for breaking of bread Act 2 46, and to meet distributively in their private houses for that purpose: [Page 35] Hence it is observable, that though proof be offered by some that the Church of Jerusalem did meet together in the Tem­ple to heat the Word (which was com­mon to Jews with Christians,) and to chuse Officers, (which is not every Lords day-work, and to which the presence of women and children, the greater half of the Church, is not required,) yet not one word is brought to prove that they all met in one place to receive the Sacrament, the chief Church-ordinance. 2. Twelve Apostles Math. 9. 35. & 10 1, seventy Dis­ciples Luke 10 2 (besides Elders mentioned Act. 11. Act. 11. 30 as being extant before that time) which doubtless were diligent Preachers in Jerusalem, the chief place of their residence, and could not all, nor most of them, be imployed once every Lords day, if there was but one Congregation in Jerusalem. 3. The Church that pray­ed for Peter, met many of them in the house of Mary, and others of them, James and his brethren, elsewhere Act. 12. 5. with 12 17, so that Church did not meet in one place. 4. It is said that Paul abode in Jerusa­lem with Peter fifteen days Gal. 1. 18, and doubtless Peter and he frequented the Church-meetings, yet he saw no other of [Page 36] the Apostles, save James the Lords bro­ther, (he saith not they were not in Jeru­salem, but he saw them not) which had been very improbable if not impossible, (seeing the Apostles were diligent in preaching) if there had been but one Church-meeting in Jerusalem, more might be said to prove, that the Church of Jerusalem consisted of more then one Congregation, and instance of the like may be given in other Churches of Sa­maria, Ephesus, Corinth, &c.

Q. 17. May not every Congregation enjoy all the Ordinances of God within it self?

Ans. No; 1. Synods are the Ordi­nances of God, and cannot be had in a particular Congregation; yea general Councels are the Ordinances of God, and yet cannot be found in any less Church then the universal visible. 2. A particu­lar Congregation, consisting only of pri­vate Members, cannot enjoy ordination by Presbyters, which is an ordinance of God; nor can she in that state regularly partake in Sacraments and Censures, therefore combination or consociation of Churches is useful and needful in the a­foresaid cases, as also in case of a particu­lar [Page 37] Churches insufficiency to transact her own business, in case of business of com­mon concernment to more Churches then one, in case of an incompetent particular Eldership, of appellation, of presumed mal-administration, of divisions in a par­ticular Church, of differences between Churches, of spreading Heresies indanger­ing Truth & Peace, decision of hard quest­ions, direction in hard cases, or the like Act. 15.

Quest. 18. Doth the Scripture war­rant the use and subordination of Con­gregational, Classical, Provincial, Na­tional, and Oecumenical Assemblies?

Ans. Yes, it doth. For 1. of Congre­gational Assemblies no question is made. 2. The proving of the Church of Jerusa­lem to consist of more Congregations then one, and their Elders questionless convening for Acts of government of those Congregations, doth also prove the warrantableness of a Classical Assembly. 3. There being warrant sufficient for combination of Churches, and the Scrip­ture not limiting it to such or such limits, beyond which it may not exceed, doth sufficiently warrant the greater combina­tions, as occasion may require them, and they may with conveniency be had; the [Page 38] Scripture doth not determine those cases in which a Church may call neighboring Churches together for advice, nor with how many Churches, or with what Churches she should advise, nor in what cases neighbor Churches may call an of­fending Church to account, or how oft they must do it, nor when they may law­fully non-communion a Sister-Church; nor doth the Scripture limit the number of Elders, as three, four, five, six, &c. which each Congregation must have, and nei­ther more no less; nor doth it bound a Congregational Church, saying, it must consist of one hundred, two or three hun­dred, five or six hundred, or a thousand, two, three, or more thousands, nor that the bounds of the habitation of its mem­bers should be two, three, four, ten, twenty miles; but these things are left to prudence, according to the general rules of the Word. 4. How much the greater distance there is between Churches, so much the less needs the visible communi­on thereof to be, because danger of scan­dal and infection, and opportunity of mutual edification is less or more, accord­ing as the distance of place is greater or less, and this occasions and justifies the [Page 39] more strict, ordinary, visible, Ecclesiasti­cal Communion of the Congregations within a Classis, then within a Province, within a Nation then in all the World. 5. God requires no further association then he gives opportunity to, as in case a particular person have not opportunity of joyning to any Congregation, or a par­ticular Congregation have no neighbors to associate with, that is supream Ecclesia­stical Authority to us, which is the highest we can get pro hic et nunc, if God by his providence shut the door of higher Appeals that we cannot ascend above a National or a Provincial Assembly, or a­bove a particular Church; and this is true also in some necessary cases, that su­pream civil power may be exercised in one Assembly, yea in one Family; the same thing may be said of the Jewish Synagogues in Heathen Countries, that they were independent, when they could not have the benefit of superior judicato­ries, though they were nothing so in In­dea, where they might have that benefit. 6. In the Jewish Church were several distinct Presbyteries or Conventions of Elders, subordinate one to another, and as the word Presbytery is translated to [Page 40] the Christian Church 1 Tim. 4 14., so that sub­ordination of Presbyteries was not cere­monial, nor typical, nor a temple-ordi­nance, but grounded on Reason, and the light of nature, as appears by Jethro's advice to Moses Exod. 18 21, 22, 23, &c., and by the consent of all Nations warrantably moulding civil Government in such a subordination; and God hath not commanded men to lay a­side their reason, nor hath he prohibited such subordination, but commanded it ra­ther, Mat. 18. For. 1. Christ speaks of a Church then extant, which could be no o­ther then the Jewish Church, (no Christian Church being then founded,) with subor­dinate Judicatories & appeals, and therefore must needs be understood by [tell the Church,] to command appeals from the Synagogue to the Sanhedrim, while the Jewish Church, and the Government thereof, stood undissolved. 2. There is no appearance in the words there, or else­where, that Christ appointed that the Christian Churches Government should be moulded after another manner then the Jewish, in matters▪ of moral Equity. 3. Subordination of a particular person offending to a particular Church, doth by a like reason prove the subordination [Page 41] of a Church to greater Assemblies, because the grounds, reasons and ends of subordi­nation are the same in both. 4. The El­ders and Governors are in Scripture fre­quently called by the name of Rahal, and by the Septuagint Ecclesia, or Church Deut. 31 30. with 28 Lev. 4. 14. with 15. 2 Chron. 1 2. with 3. Deut. 23. 1 2, 3, 8., and sometimes the word Rahal, or Church is translated by the 70. [the Sy­nedrion] Prov. 26▪ 26.; and therefore the Apostles might well understand our Saviour, by Church, to mean the Elders, and not the whole Congregation, especially he speak­ing of judicial proceedings: when the El­ders came alone to the Church-meeting, then but one trumpet sounded; but if both trumpets sounded, then both Elders and people met together in one Assembly Num. 10 2, 4.. They that interpret the word [Church] of Elders and brethren of a particular Congregation, are desired to shew where Elders and Brethren, without women and children, are called a Church. 7. If there be an universal visible Church, and Apostles, Teachers, Governments 1 Cor. 12 28. be seated primarily in it, and the whole is not subject to a part, but the part to the whole, then the neerer any Assembly of Churches combined comes to the univer­sal visible Church, the more authority it [Page 42] is invested withall; and a general Councel is of more authority then a national, and a national then a provincial.

Quest. 19. It is granted that the Scripture doth warrant elective occasi­onal Synods, such as that was, Acts 15. but doth it mention or warrant set, stated, Synodical Assemblies to meet monethly or yearly?

Answ. This is but a circumstance of time, which followeth necessarily the sub­stance of the things; if Synods sit, they must sit in some time, but what time or times they should sit doth depend upon circumstances, and as the Church business requireth; the Scripture mentions not a­ny stated Ecclesiastical meeting for Go­vernment Synodical or Congregational, that they should meet weekly, monethly, &c. nor any set Church-meetings (except the Lords day) for preaching, hearing, fasting, prayer, thanksgiving, conference; yet the Church may, upon occasion, order weekly or monthly Congregational meet­ings, according to the general Rules of Gods Word; the same may be said of Sy­nodical Assemblies. 2. There is no such material difference between standing Sy­nods, and occasional, neither in point of [Page 43] lawfulness nor power, both (for ought we know) may be of like divine autho­rity: Triennial standing Parliaments may be as lawful and authoritative as occasi­onal Parliaments. 3. There may be standing Courts at Westminster, though differences and suits in Law be occasion­al; and a standing Colledg of Physitians, though diseases be occasional. 2. As to electiveness; 1. It is contrary to Reason and Scripture, that an erroneous and of­fending Congregation shall choose their own Judges, seeing it is probable they will either choose none at all, or such as they know, before hand, are likely to be of their Judgment. 2. If those that are in the right should choose the Synod, yet still the question will be, who are in the right? for of dissenting parties both pre­tend to it, and neither will confess they are in the wrong. 3. It a thing is agreed on, that all the Churches in a Province, being offended at a Particular Congregation, may call that single Congregation to account; yea all the Churches in a Nation may call one or more Congregations to account, that they may convent and call before them any person within their bounds, whom the Ecclesiastical business before [Page 44] them doth concern, may examine, admo­nish, and in case of obstinacy declare them to be subverters of the faith; may give ad­vice to the Magistrate, in matters of Reli­gion, determine Controversies of Faith; and their determinations are to be recei­ved with great honor, and conscientious respect, and obligation as from Christ: and if an offending Church refuse to sub­mit to their determinations, they may withdraw from them, and deny them Church-Communion, which sentence of non-Communion may be ratified and backed with the authority of the Magi­strate; and therefore Synodical determina­tions may oblige those Churches which did not choose them, nor make any refer­ence to them.

Quest. 20. But they cannot judg au­thoritatively, nor excommunicate one or more offending Churches, they may only withdraw Communion from them; for if a national Synod should exercise Juris­diction, then every member of it would be a national Officer, and have relation of Elders to all and every the Churches within a Nation; and why are they not to preach to all the Churches, as well as to rule over them, and to feed by doctrine, [Page 45] as well as by discipline?

Answ. As to the point of non-Com­munion of Churches or persons, we say, 1. If a Synod of Churches can proceed no further, but to non-Communion an offending Church, then the Synod hath in this no more power over a particular Church, or a particular person, then one brother hath over another brother, yea over a whole Church; for (they say) that a brother may admonish, declare, and withdraw Communion. 2. Separated Churches of Independents, Brownists, Anabaptists, &c. count non-Communion no punishment to themselves, but a pri­viledg; or, if it be a censure, it is no other then they inflict on all the Churches in the world besides. 3. It is not suitable to the wisdom of Jesus Christ to apply the strongest remedy for the weakest and least dangerous disease, viz. the case of an offending brother; and the weakest re­medy to the most dangerous disease, viz. the case of an offending Church.

2. Excommunication of Churches by Synods is a thing not known in the re­formed Churches, but only of some par­ticular persons in those Churches which are most eminently guilty; the meeting [Page 46] at Jerusalem censured the false Teachers at Antioch Acts 15., not the Church of Anti­och: As when a Prince or State makes a a Law against Rebels or Traytors to pu­nish them with death; in case an Army of such Rebels or Traytors, or a whole Province rebels, this multitude doth not excuse any one person of them from being obnoxious to that Law, or the penalty of it; yet it may be a reason why such a Prince or State should not, in prudence, execute that rigor of the Law upon every person of them, but upon some principal offenders; yet is that whole Province or Army of Rebels subordinate to that Prince or State, and the Laws thereof.

3. It followeth not, that if a Pastor be a Member of an authoritative national Assembly, that then he is a national Pa­stor, and should preach to every Congre­gation over which he rules. For 1. As Knights and Burgesses in Parliament are not each of them severally and singly Kingdom Officers, though in that body they do many authoritative acts relating to the whole Kingdom; and Colonels in a Councel of War may order the whole Army, and yet not be each of them a ge­neral Officer; so it is an incongruous [Page 47] and unjust speech to say that every Mem­ber of an authoritative national Assembly is a national Church Officer. 2. As a Colonel doth not singly and severally go­vern the whole Army, (but joyntly with others in a Councel of War,) and there­fore cannot be expected to lead up or train every Regiment; so a Pastor, who is a Member of a national Assembly, doth not separatim govern all the Churches in a Nation, but joyntly with others, and therefore it cannot be concluded that he should separatim feed them. 3. All that can be concluded is this, that he should feed them by doctrine, as well as by di­scipline, and so he doth; he with the rest doth put forth doctrinal power to bring light to the Churches, as is acknowledged they may and ought upon occasion; and why then may they not feed by discipline, as well as by doctrine? why may they not admonish offenders? And if they may, and this admonition be a censure, why may they not proceed to other acts of censure?

4. Elders receive their power for the whole Church of Christ upon earth, and though the ordinary exercise of their power be confined to their own particu­lar [Page 48] change, yet having a call, they may preach, administer the Sacraments, or rule in any Congregation, or do one of these, and not the other, where their call, and the necessity of the Church requireth the one, and not the other.

Quest 21. But can you shew that El­ders may put forth any act of power and authority over other Churches?

Answ. Yes; but 1. it is acknowledged by Mr Burroughs Burroughs Irenicon., and (as he saith) by other Congregational men also, not only that Synods are the Ordinances of God, but also that the Elders thereof are to be looked upon as the Officers of Jesus Christ, when they do such Synodical acts as they may do in relation to many Con­gregations. 2. A Minister may admi­nister the Sacrament, as a Minister (for as a gifted man he cannot administer it,) to a Member of another Church; and if to one, then to two, three, six, twelve, twen­ty, &c. which (it may be) are the whole Congregation, and that by vertue of Communion of Churches, and therefore they are still considered as of distinct Churches, for Communion must be be­twixt two at the least, as Congregational men assert; and if it be lawful to do it [Page 49] once, it is not unlawful to do it twice, thrice, or as often as the same call and oc­casion requires it; and if he may do it when Members of other Churches come to him, he may as well do it when he goes to them, unless the place, or his, or their going or coming to the place do alter the case, which is no whit probable; and if a Minister may act ministerially to the Members of one other Church, why not of two, three, or more Churches; when they are together may not the Minister of any of those Churches administer the Sa­crament to all of them? If he may, why may not all the Ministers of the said Chur­ches joyn together in that Administrati­on? If no, which Elders are to be suspen­ded? And if Elders may joyn together in acting ministerially in point of the Sacra­ment to divers Congregations, why not in point of censures? Where doth the Scripture require the one and not the o­ther? how comes the one to overthrow the relation of Elders and people, and not the other. 3 Tichicus of Asia is commend­ed to the several Churches of Ephesus and Coloss, not only as a beloved bro­ther, a gifted brother, but as a faithful Minister Ephes. 6 21. 22. Col. 4. 7,, and sent to them; why [Page 50] did Paul send a Minister, and commend him to them as a faithful Minister, if he might not exercise ministerial acts in ei­ther or both those Churches▪ 4. If an Elder, in no case, have authority in ano­ther Church; then, if he preach there by vertue of office, baptize, ordain, administer the Supper, or the like, those acts are alto­gether null and void, as if they had never bin, and persons so baptized or ordained ought to be re-baptized and re-ordained; for if a Major of one Corporation do the act of his authority out of his limits in a­nother Corporation, the act is void in Law & Reason; but Congregational men wil not assert, that Baptism, by a Minister of another Congregation, is void and null.

Quest. 22. But those that dissent in these particulars are good and gracious men, and their way seems to be purer then other ways; and therefore I would not have any one to oppose these men; for if the work be of God, it will stand; if of men, it will come to nought.

Answ. 1. The Anabaptists in Germany, yea the first broachers, and chief Propoga­tors of ancient and modern Heresies and Errors, were reputed godly men: The Hereticks and Sectaries of New-Eng­land [Page 51] did seem very holy, humble, spiritual Christians, full of Christ, denying them­selves far; they could speak excellently, and pray with soul-ravishing expressions and affections, and yet notwithstanding they were severely censured, some dis­franchised others fined, others banished, by our Independent brethren there M. welds Epistle before his book of the Rise raign, &c.. 2. We cannot be assured that other men are truly godly and gracious; they may be Hypocrites, (as the Parisees (the word may signifie Separatists) of the strictest Sect amongst the Jews were,) though we may not without good ground think so of them: Corah, Dathan and Abiram which took men and separated them in­to a distinct Congregation Num. 16 5. 16. Psal. 106. 17., and plea­ded for power and liberty Num. 16 3., and que­stionless profit too, (for if the Priests work might be taken from them, why not their Tythes and wages,) saying, all the Congregation is holy; every one of them: you Elders, take too much upon you, and that every man might excercise the function of the Priests verse 10, were esteem­ed by all the Church to be the people of the Lord, and they murmured against Moses and Aaron for opposing them verse 41.; yea 250. Princes of the Assembly, or [Page 52] of the Councel of Governors; which were religiously affect, yea famous in the Church, men of renown, did joyn unto them verse 2.; so well did they esteem of them, and doubtless they were no Blas­phemers, Hereticks, fundamentally erroni­ous, nor groslly vicious in any kind, and yet the Spirit of God calls them wicked men vers. 26., because of their Schism, a work of the flesh Gal. 5. 20., shewing men to be carnal 1 Cor. 3. 1. 2., the original hath it, restless and turbulent men; the Greek hath it, hard men, and the Lord did execute his wrath on them, and on the Congregation, for their sakes Num. 16 32, 44. 45, 46, 47.; and this instance is the more pertinent, because the gain-saying of Corah is a sin of the New Testament, as well as of the Old Jud. v. 11. 3. The que­stion is not who are good men, (though, if it were, there are multitudes of good men against their way, for one or a few for it,) but what is good and acceptable in the sight of the Lord: For 1. They were as good and gracious men when they were Presbyterians, (as some were;) yea when they were conformable to Bi­shops Canons, (as leading men about London were,) as now they are; yea so far as men can judg, they were then more [Page 53] holy, humble, heavenly, charitably affected, more mortified to the world then now; and they are not the better, if they be not the worse for Independency. 2. A good man may act for Satan, and not discern it Mat. 16. 23.; M▪ Archer, an holy man, did hold & broach hellish opinions. 3. The temptation lies in this, when Angels from Heaven, men of singular parts and piety, preach o­ther doctrines Gal. 1. 8. 2 Cor. 11. 15., Satan, which could catch godly men in the snare of Heresie & Schism, (not wicked men, whom he hath fast enough in the stocks by the other foot,) must make use of such as are re­puted good: A drunken loose Minister can never lead a pious people into error.

4. As to the seeming purity of that way, we know, that the Word of God is the rule of purity; whatsoever comes short, or goes beyond, it is impurity; vo­luntary purity is as bad as voluntary hu­mility: the Pharisees seemed to be in a purer way, and more afraid of pollution by sinners, and more zealous in observati­on of the Sabbath, then Jesus Christ him­self: Popery came up under pretence of purity, piety, chastity and charity; if they can prove their way by Gods Word, then it is pure, if they cannot, it is impure.

[Page 54] 5. As for opposing them; both Ma­gistrates, Ministers, and others, are bound to contend in their places for the faith de­livered to the Saints Jud. v. 3, and to oppose false teachers Tit. 1. 11 Revel. 2. 2 2 Joh. v. 10 11. Gal. 1 7, 8. Deut. 13. 6, 7, 8 Rom 13, 4, which are ravening and grievous wolves Math 7. 15. Act. 20 29, which do leaven and trouble the Church Act. 15 24. Gal. 5 9, 10, 12., and (as experience of this and former ages shews in Germany, New England, and in this Kingdom,) disturb the civil Peace.

6. Though Heresie and Schism be works of the flesh, and not from the God of Truth and Peace, yet they may stand a while, as Anabaptism did in Germany, yea a great while, (though I hope they shall not), as Arrianism, Pelagianism, and Popery have done▪ and the true way may be suppressed.

7. If Independency, or Anabaptism, &c. be either Heresie, or Schism, or contrary to sound doctrine, we are bound by Co­venat (let who will expound it) to extir­pate them, or atleast each in our places to endeavor to the utmost the extirpation of them. The known sense of the Scottish Nation, which framed the Covenant, and for whose satisfaction the Covenant was taken, doth include Independency under [Page 55] the name of Schism, or at least under those words, Contrary to sound doctrine; and the English could not but know this to be their sence of it, and yet did not (that we know of) protest against it, or explane themselves otherwise at the first taking of the Covenant, if they have done it sithence; and that Independency is covenanted against, is further clear by the Parliaments publishing Ordinances for a Presbyterial Government (which are ridiculous and null if any one that will may plead exemption from it) by the Ministers of London and other places, so expressing the sence of it; and by the In­dependents themselves, which now gene­rally renounce or refuse the Covenant; be­ing conscious it neither is, nor can be (ex­cept it be made a nose of wax) consistent with their Church-way.

8. It may as well be said of Prelacy and Malignancy, as of Independency, that, if they be of God, they will stand, and if not, they will come to nought; therefore we ought to refrain from them, and let them alone, & not oppose them; for questionles many of them truly feared God

Quest. 23. What is the difference be­tween Prelatical, Presbyterial, and In­dependent [Page 56] Government?

Answ. These three Governments do somewhat resemble Monarchical, Aristo­cratical, and Demonacratical Govern­ments; The first give power only or chiefly to one Minister in a Diocess: the last gives the power only or chiefly to the people, as the Brownists do, for they hold, that the people have a Negative Voyce, and may disanul the acts of the Presbytery, not only in facto, (as when the Kingdom will not withdraw from one that is justly and judicially out­lawed), but in foro, that the sentence is null and voyd in it self; but the Presby­tery, according to them, hath not a Ne­gative Voyce, nor can disanul the act of the people in Election of an Officer, de­posing of him, &c. The middle is the right mid way between the other ex­treams, consisting of Ministers and other Rulers and Governors, which are chosen by, and do represent the people, as the Common Councel do represent the City of London, and the House of Commons the Commons of England; and placing the Government, not wholy in the Mini­nistry, nor in the body of the people, but in Ministers and Elders. How the Presby­terian [Page 57] way differs from the Independent way, may in some measure appear by what hath been said: Now it differs from the Prelatical thus; The Prelate cal­led and counted himself only a Bishop (a Act. 20 17 28. Tit. 1 5, 7. name common to Elders,) he challenged Jurisdiction above his Fellow-Mini­sters to belong to him as a man of an higher rank, challenged that to one that doth belong to a Col­ledg, did not associate Congregations, but subjugate them to him, and himself would be subject to no Presbytery; he made the Cathedral, or Mother-Church, superior in▪ power to the rest: but the Presbyterian way is a social way, as be­tween friends, confederates, brethren, where all judg, and all are judged; all things done communi Presbyterorum consilio; where no Congregation or Mi­nister is above another Congregation or Minister, though the major part of them associated (as of congregational mem­bers, though equal one to another) are a­bove the minor part; where every El­der is left to enjoy the office of an Elder, and every Congregation the freedom of a Congregation, in what belongs to them, and they able to perform. The Prelates [Page 58] power was altogether extrinsecal to those Congregations that were under it; they did not consent unto it, nor send commis­sioners to assist or concur in it; but Classes and Synods are aggregates made up out of their mutual associations into one, and do in matters of common concernment strengthen and help particular Congrega­tions, walking according to rule; and re­duce such as walk not in truth and peace, but are leavened with Error and variance. The Prelates urged Subscription, Cere­monies, had their Chancellors, Commis­saries, Surrogates, &c. their Courts were remote from many of the people; they were expensive, oppressive, by exaction of fees; they promoted Tyranny, Pope­ry, Arbitrary Government; suffered idle, ignorant, profane, Popish, Arminian, So­cinian Ministers, which the Presbyterian Government, where it is in full strength (as in Scotland) doth not.