SECT. II.

NOw then to apply all these Propositions to our present order and practice, in the gathering of a Church; thus it is, when many Christians are come over into these parts, they desire to joyne themselves unto some Church or other, according to the second Proposition, professing that it was the principall end of their comming, to enjoy the presence of the Lord in the libertie and puritie of his Ordinances: And if the company of such as come together, be so well knowne one to another, that they are loath to part company, and yet so great that they cannot well joyne in any [Page 7]one Church already established, without too much impeachment of their outward estate and livelihood, the chiefest part of the lands belonging to each Church, being prepossessed by others be­fore them, they then take that course which other companies took before them, they consider of entring into a Church estate and fellowship amongst themselves: And for that end, first commend­ing themselves to the Lord, they enquire out some one or other of Eminent gifts, usually such as have been Preachers of good esteeme in England, who may guide and goe along with them in so great an Action, and if God see good, may afterwards be called to place and Office amongst them; And then such whose hearts God toucheth to goe along with them in this worke, they often meet together about the things of God, and performe some duties of Prayer and spirituall conference together, till a sufficient compa­ny of them be well satisfied in the spirituall good estate of one another, and so have approved themselves to one anothers con­sciences in the sight of God, as living stones fit to be laid in the Lords spirituall Temple, which is his Church, according to the first Proposition.

Now because (through the grace of Christ) our Christian Ma­gistrates are nursing Fathers to the Church, and the Churches al­ready established, are carried not onely with a pious desire to en­large the kingdome of Christ, but also with brotherly love to such as intend so good a worke; those Christians therefore that desire to enter into Church-fellowship together, doe acquaint the Go­vernour, and some of the neerest Magistrates, and those Chur­ches which are next adjoyning to them, with their intentions to enter into Church-fellowship, and crave the presence of some from amongst them (at the day appointed, some few weeks after) to helpe them with their prayers, and with their counsell, (if need should be) in so weightie a businesse, as being themselves for the most part, lesse experienced in the wayes of Christs Kingdome, then those who have gone before them in such a worke; as also desiring to approve themselves and their course, to the consciences of the Brethren of other Churches, that they may more freely give them the right hand of fellowship, and so receive them to all Brotherly communion in the Lord, amongst the rest of the Chur­ches; and this agreeth with the last part of the fift Proposition.

So when the day appointed for the Church-gathering is come, the persons deputed from the neighbouring Churches are present, (who commonly be the teaching and ruling Elders) and as many also of all sorts as are willing to partake with them at that time, the whole day is kept as a day of humiliation, especially the for­mer part of it, in seeking the face of God in prayer, and preaching the Word, (according to the former part of the fift Proposition) the Brethren of the Church to be gathered, selecting some chiefe one among themselves to be their mouth for those services: which done, then on the latter part of the day, one of them appointed and chosen by themselves to order the worke of the day, standeth up and addresseth himselfe, with the rest of his Brethren, to make profession of their faith, and repentance, before the Lord, and before the whole Assembly; according to the fourth Proposi­tion.

This done with the silent approbation of the whole Assembly, he propoundeth the Covenant of promise, Eph. 2.12. denying al­so any sufficiency in themselves to keepe Covenant with God, (as having been transgressors from their youth up) they professe in the name of Christ their acceptance of the Lord for their God, and the Lord Jesus (the head and Saviour of his Church) to be their King, Priest, and Prophet; and give up themselves in professed subjection unto all his holy Ordinances, according to the Rules of the Gospel; withall they professe their full purpose of heart, to cleave one to another in Brotherly love, and mutuall subjecti­on, according to God; not forsaking their Assembly, (but as the Lord shall call) and ministring one to another (as becometh good Stewards of the manifold graces of God) till they all grow up to a perfect man in Christ Jesus.

Having thus, or to the like purpose propounded the Covenant himselfe, with the rest of the Brethren, who are to joyn in Church-estate, they all declare their joynt consent in this Covenant, ei­ther by silence, or word of mouth, or writing.

Then the Brethren of other Churches finding the presence of God accepting them, by the heavenly fire of his Spirit come downe amongst them in their performance of their holy duties, they ap­point some from amongst them, in the name of all the Churches from whence they come, to reach forth unto them the right hand [Page 9]of fellowship, testifying their proceedings to have been according to God, and the Churches acceptance of them into brotherly fel­lowship, and exhorting them to stand stedfast in the Lord, and to grow up in holy fellowship with him, and one with another, and with the rest of the Brethren of all the Churches, according to these beginnings: And so prayers being made unto God for the pardoning and acceptance of this people, and of all the duties of the day; as also for his blessing upon themselves, and all the Chur­ches, both in this Countrey, and throughout the world, especial­ly in England; a Psalme of praise is sung.

Quest. What could be done more, if a Church were to be ga­thered out of Infidels?

Answ. 1. If a Church were to be gathered out of Infidels, they were first to be converted, that they might become beleevers, and so fit materialls for Church-fellowship, before any of these could be done by them; whereas these here spoken of, are persons con­verted already.

If it be said againe; But are not all Baptized persons fit for Church-fellowship, as all Circumcised persons were admitted to the Passeover?

Answ. There is a difference between the Passeover, whereto all Jewes were admitted, young and old, unlesse defiled with some pollution, and the Lords Supper, whereto persons of growner yeares, and fit to examine themselves, are invited; and therefore neither children, nor ignorant persons, nor prophane, nor scan­dalous persons, are admitted to the Lords Table, nor into Church-fellowship.

If it againe be Objected; But are not all Baptized persons Church-members already by their Baptisme?

Answ. No.

• 1. Papists and other notorious Hereticks are Baptized.
• 2. And many in other Churches have cut themselves off from the Covenant by their notorious wickednesse and prophanenesse, Psal. 50.16.
• 3. A Church Relapsed, with all the members of it, before they can be accepted with God in their Church-fellowship, are bound to renew their Covenant; which is, as it were, a new entring into Covenant; the same which in effect is done with us.
• [Page 10]4. Though godly men Baptized members of a pure Church, are to be accounted Church-members as long as they continue their habitation and election to that Church; yet severall Bapti­zed persons broken off from their severall Churches, to which sometimes they did belong, and now meeting accidentally in one place, are not therefore one Church anew amongst themselves, unlesse they will imagine that Chimaera of an universall visible Church.

SECT. I.

THE Church being thus gathered, as hath been de­scribed, our next care is that it may be supplyed with all those Officers and members which Christ hath ordained to continue in his Church untill his second comming, for they are all given for the edi­fying and perfecting of his body, untill we all grow unto the mea­sure of the stature of the fulnesse of Christ, Eph. 4.11, 12, 13. The Apostles, Prophets, and Evangelists, they still continue in their writings, to be Master-builders of the Churches in all ages, and therefore the Church is said to be built upon their foundation, that is, upon the foundation which they by their writings have laid, Eph. 2.20. but in their Successors in the same eminent calling they continue not: whence the Apostle speaketh of himselfe and Barnabas, as the last Apostles, 1 Cor. 4.9. And when the new Jeru­salem (the Church of the Jewes) commeth to be planted, it is not said to be planted by new Apostles, but by the former twelve Apo­stles of the Lambe, Rev. 21.19. to wit, by them, in respect of their Doctrine still left behinde them in their writings.

It remaineth therefore, that the ordinary Officers of the Church which are to continue to the comming of Christ Jesus, are either Elders, (whom the Apostle calleth also Bishops, Tit. 1.5.7. Act. 20.17.28.) or Deacons; of Elders he maketh two sorts, one sort he [Page 11]calleth them that rule, the other them that labour in the Word; whether of Exhortation, as the Pastors, or of Doctrine, as the Teachers, 2 Tim. 5.17. For the two sorts of ordinary preaching Elders, the Apostle calleth Pastors and Teachers, Eph. 4.11. And such severall kindes of labouring in the Word, by the one in a word of Exhortation, by the other in a word of Doctrine, the Apostle ex­presly holdeth forth, Rom. 12.7, 8. He that teacheth (saith he) let him waite on teaching, and he that exhorteth on exhortation; which argueth a difference of their functions by the distinction of their proper or especiall actions.

If it be said, the difference of those actions doe not argue a di­versitie of functions, but both teaching and exhorting are co-in­cident to one and the same Office, as being severall actions of se­verall gifts, not of severall Officers:

Answ. The contrary is evident from the Text, as may appeare by three severall reasons from the words of the Text.

Reas. 1. From the words which the Apostle useth, [...], which doe not distribute severall gifts onely, but severall persons, to whom those severall gifts are severally com­mitted, according as the same Apostle distributeth the same di­vers sorts of gifts to the same divers sorts of persons, 1 Cor. 12.8. To one (saith he) is given a word of wisdome, (to wit, for direction of practice, whereto the Pastor attendeth) to another the word of knowledge (to wit, for direction of the judgement) whereto the teacher attendeth, and both by the same Spirit, who distributeth to every man severally, ver. 11.

Reas. 2. Though Office be one thing, and gift to discharge an office another, and the actions or exercise of every severall gift doth not alwayes argue a severall office; yet in this place it is the scope of the Apostle to expresse the different offices, or functions of Pastors and Teachers by their different and proper acts; for here he speaketh of the divers members of the Church, as of divers members of the naturall body, who having divers offices, or fun­ctions in the body, are to performe different proper actions, ac­cording to their different functions; as wee having many members (saith he) in one body (ver. 4, 5.) and all the members have not one of­fice, (as the translator turneth it when the Originall saith, have not one action, or practise, but both expressing the same meaning;) [Page 12] so wee being many are one body in Christ, and every one members one of another, having then (saith he, ver. 6.) different gifts (gifts compre­hending both offices and grace) whether Prophecy, let us prophecy ac­cording to the proportion of faith, or ministery, let us waite on our mini­stery, whether he that teacheth on teaching, or he that exhorteth on ex­hortation. And looke then, as in the naturall body, it being the action of the tongue to speake, it is his function and office to speak, and not to see: and it being the action of the eye to see, it is his function to see, and not to heare; So it is in the members of the body of Christ, it being the action of the teacher to teach, he is to attend unto teaching, not unto exhortation; and it being the action of the Pastor or Exhortor to exhort, he is to attend on ex­hortation, not on teaching.

Reas. 3. If the Apostle speake here onely of severall actions or exercises of severall gifts, but both co-incident to the same person and officer in the Church; why then doth he command the Tea­cher to waite on teaching? and the Exhorter to waite on exhorta­tion? for he that performeth an action according to this gift, which is not peculiar to his office, but common to him with men of other offices, is never commanded, nor is it his dutie to attend or waite on such an action. As if a man have a gift of love, or mer­cy, or liberalitie, and according to that gift be fit to performe an action of giving Almes, yet he is not commanded to attend or waite upon Almesgiving, unlesse it be his office as well as his gift?

Object. Attending, or waiting, is not expressed in the Originall, but in the translation onely.

Answ. Though it be not expressed in the Originall, it is neces­sarily intended, for either such a word as expresseth waiting, or at least the verbe substantive [...], must needs be understood, which holdeth forth the same sense; He that teacheth, let him be teaching; he that exhorteth, let him be in exhortation; which is all one, as let him attend to it, let him make it his proper and constant worke. So a like example in 1 Tim. 4.15. [...], which is the same phrase, and which is fitly translated, Give thy selfe wholly to them; the same with [...], ver. 16. Continue or dwell in them.

And indeed experience sheweth, that teaching and exhorting are so far different one from another, and flow from such diffe­rent gifts, that they are seldome found, at least in any eminency, [Page 13]both of them in one and the same person; and therefore require severall officers for the dispensing of them: you have many men of eminent dexterity for cleare opening of a Text, for judicious ga­thering and handling sound Doctrine from it; and also acute and strong for conviction of a contrary error and heresie, who yet are very cold in exhortation; and on the other side, you have some very fervent in exhortation, who are very confused and generall and common in teaching.

But besides this, the need of the Church, and the weight of both, the works of teaching and exhorting, calleth for severall officers to attend to both, the explication of Scripture, and of the Principles and Doctrine of Religion solidly and distinctly, with the discussi­on of controversies, which are included in ( [...]) Doctrine and Reproof (2 Tim. 3.16.) well attended too, will take up the whole time and talents of a most judicious Divine; and on the other side, the direction and instruction of the people in mat­ters of practice, the reformation of their manners, both in their pri­vate carriage, and in their families; as also in the Church and Commonwealth; and the stirring up of men thereto, with the re­proof of all disorders and abuses in life and conversation, which are included in [...] instruction and correcti­on, 2 Tim. 3.16. these well attended to, will take up the vigour and strength of the most prudent and vigilant Pastor of any Con­gregation. All which things considered, we have thought it need­full to make use of the bounty of the Lord Jesus, to finish our Churches, (as wee blesse his Name, most of them be) with both these sorts of preaching Elders, Pastors and Teachers; neverthe­lesse, hee that is gifted for both these in any good measure, let him use both; yet attend principally on that, to which he is most emi­nently gifted and called.

SECT. II.

AS for ruling Elders, the same Text of Scirpture (Rom. 12.8.) speaketh as expresly for their distinct office also; for there spea­king of the severall members of the body of Christ (which is his Church) he directing them to attend to their proper work: as the Teacher to teaching, the Pastor to exhortation, the Deacon to give [Page 14]with simplicity, he directeth also the Ruler to rule with diligence: and who is that Ruler in the Church, but the ruling Elder? of whom the Apostle saith to Timothy, The Elders that rule well are wor­thy of double honour, 1 Tim. 5.17. But, as the wisdome of man is en­mity to God; so the wisdome and wit of man hath found out many inventions and exceptions against every Scripture that holdeth forth this Ordinance.

Answ. The Church and family are two distinct bodies: the Apostle speaketh here not of the members of the families, (as such) nor of the functions and duties of family-members, but of the fa­mily of the Church, and of their functions and duties one towards another: His words are plain, (vers. 4, 5.) As we (saith he) have many members in one body, and all the members have not the same office; so we being many, are one body in Christ, and every one members one of another. One body in Christ is not one family (in Scripture phrase) but one Church; and of this body of the Church, the members they be, whom Paul directeth to the due dispensing of their seve­rall functions and gifts; namely, the publique officers of the Church, (Teachers, Pastors, Deacons and Elders,) to attend up­on their proper work, teaching, exhorting, giving, ruling, vers. 6, 7, 8. and all the rest of the members to walk in such duties of love and purenesse, brotherly kindnesse and modesty, diligence and fer­vency, &c. as are requisite for every Christian, vers. 9. to the end of the Chapter.

Answ. Neither do we acknowledge ruling Elders in the Church to be lay Elders properly; for to say nothing of the distinction between the Clergie and Laity, which is of a later edition then Apostolique times; the ruling Elders being ordained to the Office by the election of the people, and imposition of hands (as well as the preaching Elders) they are no more lay men, or private Chri­stians, then the Teachers or Pastors are lay Ministers; and though the Pastor & Teacher be either of them Church-rulers, yet the Ru­ler is here distinguished from them, as a distinct member attending to his action of rule as his proper function.

Answ. 1. Paul speaketh as well of publike officers as of particu­lar gifts, as hath been shewed by three reasons above, out of the words of the Text. It is true indeed, hee speaketh of particular gifts also, not peculiar to any office, but common to all believers, from verse 9. to the end; but gifts are not the members of the bo­dy of Christ, but the persons indued with those spirituall gifts; nei­ther can it be said, that all the members of the Church have all these gifts without manifest contradiction to the words of the Text, for then all the members had the same power to do all of them the same actions, which the Apostle expresly denieth, vers. 4. all the members (saith he) have not the same action, which is trans­lated office; whence it is, that when hee speaketh of different of­fices, he divideth them by particles of partition, [...], vers. 7, 8. and he injoyneth each office to attend his own function, but when he cometh to speak of the private members, and of the gifts com­mon to them all, he neither maketh any partition of them into se­verall sorts, nor bindeth them to attendance on the imployment or exercise of any speciall gift, as he doth the former.

But that as every truth, so every ordinance of God may be con­firmed by two or three witnesses; there be other Texts of Scriptures which bear witnesse to,

For ruling Elders, In 1 Cor. 12.28. the Apostle telleth the Corin­thians, that God hath set in his Church severall members: as first Apostles; secondly Prophets; thirdly Teachers, after that miracles, then gifts of healing, helps, governments, diversities of tongues Where government is expresly reckoned amongst these offices, which God hath set in his Church for the government thereof, long before it injoyed civill Magistracy, and therefore he meaneth spirituall government, or Church rulers.

Object. 1. But these governments are spirituall gifts, not spiri­tuall offices or administrations.

Answ. That they were gifts we willingly acknowledge, because all the offices and officers of the Church were given to the Church as well as the spirituall gifts and graces, whereby they do execute those offices; for so saith the Apostle, When Christ ascended up on high, hee gave gifts to men.

What gifts? some to be Apostles, some Prophets, some Euange­lists, some Pastors, and Teachers, Eph. 4.8.11. but yet governments, and all the rest there mentioned are spirituall offices, as well as spi­rituall gifts, as will appeare from the context; for the Apostle in this Chapter, putteth a manifest difference between spirituall,

• 1. Gifts and Graces, [...]; making the holy Ghost the giver of them, vers. 6.
• 2. Administrations, or Ministers or Officers, [...]: making the Lord Jesus the giver and institutor of them, vers. 5. as he doth also, Ephes. 4.8.11.
• 3. Operations, efficacies, or successees of their admini­strations, making the Father (the foundation of all power) the giver of them, vers. 6.

Now having spoken of the end for which spirituall gifts are given, vers. 7. hee reckoneth up nine of those severall spirituall gifts, vers. 8, 9, 10. hee declareth them to be given to severall members of the Church (not all to any one) that so every member might stand in need of the help and gifts one of another; and thus having discoursed of the variety of spirituall gifts and their use, he cometh in vers. 28. to 31. to declare the variety of spi­rituall administrations (that is, Ministeries or offices) which God hath set in his Church, and reckoneth up eight. First Apostles, se­condarily Prophets, under whom your Euangelists are compre­hended, as being of equall rank with them: thirdly Teachers, under whom he includeth Pastors also, the office of both whom, was to teach or practise in the Church; after that miracles, or as the word in the originall is, powers, to wit, to cast out De­vils, or to do the like works; then gifts of healing, helps, (opitu­lations) that is, Deacons, governments (who else can they be but governing Elders? for we heare of teaching Elders before;) lastly, the gifts of tongues, true it is indeed, the Apostle reckoned up three of these before for spirituall gifts, [...] vers. 9, 10. Miracles, or powers, gifts of healing, kinds of tongues; but here he reckoneth [Page 17]them, not as spirituall gifts, and graces, for that were a tautology, and unsutable to the method of his discourse, but speaketh of them as severall functions or offices, wherein these gifts were exercised.

Answ. Not so, for no offices are ceased, but such as had their chiefe use, not for beleevers in the Church, but unbeleevers out of the Church; but governments are of perpetuall necessary use in the Church, even as teachers and helpers, unlesse wee shall say that Anarchy were fitter for a setled Church-government.

Answ. The order in which the Apostle reckoneth these govern­ments, will not suffer that; for here the Apostle reckoneth five se­verall rankes, the former expresly precedent in order before the other; God (saith he) hath set in his Church; First, Apostles; second­ly, Prophets; thirdly, Teachers; after that Miracles, which is a fourth ranke; then in the fift place, gifts of healing, and helpes, governments, diversities of tongues. Now if by Government, had been meant Pa­stors, he would not have reckoned them in a lower order, so farre after Teachers, seeing they are of the same rank with them.

Answ. It is evident by the words of order, which the Apostle useth, that he intendeth to reckon the foure first sorts in their due order, and the fift sort of them all in a latter order after the for­mer, though in a promiscuous manner, without respect of order amongst themselves; for so he saith; First, Apostles; secondarily, Prophets; thirdly, Teachers; after them Miracles; then gifts of hea­ling, helpes, Governments, diversitie of tongues. As Apostles are before Prophets, so are Prophets before ordinary teachers, the teachers before workers of Miracles, the Miracles before them that have the gifts of healing; for the gifts of healing follow after works of miracles, with a note of order, Then. But all those last foure, gifts of healing, helpes, Governments, diversities of tongues, are reckoned without respect of [Page 18]order amongst themselves. What order is due to them, is not ex­pressed in this Scripture, though it be in some other, (at least for some of them) but cleare it is, all these last foure sorts, are recko­ned in order after the first foure sorts.

Answ. It is true, every particular Church had not severall Apo­stles, apart by themselves, nor was it needfull they should, after that Churches were once planted, but every particular Church had need of his own Governours within it selfe, or else wee shall make one Church subordinate to the Government of another, which is incompatible to the Church of the new Testament. The Lord having instituted and ordained no particular Church, but the Church of a Congregation for the administration of his Ordi­nance, unto which Congregationall Church he hath also appoin­ted the same sort of Officers, without preferment of one before another.

Answ. These Arbiters in the Church had not place or office of Government, but of Counsell onely, to direct brethren in the judgement of right and wrong, equitie and inequitie; nor was such a power of such Arbitration any speciall gift; for the Apo­stle thinketh every member of the Church, even the least capable enough of it, and sufficient for it. Nor is it well said, since God hath set up Christian Magistrates, there need no Arbiter to be set up in the Church, nor Church Governours; For it is plaine, the Apostle maketh it a fault or defect in the Church of Corinth, that any of their members went to law at all for such suites, as the least member of the Church, (if he were called to heare the case) [Page 19]might arbitrate and determine; and he maketh it a further fault, that they goe to law under Infidels. Now therefore, saith he, there is ut­terly a fault among you, that brother goeth to law with brother, and that under Infidels, ver. 6, 7. The former is a defect of brotherly love, the latter is a neglect of the honour of Christ, and of his Church: and before Infidels. If brother goes to law with brother before Chri­stian Magistrates, the latter of these faults is avoyded, but not the former. Neither may it be thought, as some have done, that the benefit of Christian Magistracy taketh off the necessitie of Church-Government: For the government of the Church, is as the King­dome of Christ is, not of this world, but spirituall and heavenly. The power of the keys is far distant from the power of the sword, and though one of them may need the helpe of the other, when they goe astray, yet when they are rightly ordered, and admini­stred, the one of them doth not intercept, but establish the execu­tion of the other.

A third witnesse to the office of ruling Elders in the Church, is that well knowne and much agitated Text in Timothy, 1 Tim. 5.17. The Elders who rule well, are worthy of double honour; especially they who labour in Word and Doctrine. This text, though it have been much vext and rackt to looke and speake another way; yet when all is done, it still giveth a cleare and stedfast evidence to this office. The most learned Adversaries of this Ordinance would fasten foure other interpretations of the place, and each of them (as they pretend) more pertinent to the scope and sense of the Apo­stles words, then this of ruling Elders.

Answ. 1. There is no man to be maintained at the Churches charges, but either in respect of his present poverty and necessity, or in respect of his office, which calleth him off from the attendance to the maintenance of his private family unto the publike service of [Page 20]the Church. In the former case, if it fall out that the Deacons be in necessity, they may be supplied with some maintenance from the Church, as well as any other of the poore brethren; and so, though this Text sayth nothing concerning them, yet other Scriptures take care for them: for the Deacons, by the very institution of their of­fice, were to take up the function which the Apostles laid downe (as over troublesome, and incompatible to their Ministeriall im­ployment,) now that which they laid down, was the serving of tables, and distributing to every brother according to his need, Acts 6.2. with 4.35. if then their own need require, they may with the Churches allowance, take themselves of that supply which they dispose to others. But in respect of their office, there is little cause they should expect maintenance from the Churches charge; for their office takes them very little off from attendance to the main­tenance of their own family. Seeing by the Ordinance of Christ they spend no time to go in and out to collect monies, but only re­ceive what is brought to them, as an oblation to the Lord, laid down before them every Lords day in the face of the Church, or else what is brought home to their own houses, according to the bills they put in on the Lords day; and look what time they may spend in keeping a just accompt of what they lay out, or in visit­ing any sick or poore brethren, their time and labour spent herein is sufficiently recompenced by the use of the Churches stock, or treasury lying in their hands. Secondly, besides, this Text calleth for maintenance to those Elders in respect of their office of ruling well, but neither are Deacons stiled Elders in any place of Scripture, neither is their office a place of rule, but of service to Tables; so that this Text will by no force be racked to bear this interpretation.

2. Another interpretation is fetched from that which is said to be the proper and usuall force of the word [...], which is more then simply to labour, even to weary a mans self with labour; so that this sense they make of the Apostles words, ‘the Pastors or Elders that discharge their places well, are worthy of double honour, chiefly they which weary themselves with labour and care to teach and admonish.’

Answ. [...] in the Apostles language, doth not note out any intention or labour in some above others, but simply such pains, in a place somewhat parallel to this, 1 Thes. 5.12. where the Apostle [Page 21]exhorteth the Thessalonians to acknowledge their Ministers and Rulers with singular love for their works sake, he calleth all their Ministers [...], and maketh their [...], the common work and labour of them all, not any intensive or eminent labour of some above others; and in Rom. 16.12. when the Apostle spea­keth of some godly women, that either took pains about him, or about other spirituall work, when hee speaketh of intensive or eminent pains and labour, he addeth another word to [...], that may expresse so much; but if he speake simply and positively of la­bour, henseth the word [...] alone, Salute (saith he, v. 12.) Tryphena and Tryphosa, [...], which is translated simply, who labour in the Lord; but when he speaketh of others, that took more painfull labour, salute Mary, vers. 6. (saith he) [...], which bestowed much labour upon us, and ver. 12. salute the beloved, [...], which is translated who laboured much in the Lord; and therefore in this Text in Timothy, if we strain not Pauls words beyond his wonted meaning, he means no more by Elders [...], then such who la­bour in word & doctrine, and then he distinguisheth the Elders that rule well, from the Elders that labour in word & doctrine simply, by their different acts, about different objects, some Elders being con­versant about the well ruling of the lives & manners of the people, others being conversant in labours about the word and doctrine.

3. A third interpretation is given of these words, That by El­ders ruling well should be meant Pastors, and Teachers, such as were resident, and abiding in the Church, affixed to the place for the rule of it, and by [...], those that travelled from place to place, to visit and to confirm the Churches. To confirm this sense of [...], the place, 1 Cor. 15.10. is quoted, where Paul saith of himself, [...], which if hee had meant of labour in Word and Doctrine, it might have seemed arro­gancy in him to preferre himself before the rest of the Apostles in that work, and it would have imputed some aspersion of negli­gence to them; but if it be meant of his labour and travell through many countreys and nations, for the spreading of the Gospel, so hee might speak truly, and soberly, that hee had laboured more abundantly then them all: to the same purpose, Maries [...], and the labour of Tryphena, Tryphosa & Persis are alledged out of Rom. 16.6.12. [Page 22]as if the first had travelled much for Paul; and all of them had laboured in the Lord, in wayes of travell, far and neer, by private perswasions, to propagate the Gospell.

Answ. This interpretation, is indeed travelled for, and far fetcht, but such is our nature, willing enough to travell, far and wide, to avoid the authority of an unwelcome truth; how much neerer at hand and fitter were it, to fetch the Apostles meaning from himself, and to take the sense of his words here, according to the sense and use of the same words in a like place, 1 Thes. 5.12. where the Apostles [...], are not travellers abroad, but [...], labou­rers amongst you. Their own Pastors, and Teachers, resident with them, and labourers amongst them. Pauls labouring more abun­dantly then all the rest of the Apostles, if it were not in word and doctrine, is impertinently alledged to shew the sense of the word in this place, where he speakes expresly of labouring in word and doctrine: Nor had it been arrogancy in Paul to have spoken of his own greater labours, then of his fellow-Apostles in the Mi­nistery of the Gospel, without respect to his travels, for his Mini­stery was accompanied more then all the rest, with greater afflicti­ons and wrastlings, both within and without, whether hee stayed in any place, or travelled abroad; and he might well think it ne­cessary for him (as indeed the law of righteousnesse and gratitude required it of him) to take the more pains for Christ in prea­ching of the Gospel after his conversion, who had laboured more busily then all the rest against Christ, and against the Gospel before his conversion; nor is [...], or [...] an usuall word in that language, to expresse travelling to be more then any other labour either of body or mind.

The [...] or labour of Mary doth not appear to be in travell up and down with Paul, but rather in some diligent hospitality and service unto him; but whether in travell, or in her house, is not at all expressed in the Word: Sure it is Paul denieth the taking of a sister or wife up and down in travell, though hee acknowleged it lawfull to have taken a wife, 1 Cor. 9.5. but to have taken a sister along, to have travelled up and down the countries with him, may wel be thought to be far from him, who was ever carefull to follow things of good report, and to provide for things honest, not only in the sight of God, but of all men. The labours of Tryphena [Page 23]and Tryphosa, and Persis, doe not imply travelling up and downe, but rather their own wrastlings with spirituall conflicts, either in their own hearts, or else with other conflicting Christians in the places where they dwell, to settle them in the peace of the Lord Jesus, according to the same sense of the word, Mat. 11.28.

The 4^th and last interpretation of these words in Timothy (which wee see taketh with the most judicious amongst the adversaries of this Ordinance) is, that here not two sorts of Elders, but two parts of the office of preaching Elders are set forth: The one, good life and good government; and the other, good doctrine and pain­fulnesse therein; and this latter preferred before the other, as more worthy of due honour and recompence.

Now for answer hereunto, it may be considered, that good go­vernment, either of a mans life, or of the people, or as the Apostles words be, their ruling well, may either be taken properly and strictly, as rule is distinguished from ministery of the Word and Sa­craments; or more largely for the whole office of a good Elder, Bene praeesse, to be a good president. If to rule well, be taken in the former sense properly, then it acknowledgeth Elders that attend to rule, to be worthy of double honour, without respect to their labour, in the ministery of the Word, which is the sense of the place that wee build upon; for if it should be said, that the Apostle speaketh of Ministers or Preachers, that they ruling well, are wor­thy of double honour, though they doe not labour in Word and Do­ctrine; the wiser sorts of opposites doe discerne that would not suite with the Apostles minde, who would be so far from think­ing, that well ruling, but not painfull preaching Ministers should be worthy of double honour, that he would account them worthy of little or no honour at all. And they fitly quote for this purpose, the place before alledged, 1 Thes. 5.12. where when the Apostle calleth for singular love, and honour to their overseers, for their works sake, he putteth in there, Labouring amongst them (to wit, in the Word) without w^ch no such respect were due to them. ‘They there­fore take the Apostles words in the latter sense; understanding by well ruling, the whole office, even all the duties of good presi­dents: As if the Apostle had said, the Elders that rule well, that is, who are good rulers, and presidents, They are worthy of double ho­nour; chiefly they who labour in preaching the Word. And they [Page 24]give for example this instance: Logicians, who reason well, that is, all good Logicians, are to be honoured, especially those who judge well, or are judicious; where, not two sorts of Logicians are held forth, but two duties or faculties of all Logicians, in respect of which they are to be honoured; the one generall to reason well, the other speciall to judge well; and these disposed, not in a distribution, but in a comparative sentence, preferring the later before the former.’

Answ. But neither will this sense stand with the Apostles words and meaning: for hereupon this absurdity would follow, that if well-ruling in the former part of the sentence, held forth generally all the duties of good Ministers, and labouring in word and doctrine, (in the later part) one speciall part of their office, then the other, good Ministers, for doing all. Neither doth the instance given of Logicians help: for it may be truly said of Logicians; that Logicians who reason well, that is, all good Logicians, are worthy of honour, especially they who are judicious, because, if they only reason well in invention, though they be not judicious, yet such also are com­mendable. But it's not truly said of Ministers, that if they rule well, that is, do their office well in Discipline and Rule, though they labour not in word and Doctrine, that they are commendable; but otherwise, if Logicians, be good as well in judgement as in in­vention, and so perform both the parts of their art well; it may be said indeed, that they are commendable and honourable, but it cannot be said without absurdity, that such as are judicious are more commendable, or chiefly to be honoured above those that are both ingenuous and judicious, both parts are doubtlesse better then either alone: neither will the absurdity be helped by saying Logicians that reason well, both in invention and in judgement, are worthy of honour, or double honour, especially they that excell in judgement; for though speech be rationall, yet the like cannot be applied in this Text: for it is not said in the Text, the Elders that rule well are worthy of double honour, especially they that excell in preaching, which labour doth not hold forth excellency (as hath been shewed before, but only positively and simply pains taking, in preaching, the common act and work of all good Ministers, 1 Thes. 5.12. The issue of all is, that when men of learning and judgement have wearied their wits and strength, to shoulder out ruling Elders, [Page 25]from this Text, yet such is the evidence and wisdome of the holy Ghost, in the word, that it may well appeare, the weaknesse of God is stronger then men, and the foolishnesse of God wiser then men; the words cannot but approve two sorts of Elders, and both worthy of double honour, both they that rule well, though they labour not in preaching, and especially they that do labour in preach­ing; but this interpretation will by no means satisfie some of a con­trary judgement, for three reasons, to speak nothing of the fourth, the pretended probability of other interpretations, which have been refuted already.

Answ. It is very true, the Apostle by double honour, doth not mean reverence only, but maintenance; But why should it seem so strange a thing, and unheard of, that ruling Elders, though not Preachers, should partake in maintenance from the Churches treasury? do you think such men speake in good earnest, when they so speak? Whence have the Chancellors, Commissaries, and Officialls their maintenance, but from the Church? and do they labour in word and doctrine? are not most of them Civilians? and if we may use the word without offence, meer Lay-men? but our ruling Elders, wee utterly deny them to be Lay-men as the word is commonly meant in this controversie; but Church-offi­cers set apart to their office by the election of the people, and by im­position of hands: but if they were Lay-men (which they are not) yet you see it is no strange or unheard of matter, that Churches should be bountifull to the maintenance of sundry sorts of Church Rulers, who are meerly Lay-men, as their adversaries miscon­ceive these to be; yea, what were the many Cloysters of Munks, and Friers and Nuns, in the times of Popery? were they Preachers of the Word? were they not Lay-men & women? and yet did the Churches of those times grudge them their maintenance upon pretence of [Page 26]their laity? But the world will love his own; be there never so ma­ny idle Droans, or stately Rulers of mans own devising, the Church must supply them not only with maintenance, but with magnifi­cence; but let the Lord appoint ruling Elders, according to the simplicity of the Gospel, to assist his Ministers in the work of go­vernment, that they might attend the more to labour in the Word, if they shall expect from the Church any maintenance for their works sake, Oh! that seemeth a strange matter, and unheard of from all antiquity, till this present age.

Our answer consisteth of three points:

First, Lay Elders wee disclaim, but ruling Elders, though not attending to preaching, as they have their election from the people who are the body of the Church; so are they ordained & set apart from amongst the people by imposition of hands of the officers of the Church, who are the Presbyterie, the company of Elders: for by Presbyterie, we conceive cannot be there meant the office of an Elder; for hee speaketh of such a Presbytery, as laid on hands: now it is not the office of an Elder, but the company of Elders, that lay on hands.

Answ. 2. When it is said, no man can give what hee hath not received; the light of Nature, the law of Moses, the Gospel of [Page 27]Christ, do all of them make a ready answer for us. The law of Nature tels us, It is not necessary, that they that give should al­wayes formally have before-hand received that power which they give; it is enough if they have received it virtually: For instance, a multitude of free people may elect and ordain a King over them, and yet none of them had before hand received Kingly power; it is enough they have a virtuall power, to set up and to submit un­to any lawfull forme of government, which they see good for themselves in the land. The people of Israel (to wit, some in the name of the rest, for all could not at once) impose their hands upon the Levites, Numb. 8.10. and yet they were not Levites themselves, nor had received imposition of hands themselves, and yet may ne­verthelesse impose hands upon others. In the Gospel of Christ, the power of the Keys is given to the Church, to Peter, not as an Apostle, nor as an Elder, but as a profest believer; in the name of believers, and upon occasion of the profession of his faith, Mat. 16.16. to 19. whereupon the binding and loosing (which is the power of the Keys) is attributed to the whole Church, Mat. 18.17, 18. If then the power of the Keys which is the whole body of Church-power, be given to the body of the Church, though it be not in their power to exercise their pastorall preaching of the Word, and administring of the Sacraments, yet it is in their power to elect such whom God hath furnished with gifts among them unto such of­fices as may dispense all the holy things of God to them; and by imposition of hands, to dedicate them to God, and to the publique service of his Church. Now if the whole Church have this power to impose hands upon their officers, in their first ordination, how can it seem a strange and unheard of thing, or an absurd matter, that ruling Elders should together with the Pastor and Teachers, (all of them making up the Presbyterie of the Church) impose hands in the name of the Lord, and of the Church upon the ordained?

Answ. 3. Besides, there be that conceive, and that not improba­bly, that in ancient time, the children baptized in the Church were not received to the Lords Supper, nor into the full fruition of all Church liberties, untill that they being grown up to yeers, did publikely before the Church professe their faith, and ratifie the co­venant made for them in Baptisme, and so were confirmed (as they [...] [Page 30](which is but a small remnant in comparison) 300. yeares were spent in the Primitive persecutions, whereof wee have few monu­ments of Antiquitie extant, written in that time; ‘those wee have speake so of Elders, as doe indifferently comprise as well Ruling Elder, as Teaching Elders; Ignatius his Presbyters, whom he stileth the Court of God, the Combination of the Apostles of Christ, the holy Assembly, and Counsellors and Assessors of the Bishops;’ with all these Epithets may as well agree to Ruling Elders, as to Preachers: The Scripture doth not disdaine to admit Civill Magistrates into the fellowship of Gods Tabernacle, Psal. 82.1. And why not then the Rulers of his Church? ‘For Tertullian his Elders, who were Presi­dents over the Censures of the Church, and attained that honour, not by Bribes, but by approved Testimony,’ Apologetic. Chap. 29. what is there in his whole description of them, but is compatible to Ru­ling Elders, as well as to Preaching? Yea Cyprian (who lived in those ancient bloudy, but zealous times) doth expresly acknowledge Elders that were not Preachers: For it evidently appeareth in the fift Epistle of his fourth Booke, that he ordained Calinus and An­cellus to be Presbyters of his Church, who were no Preachers but readers onely; and yet were to be maintained Sportulis communi­bus, (that is, at the common charge of the Church) with the Pres­byters, and to sit with himselfe in their growne yeares. It appeareth also in the tenth Epistle of his fourth Booke, That he ordained Numiditus a Confessor, to be a Presbyter of his Church, who was not at first called to be a Preacher. Ambrose, though he out-lived those times of purer government, yet beareth full witnesse to the honorable use of Ruling Elders in the Church before his time; For in his Comment on 1 Tim. 15.1. giving a reason why the Apostle would have Elders in yeares honoured, even in the healing of their faults, he urgeth the honour of old age in all Nation. Whence, saith he, it was that the Synagogue, and afterwards the Church had Elders, without whose Counsell nothing was done in the Church: which by what negligence is growne out of use in the Church, I know not, unlesse by the sloath of Teachers, or rather pride, whilest they onely would seeme to be somewhat. Against this testimony, because it is pregnant, sundry exceptions (or rather evasions) are taken. As 1. That the Author of this Testimony was not that ancient Ambrose, the fa­mous Bishop of Millaine, but some other later of that name [Page 31] Ans. And what though? yet all men acknowledge this other Am­brose, whose Testimony this is, to be an ancient learned Writer, and therefore his Testimony of the Antiquitie of Ruling Elders, is suffi­cient to silence that charge and brave flourish, that Ruling Elders are utterly unknowne, and unheard of from all Antiquitie for 1500. yeares. A second Exception they give, is that Ambrose speaketh not of Elders in Office, but in yeares, without whose Counsell, not without whose authoritie nothing was done in the Church.

Answ. 1. It is evident he speaketh of the Elders in the Church, as in the Synagogue,; now the Elders were Rulers in the Syna­gogues, as appeareth by sundry places in the Gospel. 2. That no­thing was done without their counsell, implyeth, that nothing was done without their authoritie, as the same phrase of other Ancients imply, when they speak of the concurrence of the Councel of Presby­ters in Church-government; for in that sense speaketh Cyprian to his Presbyters, (Epistolarum lib. 3. Epist. 10.) A primordio Episcopatus mei, I determined with my self, nihil sine consilio vestro & sine con­sensu plebis meâ privatim sententiâ gerere, and that not out of courte­sie, but as the words in the next sentence implies, Sicuti honor mu­tuus poscit. And in the same sense Jeromes words to the like purpose implies Authority in such Councels, whereby the Presbyters of each Church governed their own Church; though otherwise in govern­ing other Churches, they imply rather advice then authority: his words are before factions and schismes grew in the Church; Communi Presbyterorum consilio Ecclesiae gubernabantur. Hierome in the 2. Tome of his works, and upon Titus. A third exception they give is, ‘that by Elders are meant preaching Elders, whom the Bishops were wont to consult withall, in government, but now had left it off, either by the idlenesse of the learned Teachers, who for their own ease gave over meddling with matters pertaining to go­vernment, or by the pride of the learned Bishops, who took all upon themselves, that they alone might seem to be somewhat; For if you expound Pastorum for the Teachers or Pastors of Parishes only, as the Presbyterians do; or for Bishops alone, as others do; I cannot see (saith D^r. Downham) how the excluding of Seniors and taking the whole burthen and imployment upon themselves, could by Ambrose be imputed as a matter of sloth and idlenesse, either in the Pastor to exclude lay Elders, or in Bishops to exclude [Page 32] learned Presbyters.’ Ans. 1. The words of Ambrose do plainly imply, not only that consulting with Elders was grown out of use, but that the Elders themselves, who were wont to be consulted with, were grown out of use also: for his words be, the Synagogue, and afterwards the Church had Elders, without whose counsell nothing was done in the Church, &c. which plainly intimateth, the Church formerly had such, but then hath them not, they are obsolete, and accordingly consulting with them is obsolete also. 2. It is plain these Elders are opposite to Doctors or Teachers, or (if you will so construe them) learned men, and therefore these Elders were nei­ther Doctors nor Teachers, nor Learned men. But to appropriate the name of Doctors or Teachers, or Learned men to Bishops only, were too great an arrogancy in Bishops, and too great an injury to the learned Pastors and Teachers in every age, till Antichrist his darknesse overwhelmed all in ignorance, as well Bishops as Pastors. 3. It may be marvelled, why those learned opposites, that make this ex­ception should understand Ambrose to attribute it to the idlenesse of the Teachers, that for their own ease they gave over meddling in matters appertaining to government, when as rather it was the Bishops and their parties idlenesse, that they gave over labouring in Word and Doctrine, and their pride, that they ingrossed all rule and government into their own hands; and therefore, when they say, they cannot see how the excluding of Seniors, and the taking of the whole burthen of government upon themselves, could by Ambrose be imputed as a matter of sloth and idlenesse, ei­ther in the Pastors or Bishops; surely, if men do not willingly shut their eyes, they may see, and daily experience maketh it palpably evident, that they who are most idle in teaching, are most busie and proud in government; so that the Doctorum desidia, aut magis superbia, which Ambrose maketh to be the two causes why Seniors in the Church, and consulting with them, were then both of them grown out of use, need no Comment to expound the same, but the perpetuall practice of those persons, who have from the former ages, to this very day, usurped all Church-government into their own hands.

If any man say (as some have done) that whatsoever this Am­brose saith, yet that famous Bishop Ambrose doth utterly disclaim it, in his Epistle to Valentinian, that any lay Ruler should be Judge of [Page 33]Church-offices and causes; let him take for an answer that which hath been often given; that we utterly deny those ruling Elders to be Lay-men, or lay Judges, but part of that Church body which those ancient times called Clerus.

If it be said againe (as also it is) that Ambrose calleth his Presby­ters, Antistites, and Vicars of God, and such like stiles of high ho­nour, let them understand, that the least office of rule in the Church of God, (to a spirituall eye) will easily and safely admit as great acknowledgements as these be; onely to flesh and blood nothing seemeth divine and high but secular pompe and worldly glory.

Having thus rescued the Testimony of Ambrose unto Ruling El­ders from all Exceptions (of any colourable weight) made against it; Let us adde onely one observation out of Antiquitie, which may give some further light to the cause in hand. It is well known to all such as are studious of Antiquitie, that it was counted a rare and insolent matter for an Elder to preach in the presence of a Bi­shop, which was the cause why the good old Bishop Valerius was hardly spoken of, for suffering Augustine, a Presbyter (though a learned Presbyter) to preach before him; which is said never any African Bishop had allowed before him. Now whence should such an offence as was taken against Valerius arise, but from translating the silence of Ruling Elders from Preaching in the presence of Pa­stors and Teachers, unto those Presbyters also, who were called oft to preach the Word freely and diligently as well as the Bishops themselves? But when through corruption of times, Bishops clai­med to themselves the principall pastorall cure of Soules, then it was taken for an offensive matter, that Teaching Elders should preach before them; as before it was unwonted for Ruling Elders to preach before the Teaching ordinarily.

Object. But there remaines one objection or two, which some learned and prudent men have made against the office of Ruling Elders.

Object. 1. It is not credible that the office of Ruling Elders should be of Divine or Apostolicall Institution, and no footsteps left of it in any Church of Christ, for these many hundred yeares. Popery it selfe, though it corrupted all Ordinances, yet retaineth some footsteps of every Ordinance of Christ, though much perverted [Page 34]from the first Institution: But there are no footsteps at all of those Ruling Elders extant, in any Church, but those of Genevah, and such as have followed their patterne. For though some tell us of Church-Wardens and Vestry men in the Parish Churches of England, who assist the Preachers in the governing of the Church, yet there is a great difference between them and Ruling Elders; For these Church-Wardens and Vestry men, are appointed not for assistance to the Ministers in governing the Church, but for other purposes: As Church-Wardens for keeping the Churches stock, and laying it out upon necessary repaires of the place of Gods Worship, (called the Church) and the Vestry being a company of the wisest and richest Parishioners, that have been, or are to be Church-Wardens, are exercised in auditing the accompts of the Church-Wardens and Collectors for the poore. And though now and then they are taken up in admonishing an unruly neighbour, yet they doe it not by Authoritie, as Rulers, but by Christian discretion and charitie.

Answ. Wee doe not say, that Church-Wardens and Vestry men, are the same with Ruling Elders; for though they are both chose by the body of the Church, yet in the choice, the qualifications of Ruling Elders are not attended to; nor are they so ordained, either with the like holy Solemnitie, or invested with the same measure of spirituall power, nor allowed to continue for life, as Ruling Elders are, and ought to be; But yet such as they be, wee may see in them some footsteps and remnants, (and as it were Rudera) of that holy and ancient Ordinance, so much as is escaped out of the ruines of Antichristian Apostasie: For to say nothing of Chancel­lors, Commissaries, and Officialls, (who are meere Lay Elders, and yet administer Church-Government, not in one Church onely, but in many scores of Churches,) what other thing soundeth the very name of Church-Wardens, Guardiani Ecclesiae, but Church-Guardians, or Church-Rulers? And what is the company of Ve­strymen, but a kinde of a Consistory?

Secondly, Though by the Sophistry of Satan and of his Vicar (the man of sin) a great part of this care is transformed from or­dering the spirituall body of the Church, to take care of the body of the materiall Church or Temple, yet what power of Government is left in any Congregation (besides Preaching the Word) the [Page 35] Church-Wardens and Vestery men doe assist the Ministers in mana­ging the same: they observe all scandalous disorders, that are found in any of the Church-Ministers or people, they admonish the offenders: And though they be over-rulers to present all dis­orders to the Cathedrall Church (and the Officers thereof) which of right they should complaine of (when the offenders are in­corrigible) onely to their own Congregation, yet it is an usuall thing for the Bishop, and his Officers, to returne such offenders (having first paid them their fees) to the Minister, and Church-Wardens, to make acknowledgement of their offences before them, and to professe their amendment, of which also they must bring a Certificate under the Minister and Church-Wardens hands. Yea, (of our knowledge) there be some peculiar priviledged Churches in England, exempted from the Jurisdiction of the Bishop, and his Officers, where the Church-Wardens, and Ministers, either by them­selves, or with the consent of the Congregation, doe transact all that Government, which in other Churches the Bishop and his Of­ficers doe invade and usurpe; as to admonish offenders, to enjoyne acknowledgement of scandalous offences, and to debarre from the Sacraments, &c. And by this means they represse idlenesse, drunk­ennesse, swearing, Sabbath-breaking, and the like disorders, with better successe then other Townes can doe; who have the helpe of Major and Justices, but not so much spirituall power in the Church: but by that power which is still left in some Chur­ches unto their Ministers and Guardians, (or Rulers) it may not obscurely appeare, that anciently they did enjoy it amongst them­selves, before one Church began to Lord it over another.

Object. The other Objection which is made against Ruling El­ders is, That it is a matter of perilous consequence to set up Ru­lers in the Church, and that by Authoritie from the Word of God, when yet the Word hath no where set forth the limits and bounds of their Authoritie.

Answ. The word of God hath clearly enough limited the bounds of a Ruling Elders Calling, and the worke of his Rule: For since all Ecclesiasticall power, is the power of the keyes; (not of the Sword, Matth. 16.19.) And, the Kingdome of Christ is not of this world, Joh. 18.36. It is plaine, no Church-Governour may take up the power of the sword, to wit, Civill Jurisdiction, without [Page 36]usurpation; The power of the sword is Princely, Lordly; But the power of the Keys is onely Stewardly and Ministeriall; For so it is said, the Keys of the House of David to Eliakim, Isa. 22.22. And, he was over the House, Ver. 15. Which phrase of being over the House, is translated properly, Gen. 43.19. Steward of the House. Seeing then the Kingdome of Christ is spiritnall, and not worldly, and the Government of his Kingdome is not Lordly, but Stewardly and Ministeriall, evident it is that these Ruling Elders in the Church, may onely attend to works of spirituall and ministeriall Rule: And further, because such acts of spirituall Rule, as are dis­penced in the preaching of the Word, the Ruling Elders are not cal­led to attend unto, but that worke is left unto Pastors and Teach­ers; Therefore plaine it is, that what acts soever of spirituall Rule and Government, Christ hath committed to his Church over and above the Ministery of the Word and Sacraments: All such acts of Rule are committed to the Ruling Elders, and none but such.

To Instance then in the particular duties of the Ruling Elders Office: The Ruling Elders having received the keys of Christs House, as his Stewards; it doth belong to their Power.

1. To open and shut the doores of Christs House or Church; that is, to admit and receive all members and Officers into place in the Church, (with the consent of the Church) and to keepe out the unworthy: Hence Ministers are said to be ordained and admitted into office by the laying on of the hands of the Presbytery, 1 Tim. 4.14. And if Ministers be admitted through their hands into of­fice in the Church, how much more private members after due tryall.

2. If they have power to open the doores of the Church, by admitting officers and other members into the Church, and keep­ing out the unworthy, (shutting the doores against them) Then they have also power (with the consent of the Church, and their fellow-Elders, as in the former) to cast out of the Church by Excom­munication such as fall into scandalous offences within the Church, and doe persist therein; For Ejusdem porestatis est destituere, cujus est instituere, The same keys that have power to open the doores, have power to shut it.

3. As it is the office of a Steward in a family, so it is of the Elders in the Church, To see that none live Inordinately, without a cal­ling, [Page 37]or idlely in a calling, but every one imployed and set a worke to his Lords advantage, 2 Thes. 3.10, 11, 12.

4. As a Steward in the family is not to suffer any members in the family to hinder his fellows in his Lords work, so neither ought the Ruling Elder to suffer any to walke scandalously in the Con­gregation; for that hindereth edification, which is the worke that each one in his place is to set forward in the house of God: And the Church-Rulers are to attend to see it done accord­ingly.

5. It is the Ruling Elders office to prepare matters for the Con­gregation, as much as may be, to prevent their trouble, by keeping out such complaints, and other matters, as are not yet ripe for the Churches cognizance; And by ordering such things as are to be presented to them; Paul consulteth with the Elders as well as with the Apostles at Jerusalem, before he presented himselfe to the agi­tation of the Church, Act. 21.18. to 24.

6. It belongeth to the Ruling Elders (as well as to the Teachers) to moderate the carriage of all matters in the Congregation As­sembled, as to call on Strangers of other Churches or members to speak upon occasion, Act. 13.15. And such as may call men forth to speak, may call for silence when speech is unseasonable.

7. Those Elders of Ephesus, whom Paul sent for, to wit, both the Teaching and Ruling Elders, (Acts 20.17.) those he commands to feed the flock of God, ver. 28. which implyeth they should be able, not onely to rule, but to instruct the people, though not by attending to a word of Exhortation, (which is the Pastors office) nor by attending to a word of doctrine, (which is the Teachers of­fice) yet by attending to a word of Admonition; For the Apostle maketh Admonition the worke of them that are over the Church in the Lord, 1 Thes. 5.12. that is, that Rule over them. The same word which is ascribed to Ruling Elders, (1 Tim. 5.17.) whom he joyneth with those that labour in word and doctrine in both pla­ces. And indeed Rule without counsell and instruction is dumbe. Thus all Elders are apt to teach, according to 1 Tim. 3.5.

8. It is a part of their office (though it be not theirs alone) to visit the sick, (especially when they are sent for) and together with some counsell and admonition to pray for them, and to helpe for­ward their spirituall estate; as Jam. 5.14, 15, 16.

Wee have been the more large in clearing the severall sorts of these Elders, which Christ hath ordained in his Church, because wee finde Satan hath been very busie to set the wits of men a work, both to confound the severall Functions of the Pastor and Teacher, and utterly to abandon the office of a Ruling Elder.

Now for Deacons, which are the other ordinary Officers, ordai­ned by Christ for the perpetuall service of the Church: All men doe acknowledge them both to be Instituted expresly in the Scrip­tures, (Acts 6.2. to 6. 1 Tim. 3.8. to 13.) and continued in the Church throughout all ages, though not without sundry mixtures of corruptions in the practise of the Church, which is impertinent to our purpose to prosecute, who onely intend to declare and cleare our owne practise and proceedings.

Deacons therefore wee reserve in our Churches, but without di­stinction of pre-eminence of some of them above others: much lesse over the Ministers and Elders: Neither doe wee imploy them about the Ministery of the Word, nor about the Government of the Church; For the Apostles thought themselves unmeet, both to attend to the Ministery of the Word, and to prayer, and to serve Tables also; And therefore the worke which the Apostles laid downe, and which the Deacons were elected and ordained to take up, was the serving of Tables, Act. 6.2. to wit, the ser­ving of all those Tables which pertained to the Church to pro­vide for, which are, the Lords Table, the Tables of the Ministers (or Elders) of the Church, and the Tables of the poore brethren, whether of their own body, or strangers; for the maintaining whereof, wee doe not appoint them to goe up and downe to col­lect the Benevolences of abler Brethren, but as the Apostles recei­ved the oblations of the Brethren, brought and laid downe at their feete, (Acts 4.35.) and thereby made distribution as the [...] use of the Church required; so the Deacons being or­dained to take up and execute that part of the office which the Apostles laid downe; they receive the Oblations of the Brethren every Lords day, brought unto them and laid downe before them, or else brought unto them on the week day, and distribute the same, as the use and need of the Church doth require.

SECT. III.

AS for Widowes, whom Paul speaketh of, as Vervants to the Church, (2 Tim. 5.9, 10.) wee look at them as fit Assistants to the Deacons, in ministering to the sick poore Brethren in sundry needfull services, which are not so fit for men to put their hands unto: onely wee finde it somewhat rare to finde a woman of so great an age (as the Apostle describeth, to wit, of threescore years) and withall, to be so hearty, and healthy, and strong, as to be fit to undertake such a service.

SECT. IV.

HAving thus declared what are the Officers wee desire to sup­ply each of our Churches withall; wee come now to de­clare in what manner they are Chosen and Ordained unto their Offices.

When therefore any of the Churches are destitute of any of these Officers, the Brethren of the Church (according to the Apo­stles advice, in defect of Deacons, and so in defect of all other Of­ficers) they look out from amongst themselves, such persons as are in some measure qualified according to the direction of the Word; Elders according to 1 Tim. 3.2. to 7. Tit. 1.6. to 9. Deacons accord­ing to Acts 6.3. 1 Tim. 3.8. to 12. For the Church hath not ab­solute power to choose whom they list, but ministeriall power onely, to choose whom Christ hath chosen, hath gifted and fitted for them. If the Church can finde out none such in their own body, they send to any other Church for fit supply, and each Church looketh at it as their dutie to be mutually helpfull one to another, in yeelding what supply they may, without too much prejudice to themselves, according to Cant. 8.8, 9. Such being recommended to them for such a work, they take some time of tryall of them, partly by their owne observation and communion with them, partly by consultation with the Elders of other Churches (conti­nuing there) in so great a work; to fulfill the command of the A­postle, Lay hands suddenly on no man, 1 Tim. 3.22. For every man of good gifts is not alwayes endowed with an honest and good [Page 40]heart; and every good heart is not fitted to close (so fully as were meet) with every good people: Every key is not fit to open every Lock; nor every good mans gift fit to edifie every people: But when upon tryall, the Church doth finde every mans spirit among them desirous of the fellowship of the man, and his gifts; then they a­gree amongst themselves upon a certain day, wherein in a solemne manner they intend to Elect him to office amongst themselves. Of this they give notice to all the neare adjoyning Churches, whom, and when, and to what office they intend to choose such a man, whom they nominate to them, intreating their presence, and brotherly counsell, and assistance at the day appointed: They give notice also thereof unto the Governour, and such other of the Magistrates, as are near to them, that the person to be chosen meeting with no just exception from any, may finde the greater incouragement and acceptance from all.

When the day is come, it is kept as a day of humiliation, with fasting, praying, and preaching the Word, according to the pat­terne, Act. 14.23. & 13.1, 2, 3.

Towards the end of the day, one of the Elders of the Church (if they have any) if not, one of the graver Brethren of the Church, (appointed by themselves to order the worke of the day) standeth up and inquireth of the Church, ‘If now after this solemne seeking of God for his counsell and direction in this weightie work, they still continue in their purpose, to elect such a one for their own Pastor, or Teacher, or Ruling Elder, whom be­fore they agreed upon;’ Then having taken their silence for a consent to their purpose. He proceedeth to inquire into the appro­bation of the rest of the Assembly, not onely the Messengers, and Brethren of other Churches present, but of all that stand by; be­cause and Elder is to be a man of good report of them that are without, (1 Tim. 3.7.) how much more well approved of the Churches of Christ? ‘He demandeth therefore of the Churches first, and then of the rest, whether any of them have knowne of any evill, in the man presented before them, either in judgement, or practice, which might give them just cause to forbeare his ele­ction?’ If all keepe silence (as usually they doe, for if any have any just exception against the man, he is wont to acquaint some or o­ther of the Church with it before the day) he turneth himselfe to [Page 41]the Church againe. Now seeing all is clear for their free election of him to such an office, he desireth all the Brethren of that Church, to declare their Election of him with one accord, by lifting up their hands; which being done, he desireth to know of the partie chosen, whether he doth accept of that calling, which the Church hath given him in the name of Christ unto that office? He having expressed his acceptance (upon such grounds, as wherein he hath chiefly seene the hand of God leading him thereunto,) the Elder doth then admonish the Church what duties the Lord requireth of them all in his Word towards him, whom they have thus cho­sen; And afterwards advertiseth him what duties the Lord requi­reth of him in that place towards the Church; And having taken the acknowledgements of them both, of their mutuall dutie to­wards one another; He then with the Presbytery of that Church (if they have any, if not two or three others of the gravest Chri­stians amongst the Brethren of that Church, being deputed by the body) ‘doe in the name of the Lord Jesus ordaine him unto that Office, with imposition of hands, calling upon the Lord, (who hath furnished him with spirituall gifts, and bowed the hearts of the Church to call him to that office) to accept and owne him therein, to enlarge his heart and spirit, according to all the duties thereof, to breath in all his administrations, and to guide and blesse all his going out and coming in before them:’ And so turning his speech upon the person on whom their hands are imposed, ‘He as the mouth of the Presbytery, expresseth their ordination of him to that office in the name of the Lord Jesus, and puts a solemne charge upon him to looke well to himselfe, and to the whole flock, over which the Holy Ghost hath made him an overseer, as one that must give account of all their soules unto the great Shepheard of the sheep, at the day of his appear­ing.’ After this the Elders of their Churches present, obser­ving the presence of God, both in the duties of that day per­formed by the Officer then chosen, and ordained, and in the orderly proceeding of the Church to his Election and Ordina­tion, one of them in the name of all the rest, doth give unto him the right hand of fellowship, in the sight of all the Assembly, testifying their Brotherly acceptance of him, and their thank­fulnesse to God for his gracious gift bestowed on him, and doth [Page 42]exhort him in the Lord to fulfill the ministery which he hath re­ceived of the Lord.

And, so after publick praise given to God by him in the name of the Church, he dissolveth the Assembly with a Blessing.

SECT. V.

FOr our calling of Deacons, we hold it not necessary to ordaine them with like solemnitie, of fasting and prayers, as is used in the Ordination of Elders; because wee doe not reade the Apostles gave any president thereof in the Ordination of the first Deacons at Jerusalem, Act. 6. But the Brethren of the Church having looked out among themselves men fitly qualified for that calling, accord­ing to the Scriptures formerly mentioned, and having made some proofes of them according to the Rule (1 Tim. 3.10.) the Elders with the consent of the Church upon some Lords day, or other publick holy meeting, doe ordaine them to the Office, and appoint them over that businesse, with prayer and imposition of hands.

SECT. VI.

OBject. Two things are here demanded; First, by what war­rant the People choose their Officers?

Answ. From the President of the Apostolicall Churches. In the choosing of an Apostle, the voices of people went as farre as any humane Suffrages could goe; of an hundred and twenty, they chose two, and presented them before the Lord, and his Apostles. And because and Apostle was immediately to be called of God, out of those two God chose one, Act. 1.15.23.26. Act. 14.23. The Apostles are said to have ordained Elders by lifting up of hands, (to wit, of the people) as the originall word implieth: And the mul­titude of the Disciples are directed by the Apostles to look out and choose seven Deacons, Act. 6.3.15.

The practice of succeeding Churches for many yeares after, is plaine from Cyprians words, Lib. 1. Epist. 4. Plebs maxime potesta­tem habet vel dignos Sacerdotes eligendi, vel indignos recusandi.

Object. 2. It is also demanded, by what warrant doth a particu­lar Church depute such who are not Presbyters, to lay their hands [Page 43]upon Presbyters? Were it not more regular and orderly to repaire to some Bishop, to receive imposition of hands from him? or as the Presbyters in every Church in Crete, received imposition of hands from Titus, who was left in Crete with Episcopall Authoritie for that very end, Tit. 1.5? or rather then take imposition of hands from lay-men (as they are called) why doe not the Churches rather intreat the Elders of other Churches to supply the defect of their owne Presbytery, by the Presbyters of other Churches?

Ans. The warrant by which each particular Church doth de­pute some of their own body (though not Presbyters) to lay their hands upon those whom they have chosen to be their Presbyters, is grounded upon the Power of the keys, which the Lord Jesus Christ (who received all fulnesse of Power from the Father) hath given to the Church: For the power of the keys, is the power of opening and shutting, binding and loosing, Matth. 16.19. And this is given to the whole Church met together in his name, Mat. 18.18. Whatsoever (saith Christ, speaking of the Church) yee shall binde on earth, shall be bound in heaven, and whatsoever yee shall loose on earth, shall be loosed in heaven: which is the whole ministe­riall power of the Keys.

SECT. VII.

Object. 1. THe Church is not the first subject and receptacle of all Ecclesiasticall power; For though the Church elect a Pastor or other Elder, yet the office of a Pastor is from Christ, Eph. 4.8. And so is his Authoritie from Christ also; And if he have neither his Office, nor his Authoritie from the Church, how can he be ordained by the imposition of the hands of the Church?

Answ. 1. Though the office of a Pastor in generall be immediately from Christ, and the authoritie from him also, yet the application of this office, and of this authoritie to this elect person, is by the Church; and therefore the Church hath sufficient and just war­rant, as to elect and call a Presbyter unto office, so to ordaine him to it, by imposition of hands: They that have Power to elect a King, have power also to depute some in their name to set the Crowne upon his head.

Answ. 2. As the Authoritie of the Pastor, and other Elders, is not from the Church, but from Christ; so neither is their Office and Authoritie from the Bishop, nor from the Presbytery, nor from the Classis of Presbyteries; If therefore that were a just impediment, why the Church should not lay hands upon their elect Pastors or Elders, because neither their office, nor their Authoritie, is from the Church, then neither may the Bishop, nor the Presbytery, nor the Classis lay their hands upon them; because their office and Au­thoritie is no more (nor so much) from them, as from the Church; nor by this Argument might the Apostles themselves (if they were present) ordaine Officers, because neither the office nor the Autho­ritie is from the Apostles, but from Christ onely. Neither will it follow from hence (as some object) that if the Elders received their ordination from the Church, then they should execute their office in the Churches name, or that then they may be more or lesse diligent in their office at the Churches appointment, or that then the Church hath a Lord-like power over them, or that then the Elders must re­ceive their errand from the Church, as an Ambassadour doth from him from whom he receiveth his Commission; or that then the Church, in defect of all Officers, may performe all duties of their Of­ficers, (as to administer Sacraments, and the like.)

None of all these things will follow; For 1. Most of these Ob­jections doe strike as much against imposition of hands by Bishops or Presbyters. 2. Though the Elders doe receive the application of their office and of their power by the Church, yet not from the Church; or if from the Church, ministerially onely, as instruments unto Christ. So that they cannot choose or ordaine whom they please, to what office they please, but whom they see the Lord Jesus hath prepared and fitted for them, and as it were, chosen and or­dained to their hands: nor may they inlarge or straiten the li­mits of his office whom they doe elect or ordaine, but as the Lord hath prescribed: nor can they give him any errand, but onely a Charge to looke to the ministery which he hath received from the Lord; nor have they any more Lordly power over him, then he over them, but both ministeriall, as they have received from the Lord: nei­ther may they administer Sacraments, in defect of all Officers, be­cause that by appointment from Christ pertaineth onely to such as are called by office to preach the Gospel, Mat. 28.19, 20. As for [Page 45] mutuall instruction and admission, election and ordination of Officers, opening of the doores of the Church by admission of members, and shutting the same by Church-Censures; these things they may doe (if need be) without Officers; yea, and if all their Officers were found culpable, either in hereticall Doctrine, or scandalous crime, yet the Church hath lawfull Authoritie to proceed to the censure of them all: For they that as a Church might admonish Archippus, (Col. 4.17.) might (in case he had not hearkened to their admo­nition) have proceeded against him to Excommunication; And they that might so proceed against one of their Officers, might in like sort (upon like ground) proceed against them all, which they could not doe if the Church did receive the power of the keys not immediately from Christ, but from the Presbyters: And yet in such cases our Churches are never wont to proceed, but in the presence, and with the consent and approbation of other Churches; as knowing that in such weightie cases, in the multitude of Counsellors there is safetie: And as the Church doth not choose any Elders, but in the presence, and with the approbation of other Churches; so neither doth it proceed to the censure of them, but with the like grave and solemne assistance.

Object. 2. The Apostles received the power of the keys imme­diately from Christ, Joh. 20.23. And therefore the Church recei­ved it from the Apostles, and the Officers of the Churches from them also, and not from the Church.

Answ. It is true, the Apostles being extraordinary Officers, as they were immediately called and chosen of Christ, not by the Church; so they were most of them ordained by Christ, and not by the Church; And yet not all of them neither: For Paul and Barnabas, though chosen to the Apostolicall office immediately from God, yet they were ordained to that office by the imposition of hands, of some officers, or members of the Church, Act. 13.2, 3. But that hindereth not, but as the Apostles received their power immediately from Christ, so did the Church receive their power immediately from Christ also; For he that said to the Apostles, Whose sinnes yee retaine, they are retained; whose sinnes yee remit, they are remitted, (Joh. 20.23.) He also said to the Church, Whatsoever yee binde on earth, shall be bound in heaven, and whatsoever yee shall loose on earth, shall be loosed in heaven, Mat. 18.18. which is a Commission of the same power, and to the same effect.

If then the Church have received, as well as the Apostles, the same Commission of Church-Power, (so farre as it is of perpetuall use) that though the Church then presented their Officers chosen by them, to receive Ordination from the Apostles, yet when the Apo­stles are ceased, and no other successors left in their roome, from whom their Officers might receive ordination, but from the Pres­bytery of their own Church, then where such a Presbytery is yet wanting, and their power is now to be executed, the Church hath full power to give ordination to them themselves, by the imposi­tion of their hands.

SECT. VIII.

Object. VVHen the Apostles ceased, Bishops were left as succes­sors in their roome; As Timothy in Ephesus, and Titus in Crete, to ordaine Elders in every Church, Tit. 1.5.

Answ. Timothy and Titus were not left to ordaine Elders as Bi­shops, but as Evangelists, whose office was alike extraordinary in the Church, as that of Apostles and Prophets, (Eph. 4.11.) Their work being to follow the Apostles, and so set forward the work which the Apostles had begun, whereto the Apostles called them forth, and directed them; And not to keepe setled residence in any one Church, as Elders doe, or in any one Nation of Churches, as Bishops doe: Timothy is expresly commanded to doe the work of an Evange­list, 2 Tim. 4.5. And Titus was not ordained a Bishop at Crete, but left in Crete, as having travelled up and downe with Paul, Gal. 2.3. and comming to Crete was left to direct the Cretian be­leevers in their Church-affaires, after Pauls departure: afterwards he departed to Dalmatia, 2 Tim. 4.10. Sometimes Paul appointed him to meet him at Nicopolis, Tit. 3.12. Sometimes he sent him to Corinth, 2 Cor. 12.18. And commends him (as his partner and fellow-helper) to the Church of Corinth: And at Troas, Paul found no rest in his spirit, because he found not Titus his Brother, 2 Cor. 2.13. And in Macedonia he found much comfort, because he found Titus there, 2 Cor. 7.5, 6. Which argueth his calling was not Episcopall to rest in a certaine charge, but to travell up and downe with the Apostles, or after them, or whither the Holy Ghost should lead them forth to help forward the work of Christ, and the Apostles.

Object. But in the Subscriptions of the Epistles of Paul to them, Titus is called the first ordained Bishop of all the Cretians: And Timo­thy the first ordained Bishop of the Church of Ephesus.

Answ. The Subscriptions of Pauls Epistles, both those and the rest, are no part of Canonicall Scripture, but Apocrypha, not writ­ten by the Apostles themselves, but by some Scribes that copied them out in after ages, as is observed by many learned both Pro­testants and Papists: In particular this Subscription in the Epistle to Titus containeth an apparent mistake; for the Subscription saith, the Epistle was written from Nicopolis to Macedonia; as if Paul had been at Nicopolis when he wrote this Epistle: which conceit in the Scribe sprang from a mistake of Pauls words, Tit. 3.12. where Paul bids Titus be diligent to come to mee to Nicopolis, for I have determined there to winter; but Paul doth not say, I have determined here to winter, (as if he were there already in Nicopolis) but I have deter­mined there to winter, to wit, as intending to goe thither for to winter. The Subscription of the Epistle to Timothy, stiling him the first ordained Bishop of the Ephesians, will not stand with the Apo­stles charge to him in the same Epistle, (2 Tim. 4.5.) doe the work of an Evangelist. For a Bishop was to attend with personall resi­dence upon his charge, Act. 20.28. But an Evangelist was to tra­vell up and downe with the Apostles, or after them; to come and goe at their appointment: As Paul there doth command Timothy to be diligent to come to him, 2 Tim. 4.9.21. Againe when Paul ad­dresseth himselfe to goe to Rome (from whence this Subscription tel­leth us this Epistle was written) he intending to passe by Macedonia to Rome, (Act. 19.21.) besought Timothy to abide still at Ephesus, 1 Tim. 1.3. But if Timothy had been the Bishop, ordained of the E­phesians, his dutie would have bound him to abide there, and should not have needed Pauls intreaty so to doe.

Besides when Paul in that journey came to Miletus, he called for the Elders of Ephesus, Act. 20.17. whom also he named Bi­shops; for so the Greek word is, which is translated overseers, v. 28. and then Paul acknowledged no such singular ordination of any to a transcendent Episcopacy, but what was common to all the Elders of Ephesus: But that it may further appeare, that it was not the intent of Paul, or of the other Apostles, to direct the Churches to send the Elders whom they have chosen, unto any Transcendent [Page 48](or Diocesan) Bishop for ordination, nor left any to like eminent place after Timothy and Titus to performe that work; Let it be considered, that there is no direction at all in the Epistles of Paul to Timothy and Titus, for the Churches election of any Evangelist, or of any Bishop over many Churches.

For 1. The Bishop Paul speaketh of in Timothy, of whose quali­fication he giveth direction 1 Tim. 3.2. to 7. he calleth them all (when he commeth to give order for their maintenance) by the name of Elders; some Ruling Elders; some Labouring in the Word and Doctrine: And in his Epistle to Titus, the Elders which Paul left Titus to ordaine in every Citie, he calleth them Bishops, Tit. 1.5.7. Now of these he appointeth many Elders, and many Bishops in one Citie, or Church; not many Cities or Churches under one Bi­shop, Act. 14.23. Elders in every Citie, Act. 20.17, 18. Many Elders and Bishops in the Church of Ephesus, Phil. 1.11. Many Bishops as well as many Deacons, in one Church of Philippi, and that a poore one too; for Philippi was a Church in Macedonia, Act. 16.12. And all the Churches of Macedonia had tryall of deep povertie, 2 Cor. 8.1, 2.

2. In the Epistles to Timothy and Titus, there is no difference at all put of any one Bishop above his fellows, except onely the diffe­rence of Ruling and Teaching Elders, 1 Tim. 5.17. And those as they are not set over many Churches, so neither are any of them set above his fellowes; onely the Preachers are allowed more reverence and maintenance then the Rulers. If the Holy Ghost had appoin­ted some singular Bishops above the rest, of any transcendent and eminent office, he would have appointed him also some eminent and transcendent proper work of his office: But what shall that be? shall it be Ordination, as Hierome saith, (speaking of the Bishops in his time; Quid facit Episcopus excepta ordinatione quod Presbyter non fa­cit?) Why, that is a work of Rule; or shall it be hearing accusations against Elders, and censuring them accordingly; as 1 Tim. 5.19, 20? Why, that is a work of Rule also. Now the Apostle acknow­ledgeth no Acts of Rule, nor any Elders (or Bishops) that doe Rule, as worthy of greater honour then such Elders as labour in Word and Doctrine, 1 Tim. 5.17. It is therefore apparently contradictory to the institutions given by Paul in the Epistles to Timothy and Titus, to set up any eminent or transcendent Bishop in the Church, in [Page 49]respect of Rule, or exercise of office of more honour and power, then pertaineth to all the Ministers of the Word. So that evident it is, that neither Ordination, nor Jurisdiction, (which are both of them Acts of Rule) are to be fetched from transcendent Bishops, but pertaine indifferently to all the Presbyters.

SECT. IX.

Object. BUt if no transcendent acts of Jurisdiction and rule be re­served unto one Bishop alone above other Ministers, how cometh it then to passe, that in Rev. 2.3. each singular Angel in the Churches of Asia, is admonished, and reproved alone for all the faults that are found in his Church, whereof he is the Angel? Why should one Angel alone be charged with the guilt of all those faults in the Church, if it were not in his hand alone to redresse and punish them?

Answ. It is an usuall thing with John (and found also in other Scriptures) to use the name of Angel not singularly for one person, but collectively for a company, administring the same work: As the seven Angels that sounded the seven Trumpets, and the seven Angels that powred out the seven Vialls, were not seven singular persons, but seven companies, or sorts of persons, performing that service. And when David saith, the Angel of the Lord pitcheth his Tent about them which feare him, Psal. 34.7. He speaketh not of one Angel alone, but of many of them; For one alone cannot pitch his Tents about all them that feare God. And that John in the second and third Chapters of the Revelation, did not meane by the Angel of the Church one singular person, but the whole company of the Ministers of the Church (the whole Presbytery of persons, more then one) it is evident by his speech unto them, as unto many; The Devill (saith he) shall cast some of you into Prison, Rev. 2.10. Some of you, Gr. [...]. which implies more then one. And againe in Rev. 2.24. speaking un­to the Angel of the Church of Thyatira, But unto you Gr. [...] you in the plurall., I say, and unto the rest of Thiatira; which argueth that the Angel distin­guished from the rest of the Church, was more then one person; For he saith unto you in the plurall number.

Object. But now, say some; Let it be so then, if such eminent and transcendent Bishops (that is, Diocesan Bishops) who claime a [Page 50] peerelesse power in Ordination and Jurisdiction to themselves alone, have no foot-hold in the Scripture, then let them neither have name, nor place, portion, right, nor memoriall in the Christian Churches of the new Testament. But yet neverthelesse, the Apo­stle is cleare for a Presbytery, and acknowledgeth imposition of hands (even upon Timothy, how much more upon other Elders) by the Presbytery, 1 Tim. 4.14.

Answ. Wee willingly also acknowledge the same, where God hath furnished any Church with a Presbytery. To them it pertain­eth to ordaine by imposition of hands, any Elders or Deacons that shall be chosen by office, by the Church committed to them; But if the Church want a Presbytery; for want of Elders, they want a warrant to repaire to the Presbytery of another Church, to impose hands upon their elect Elders.

Our Reasons be;

Reason. 1 First, Ordination by imposition of hands, is a work of Church Power, as all men acknowledge: Now as no Church hath Power over another, but all of them stand in Brotherly equalitie one towards another; so the Presbytery of one Church, hath no Power over the Elders of another. As the Apostles having all of them re­ceived the same Commission (Joh. 20.23.) had none of them power over another; so the Churches having received all of them the same power of the keys, (as hath been shewed above) they none of them have power over another, and therefore no power of ordination of one anothers Officers.

Reason. 2 As every Church hath equally received the same power of the keys, so ought they to maintaine and stand fast in the same; The power of the keys as it is a priviledge and libertie purchased to the Church by the bloud of the Lord Jesus; so at a lesse rate it may not be alienated from the Church. Christ by his death and resurrection hath ob­tained all power, both in heaven and in earth, Mat. 28.18. Phil. 2.8, 9, 10. And looke where he hath communicated the same by his Testament, ratified in his bloud, there it ought to remaine and not to be removed out of their hands, by the hand of man or An­gel. Whence it appeareth unlawfull for any Church of Christ to put over that power which they have received of Christ, out of their own hands, into the hands of the Presbyters of other Chur­ches. The Apostles having received all of them equall power from [Page 51]Christ, it was not lawfull for them by common consent, to have conferred upon Peter and Paul, James and John, a transcendent go­vernment over them all. If some of the Apostles seeme to be pillars, as is said of Peter, James and John, Gal. 2.9. and so more eminent in gifts then all their brethren, it may put upon their brethren an expediency, and sometimes a necessitie to call upon them for more counsell, but not to call them to more Authoritie. In like sort, if a Church in a Citie, and the Officers thereof, be of more eminent gifts and graces, then a Church in a village, it is a just occasion for the Church in the village, to listen the more after the counsell of the Church in the Citie, but not to submit the more unto their Au­thoritie in the way of subjection. And so it is true, a Classis of the Presbyters of many Churches may excell (in more varietie of all abi­lities) then the Presbytery of any one Church, yet that onely rea­cheth to make their counsell the more weightie and acceptable, but not to invest them with more rule or more authoritie. Thirdly, If a Church shall send to the Presbyters of another Church for ordination of their Elders, they may as well repaire and submit to them for cen­suring of their offenders; And would not that be a manifest trans­gression of the royall law of Church-Government, Matth. 18.15, 16, 17, 18. If a Brother see his brother falne into a scandall, and after dealing with him first himselfe alone, and then with the con­viction of two or three witnesses, find him to give no satisfaction at all, whither shall the offended brother repaire? If to the Church whereof the brother offending is a member, that is indeed accord­ing to the rule, but what need is there then, or what ground of repairing to the Presbyters of other Churches? by what Authori­tie shall they proceed to censure the offender that is a member of another Church?

Indeed if a Brother offended shall complaine to the Church whereof the offending brother is a member, and the Church neg­lect to doe their dutie, through prejudice, or partialitie, or other remisnesse, it may then be lawfull to make use of the brotherly love and brotherly communion, which one Church oweth and bear­eth to another. The brother offended, and not satisfied with the proceedings of his own Church against the offence, may then re­paire to the Elders of other Churches, and crave their judgement and counsell in the case in hand; and if they doe not approve upon [Page 52]good inquirie the proceedings of their sister-Church, they may admonish the Elders of that Church touching what they judge amisse. But if the Elders hearken not unto them, the Elders who admonish them, being unsatisfied, may acquaint their own Church with the offence of their neighbour Church, and then in the name of the Lord, and of their own Church, they may admonish them thereof, by Letters and Messengers sent to them to that purpose. If yet the Church admonished, hearken not unto them, the Church offended may and ought to acquaint their neighbour Churches therewithall, who may joyne with them, either in convincing the offending Church of their sin, and so prevaile with them unto re­formation, or else (if they persist in obstinacy) they may from thenceforth withdraw all continuance of brotherly communion with them, till they acknowledge their transgression; which is as farre as Churches may goe in a Church-way, in case of obstinacy of a neighbour-Church in any offence, and so farre they may goe ac­cording to the proportion of the rule, Mat. 18.15, 16, 17. Look what rule a brother is to attend unto in seeking to heale the offence of a brother, the same rule may and ought a sister-Church to attend unto in seeking to heale an offending sister-Church. And looke as Paul who had received the same equall power of the keys, with Pe­ter, reproved Peter openly when he was to be blamed, Gal. 2.11. so one Church, who hath received the same equall power of the keys with another, may reprove another Church openly when they are to be blamed. And looke by what power they may reprove them, by the same they may proceed to withdraw from them, if they hearken not to their reproofe according to God. But all this notwithstanding, they will not allow a brother offended to complaine to the Presby­ters of another Church, till he see no hope of removall of the offence by his own Church at home.

SECT. I.

THe Church being thus gathered and furnished with such Officers, in such manner as the Lord hath appointed; looke as in the first Primitive Church the Lord added to [Page 53]them daily such as should be saved, Acts 2.47. so doe wee admit and receive from the Lord such as he sendeth and addeth to us. The first and lowest number of a Church, to which the other members are added, is not expresly limited in the Word, onely it is not so low as some have conceived, to consist onely of two or three, it is a mistake of that place, Mat. 18.20. where a promise of Christs pre­sence is made to two or three, to conceive it made to the lowest num­ber of a Church-body; for those two or three, are not considered there as a Church-body, but as a sufficient number of witnesses, to joyne with a brother offended, in convincing and admonishing the bro­ther that gave the offence; against whom, if he doe not hearken to them, they are then further to proceed, and to tell the Church. Which argueth that they themselves are not a Church, but a smal­ler company agreeing in a dutie of brotherly love, either to heale an offending brother by their own admonition, or to witnesse a­gainst him before the Church; and yet they have a speciall pro­mise of Christs presence with them in the dutie, lest they might thinke such a labour of love undertaken in vaine.

But the Church must needs be a greater number then two or three, seeing these two or three are to referre the person and the cause to a greater body then themselves; for though there might be a dome­sticall Church in Adam and Eve at the beginning, yet such a Church which Christ hath instituted in the new Testament, consisteth of a greater number. The very Officers of a Church, compleatly furni­shed, are no lesse then foure (a Pastor, a Teacher, an Elder, a Dea­con,) and therefore the body of the Church had need to be of a greater number then so. And though the essence of a Church may consist without the integritie of all his members (as a lame man that wanteth some of his members may have the essence of a man,) yet under seven, a Church can hardly consist of so many members as doe performe any part of a Church-body.

To such a body, how many members may be added, is not li­mited expresly in the Word, onely it is provided in the Word, that they be no more then that all may meet in one Congregation, that all may heare, and all may be edified. For (as hath been noted above) the Apostle so describeth the whole Church as meeting in one place, 1 Cor. 14.23. But if all cannot heare, all cannot be edified. Besides the Apostle requireth, that when the Church meeteth together for [Page 54]the celebrating of the Lords Supper, they shall tarry one for another, 1 Cor. 11.33. Which argueth the Church indued with onely or­dinary Officers, should consist of no greater number then that all might partake together of the Lords Supper in one Congregation, and therefore such Parishes as consist of 15000. though they were all fit materialls for Church-fellowship, yet ought to be divided into many Churches, as too large for one. When the hive is too full, Bees swarme into a new hive; so should such excessive numbers of Christians issue forth into more Churches. Whence it appeareth to be an error, to say there is no limitation or distinction of Pa­rishes, meaning of Churches, (jure divino) for though a precise quo­tient, a number of hundreds and thousands be not limited to eve­ry Church, yet such a number is limited as falleth not below seven, nor riseth above the bulke of one Congregation, and such a Congrega­tion wherein all may meete, and all may heare, and all may partake, and all may be edified together.

SECT. II.

THey that desire to be added & joyned to such a body, they first make known their desires to the Elders of the Church, who take triall of their knowledge in the principles of religion, & of their experience in the wayes of grace, and of their godly conversation amongst men; that if any of them be found ignorant, and gracelesse, or scan­dalous, he may not be presently presented to the Church, till these evils were removed. The stones that were to be laid in Solomons Tem­ple, were squared and made ready before they were laid in the building; neither iron, nor ax, nor any iron toole was heard in the house while it was a building, 1 King. 6.7. And wherefore so, if not to hold forth that no members were to be received into the Church of Christ, but such as were rough-hewen, and squared, and fitted to lie close and levell to Christ and to his members?

But when such as offer themselves are approved of the Elders, they are propounded by one of the Ruling Elders to the Church, with a motion to the brethren to make inquiry after them, and if they shall heare of any just exceptions against them, to give notice of it to one of the Elders.

But if no exception be heard of, they are called forth before the [Page 55]Church, after other holy duties are performed, and each one ma­keth confession of his sinnes, and profession of his faith. In con­fession of his sinnes (that it may appeare to be a penitent confessi­on) he declareth also the grace of God to his soule, drawing him out of his sinfull estate into fellowship with Christ. In the profes­sion of his faith, he declareth not onely his good knowledge of the principles of Religion, but also his professed subjection to the Go­spel of Christ, with his desire of walking therein, with the fellow­ship of that Church. Now before or after such his profession or confession, those of the brethren of the Church who are of his ac­quaintance doe give some good testimony (if need be) of his life and conversation; either according to their owne knowledge of him, or according to the credible reports or letters which they have received concerning him: which done, the Ruling Elder, or one of the Preaching Elders propoundeth it to the Church, whe­ther from all that they have heard and seene, they finde any just exception against him? if so, it is cleared and removed before any further proceedings; if no just exception appeare, the Ruling Elder then moveth the Church to expresse their acceptance of him into fellowship with them, by lifting up their hands. Which done (and the like course taken with two or three more, as the time will per­mit) the Elder propoundeth to them the heads of the Covenant which the Lord hath made with his Church, what promises of grace he hath made to them; as also what duties of faith and obedience he doth require of them; As to take the Lord Jesus for their onely Priest and Atonement, their onely Prophet and guide, their onely King and Law-giver, and to walke in professed subjection unto all his holy Ordinances; as also to walk in brotherly love with the brethren of this Church, unto mutuall edifica­tion and succour, according to the rule of the Gospel. And the new re­ceived members acknowledging this to be their dutie, and profes­sing their consent unto it in the name of Christ; the Elder doth further acquaint them with what duties of holy watchfulnesse over them they may expect from the Church; and so shutteth up his worke with some short prayer unto the Lord, who keepeth covenant and mercy with thousands of his people, to make us all faithfull to him, and one to another, according to the rules of his holy Gospel in Christ Jesus, the Mediator, and suretie of his Covenant, between the Lord and his people.

SECT. III.

NOw what offence is there in all this? or what scruple may arise in a godly minde against these things? Two or three things seeme herein offensive, but are not.

First, That wee require gracious qualifications in such as we re­ceive to Church-fellowship: whereas the visible Church is said to consist of all sorts, good and bad, and to be a garner containing chaffe and wheate, as a field wherein wheate and tares grow up together.

Secondly, That we receive such into the Church by a covenant.

Thirdly, That we communicate too much power unto the peo­ple, and doe not rather referre all power (in this case) into the hands of the Elders. To give therefore some account of these, as the Lord shall assist.

For the first, though wee willingly admit all commers to the hearing of the Word with us (as the Corinthians admitted Infidels, 1 Cor. 14.24, 25.) yet wee receive none as members into the Church, but such as (according to the judgement of charitable Christians) may be conceived to be received of God into fellowship with Christ, the head of the Church.

Our Reasons be;

First, From the neare relation between Christ Jesus, and the Church; as also between the Church and the other persons in the Trinitie: the Lord Jesus is the head of the Church, even of the visible Church; and the visible Church is the body of Christ Jesus, 1 Cor. 12.27. The visible Church is said to be the habitation of God by the Spirit, Eph. 2.22. to be the Temple of the holy Ghost, and the Spirit of God to dwell in them, 1 Cor. 3.16, 17. to be Espoused to Christ as a chaste Virgin, 2 Cor. 11.2. The members of the visible Church are said to be the sonnes and daughters of the Lord God Almightie, 2 Cor. 6.18. and are exhorted to be followers of him as deare children, Eph. 4.1. Now how can the visible Church be the members of the body, or the Spouse of Christ, or the Temple of the Holy Ghost, or the sonnes and daughters of the heavenly Father, except the members in charitable discretion be (as indeed the holy Ghost describeth them to be) Saints by calling, (1 Cor. 1.2.) and faithfull brethren, [Page 57]Gal. 1.2. and that not onely by externall profession, for these are too high stiles for hypocrites, but in some measure of sinceritie and truth.

Secondly, We reade Act. 2.47. that the Lord added to the Church daily such as should be saved; and how then shall wee adde to the Church such as God addeth not? such as have no shew of any sa­ving worke upon them to any spirituall discerning? ought not the Lords Stewards to be faithfull in Gods house, and to doe nothing therein, but as they see the Lord goe before them? receiving whom he receiveth, and refusing whom he refuseth, casting out whom he casteth out. Doth not the Apostle Paul upon this ground di­rect the Romanes to receive a weak beleever, because the Lord hath re­ceived him? Rom. 14.1, 2, 3.

Thirdly, The Lord Jesus maketh the profession of the faith of his name, and such a profession as flesh and bloud hath not revealed to a man, but his heavenly Father; to be the rocke on which his visible Church is built; for he speaketh of such a Church where­unto he committeth the keys of his kingdome, and that is the visi­ble Church, Mat. 16.16. to 19. Now if such a profession be the rocke and foundation of a visible Church, then wee shall build a Church without a foundation, if wee receive such members into the Church as doe not hold forth such a profession, but either through ignorance make no profession at all, or such a verball pro­fession as savoureth not of any blessed worke of the Father by his Spirit upon their hearts. And doth not the lord expostulate with such a guest as comes into the fellowship of his Church, even unto his Table, not having a wedding garment, Mat. 22.12? And doth not expostulation intimate a Taxation also of them, by whose conni­vence he came in, where he saith, how comest thou in hither? And doth not Christ in the parable impute it to the sleepinesse (that is, to the remisnesse and negligence) of his servants, that tares were sowen in his field amongst the wheate, Mat. 13.25.38.39.

Fourthly, Such as have onely a forme of godlinesse, and deny the power of it, wee are forbidden to joyne with, and commanded to turne from them, 2 Tim. 3.5.

Fiftly, Can any man judge such persons fit materialls for the constituting and edifying of a Church, who are more fit for the ruine and destruction of the Church; such as leave their first love [Page 58](as all hypocrites will at length?) They procure the removall of the candlestick, Rev. 2.4. Wee passe by the types of the old Testa­ment, which yet are not without their due weight; it was touched above, that rough stones were not laid in the building of Solomons Tem­ple, till they were hewen and prepared before, 1 King. 6.7. and behold a greater then Solomon is here, and a greater Temple then that of So­lomons; the attendance and watchfulnesse of the porters suffering none to enter into the Temple that were uncleane in any thing, 2 Chro. 23.19. doth it not evidently type forth the watchfulnesse of the Officers of the Church of Christ, to suffer none uncleane (uncleane in estate or course of life) to enter into the fellowship of the Church, which ought to be a Communion of Saints?

Well then, if all the members of the Church ought to be Saints by calling, and faithfull brethren, it cannot be thought an unseasona­ble curiositie, but rather held a due and faithfull watchfulnesse in the Officers and body of every Church of Christ, to take a due triall of men by a confession of sinnes, as John Baptist did, Mat. 3.6. and by a profession of their faith, as Philip did, Act. 8.37. before they receive them into the church as members of the body of the Lord Jesus; neither was it an excessive austeritie in John, but an holy faithfulnesse and godly zeale, not onely to repulse the Scribes and Pharisees, Mat. 3.7. but the prophane people also from his Baptisme, Luk. 3.7. as those who were a generation of vipers, and had not yet brought forth fruit meet for repentance, ver. 7, 8. and therefore them­selves were not meete for his Baptisme, which was a baptisme of repentance, Luk. 2.3. Neverthelesse, in this triall, wee doe not ex­act eminent measure, either of knowledge, or holinesse, but doe willingly stretch out our hands to receive the weake in faith, such in whose spirits wee can discerne the least measure of breathing and panting after Christ, in their sensible feeling of a lost estate; ☞ for we had rather 99. hypocrites should perish through presumption, then one humble soule belonging to Christ, should sinke under discourage­ment or despaire; and by reason of these hypocrites received into the Church, it is that the Church is said to have in it good and bad, wheate and tares; for tares, (as Hierome saith) are like to wheate.

SECT. IV.

COme wee now to give account of the second point, why wee receive such into the Church by way of Covenant.

1. Meete it is that as the whole Church was received as one body unto Christ by professing their entrance into covenant with God, as hath been shewed above in the third Proposition of the fift part, so every member of the Church should be received into the same fellowship, by profession of their taking hold of the same Covenant; Eadem estratio partium & totius, there is the same reason of the whole and of the parts, in such things as concerne the com­mon nature of both; And as all relatives doe, they mutually ar­gue one another. Hence it is that when godly strangers (who had joyned themselves to the Lord, to wit, by faith, to serve him, to love his name, and keep his Sabbath) were to be brought into the fellowship of the Lords house, they added this dutie over and a­bove the former, they took hold of the Covenant of the Lord, Isa. 56.3, 4, 5, 6, 7. Surely not by faith onely, for their personall salvation, (for so they took hold of the covenant before when they joyned themselves to the Lord, ver. 3.) but by their profession of their acceptance of the Covenant, and subjection to it, which the Lord maketh with his Church and people, whom he causeth to passe into the bond of the Covenant, Ezek. 20.37.

Object. It is objected first, that the place in Isaiah speaketh of such strangers as were proselytes, who in joyning themselves to the Lord, were therein also joyned unto the Church, for so joyning to the Lord, implyeth joyning to the Church, Jer. 50.5. Zech. 2.11.

Ans. 1. They that joyned to the Lord in those Texts of Jeremie and Zachary, did indeed in so doing joyne in a Church-body also; for they who are there spoken of were a multitude, concurring and consenting in the same Covenant, to joyne to the Lord, and to be­come his people; but here in Isaiah, the Eunuch and strangers are said to be joyned to the Lord, who yet were not joyned to the Church, but ready to complaine that the Lord had utterly deprived them of that libertie of joyning to the Church, and had utterly separated them from his people, ver. 3. As indeed he had by expresse Law separa­ted them, that is, prohibited them from entring into the Congregation of [Page 60]the Lord for ever, Deut. 23.1, 2, 3. Against which Law the Lord comforteth them with this promise of the Gospel, that in the new Testament, neither their Eunuchicall estate, nor the alienation or strangernesse of any Nation, shall be an impediment unto their en­trance into the Lords house, which is the Church.

The joyning (there spoken of) is not their joyning to the Lord and his people as Proselytes of the Church; for though they were joyned to the Lord, yet they complained of their disjoyning and separating from the Lords people, but the Lord comforteth them with this promise, that such as are joyned to the Lord, he will hereaf­ter bring them to his house; no bodily infirmitie, (as that of the Eu­nuch) nor nationall pollution (as that of some strangers) should hin­der their admittance into his Church, onely this the Lord requi­reth both of the Eunuches, ver. 4. and of the strangers, ver. 6. who had joyned themselves to the Lord before, that they doe also take hold of his Covenant (as antecedent to their entrance into Church-fel­lowship,) to wit, take hold of it by solemne profession of their accep­tance of it, and of their subjection to it.

Object. 2. It is not credible that the Lord would ever separate or debarre such from Church-fellowship as were joyned to him­selfe by faith, who can thinke it? what reason can you give for it?

Answ. The text is plaine, that Eunuches, Moabites, and Ammo­nites, were separated from the Church or Congregation of Israel for ever, without exception of godlinesse or ungodlinesse. Some in­deed make a doubt whether the Law against Moabites and Ammo­nites reached to the women of those Nations; but against men the Law is cleare. But if the Law had excluded them onely upon point of their own ungodlinesse, that was no singular curse to them. No Nation under heaven could expect admission into the Church of Israel, unlesse they beleeved in the God of Israel. What reason God might have for excluding the Eunuches, wee leave to his soveraigne wisdome. But yet himselfe giveth a plaine reason for it against the Moabites and Ammonites, taken from their malignant enmitie against Gods people, Deut. 23.4, 5, 6. Against the Eunuches he giveth no expresse reason; the authoritie of the Law-giver is reason sufficient; who can tell whether God would not thereby type out the debar­ring of barren Christians from Church-fellowship?

Object. 3. The word separation, implyeth they had been some­time of the Church; for it cannot be said in common sense, that any can be separated from that societie of which they never were.

Answ. Why not? What is separated but severed? May not Eng­land be severed from Scotland by the river of Tweed? and from France and Germany and Holland, by the Sea? though they were never joy­ned to any of those Nations? Did not God make the Starres to separate between the day and the night? (for it is the same word in the Originall, Gen. 1.14.) and yet day and night were never joy­ned in one societie.

So that from the place in Isaiah, wee have two passages of our practises in admitting Church-members, witnessed unto and confir­med by the Lord.

• 1. That those whom the Lord joyneth to the Church in the new Testament, are such as have been joyned to himselfe, to love him, and to serve him, and keep his Sabbaths.
• 2. That they doe also take hold of his Covenant with his Church, before he bring them into his holy Mountaine which is his Church.

Both which are the more to be observed in this place, because the place is a prophesie of what the Lord will doe in the dayes of the new Testament, to wit, when his house shall be called an house of prayer unto all Nations, ver. 9. which is proper to the times of the Gospel.

Object. 4. But the Covenant here spoken of, hath nothing to doe with the Church Covenant, for the Covenant is the Lords between him and his people, but the Church Covenant is between the members of the Church one towards another.

Answ. This objection was prevented before in the first point; for when the Lord entreth into covenant with his people, that is, with his Church, his Church either expresly, or by silent consent covenanteth with him, and also one with another, to yeeld pro­fessed subjection to him, as hath been shewed above.

But though this place prophecying of the dayes of the new Testament, speak expresly of taking hold of the Covenant before entring into the Church, yet let no man wonder why there is so little expresse men­tion of the poeples taking hold of the Covenant in the new Testa­ment, when this promise commeth to be accomplished. In the old Testament, where the Church and Common-wealth grew up together in divine institution and administration, there is expresse mention [Page 62]of this Covenant, and the Church being nationall, and all the Ma­gistrates being members of the Church from the first plantation of it, the Covenant of the Lord with his Church was not at all suspi­tious to them, (who were parties to it themselves) but very accep­table; but in the dayes of the new Testament, the Magistrates and Princes of the earth being Aliens and enemies to the Church, the Apostles thought it meete to speake of this Covenant not plainly, but as it were in Parables and similitudes, as knowing the name of Covenants and Covenanters might breed no small jealousies in Civill States, as seeming most dangerous to civill peace, but yet in apt similitudes they so describe the estate of Churches as doth neces­sarily imply a joynt Covenant, both between the Lord, and them me with another: which may serve for a second argument to prove the point in hand, the receiving of Members by way of Covenant; for 1. they so describe every Church of God, as a Citie of God, as the new Hierusalem, as the Church of the Jewes at their first conver­sion is styled, Rev. 21.4. and the Church of the Jewes, though it may be a more glorious Church then any of the Churches of the Gentiles, yet it partaketh in the common nature of them all, every true Church is as well a Citie of God, as the Church of the Jewes; and hence the Members of the Church of Ephesus are called fellow-Citizens with the Saints, as being of the houshold, or Church of God, Eph. 2.19. Now every Citie is founded in some confederacy by oath, or such like bond, and every Citizen is received into the same Citie, by taking the same oath, or entring into the same bond, wherein the whole Citie standeth ingaged; which holdeth forth to an intelligent heart, that if every Church of the new Testament be a Citie, and the Members thereof fellow-Citizens, then as the whole Church is planted and founded in some Covenant or Confederacie; so every Member of the Church is implanted and received into the same body, by taking hold of the same Covenant, and professing subjection thereunto.

Againe, when the Apostle speaketh of the planting of the Church of Corinth, calleth it espousing of it as a chaste Virgin unto Christ, 2 Cor. 11.2. It implyeth plainly, that he drew them all as one bo­dy to professe their acceptance of Christ as an husband to them all, and of one another, as member of the same body: if he had spoken of his conversion of their particular soules unto Christ, he would not [Page 63]have spoken of them as one virgin, but so many soules so many virgins; but now speaking of them all as one virgin, it plainly argueth he joyned them all as one virgin into one body, and that one body into a Covenant of Espousalls with Christ Jesus; for there are no Espousalls without a covenant; and therefore they that will take hold of their Espousage, must take hold of their covenant.

3. The mutuall relation wherein all the members in the Church stand one to another, members to members, and all of them to their Officers, and their Officers to them, together with their mu­tuall interest one in another, and mutuall power one over another, doe all of them necessarily imply a mutuall confederacie one with another; and that whosoever will partake herein, must partake in their confederacie. Suppose a godly Christian come over into these parts, (as every yeare some or other doe) there is not any Minister of any of our Churches can usurpe Pastorall authoritie over him, un­lesse that Christian call him thereunto, or professe his subjection to his Ministration, according to God. Nor can such a man expect any Ministers watchfulnesse over him as his Minister, unlesse the Mi­nister see just cause to accept such a charge, and professe so much. No Church in the Countrey, nor all the members of any Church, can take upon them to Censure any stranger, though an inhabitant a­mongst them, unlesse he give up himselfe to them, and professe his sub­jection to the Gospel of Christ amongst them. Nor can he chal­lenge such watchfulnesse from them, unlesse he have given them a just call to take upon them that care over him. That Christian libertie which the Lord Jesus by his bloud hath purchased for his Church, and for all his children, giveth them all libertie to choose their owne Officers, and their owne fellow-Members, unto whom to commit the care of their soules according to the rules of the Gospel. We speak not of Infants, who make choice in their parents, but of such who know their libertie, and are called to stand fast in it: till then that a man tender and offer himselfe to the Church, (to the Officers and Members of it) they have no power to receive him; For the Churches receiving a beleever (which is the Apostles word, Rom. 14.1.) implyeth and presupposeth his offering and giving up of him­selfe unto them, in a professed subjection to the Lord, and unto them, according to the will of God; and their receiving of him, implyeth and holdeth forth no lesse then their professed acceptance of him un­to [Page 64]all those holy liberties with them, and performance of all such spirituall duties to him, which belong to all the fellow-members of the same body; and let men call this expression of mutuall a­greement by what name they please, this is no other then what wee call Church-Covenant.

SECT. V.

LEt us proceed then to give account of the third point, why we communicate so much power to the people, as to propound receiving of Members, unto their approbation and consent: our rea­sons are these:

1. From the like power given unto them by Christ, for the casting out of scandalous and corrupt members, Matth. 18.17. 1 Cor. 5.5. if the Church must be told of every member that is to be cast out, and when he is to be cast out, they are to deliver him to Sa­tan: then the Church must be told of every member that is recei­ved, and when he is to be received, they are to receive him into the fellowship of the Lord, and of his Church; but the former is cleare from those Scriptures, and consequently the latter. It is a received Maxime, Ejusdem est potestatis aperire & claudere, instituere & desti­tuere (as they call it,) they that have power to shut the doores of the Church by Excommunication, they have power to open the doores of the Church by admitting to Communion.

2. From the Example of the Church at Hierusalem, Act. 9.26. who when Paul assayeth to joyne himselfe unto them, did not at first receive him, because the Disciples were not satisfied in his spi­rituall good estate, untill Barnabas by his testimony of him had removed their scruple: which argueth the private brethren in a Church as well as publique Officers, must be satisfied in him who is to be received into Communion with them.

3. From the Churches power in Electing and calling Ministers to office. It hath been shewed above, that it belongeth to the peo­ple, the body of the Church, to choose and call their owne Officers, according to the speech of Cyprian, Lib. 1. Epist. 41. Plebs maxime potestatem habet, vel sacerdotes dignos eligendi, velindignos recusandi. And if they have such power of choosing worthy Ministers, and re­fusing the unworthy, how much more of receiving worthy Chri­stians, [Page 65]and refusing of unworthy. Yea, in the Epistle going before, he speaketh expresly, he had much adoe to perswade the people to receive some, whose repentance was not so cleare to them; which argueth evi­dently their power in receiving Members.

SECT. I.

THe Church being gathered and furnished with able helps, Officers and Brethren, they proceed to the administration of all the publick Ordinances in publick Assemblies, especially on every Lords day; wherein our principall care and desire is to administer and partake in all, and no more then all, the ordinances of Christ himselfe, and in all those (so farre as the Lord hath lent us light) in their native puritie and simplicitie, without any dressing or painting of humane inventions. For as the first Commandement requireth us to worship him with his owne onely true worship, as he hath appointed in his Word, without ad­ding ought thereto, or taking ought therefrom, Isa. 29.13. Deut. 12.32. So we beleeve it to be unlawfull for any Church to take upon them to observe, much lesse for the Officers of their owne or other Churches to impose upon them any institutions of their owne (whe­ther in doctrine, or worship, or government, but what the Lord hath appointed in his Word.

Our reason hereof (one in stead of many) is taken from the ex­tent of the Commission of the Lord Jesus given to his Apostles, which is as large as ever was given to any Church-governours, and yet reacheth no further then to teach the people to observe all things whatsoever I have commanded you, Mat. 28.20. If the Apo­stles themselves teach the Churches to observe more then he hath commanded them, they goe beyond the bounds of their Commis­sion. The Apostles in the Synod in Hierusalem, laid upon the Chur­ches no other burden then necessary things, Acts 15.29. Necessary [Page 66]they were, some of them in their own nature, others for the present estate of things to avoid offence, and when they ceased to be offen­sive, the prohibition of them ceased to binde.

Object. If any shall say, the Apostles Commission reacheth one­ly to matters of substance, not circumstances, of worship and formes of necessitie, not indifferency.

Wee answer, let them shew us another Commission to authorize them to put lawes upon the Churches for matters of circumstance (of formes and of indifferencie) and wee shall submit, but the Scrip­ture holds forth no such Commission given to any of the sonnes of men since the world began.

That much urged place, 1 Cor. 14.40. doth not authorize the Church, nor any Church-governours, to make lawes for the ob­servation of such things as they shall account decent and orderly; but onely provideth that all the ordinances of God, whether prayer, or prophesie, or singing of Psalmes, or tongues, or interpretations, be all of them done decently, without uncomelinesse, and orderly, without confusion; and that this place reacheth no further, appeareth evi­dently from hence, that if this place should give unto the Church, or unto Church-governours, authoritie to prescribe and command decent and orderly things at their owne discretion, a man could not transgresse the Commandement of the Church, but he should also transgresse the Commandement of the Apostle; but the contrary is evident. For suppose the Church or Church-governours should make an order, that Ministers should alwayes preach in a gowne, the thing is decent enough, but neverthelesse if a man shall preach in a cloake, he shall transgresse the order of the Church, but not of the Apostle; for he that preacheth in a cloake, preacheth de­cently also; which plainly argueth, that such a commandement of the Church, is not grounded upon the commandement of the Apostle.

SECT. II.

FIrst then when wee come together in the Church, according to the Apostles direction, 1 Tim. 2.1. wee make prayers and in­tercessions and thanksgivings for our selves and for all men, not in any prescribed forme of prayer, or studied Liturgie, but in such a [Page 67]manner, as the Spirit of grace and of prayer (who teacheth all the people of God, what and how to pray, Rom. 8.26, 27.) helpeth our infirmities, wee having respect therein to the necessities of the people, the estate of the times, and the worke of Christ in our hands.

After prayer, either the Pastor or Teacher, readeth a Chapter in the Bible, and expoundeth it, giving the sense, to cause the people to un­derstand the reading, according to Neh. 8.8. And in sundry Chur­ches the other (whether Pastor or Teacher) who expoundeth not, he preacheth the Word, and in the afternoone the other who prea­ched in the morning doth usually (if there be time) reade and preach, and he that expounded in the morning preacheth after him.

Before Sermon, and many times after, wee sing a Psalme, and because the former translation of the Psalmes, doth in many things vary from the originall, and many times paraphraseth rather then translateth; besides divers other defects (which we cover in silence) wee have endeavoured a new translation of the Psalmes into Eng­lish meetre, as neere the originall as wee could expresse it in our English tongue, so farre as for the present the Lord hath been plea­sed to helpe us, and those Psalmes wee sing, both in our publick Churches, and in private.

The seales of the Covenant (to wit, the Sacrament of Baptisme and the Lords Supper) are administred, either by the Pastor or by the Teacher; and though with some godly learned Divines, it be a question whether the Teacher may dispense the seales, yet the que­stion doth rather concerne Schoole-Doctors, then the Teachers of a particular Church, but wee who have onely the Teachers of par­ticular Churches, doe beleeve that they to whom the preaching or dispensing of the Gospel (or Covenant of grace) unto the Church is committed, to them is committed also the dispensing of the seales of the Covenant; but to the Teacher as well as to the Pastor, is com­mitted the dispensing of the Gospel (the Covenant of grace) unto the Church, and therefore to him (as well as to the other) is com­mitted the dispensing of the seales of the Covenant.

Both the Sacraments wee dispense, according to the first institu­tion, Baptisme to Disciples, and (who are included in them) their seed. The Lords Supper to such as neither want knowledge nor grace to examine and judge themselves before the Lord. Such as lie under [Page 68]any offence publickly known, doe first remove the offence, before they present themselves to the Lords Table; according to Mat. 5.23, 24. The members of any Church, if any be present, who bring Letters testimoniall with them to our Churches, wee admit them to the Lords Table with us, and their children also (if occasionally in their travell they be borne with us) upon like recommendation wee admit to Baptisme. The prayers wee use at the administration of the seales, are not any set formes prescribed to us, but conceived by the Minister, according to the present occasion, and the nature of the dutie in hand. Ceremonies wee use none, but are carefull to administer all things according to the primitive institutions. The Father presenteth his owne childe to baptisme, as being baptized by the right of his Covenant, and not of the Covenant unto God-fa­thers & god-mothers, (for there is no such covenant of God unto them and their god-sonnes) and therefore we have no use of them, but omit them in Baptisme; as the Apostle cast out love-feasts from the Lords Supper, being both of them alike superadditions to the Lords institutions, 1 Cor. 11.23, 24. The Lords Supper we admini­ster for the time, once a moneth at least, and for the gesture, to the people sitting; according as Christ administred it to his Disciples sitting, (Mat. 26.20.26.) who also made a Symbolicall use of it, to teach the Church their majoritie over their Ministers in some cases, and their judiciall authoritie, as co-sessors with him at the last Judgement, (Luk. 22.27. to 30.) which maketh us looke at kneeling at the Lords Supper, not only as an adoration devised by man, but also as a violation by man of the institution of Christ, diminishing part of the Counsell of God, and of the honour and comfort of the Church held forth in it.

In time of solemnization of the Supper, the Minister having ta­ken, blessed, and broken the bread, and commanded all the peo­ple to take and eate it, as the body of Christ broken for them, he taketh it himselfe, and giveth it to all that sit at Table with him, and from the Table it is reached by the Deacons to the people sit­ting in the next seats about them, the Minister sitting in his place at the Table.

After they have all partaked in the bread, he taketh the cup in like manner, and giveth thanks a new, (blesseth it) according to the example of Christ in the Evangelist, who describes the institution [Page 69] Mat. 26.27. Mark. 14.23. Luk. 22.17. All of them in such a way as setteth forth the Elements, not blessed together, but either of them apart; the bread first by it selfe, and afterwards the wine by it selfe; for what reason the Lord himselfe best knoweth, and wee cannot be ignorant, that a received solemne blessing, expresly performed by himselfe, doth apparently call upon the whole assembly to look againe for a supernaturall and speciall blessing in the same Ele­ment also as well as in the former; for which the Lord will be a­gaine sought to doe it for us.

After the celebration of the Supper, a Psalme of thanksgiving is sung, (according to Mat. 26.30.) and the Church dismissed with a blessing.

SECT. III.

IN the afternoone after publick prayer offered up to God, either by the Pastor or Teacher, and the Word read and expounded by them who preached in the morning (if there be time) and prea­ched by the other, and the Sacrament of Baptisme administred, (if any of the Church doe offer their children thereunto) the Deacons (who sit in a seate under the Elders, yet in sundry Churches lifted up higher then the other pewes) doe call upon the people, that as God hath prospered them, and hath made their hearts willing, there is now time left for contribution: presently the people from the highest to the lowest in sundry Churches do arise, the first pew first, the next next, and so the rest in order, and present before the Lord their holy offerings. For in the old Testament at their so­lemne feasts none was to appeare before the Lord empty, Deut. 16.16. And the Lords day is onely unto Christians the ordinary solemne feast of the Lord: in the new Testament the Christians laid downe their oblations at the Apostles feete, (Acts 4.35.) into whose place, for that service, Deacons were substituted, Acts 6.3.

And to that purpose the Apostle gave order unto the Churches, that upon the first day of the weeke every one should lay by him, into the treasury (as the word signifieth) for the supply of the Saints, as God had prospened them, 1 Cor. 1.2. Which ordinance Justin Martyr speaketh of in his time, that the abler sort on the Lords day did contri­bute to the necessities of the brethren, in the end of the second Apolo­gie. [Page 70]And Cyprian rebuketh a wealthy rich widow for beleeving shee could celebrate the Lords day (as holy) and yet neglect to contribute to the Lords treasurie, in his first Sermon de Eleemosynâ. Locuples & dives Dominicum celebrare te credis, quae Corbonam omnino non re­spicis?

After the contribution ended, the time left is taken up in sundry Churches in the publike tryall and admission of such as are to be received Members into the Church, in such manner as hath been before declared; and so after a Psalme of praise to God, with thanksgiving, and prayer to God for a blessing upon all the ordi­nances administred that day, and a blessing pronounced upon the people, the Assembly is dismissed.

Besides the celebration of the Lords day, every weeke we some­times upon extraordinary occasions, either of notable judgements, doe set a part a day of humiliation, or upon speciall mercies wee set apart a day of thankesgiving. The grounds whereof wee conceive are generally knowne and approved amongst Christians. More­over, every weeke in most of our Churches, Lectures are kept on some or other of the weeke dayes; so that such whose hearts God maketh willing, and his hand doth not detaine by bodily infirmi­tie, or other necessary imployments, (if they dwell in the heart of the Bay) may have opportunitie to heare the Word almost every day of the weeke in one Church or other, not farre distant from them.

SECT. IV.

IN all these administrations, onely two or three things may seeme to require clearing from the Word of God; as

1. Why in our publick prayers, wee forbeare to use set formes of prescript Liturgies.

2. Why in our Sacraments wee doe not admit the members of the Church of England to the fellowship of the Lords Table, and their children to Baptisme, as was said before, wee did receive the Members of other Churches in this Countrey.

For the former, the reasons usually given may suffice.

1. From the patterne of all the Churches, both in the old and new Testament, God never gave leave to any ordinary Officers [Page 71]of his Church, neither did any of them take leave to impose any formes of Liturgie upon any Church. And yet if ever there had been place for prescribing set formes to any, it had been most sea­sonable in the Jewish Synagogues, whose members being as children under age, (Gal. 4.2, 3.) might stand in most need of such a help. It is easily acknowledged, Moses prescribed a forme of blessing, Nunb. 6.23. to 26. and David sundry Psalmes of praise and pray­ers; and the Lord Jesus taught his Disciples not onely to pray af­ter this manner, but thus, or these words, Luk. 11.2. But neither were these ordinary Officers of the Churches, neither did they pre­scribe any use but arbitrary and occasionall of these formes; as they might suite our occasions. God by immediate revelation, and by the hand of his extraordinary Messengers, may prescribe this or that forme to his Church, but will not warrant ordinary Officers (who have onely received a common measure of the Spirit) to doe the like. God who forbad his people to make to themselves Images or imaginations, inventions, and formes of worship, hath not re­strained himselfe to set up what images or formes himselfe seeth good.

Object. These formes of prayer or praise, though as they be parts of holy Scripture they are of God, yet as they are applyed with­out speciall commandement to be the matter or forme of a prayer or thanksgiving at this time, so they are the device of man, &c.

Answ. They are not applyed to be matter and forme of pray­er or thanksgiving without commandement, or at least without such directions as amount to a lawfull warrant from God; for Moses expresly saith, On this wise shall yee blesse the Children of Israel, and say unto them, (Numb. 6.23.) The 102. Psalme is expressed in the title, not onely to be a prayer of one that was afflicted, but of any in like estate. And the Apostles exhortation is generall concerning all the Psalmes and hymnes and spirituall songs of David, (as well as of others) that wee should sing them with holy melody unto the Lord, Eph. 5.19. and Christs words, Luk. 11.2. When yee pray say our Father, &c.

A second reason why wee forbeare a set forme of prescript Li­turgies, is taken from the meaning of the second Commandement, which wee conceive prohibiteth such prescript Liturgies.

It is a rule generally knowne in the exposition of the Comman­dements, [Page 72]that all sinnes forbidden in the Word of God, are redu­ced to the ten Commandements, and fall under the prohibition of one of them or other, for there is no sinne but is a transgression of some or other commandement of the law, 1 Joh. 3.4. and upon the two Tables of the Law hang all the Law and the Prophets, Mat. 22.40. Now it is plaine, that all sinnes are not contained in the letter of the ten Commandements, and therefore there is no judicious Expositor of them, but openeth the letter of the Commandements by Synecdoches and Metonymies; Synecdoches to comprehend all sinnes of the like kinde, and all the degrees thereof, and Metonymies to comprehend all causes and meanes and occasions thereof; so that for opening the second Commandement, which forbids both ma­king and the worshipping of any image or similitude, it is requisite to consider in what sense or respects Images or similitudes are for­bidden: Images or similitudes are forbidden in the second Com­mandement, not as objects of worship, for all false objects of worship are the false gods forbidden in the first Commandement; Images then and similitudes are forbidden in the second Commandement, not as false objects of worship, wherein the worship is terminated and fastned, but as false meanes of worshipping the true God. For so are the Images considered that are forbidden in the Word. The golden calfe was not considered as the God of Israel, that brought them up out of the Land of Aegypt, but as an Image of that Jehovah which did bring them up out of the Land of Aegypt. Whence it is said, that Aaron proclaimed a feast, not to the calfe, but to Jehovah, whereof the calfe was but an Image. To morrow, saith he, is a solem­nitie (or feast) to Jehovah, Exod. 32.5. The Calfe therefore was not the god, but the Image of the god which they worshipped, as that which resembled him, and put them in minde of him, helped their hearts nearer to him, or his presence nearer to them: As it is written in the Psalme, that they turned their glory into the similitude of an oxe that eateth grasse, Psal. 106.20. And in this oxe or calfe they looked at Jehovah as neare unto them, and as going with them, and before them, Exod. 32.1. Furthermore, the Image forbidden in the second Commandement, is not onely a false meanes of wor­ship, devised by man, but a false manner of worship also; and there­fore when the Samaritane-strangers knew not the manner of wor­shipping God in the Calves of Jeroboam, it is said, they knew not the [Page 73] manner of the god of the Countrey (2 Kings 17.26.) and one of the Priests of the high places was sent to teach them the manner of the feare (or worship) of Jehovah, ver. 28. and so they feared Jehovah af­ter the former manner, ver. 34. and that was in serving him in the gra­ven Images of their owne devising, ver. 41.

So that under this one kinde of false worship of God in graven Images, is forbidden by a Synecdoche, not onely all worship of God in carved or molten or painted Images, (all bodily representations of God) but all spirituall Images also, which are the imaginations and in­ventions of men, whether they be ordained for worship, as the high places erected to the true God, 2 Chron. 33.17. and the devised feast of the eighth moneth, 2 King. 12.33. or whether they be brought in and used for helpes and meanes of worship, as the strange fire of Na­dab, Levit. 10.1, 2. and Davids new Cart to carry the Arke, 2 Sam. 6.3. with 1 Sam. 15.13. or whether they be used for manner and forme of worship, as preaching in the wisdom of mans words, (or in car­nall Eloquence) which is but a painted Image of preaching (1 Cor. 2.4.) and so forbidden in this second Commandement. In like sort, Womens praying in publick bare-headed, and men covered, 1 Cor. 11.4, 5. Mens praying or prophecying in strange tongues, and many of them at once, 1 Cor. 14.22.26. the celebrating of love-feasts in ho­ly Assemblies, together with the Lords Supper, (1 Cor. 11.21.23.34.) are all of them Images or imaginations of men, formes or manners of worship devised and used by man, but not ordained by God, and so forbidden in this second Commandement.

The reason whereof is taken from the perfection of the wisdome of God revealed in Scripture, to make the man of God perfect to every good worke, 2 Tim. 3.17. No wisdome of mans device, as any other worship, or any other helpes or meanes of worship, or any formes or manners of worship, acceptable to God, but what the wisdome of God hath directed us in his Word. Besides, the Church is com­pleate in Christ, (Colos. 2.10.) so as wee need no other Priest to make atonement but him, nor other spirituall King but him to rule our consciences, no other Prophet to teach us but himselfe, and such as he hath appointed to that end; thus the sum and substance both of Law and Gospel, lead us to rest in the ordinances of God, and not to helpe our selves by the inventions of men, for the ad­ministration of the worship of God. To apply this then to set-formes [Page 74]of prayer, devised by man, and prescribed to be read out of a brooke, and so taken up by one Church from another, as the formes of their worship, and as the meanes and helpe of their de­votion, wee finde no command or patterne for them in the Word, nor any promise of their acceptance. They are injoyned for means and helps of Gods worship, which he hath not sanctified, and for formes of worship which God hath not acknowledged. What dif­ference is there between the carrying of the Arke upon a Cart, and our prayers upon a Booke? whereas both should be carried, the one upon the shoulders of the Levites, the other upon the gifts of the Ministers.

Object. 1. God hath in generall commanded us to worship him in publick with all manner of prayers and supplication, (1 Tim. 2.1.) but prayers upon a booke, stinted Liturgies, are some manner of prayers.

Answ. God that in generall commandeth all manner of pray­ers, commandeth also in speciall the severall kinds of prayers, whe­ther supplications, intercessions, thanksgivings, or the like. He that commandeth the Genus, commandeth the distribution of it into all its species, but he that commandeth the subject, doth not alwaies command the distribution of it into all its adjuncts; he that com­mandeth prayer in generall, alloweth every kinde of prayer, but not every forme of prayer; for then God should allow prayer in a strange tongue, prayer before Images, prayer in the corners of the streets, and the like.

Object. 2. If set-formes of prescript prayers be unlawfull, then set-formes of confession of faith, set-formes of Catechisme were un­lawfull also.

Answ. 1. It followeth not; for the Apostle commandeth us to keepe a forme of sound words in faith and love, that is, in the princi­ples of Religion, (2 Tim. 1.13.) but he no where commandeth us to keepe a forme of sound prayer, unlesse it be a forme of directions and instructions, how to pray, and that is included in the former, and wee dislike it not.

Answ. 2. The Apostle did not command Timothy to devise himselfe a forme of sound words, & to prescribe the same to the Churches, without suffering ought to be added to it, or taken from it, but what he must commend to others, were the things that he heard [Page 75]of Paul among many witnesses, which he was to commit to faithfull men, who might be able to teach others also, 2 Tim. 2.2.

Thirdly, For a third reason why we doe not take up set-formes of prescript Liturgies, is taken from the like proportion of set-formes, both of prescript Liturgies, and of prescript Sermons and Ho­milies. Prayer and preaching are both of them publick duties of the ministeriall office. The Apostles tell the Church they will lay down the Deacons imployment, that they may give themselves to the ministery of the word and prayer, Act. 6. In the one, they are the mouth of God to the people; in the other, they are the mouth of the peo­ple unto God. If wee prescribe to one another set-formes of prayer, why not set-formes of Homilies? and then neither the Apostles, nor their successors needed to have left off their imployment in mini­string to Tables, to attend the ministry of the Word and prayer, (Acts 6.4.) for both are prepared to their hands, by the prescrip­tions of others. Whence also it will follow, that Ministers shall lit­tle need to edifie the Church by their owne gifts received of Christ to that end, but may edifie them by the gifts of others. Yea, Mini­sters, though destitute of ministeriall gifts, may be fit for the publick discharge of their duties by the helpe of other mens gifts, both in pray­er and preaching; and so indeed a prescript Liturgie is properly a maintenance to all Idoll dumb Ministers. And in this forbearance of prescript prayers, as we follow the example of the Church of Is­rael, and of the Apostolicall Churches, so wee are not destitute of patterns in this case of those that succeeded them. ‘Justin Martyr in his second Apologie for Christians, a hundred and fifty yeares after Christ, speaketh of the ruler of the Church, sending up prayers and praises to God, without mentioning any prescript forme, according to his power (or facultie) of prayer, or thanks­giving, left him by the Apostles or others. And Tertullian about 203. yeares after Christ, in his Apologie for Christians, saith, they prayed sine monitore, quia de pectore, without a prompter, be­cause they prayed from their heart, Tertull. Apolog. 30. that is, (as Zeph. on the place expoundeth it) they prayed not accord­ing to the dictate of the Saints, to wit, in any forme of words prescribed by them.’ And indeed, if in those bloudy times of per­secution, the Church had any set-forme of Liturgie, wherein they had been injoyned a forme of solemne prayers for their Emperour, [Page 76]it had been an unskilfull and sinfull neglect, both in Justin and Ter­tullian, to omit such publick evidences of their professed loyaltie and devotion to the State.

SECT. V.

Object. THe second thing in our administration of publick or­dinances, whereof many require account of us is, why in the administration of the Sacraments, wee doe not admit the Members of the Churches of England, either themselves to the Lords Supper, or their children to Baptisme, as wee receive the Members of other Churches in this Countrey.

Answ. Let it first be knowne what we doe, and then consider up­on what ground wee doe it.

1. Wee doe not admit the members of other Churches in this Countrey, unlesse they bring with them Letters of recommenda­tion from the Churches whence they came; or at least unlesse those Churches have made knowne to us their desire, that their Mem­bers coming occasionally amongst us, may be received to the Lords Table, with our owne, by vertue of communion of Churches.

2. Wee doe not admit the Members of other Churches to fel­lowship of the Lords Table, if either the persons themselves, or the Churches from whence they came, lie under any offence before the Church.

Now the grounds upon which wee thus walke, are these.

1. From the power requisite to the administration of the Sa­craments, viz. to administer a Sacrament, is not an act of Christian libertie, that every Christian may dispense to whom he please, but an act of power, which Christ hath given to them who are called to be Ministers of the Word, and by them to be dispensed unto the Church, whereof the Holy Ghost hath made them over-seers. They then over whom wee have no ministeriall power, unto them wee may not dispense an act of power; but they who are Members of no Church, wee have no ministeriall power over them; and they who are Members of other Churches (not of our own) wee have no power over them, further then they are recommended to us from their own Churches, either by Letters, or by word of mouth, and such are all the members of the Churches in this Countrey, [Page 77]whom wee doe admit to communion with us at the Lords Table.

But now for our Brethren, who come out of England, many of them are altogether unknowne to us; and those who are well known, (and it may be also well approved) yet they bring no Let­ters of recommendations to us from those Churches who had in­terest in them, and power over them. And besides, wee know that those who have been members of any parish Church in England, when once they remove their dwelling out of that Parish, they are accounted as no longer members of that Church; so that they come over to us as members of no particular Church at all, either in old England or in new; and so they are under the power of no Church, either there or here; how then can wee dispense an act of power to them, over whom wee have no power at all, either commen­ded to us by themselves, or by the Churches from whence they came? Would it be thought reasonable, in case that any of our Country-men comming over to us, should fall into drunkennesse, or whoredome, or other scandalous crimes, if the Church where he sojourneth amongst, should proceed to excommunicate him for the same? were it not an act, Coram non judice? might he not de­mand justly, by what authoritie we cast him out of our Communion, who was never yet entred into our Communion? This may therefore yeeld us a just defence.

They over whom we have no power to censure, (in any case by Excommunication) to them wee have no power to dispense the Communion; but so it is, we have no power to censure any of our Congregation (though never so scandalous) by excommunicating, unlesse they first commend themselves to our fellowship.

Therefore neither have wee power till then to receive them in­to our communion.

2. A second ground of their practise wee take from the nature of the Sacraments, which though they be seales of the righteous­nesse of faith, (Rom. 4.11.) yet not to all the faithfull, as such, but as they are confederate and joyned together in some particular visible Church. None may ordinarily dispense a Sacrament of the new Testament, but a Minister of a visible Church, nor may he dispense it to any, but to the members of a visible Church. In the old Te­stament, none were partakers, either of the Passeover, or of Circum­cision, unlesse they were either Israelites borne, or Proselytes to the [Page 78] Church of Israel. Job and his three friends, and Elihu with them, though all of them righteous by faith, and all of the stocke and kin­dred of Abraham, yet wee read of none of them to be circumcised; nor is it credible they were; for had they been Circumcised, they would not have kept so deep silence of it throughout all their con­ference with Job, as they doe; especially having so often occasion to urge the pollution of nature from the birth; whereof Circumcision had been a most pertinent and pregnant evidence to convince the same. And wherefore were they not all circumcised, being all of them righteous by faith, but onely because they had not opportu­nitie to joyne themselves to the house of Israel, to whom onely the Church, and the Covenant of grace, unto them and their seed, and the seales of the Covenant were granted.

Object. If it be objected, that all that were circumcised amongst the people of Israel, might come and keepe the Passeover amongst them: but wee here withhold the Lords Supper from them that are baptized.

Answ. Our answer is, they that were circumcised amongst the Israelites, might rightly keepe the Passeover amongst them, because the whole Nation of Israel made but one Church, and the Officers or Ministers of any one Synagogue (the Priests and Levites) were Ministers in common to the whole house of Israel. In proportion whereunto they that are baptized in any particular Church, may in like sort require the Lords Supper in the same particular church where they are baptized, if there be no other impediment in regard of their unfitnesse to examine themselves, which is a thing requisite to the receiving of the Lords Supper, more then was required to the re­ceiving of the Passeover. But now because the Churches of the new Testament are of another constitution, none of them nationall, as the Church of Israel was, but all of them congregationall; Baptisme in one Church doth not give a man right to the Lords Supper in ano­ther, unlesse the Officers of one Church were the Officers of all, (as in Israel they were) or unlesse that one Church and the Officers thereof did recommend their right and power to another.

3. A third ground of our practise in this point is taken from the case of publick offence, which we conceive ought to be removed from all such as are to partake together at the Lords Table; so we deale with the members of our own Church, and so wee deale with the [Page 79]members of neighbour Churches in this Countrey: None of them are received unto the Lords Table with us, whilest they lie under the guilt of any publick scandall before the face of the Church: For it is our Saviours direction, that if a man bring his gift to the Altar, and there remembers that his brother hath ought against him, he should there leave his gift, and goe first to be reconciled to his brother, and then come and offer his gift, Mat. 5.23, 24. If this be a rule for a mans owne private direction, in case of private offences, it will be a rule also for a whole Church to direct an offending brother to doe the like in case of a publick offence: Wee doe therefore direct both the brethren of our own Church, and of any other Church in this Countrey, that if they present themselves to communion with us at the Lords Table, they should first remove such publick offence, as either themselves or the Church from whence they come, doe lie under, before the Lord, and us;☜ that according to the figure in the law of the Passeover, no leaven must be found amongst us when wee come to sit downe at the Lords Table together.

Now though wee rather choose to cover in silence, and to mourne in secret, for any corruptions found in other Churches, especially in these so deare and neare unto us, as the Churches of England be; yet in this case, faithfulnesse to God and them, and the necessary de­fence of our own due proceedings here, constraineth us to confesse sundry publick offences, under which our English parish Churches lie, and wherein our selves also were defiled, whilest we lived in them, and our Country-men are defiled that come over to us from them.

1. It is a publick offence, that they come over not as members of any particular visible Church, (for they leave that relation where they left their habitation) but of a Nationall Church, whereof Christ hath given us no patterne in the new Testament; and in which he hath appointed no nationall Churches, nor any nationall worship to be performed by them.

2. It is a publick offence, that though they were baptized in some parish Church in England, upon some Covenant, or stipulation of their parents, or of some in their stead, whom they call god-fathers, which also was without warrant, yet generally they have come to the Lords Table without any publick profession of their own faith, or re­pentance, or promise of performance of those Christian duties, which their [Page 80]parents, or others in their stead, made for them; which is an offence, not onely contrary to the order of their owne Church, expressed in the Rubrick before the Common Catechisme, but also contrary to the word of God, which receiveth none to the fellowship of the seales of the Covenant, but such as professe their taking hold of the Covenant, as hath been shewed before.

3. It is a publick offence, that in their parish Communion, (which not communion of spirit, but co-habitation begetteth) they partake with all ignorant and scandalous persons, not excluding drunkards, whoremongers, prophane swearers, covetous world­lings, Atheists, Papists, and the like; whereby it cometh to passe, that not a little leaven, but a great masse of leaven hath deeply lea­vened the whole lump.

4. It is a publike offence, that they have worshipped God ac­cording to the precepts and inventions of men, both in prescript formes of Liturgie, and Letanies, and in such ceremonies, as which though they be not ordained of God, yet are publickly enjoyned, as neither darke, nor dull, but apt to stirre up the dull mind of man to the remembrance of dutie to God by some notable and speciall signification, by which he may be edified.

5. It is a publick offence, that they have yeelded voluntary sub­jection and obedience to such a forme of government in the Church, as the Lord Jesus hath not appointed in his Word, and have ap­proved the same, whether by subscription, or by oath of Canonicall obedience, or by conformitie to their usurpations and injunctions.

These, or such like publick offences, as wee have bewailed in our selves, (so farre as wee had any fellowship with them) so wee have thought it needfull, that our brethren also who came over to us, should professe their repentance of the same, at least in a positive acknowledgement, of the contrary sincere wayes of the Gospel, before they be received to Communion with us.

SECT. VI.

IF these grounds may suffice to justifie our non-admittance of all the Country-men promiscuously, that come over to us to the fellowship of the Lords Table, without further satisfaction, the same also (or some of them at least) may suffice to justifie our non-ad­mittance [Page 81]of their infants unto Baptisme. Infants cannot claime right unto Baptisme, but in the right of one of their parents, or both: where neither of the Parents can claime right to the Lords Supper, there their infants cannot claime right to Baptisme. And they can­not claime right to the Lords Supper, if it be so that wee have not lawfull libertie to administer the Lords Supper to the Parents, or to one of them at least, either for our want of due power over them, or through their want of Communion with the Church, (whereof the Sacrament is a seale) or by reason of some publick offence which they lie under; (as hath been already opened). Surely though this third reason reach not Infants, yet the two former doe, and pre­vent as their Parents of just claime of the Lords Supper, so them of due right of Baptisme with us. For neither have wee power over them, neither have they communion with any particular Church, being dismissed from the Church where they were baptized, and recommended to none.

Against this sundry things are objected, and such (as seeme) of much weight; as

1. That the Sacrament of Baptisme hath been administred to some who were no members of any visible Church, and therefore why not to the Children of non-members? as Philip baptized the Eunuch, Acts 8.37, 38. and Peter baptized Cornelius and his houshold, Acts 10.47, 48. Paul baptized Lydia and her houshold, the Gaoler and his houshold, Acts 16.15.33. To which wee answer three things.

* First, The Apostles had an unlimited power, and might baptize beleevers professing the faith, and their seed, wheresoever they came, but the power of Pastors and Teachers is limited to their own particular visible Church, which hath called them to minister un­to them.

* Secondly, It cannot be proved, that the Apostles or Evange­lists baptized any but such as either were members of some visible Church before they preached to them, or else they gathered them into a visible Church estate, before they baptized them. * The Eunuch in Acts 8. was a Proselyte to the Church of Jerusalem, for the Text saith, he came up to Hierusalem for to worship, Acts 8.27. Neither let any man object, that his membership at Hierusalem would not in­title him to Baptisme, seeing Baptisme is a Sacrament of the Chri­stian [Page 82]Church, not of the Jewish; * for whatsoever member of the Jewish Church, as beleeved in Christ as the Messiah, and professed that faith, he was capable of Baptisme; for such they were whom John baptized, Mat. 3.6. and Christs Disciples, Joh. 4.2. yea all the Israelites were baptized in the cloud and in the Sea, in the dayes of Moses, 1 Cor. 10.2. * As for Lydia, and the Gaoler, and both their families, they lived together in the same Citie of Philippi, Act. 16.12. where was a company also of other brethren, ver. 4. and from the beginning of the Gospel (which doubtlesse was when he prea­ched to them, Acts 16.) he speaketh of them as a Church; Know yee Philippians (saith he) that in the beginning of the Gospel, no Church communicated with mee, as concerning giving and receiving, but yee onely, Phil. 4.15. Which evidently holdeth them forth as a Church at that time, and that Paul did first gather the brethren there into a Church, when he baptized Lydia, and the Gaoler, and others there. And indeed the Commission which Christ gave his Apostles, hol­deth it forth, that they were by preaching to make Disciples, be­fore they baptized them and their children, Mat. 28.19. Now a Disciple (as the meaning of the word implyeth) is a Scholler in Christs schoole, and therefore when the Apostles were directed to make Disciples before they did baptize them, they were not onely to convert them to the faith, but also to gather them as Disciples or Schollers into a Schoole of Christ; and the Schoole of Christ is every particular visible Christian Church, wherein some are tea­chers, some are Disciples or Schollers, and his Discipline is exerci­sed amongst them. Neither is it credible, that the Apostles would baptize any, that is, apply to them the seale of the Covenant given unto the Church, before they had taught them the Covenant it selfe, and entred them into it, in which regard wee cannot easily thinke, that when Peter baptized Cornelius and his family, he did onely perceive they had received the holy Ghost, and evidently professed the same in new tongues, (Acts 10.45, 46, 47.) but that he did also gather them into one body, directing them to the spiri­tuall use of the newly received gifts in the Communion of Saints, and baptized them into the fellowship of the Lord Jesus, and of one another in his Name.

Thirdly, Wee answer, as the Apostles were transcendent Offi­cers of the Church, so they received transcendent power to ad­minister [Page 83]their worke. As the Father sent Christ, so Christ sent them, Job. 20.21. to wit, Cum amplitudine & plenitudine potestatis, with all fulnesse of power, so that any one Apostle received both the gifts and power of all the Officers of the Church. Any Apostle might doe the worke, not onely of an Apostle, but of a Prophet, of an Evange­list, of a Pastor, of a Teacher, of a Deacon. Rev. 1.1. They doe foretell (as Pro­phets) things to come, Acts 27.22. They travelled up and downe not onely to plant Churches, but to water Churches, as Evange­lists, Acts 15.41. They as Pastors feed the flock of Christ with whol­some words of exhortation,1 Tim. 2.7. Joh. 21.25. They as Teachers of the Gentiles, as Paul speaketh of himselfe, taught them in the mysteries of the kingdome of God. They (as Elders) ruled the Church, not as Lords, but as examples to the flocke, and as Deacons they received the oblations of the Church, and distributed the same according to the necessitie of the Saints. Yea,Acts 4.35. though when the Apostles came where Churches were planted, they did put forth no act of tran­scendent authoritie, but did all with the consent of the Church; yet in the absence of the Churches, they might doe any act which any Church, and all the Officers thereof might doe together. As for ought wee know they might in such a case impose hands alone; so Paul might set apart Timothy to some speciall office, 2 Tim. 1.6. they might alone deliver unto Satan, 1 Tim. 1.20. they alone might baptize, in as much as the presence, and the power, and fellowship of any one of them, did comprehend as much as the presence and power and fellowship of the whole Church together; * their acts therefore in such transcendent cases, are not patterns, nor presi­dents for us; but according to the measure of the gift of Christ, wee are to move in our owne line, and to act onely as the Mini­sters of Christ and his Church, in the presence and fellowship of the Church.

2. It is objected againe, that children of excommunicated per­sons, such as being cast out, are not holden as members of the Church, have yet right unto Baptisme, and therefore it is not well done of us to deny the Baptisme of the children of such as are not Members.

That children of Excommunicated persons have right to Bap­tisme, they prove by sundry Arguments.

1. From the consideration of the divers sorts of Members; [Page 84]some are members not actually, but in the eternall Counsell of God, as Paul before his conversion.

2. Some are member onely in shew and appearance, as hypo­crites, which are as woodden legs fastned to the body.

3. Some are lively members, knit to Christ by faith, to the bre­thren by the spirit of love.

4. Some are decayed members, which though they belong to Gods Election, & are truly ingraffed into Christ Jesus, yet for the present have no lively sense of the power and vertue of Christ: these are like to a legge or arme to a man that hath a dead palsey, which though it remaine for a time without feeling and nourishment, yet being joyned to the body, it may be recovered by the vertue of some strong medicine, and made whole as the other.

Of this sort are Excommunicated persons, for in regard of their ingraffing, they are true members, and cannot be quite cut off from the body of Christ, Joh. 10.18. And though they be holden as cut off from the holy Communion of the faithfull by the Chur­ches censure; as also because Christ ratifieth in heaven, what the Church hath done on earth; and likewise because in themselves they want the free passage of the life and vertue of the spirit of grace, till they be touched with repentance; yet they are not whol­ly cut off from the societie of the faithfull, because the seed of faith remaineth in them, and that knitteth the bond of conjunction with Christ.

Answ. Those godly learned Divines, who doe thus argue, wee doe so highly esteeme, and so deeply reverence in the Lord, that were the cause our owne, and not the Lords, wee should rather let it fall, then defend it, by opposition to the grave judgements of such holy Saints. But because wee may not accept persons in the things of Christ, wee are forced to excuse our selves from submit­ting to their judgements in this cause, which yet generally in o­thers wee yeeld unto them; Our answer therefore is, that howsoe­ver such excommunicate persons as are truly faithfull (notwith­standing the censure of excommunication) because the seed of faith remaineth in them; yet to the societie of the faithfull, joyned in a particular visible Church, they are not knit, but wholly cut off from their Communion: for it is not the seed of faith, nor faith it selfe, that knitteth a man to this or that particular visible Church, [Page 85]but an holy profession of the faith, and professed subjection to the Gospel of Christ in their Communion. Which profession, when a faithfull man hath violated by some notorious scandalous crime, or by wilfull obstinacy, in standing out in any offence against the rule of the Gospel, he is now delivered unto Satan, and therefore wholly cut off from the Communion of the Church, and consequently from the seales thereof: himselfe from the Lords table, his seed (which are his members) from Baptisme: he is not now as a dead palsey member, cut off from the body; Ne pars sincera trahatur; the Lord Jesus may still lay hold upon him by his Spirit, when yet he cannot in any lively manner for the time lay hold upon Christ; and so he may still remaine a member of the invisible Church of the first-borne, when yet he hath neither part, nor portion, nor fellowship in the particular flock and visible Church of Christ Jesus, but is as an Heathen, or a Publican.

Now because the Sacraments are not given to the invisible Church, nor to the members thereof, as such, but to the visible par­ticular Churches of Christ Jesus, and to the members thereof; such therefore as are cut off from their memberlike Communion with the visible Church, are cut off also from the seales of that Communion, Baptisme, and the Lords Supper. As therefore wee doe not receive an Heathen to the fellowship of the Supper, nor their seed to Baptisme, so neither dare wee receive an Excommuni­cate person (who is to us as an Heathen) unto the Lords Supper, nor his children to Baptisme.

Object. It is objected againe in the behalfe of the children of Ex­communicate persons, that it is not in the power of man to cut them off from Christ, though they be excommunicate: the perso­nall sin of the Parent, may not keepe the blessing from the childe, and therefore not deprive it of the libertie of the ordinance of God.

Answ. The same power of Christ that ratifieth the Censure of the Church against the Excommunicate parent, though it doe not, cut off the childe from Christ, (no more then the Father) yet it cuts him off from the outward fruition of the Covenant of Christ with his Church, and from the seales thereof: For as Christ gave the childe no right unto Baptisme, but by the Fathers right unto the Coverant, and Communion of the Church; so if he taketh a­way [Page 86]the Fathers right from the Covenant and Communion of the Church, he taketh away the Childrens right also. The personall sinne of the parent is not in this case a meer private or personall sinne, but the sinne of a publick person of his family. For as the profession of his faith at his receiving into the Church was as the profession of a publick person, for receiving him and his children (who could make no profession, but by his mouth) into the Church: So his violation of his profession by a scandalous crime, was as a publick violation thereof, for himselfe and his seed, who stand and fall before the Church in his name and person.

Object. It is yet further objected, Wee must alwayes put a diffe­rence between persons Excommunicate, which doe not make sepa­ration from the Church, (though they be grievous offenders) and open Apostates (which joyne themselves with the enemies of the Church, to the ruine and overthrow of the Gospel,) and between Turkes and Infidels, that are forth of the Covenant, and never be­longed to Christ.

Answ. Wee willingly put a difference between the Excommuni­cate persons and Apostates, and Turkes; to wit, in such things wherein they differ. Excommunicate persons are neerer to helpe and meanes of conversion then Turkes; For Excommunication it selfe is a means of salvation, 1 Cor. 5.5. and Turkes are nearer then Apostates; For better it were never to have knowne the way of righte­ousnesse, then after they have knowne it, to turne away from the holy Com­mandement given unto them, 2 Pet. 2.21. But yet in this they all a­gree, they are all of them as Heathens, Mat. 18.17. And therefore neither the Parents to be admitted to the Lords Table, nor their children to Baptisme.

Object. Moreover, it is still further objected in behalfe of In­fants, Command. 2 If the mercy of God enlarge it selfe to thousands, why should men question whether such Infants belong to the Covenant, and so keepe them from the Sacrament of Baptisme, which is due to them by the right of their Ancestors?

Answ. 1. If the extension of Gods mercy to thousands, be a suffici­ent ground to extend Baptisme to the children of Excommunicate persons, in the right of their Ancestors; it may suffice as well to extend it to the children of Turks and Infidels, and Apostates, and so the difference of the one from the other (urged in the last Argu­ment) [Page 87]will be taken away. For it is not above 66. Generations from Noah to Christ, as is plaine in the Genealogie, Luk. 3.23. to 38. and there have not passed as many more generations from Christs time to the Turks and Infidels of this present age. And then if Gods mercy to a thousand Generations may fetch in the Children of Excom­municate persons, the same promise may fetch in all Turks and Infi­dels at this day; wee dare not therefore improve the large exten­sion of Gods mercy so farre as to give a thousand Generations right and title to the Covenant of God with his Church, and to incourage the Ministers of the Gospel to set the seales of the Co­venant thereunto.

The true meaning of the promise wee take to be, That God out of his abundant grace and rich mercy, may and doth extend thoughts of redeeming and converting grace and mercy unto thou­sand Generations; But he never allowed his Church any warrant to receive into their Covenant, and Communion, the Children of godly parents, who lived a thousand yeare agoe, much lesse a thousand Gene­rations. Nay rather the Text is plaine, that the holinesse of the children, dependeth upon the faith of the next immediate parents, (or of one of them at least) 1 Cor. 7.14. to wit, such faith as de­nominateth them Christian-beleevers, in opposition to Pagan Infi­dels: and that holinesse of the children to such parents, is called Federall, which receiveth them into the Covenant, and to the seales of it.

Object. Lastly, it is objected, that children borne in fornication, have right to Baptisme, and why not then the children of Excom­municate parents? The wickednesse of parents ought not to preju­dice the children in things that pertaine to their salvation.

Answ. The wickednesse of the Parent doth not prejudice the Election, or Redemption, or the faith of the childe: Jephta, a bastard, is yet reckoned up in the Catalogue of Beleevers, Heb. 11.32. But yet in the old Testament, a Bastard was not admitted to come into the Congregation of the Lord, to his tenth Generation, Deut. 23.2. and that could not but prejudice all the base-borne children of Israel, and that in the things which pertaine to their salvation. And though God sheweth greater grace to them in the dayes of the Gospel, yet greater grace cannot (by proportion of any rules of the Gospel) be expected for them from the Church, then this, that notwith­standing [Page 88]the sinne of their parents, they may be received into the Congregation of the Lord, and so unto Baptisme, either when their parents repent and acknowledge their sin before the Lord and his Church, or when themselves are able to make a better profession of better things in their owne persons.

It is generally knowne, that our best Divines doe not allow the Baptisme of Bastards, sine sponsoribus; But whether they consider Sponsores, as witnesses, as some doe who fetch allowance of wit­nesses from Isa. 8.2, 3, 4. or whether they consider them as Sure­ties, the holy Scripture gives no warrant for either in such a case. The place in Isaiah giveth no foothold for Witnesses in Baptisme. The Prophet called not Ʋriah for a witnesse of the Circumcision of his childe; but of the conception of a man-childe yet unbegotten, and of the Prophecy of such events as were to fall out during the infancy of the childe; nor was it meet the Prophet should honour so wicked a time-server as Ʋriah was, to be a witnesse of the Cir­cumcision of his childe; though the more prophane and idola­trous he was, the more fit and faithfull a witnesse of a miraculous prediction, to the conviction of an incredulous King, and people: And as for Sureties, the Covenant is not intayled to Sureties, to such as for whom they undertake, but to faithfull parents, pertain­ing to the family of the Church, and to their seed. It is true indeed, there is a large promise to Abraham, stretching the Covenant to his seed, not onely to the children of his owne body, and to his prose­lyte servants, but also to all that were borne in his house, or bought with money, Gen. 17.12, 13. which happily may grant so much libertie to a Christian Sponsor, that if a stranger or wicked man should give him his childe from his infancy to be brought up as his owne, it may be baptized as his owne; But that is the utmost bounds of libertie in this case. And very doubtfull it is, whether the pro­mise pertaine onely to the children of Proselytes, either strangers or borne in the house. But wee know not any ground at all to allow a faithfull man libertie to entitle another mans childe to Baptisme, onely upon a pretence of his owne promise to have an eye to his education, unlesse the childe be either borne in his house, or re­signed to him to be brought up as his owne.

SECT. I.

WEE proceed not to Censure, but in case of knowne offence, and such offence as cannot be healed without Censure. Two sorts of offences there be, some private between Brother and Brother; some publick and no­torious, being knowne to the whole Church; or at least to many. And of them, some are more grosse and hainous, some lesse.

If the offence be private between Brother and Brother, the Bro­ther offended is to follow the Rule of Christ, Mat. 18.15, 16, 17. That is, first to goe and tell him of his fault, or (as the word signifieth) Convince him of his fault, and to admonish him of it privately; So that the plaister may be no broader then the sore; private admonition is most sutable to a private fault, and expresseth both the wisdome and love of the Brother, who in so doing, both healeth and co­vereth the offence at once: If the offender take the admonition in good part, (as taking part with the admonition against his owne sinne) the Brother hath wonne and gained him both to God and him­selfe: to God by repentance; to himselfe by this experiment of his bro­therly love: But if the offender heare not his Brother, but takes part with his sinne against the admonition, he then taketh one or two more with him, (such as in wisdome he thinketh to be most fit to prevaile with him) that so by the mouth of two or three, his word of admonition may be established; or if the offender heare them not, his word of accusation to the Church may be established: And they coming to the offender and acquaint him with the cause of their coming to bring him to the sight of his sinne, which they under­stand is committed by him; they first call upon the name of Christ to be present with them in this dutie according to his promise, Mat. 18.19, 20. where he hath said he will be present with any two or three that are met together in his name, to aske of him, (for it is upon this occasion, and this chiefly upon which the promise is [Page 90]made.) And the brother offended laieth open the offence before them, and declareth how ill the labour of his love was accepted be­fore, and desireth their helpe to assist him in the conviction of the offender. If they can prevaile with him to acknowledge his of­fence, and to be humbled for it, the soule of the offender is healed, thanks are given to God, and mutuall love renewed and increased amongst themselves. But if the offender deny the fact, and there is none to prove it but the Brother that brought them, they can pro­ceed no farther, because the testimony of one against one, will not stand in Judgement, Deut. 19.15. If he acknowledge the fact, but doe not acknowledge the sinfulnesse of it, but stand stifly to justifie it, then the Brother first offended telleth the Church of it, to wit, in Gods way. He telleth the Elders, who are the mouth of the Church, that by them it may be presented before the Church, and the cause heard and examined, and judged by them. Then one of the Elders, either by himselfe, or calling forth the Brother offended, declareth the offence given to him by such a Brother, and what course he tooke with him (according to the Rule of Christ) to heale his Brother. First by private admonition, but so he pre­vailed not to bring him to a sight and sense of his sinne; then how he tooke a Brother or two more to assist him in the worke, but neither so could he or they prevaile with him; which they being present, doe openly testifie before the Lord and his Church: And so by the mouth of two or three, the word of his accusation is established before the Church.

The Church being thus informed of the estate and carriage of the offence, the Elders doe labour in publick with the offender to convince him, both of his sinne and impenitencie under it, not­withstanding all the faithfulnesse, and love of his Brethren, in seek­ing to heale his spirit in private. It is free also for any of the Bre­thren (leave and libertie being first desired and obtained of the Elders) to help forward the conviction by any words of wisdome and zeale which God shall put into their mouths; wherein if the convictions and perswasions of the Church doe prevaile to any kindly humiliation of the offender in the acknowledgement of his sinne before the Lord and his Church; the offender is gained, the sinne is subdued, others discouraged from the like offence, and the Church is satisfied.

But if on the contrary the offender stand out in defence of his sin, as well against the whole Church, as he did before against the Bre­thren, who dealt with him in private, the Church then entereth in­to consideration of the Nature and Quality of the offence, whether it be grosse and hainous, such as is condemned by the light of nature, (like those cast out by the Apostle, 1 Cor. 5.11.) or whether it be such as (through some mist of ignorance, or strength of present passion) he doth not clearly discerne the sinfulnesse of it: if it be of the for­mer sort, they proceed then to excommunication, both in respect of the nature of the crime (whereof more hereafter) as also in re­spect of his contumacy to the Church. If it be of the later sort, the Church proceedeth not forthwith to excommunication of the of­fender, but after once or twice admonition; For in this case it is with the offender as with an Heretike, who may erre at first, and stand in his error, for want of clear light, and is therefore once and again (according to the rule of the Apostle, Tit. 3.10) to be admonished before he be rejected: when therefore an admonition is judged season­able, one of the Elders, with the consent of the whole Church, doth recollect the offence, and all the arguments of weight, which have been publikely or privately used to convince the offender of his sinne, and discovereth to him also, that invalidity and shallownesse of all his an­swers and evasions; and thereupon doth solemnly, in the name of the Lord, admonish and charge him to see the danger of such a sin, and di­stemper of his soule, in maintaining of it; that so (if it be the will of God) he may be recovered out of the snare of the Tempter. Whilst the Brother is thus cast, and lyeth under the censure of admonition, he standeth in the judgement of the whole Church, as a convinced publike offender; and therefore, till hee be reconciled to the Church by the penitent and publique acknowledgement of his sin before them, hee doth abstain from the Lords Table; according to the di­rection of our Saviour, who would not have an offender present himself nor his gift before the altar, whilest the guilt of the offence of his bro­ther lay upon him, Mat. 5.23, 24. or, as the Priests in the Law did forbear to eat of the holy bread, whilest they lay in uncleannesse, Lev. 22.3, 4. or, as one who lying in his uncleanness, did rather pollute the ho­ly Ordinance of God by partaking of it, then receive any holiness from it, Hag. 2.12, 13.

The offender then by this publique admonition being debarred [Page 92]of his wonted fellowship in the Lords Table, and withall being so­licited, and urged by his brethren and friends, to consider his great distemper of spirit, in standing out so long in that which is evill; If hereupon (by the grace of Christ) he come to himselfe, and see his sin, and desire to reconcile himself to the Lord, and his bre­thern, he then acquainting one of the Elders with his desire, is called forth in the face of the Church, to make publike confession of his sin, and to judge himself for it; wherein, if the Lord help him to hold forth an ingenuous and humble loathing of his sin and of himself for it; they blesse God for his blessing upon his ordinance, and readily receive him into wonted favour, and brotherly fellow­ship with them, in all the liberties of Gods house; but if on the con­trary the spirit of the brother grow more & more hardened in his sin, and stand out against all means (publike and private) of his reformation, the Church having waited a convenient time, and yet finding their brother wax worse and worse, (as is commonly seen in such cases, wherein men are not humbled under such means) then, according to the rule of Christ, Matth. 18.17. one of the Elders propounding the case, first to the whole Church, and they giving their consents (as before for his admission, so now for his expulsion) hee setteth his sin in order again before him, with all the circumstances and aggravations of it, especially how hee hath taken in vain, and made unprofitable all other means for his reco­very; and therefore now, in the name, and with the power of the Lord Jesus, and with the consent of the whole Church, he pronoun­ceth him unto Satan, as an Heathen or a Publican, for the destru­ction of the flesh, that his soul may be saved in the day of the Lord Jesus; and all this according to the direction of the Holy Ghost; Matth. 18.17. 2 Cor. 5.4, 5.

SECT. II.

ANd thus the Church proceedeth, in case the offence be pri­vate at first, and and lesse scandalous; but if the offence be be publike, and hainous and grosly scandalous, such as is condem­ned even amongst the Heathens, by the light of nature; as those mentioned by the Apostle, 1 Cor. 5.11. Fornication, Adultery, Incest, [Page 93]Murther, Rayling, Extortion, and the like; or such as are generally accounted damnable and detestable amongst Christians, as Idola­try, Blasphemy, Prophaneness, &c. Wee take our selves bound to proceed more roundly against such; for in such cases the Apostle doth not direct us to such graduall proceedings by private admoniti­ons, but if any Brother (saith he) be a fornicator, or covetous, or an Idolater, or a railer, or a drunkard, or an extortioner, with such a one no not to eat: For it doth not stand with the glory of God, or ho­nour of his Church to accept an acknowledgement of such grosse and scandalous crimes without further censure; but it becometh the Church, (being a communion of Saints) rather to free them­selves from the guilt and fellowship of such notorious wickedness, by expression of their zeal and just indignation against such sins by casting out the committers thereof from fellowship amongst them; for though the blood of Christ, and the repentance of an offender do remove any offence, though never so hainous in the sight of God and man, yet God being jealous of his own glory, and of the honour of his Church, is not wont ordinarily to grant repentance unto such notorious sinners, untill the censure of the Church have passed upon them.

Whilest the offender lyeth under the censure of excommunica­tion, though he be excluded from the communion of the Church, and so from the Lord Table, and from all other liberties of Church-fellowship (as voting in elections, admission of members, censures, &c.) yet wee do not debar him from entrance into the as­sembly of the Church in time of preaching the Word, or Prayer, or such other worship of God, as is not peculiar to the Church; for this li­berty we do not forbid to Heathens and Indians; and persons ex­communicate are but as Heathens, in respect of worship, although worse then Heathens (even as Publicans) in respect of familiar pri­vate communion; for though wee might eat with an Heathen, (1 Cor. 10.27.) yet with a Publican the Jews would not eat, Mat. 9.11. no more may we with excommunicate persons, 2 Cor. 5.11. But we do not read that an Heathen was forbidden to hear the Word in the Synagogues, though they were not permitted to enter into the Temple (which was to them of a Sacramentall nature) Act. 21.28, 29. nor might they enter as members into the Congregation, Deut. 13.13. to 8. But suppose Heathens were forbidden to heare the [Page 94]Word, even in the Synagogues, yet seeing that wall of partition be­tween Jews and Heathens is now broken down, as in other respects, so in this, that it is not now unlawfull for an Infidell or Heathen to come into the assembly of the Church (1 Cor. 14.23, 24, 25.) As therefore we do not deny the like liberty, either to Indians or Negars; so not to excommunicate persons: Moreover, this further compassion and succour wee afford to an excommunicate person, that though we have cast him out of our liberties and priviledges peculiar to Church-fellowship, yet wee have not cast him out also of our hearts, nor out of our prayers, nor out of our care to re­cover such a lost sheep into Christs fold again; and therefore still, though we forbear all familiar fellowship with him, and counte­nance towards him, that he may be ashamed; yet we account him not as an enemy, but still take opportunity to admonish him as a Brother, 2 Thes. 3.14, 15. And if we find by the blessing of God and Christ upon the censure, or by the rebukes of many ministred un­to him, that the soul of the excommunicate person be humbled (as it was the case of the incestuous Corinthian, 2 Cor. 2.6.) the Elders discovering the same, do call him forth before the Church, where he giving glory to God, and confessing his sin, and the justice of God against him, and holding forth a repenting frame of spirit, to the satisfaction of the Church, they do with common consent forgive him and comfort him, and confirme their love to him, by receiving him again into communion with the Church, and into all the liberties of Gods House, as before.

SECT. III.

IN all these transactions of Church proceedings, when wee say we do this or that with common consent, our meaning is, wee do not carry on matters, either by the over-ruling power of the Presbytery, or by the consent of the major part of the Church, but by the ge­nerall and joynt consent of all the members of the Church; for we read in the Acts of the Apostles, the Primitive Church (which is a pattern for succeeding ages) carried all their administrations, [...], that is, with one accord, Acts 2.46. as becometh the Church of God; which ought to be of one heart, and one soul, of one mind, and one judgement, and all to speak the same thing, Act. 4.32. [Page 95]1 Cor. 1.10. Phil. 2.2, 3. But if it so fall out, that any diffe­rence do arise, (as sometime there doth, through the remaining darknesse of our mindes, seeing wee all know but in part) then such as do dissent from their Brethren, are required to propound the grounds of their dissent; which if they be weighty, and held forth from the light of the Word, all the rest do submit, and yeeld thereunto, not as to the voyce of their Brethren only, but as to the voyce of Christ; whose voyce alone must rule in the Church, and all the sheep of Christ will heare it; and all the upright in heart will follow it; thus Paphnutius is said to turn about the whole ge­nerall Councell of Nice, in the point of Ministers marriage. But if the grounds of such as do dissent, do upon due consideration ap­pear to have little or no weight in them, the officers of the Church, or some other of the Brethren, do declare unto them the invalidity thereof: If they be satisfied, the matter in hand doth then proceed with the common consent of all; if they be not satisfied yet, it is either through want of light, (and so through weaknesse of judge­ment) or through strength of pride, and so through stiffnesse of will. If the former be the let, they take further pains, lovingly to inform them, and patiently beare with them, till matters be further clea­red; so that at length, they come either to consent, to go along with their Brethren, or at least to be content to refer the matter to the judgements of their Brethren; and for their part to sit still, and to make no further dealings with the Churches proceedings; but if through partialty or prejudice, their dissent do appear to spring from stiffnesse of will, or from a spirit of contradiction, (which yet falleth out very rarely) in so much, that they will not be brought (by loving and brotherly information) to give way to the better judgements of their Brethren, the Church doth proceed with com­mon consent to admonish them of their pride, and self-willednesse, and so leave them under the censure of admonition; whereby the li­berty of their voyce is taken from them, till they have removed this offence from the spirits of their Brethren; but if it do appear that the dissent, whether of one or more Brethren, do arise from such darknesse and intricacie of the matter in hand, as that the officers and members of the Church do find themselves either unable to cleare the matter fully, or at least unfit, in regard of some preju­dice which may be conceived against them, (which sometimes doth [Page 96]fall out, though very seldome) in such a case, when the matter is weightie, and the doubt great on both sides, then (with common consent) wee call in for light from other Churches; and intreat them to send over to us such of their Elders, or Brethren, as may be fit to judge in such a cause; upon their coming, the Church meeting together in the Name of Christ, the whole cause, and all the proceedings in it, are laid open to them; who by the help of Christ, pondering and studying all things according to the rule of the Word, the truth is cleared, a right way of peace and concord discovered and advised, and the spirits of the Brethren on all parts comfortably satisfied.

SECT. IV.

IN these transactions wee know not what might be subject to ex­ception, or controversie; but only that we allow to the people so much power in the censures of the Church, both in binding an offender to admonition and excommunication, and in loosing of penitents from the same. But the Reasons that prevail with us to take this course, seems to us to have evident ground from Scrip­ture-light; and therefore may excuse us from following the pat­tern of such Churches as rather consult with humane wisdome then divine institution in this case.

Our first Reason is taken from the royall rule of Love and Wis­dome, in healing offences, given by our Saviour, Matth. 18.17. where he directeth a Brother offended, for the healing of the spirit of an offender, finally to referre the matter to the Church. Tell (saith he) the Church. Now we cannot finde throughout the new Testament, that ever the word Church is taken any otherwise then for the Society and Congregation of the faithfull; unlesse it be once, where it is taken for a civill Assembly, Act. 19.41. But never for one Bishop, or Counsellor, or Archdeacon; for neither doth the Scripture acknowledge any of these offices in the Church at all, (as hath been shewed above) taking a Bishop, as now they stand; nor can the Church, which is a word of multitude, hold forth a Bishop or his Commissary, who is but one person: For, though one person may represent a whole Church when he is sent forth in the Churches name, with instructions from the Church; yet such is not the case [Page 97]here: The Bishop cometh in his own name, and the Commissary in the Bishops name, but neither of them in the Churches name, nor with in­structions from the Church; but rather with destructions, or at least with disturbances to the Church. Neither is the word Church taken throughout the new Testament for an Assembly of Presbyters: the Consistory is a word unheard of there. Nor are any complaints dire­cted thither, unlesse it be to prepare them for the hearing & judge­ment of the Church; As all the Elders are said to be assembled in the house of James, to prepare and instruct Paul for the carriage of his matter before the Church. Nor are any Censures of the Church committed to the Presbyters alone, to be administred by them; though they be to be administred by them in the presence, and with the consent of the Church. And therefore when the Angels of the Churches in Asia are blamed for neglect of proceeding against offenders, (whether Ba­laam, or Jezabel, or the Nicholaitans) the charge is given not to the Angels of the Churches onely, but to the Churches also them­selves; Let him that hath an eare heare what the Spirit saith unto the Churches, Rev. 2.17.29. And though the word Congregation, which is all one with Church, be sometimes put in the old Testament for Elders or Judges of the Congregation; yet

1. It is farre more frequently put for the Elders and body of the people met together, as he that observeth the severall places shall finde it.

2. When it is put for the Elders and Judges of the Congregati­on, as Numb. 35.12.24, 25. it is never understood of them sitting in a Consistory by themselves apart from the people, but in the presence of the publick Assembly of the people, who also had libertie in such ca­ses to rescue an innocent from unjust punishment. 1 Sam. 14.45.

Object. In Mat. 18.17. when Christ directeth the Brother of­fended to tell the Church, he speaketh of such a Church to whom wee may orderly, and ordinarily complaine; now this wee cannot doe to the whole multitude.

Answ. Wee willingly grant, it will be orderly to tell any offence to the Elders of the Church, before it be presented to the multitude of the Church, both because they are the mouths and guides of the Church: and also meet it is all things be prepared by them for the Churches cognizance, that so the Church be not cumbered, (as sometimes it might) with unnecessary and frivolous agitations. [Page 98]But though the Elders in such a case have power to direct and per­swade what were best to be done, yet not power to judge and determine publick Cases, without the consent of the Church; unlesse the Brother offended be satisfied in their advise.

Answ. 2. When a whole multitude is assembled in a body, any offence may be orderly and ordinarily told unto them, by a com­plainant; especially in case any Officer amongst them shall call him forth to tell his complaint: As the Levite orderly told his complaint to the whole multitude of the Congregation of Israel as­sembled at Mispah, Judg. 20.3, 4, &c.

Object. 2. The Church Christ directeth unto, he presupposeth to be the ordinary Executioners of all Discipline and Censures, which the multitude is not: And the reason ratifying the Censure of the Church, doth shew the number of them to be small, Mat. 18.20. where two or three, &c.

Answ. The multitude of the Church doth ordinarily execute all Discipline and Censures by the Presbyters, and the Presbyters by their Consent. The promise made to two or three (ver. 20.) respe­cteth not the Judges of the cause when it is brought to the Church; but the two or three Brethren who dealt in the Cause before it came to the Church: As in like sort, the promise of binding in heaven, what the Church bindeth in earth, (ver. 19.) pertaineth to the ratifying of the Censure of the whole Church, mentioned in the verse before, to wit, in vers. 17.

A second Reason why wee allow such power to the people in Church-censures, is taken from the practice of the Church of Co­rinth, in the case of the incestuous person, and that according to the Apostles direction; For in the 1 Cor. 5.4, 5. he directeth the whole Church of Corinth, (to whom he writeth) That they in the name of the Lord Jesus, when (saith he) yee are gathered together, and my Spi­rit, with the power of the Lord Jesus Christ, to deliver such a one unto Satan. Where Paul saying in the verse foregoing, that he had jud­ged already that so it should be done, doth not argue that now the Church was at hand, he took the power of judging the Cause whol­ly unto himselfe, and the publication and declaration of it onely in the Church, but that he had seene already evident cause, to judge the partie worthy to be cast out: but directed them to doe it with all the power that is requisite to that action:

As 1. In the name of the Lord Jesus Christ, in whom the prin­cipall power of all Church-censures resteth.

2. When they (that is, the whole Church) are gathered toge­ther: not the Bishops, nor the Presbyters alone.

3. And Pauls spirit with them, to wit, so much of Apostolicall Authoritie being committed to the Church, and present with it in such cases.

4. He speaketh of the power of the Lord Jesus with them in this action, which holdeth forth their Authoritie.

5. When the Excommunicate person was humbled under this Censure, Paul beseecheth them to forgive him, to comfort him, to confirme their love unto him, 2 Cor. 2.7, 8. Now they who have power of forgiving an offender, have power also of binding him under wrath: Ejusdem potestatis, &c. ligare, &c. & solvere.

Object. 1. All this argueth no more, but that some in the Church had this power, to wit, the Presbytery of the Church, but not the whole body of the people.

Answ. 1. There is no word in the Text that attributeth any power to the Presbytery apart, or singularly above the rest: But as the reproofe is directed to them all, for not mourning and taking the offence to heart, that the offender might be taken away from amongst them, (ver. 1.2.) so is Commandement directed to them all, when they are gathered together, to proceed unto the casting of him out: In like sort, in the end of the Chapter, he exhorteth them all againe, Put away therefore (saith he) from amongst you that wic­ked person, ver. 13. and that by a judiciall power, (to wit, as under Christ) doe not yee judge them that are within, ver. 12. And lest this Judgement should be restrained to the Presbyters onely, he magni­fieth the judgements of the Saints, taking occasion from hence to stretch their Judicature, in some cases, even to Civill matters also; Know yee not (saith he) that the Saints shall judge the world? yea the Angels, 1 Cor. 6.2, 3. And thereupon he incourageth them to betrust the deciding of any Civill Cause depending between Brethren, to the Judicature of the meanest Brother in the Church, (ver. 4.) rather then to fly suddenly unto Civill Magistrates, especially a­mongst the Heathen.

Object. 2. But if the power of Judicature be committed to the whole Church, together with the Presbyterie, then all the multitude [Page 100]shall be made Governours, and who then shall be governed?

Answ. The multitude of Brethren are governed by the Elders, so long as they rule aright, to wit, whilest they hold forth the Word and voyce of Christ, which the sheep of Christ are wont to heare, Joh. 10.4. But in case the officers do erre, and commit of­fence, they shall be governed by the whole body of the Brethren; though otherwise the Brethren are bound to obey and submit to them in the Lord, Heb. 13.17.

Object. 3. A democraticall government might do well in Athens, a city fruitfull of pregnant wits, but will soone degenerate to an Anarchie (a popular tumult) amongst rude common people.

Answ. 1. It is unworthy the spirit of so godly learned a man as maketh this objection, to preferre Athens before Jerusalem, pregnant wits before sanctified hearts.

Answ. 2. Though the government were democraticall (as it is not) yet there is no tumultuous disorder, where not the will of each man beareth the sway, but the voyce of Christ alone is heard, who is the Head and wise Monarch of the Church.

Object. If it be said, tumult, and disturbance, and confusion cannot be avoided where the multitude have all of them, not only leave, but power to speak, and one will be ready to take the word out of the others mouth, and one of them to thwart and contra­dict one another; and will not this make the Church of Christ a confluence of Cyclops?

Answ. All such disorder is easily and timely prevented by the Elders, who have power from Christ to restrain any mans speech, whilest another is speaking; and to cut off any means speech that groweth either impertinent or intemperate: the Elders having re­ceived in speciall manner the power of the keys, they have power to open and shut the dores of speech and silence, in which respect the government of the Church is not meerly democraticall, but (as the best governments be) of a mixt temper; in respect of Christ (whose voyce only must be heard, and his rule kept) it is a Monar­chy; in respect of the peoples power in choosing officers, and joynt power with the officers in admitting members, in censuring of­fenders, it is a Democracy; in respect of the officers instruction and reproof of the people in the publike ministery, and in ordering of all things in the Assembly, it is an Aristocracy; what is found [Page 101]good in any civill government, is in Church-government; and what is found evill is by the wisdome of Christ safely avoided and prevented.

But that we may more distinctly declare our selves wherein ly­eth the difference of their mutuall authority, both of the Church over the Elders, and the Elders over the Church, wee conceive the Church exerciseth severall acts of authority over their Elders, to wit, in three cases:

1. In calling and electing them to office, and in ordaining them also thereunto in defect of their Presbyterie.

2. In sending them forth upon the publike service of Christ, as the whole Church at Jerusalem sent forth chosen Ministers with letters of instruction to Antioch, and other Churches, Acts 15.22. Now the Ambassador is not greater then he that sent him, but usu­ally inferiour, Job. 13.16.

3. In case of offence given by any Elder, or by the whole Eldership together, the Church hath authority to require satisfaction of them, and if they do not give due satisfaction, to proceed to censure ac­cording to the qualitie of the offence. For wee see when some of the Church of Jerusalem tooke offence against Peter, for com­municating with the Gentiles, and contended with him about it; Peter condescended to give ample and due account of his actions to the fatisfaction of them all, Acts 11.2. to 8.

If admonition, and (in some cases) excommunication be ordi­nances of God sanctified for the healing of the soules of Gods people gone astray; it were a sacrilegious injury to the Elders, to deprive them of the benefit of such wholsome medicines, when the estate of their soules should come to stand in need thereof: and it being a ruled case, Cujus est instituere ejus est destituere; If Plebs obsequens praeceptis Dominicis & ipsa (as Cyprian saith, lib. 1. Ep. 4.) maximè potestatem habet dignos Sacerdotes eligendi, then, as hee saith there also, potestatem etiam babet Sacerdotes indignos recusandi, & abdicandi.

On the other side, the Elders have rule over the Church, and do expresse it in sundry acts of authority: as,

1. In calling the Church togethr upon any weighty occasion, Acts 6.2.

2. In opening the dores of speech and silence to any of the Assem­bly, [Page 102] Acts 13.15. unlesse it be where the Elders themselves lie un­der offence, or suspicion of offence; and the offended parties may begin with them, Acts 11.2. yet with due reverence observed, as to their yeers, so to their place, 1 Tim. 5.1.

3. In preaching the Word, the Elders have power to teach and exhort, to charge, command, to reprove, and rebuke, with all authority, 1 Tim. 5.7. & 6.17. 2 Thes. 3.6. Tit. 2.15.

4. In dispensing all the censures of the Church (unlesse it be in their own cause:) for though they take the consent of the Church, in dis­pensing a censure, yet they set it on with great authority, in the Name of the Lord; yea, it is no small power they put forth in di­recting the Church what censure is due, according to the Word; as in our native countrey, though the Judge dispense no sentence but according to the verdict of the Jury, yet his authority is great, both in directing the Jury to give in their verdict, according to the law, and in pronouncing sentence with power and terror according to the law, and their verdict. The like do the Elders, in dispensing Church-censures.

5. The Elders have power to dismisse the Church, and that with a blessing, Numb. 6.23. to 26. which is an act of superiority, Heb. 7.7.

6. In case of the Apostasie of the Church, or of other notorious scandall committed by them, and their obstinacy therein, the El­ders have power to denounce the Judgement of God against the Church, and to withdraw themselves from it. As upon the Idolatry of the Israelites, Moses took the Tabernacle, and pitched it without the camp, Exod. 33.7. and Paul with Barnabas, rejected the Jewes for their blaspemy, and turned to the Gentiles, Act. 13.45, 46.

SECT. I.

WEE come now to that last part of our order, which standeth in our communion with other Churches amongst our selves; though one Church claim no power, ei­ther of Ordination or Jurisdiction, over another, (for we know of none such given us by Christ) yet wee maintain Brotherly communion one with another, so far as wee may [Page 103]also help forward our mutuall communion with the Lord Jesus. The communion of Saints is accounted an Article of the Creed; and communion of Churches is but a branch thereof. Seven wayes there be, wherein wee exercise holy communion one with another; which for distinction and memories sake, we may summe up in so many short names: First, by way of Participation: second­ly, of Recommendation: thirdly, of Consultation: fourthly, of Con­gregation: fifthly, of Contribution: sixthly, of Admonition: se­venthly, of Propagation, or multiplication of Churches.

1. For Participation, wee have occasionally spoken of it before; it is allowed by the consent of our Churches; that when the mem­bers of any other Church are occasioned to rest with us on the Lords day, when the Supper cometh to be administred, (and nei­ther the persons themselves, nor the Churches they come from, lie under any publike offence) wee do admit them to the participa­tion of the Lords Table with us: For wee look at the Lords Sup­per, not only as a seal of our communion with the Lord Jesus, but also of our communion with his members; and that not only with the members of our own Church, but of all the Churches of the Saints.

SECT. II.

BY way of Recommendation, wee communicate one with ano­ther in this wise; ‘When any of our members by occasion of businesse is called to reside and continue for any time in another Towne, wee give him Letters of recommendation unto the Church in that place, giving testimony of him as of a Brother approved, and intreating them to receive him in the Lord, (as becometh Saints) unto holy Communion with them, and to watch over him in Brotherly love, to his building up in fellowship with the Lord Jesus:’ The patterne whereof wee take from Pauls recommendation of Phebe (a Deaconesse of the Church of Cenchrea) unto the Church of Rome, Rom. 16.1, 2. Of which Letters he maketh mention also to the Church of Corinth, though not as needfull for himselfe, but for others, 2 Cor. 3.1. But if a Brother have necessary occasion to remove himselfe and his family for all together unto another Church, and there to take up his setled habitation, for the necessary imployment of [Page 104]his calling, or for other just ends, he acquainteth the Elders of the Church, and some of his intimate friends and brethren, and it may be (if conveniency permit) the whole Church with the grounds of his removall; which if they doe appeare to them to be just and weightie, ‘they then write more ample Letters of recommendation unto that Church in his behalfe; wherein they doe recommend him wholly to their charge; now not as one of themselves, but as one of theirs, to whom they doe resigne him, and intreat them to re­ceive him as a Brother, beloved in the Lord, unto all those Christian liberties, and holy duties, wherein they are wont to Communicate with their owne members, unto all spirituall growth in Christ Jesus.’ Which Letters, because they doe so ful­ly recommend a Brother unto another Church, are to dismisse him from his owne; wee therefore for distinction sake, call them Letters of dismission; which indeed doe not differ from the other, but that the former recommendeth him to another Church for a time, these for ever.

The Brother thus dismissed to another Church, bringeth his Letters to the Elder of that Church, who reading them before the Church, demandeth the Churches consent for his acceptance. If he be well knowne and approved of them, they expresse their con­sent, either by lifting up of hands, or by silence: but if the man be wholly unknowne, and doubted of by them, though they re­serve due honour to the testimony of the Church which sent them, yet for as much as Churches may erre sometimes, as well in judge­ment of persons, as of doctrines; (Hanc veniam perimus (que) damus (que) vicissim) wee take libertie to take some tryall of his spirit and gifts, and then either upon his just approbation of him, wee receive him, or if wee see just occasion of offence in him, wee returne him with the cause back againe to his owne Church, who receiveth him againe into her own fellowship, and takes care for his healing; for wee look at our Church-Covenant, as an everlasting Cove­nant, Jer. 50.51. And therefore though it may be translated or re­signed from one Church to another, as Gods hand shall direct, yet it is not to be rejected or violated by us, but onely by the mem­bers cutting off himselfe from the fellowship of the Church by such demerit, as exposeth him to the just censure of Excommunication. But if a member be importunately desirous to remove wholly from [Page 105]the Church where he is unto another, and yet the grounds of his removall favour of nothing, but levitie, or covetousnesse, or schisme, or the like, according to their Covenant of brotherly love, and faithfulnesse; the brethren of his own Church labour to convince him of his sinfull weaknesse, herein to disswade him from his purpose, to which counsell, God usually toweth his heart to stoop and submit: But if after all their disswasions, they shall see the bent of his spirit unremovably set upon removall; in such a case, if his sinne be not apparent, and his danger imminent, they use in­dulgence towards him, as not willing to make the Church of God a prison to any man. But when men thus depart, God usually fol­loweth them with a bitter curse: either taking away their lives from them, or blasting them with povertie, or exposing them to scandall where they come, or in entertaining them with such rest­lesse agitations, that they are driven to repent of their former rash­nesse, and many times to desire to returne to the Church, from which they had broken away.

SECT. III.

OUr third way of communion with other Churches, is by way of Consultation, whereof wee have given some touch before; as 1. In time of the gathering of a Church, the Brethren who desire to enter into Church-estate, doe give notice to all the Churches about them, and desire the presence of their Elders, and of such other Brethren as they shall see meete to send to helpe them with their counsell, in discovering the spirits and competent gifts of such members, as should joyne with them in that worke; And fur­ther, to give counsell, and direction, in the ordering of that day; as hath been shewed above.

2. In the choice and ordination of Officers, one Church is wont to send to all the rest about them, for such Elders, and Brethren, as may give counsell and direction to their proceedings, and appro­bation of the same, as the matter shall require; as hath been for­merly delivered.

3. In case of difference of judgement amongst the Brethren of a Church, in the administration of Church-Censure, and the like, to pre­vent all suspition of partialitie or prejudice, the Church is some­times [Page 106]occasioned to send to the neighbour-Churches (one or more) for the assistance of some of their Elders, and Brethren, to helpe them with their counsell, in discovering and judging of the causes depending amongst them, who giving advice according to the Word, doe by the blessings of Christ heale jealousies, and compose differences, and settle peace and love amongst them; and this also hath been mentioned before.

4. In doubtfull cases arising in the Church, whether of judgement or practice; where yet no difference hath risen, but all or most are uncertaine, what were fit to be done; as whether a childe may be baptized by right of his Grand-fathers Covenant, or the like; the Church doth sometimes send Letters or Messengers, to crave the counsell of other Churches; who deliberate by considering and arguing the matter, and agree upon what they conceive most a­greeable to the Word; each Church sendeth their judgements, and their reasons, either by Elders, or by Messengers, to the Church that sent to them.

SECT. IV.

A Fourth way of our communion with other Churches, is by way of Congregation, or gathering together many Churches, or the messengers of many Churches to examine and discusse, either some corrupt opinions, or suspicious practices, which being scat­tered, and found in many Churches at once, cannot well be healed in any one alone. In which case the Elders of the Churches, de­sirous to maintain verity, and unity of judgement in matters of doctrine, and integrity of life throughout all the Churches; do both acquaint our Magistrates, being nursing fathers to the Church, with the necessary occasions and ends of a generall and a solemn assembly, and do also solicit the Churches to send some fit persons, at such a time, to such a Church (where the assembly be most seasonably held) to consider and discern of the matter in question and agitation.

The assembly being met in the name of Christ, and his presence called for by humble and earnest prayer, the matters to be dis­cussed and cleered, are propounded by some or other of the El­ders of that Church, where we meet, or by some other appointed by them, and consented to by the assembly.

When the matters are propounded, the Elders do declare their judgements of the points in order, one after another, together with their reasons from the Word, at which time it is free for any man present (and all may be present, if they will) as well the Messengers of the Churches as others, (after leave orderly craved or obtained) to propound their doubts, without offence) whence disputation doth arise (as in Act. 15.7.) till all parties be either satisfied or convinced, and so the matters in controversie are cleared; and this course is taken for the clearing of all the points remaining, which may seem to some not so fully cleared, and agreed upon, and the nature of them such as may admit further discussion; yea, and difference of apprehension, without disunion of affection, or di­sturbance of the Churches peace; yet for satisfaction of Gods people the mean while, in such things each man is left to his Christian liberty: So farre as they are all come, they judge and mind one thing; If any be otherwise minded, who in simplicity of heart seeketh the truth, and in meeknesse of wisdome and love holdeth forth the same, we hope God will in time reveale the same unto him: in the mean time, all agreeing in this one, not to condemn, nor to despise one ano­ther in differences of weaknesse, according to the Apostles rule, Rom. 14.2, 3, 4.

SECT. V.

A Fifth way of communion with other Churches, is by contribu­tion, or communication in yeelding supply to one anothers wants: for (according to the ancient president, in the Primitive Churches) if any of our Brethren should fall into such decay as not to be able to supply their onw necessities, in outward things a­mongst themselves, we should take it our bounden duty, to minister to their wants, according to our abilities, Act. 11.29, 30. Rom. 15.25, 26. Hitherto the Lord hath been pleased, out of his all-sufficient goodnesse, so to supply us all, (each Church within it self) as that we have had scarce (any occasion never but once) to exercise our mutuall love and liberality to one another in this kind; but if need should require, we consider afore-hand, what mutuall help God requireth of us from one towards another in such a case.

Also, if any of our Churches do want some fit members to im­ploy [Page 108]in some publike office amongst them, and shall make known their want to some other Church, who may abound in such bles­sings, (as sometimes the Church at Antioch had four or five Pro­phets among them, Act. 13.1. when others wanted) the Church that aboundeth in such helps, is ready to send and commend such of their members as their selves may spare, and are fit for office, (but not called to office amongst themselves) to supply the necessities of their Brethren.

SECT. VI.

A Sixth way of communion amongst our Churches, is by way of admonition: as it one Church should be credibly given to understand, of some scandall arising in another Church, whether by corruption in doctrine, or in manners, and upon diligent search and inquiry, the report is found true; the Church hearing there­of, sendeth Letters, or Messengers, or both, unto the Elders of that Church, where such offence is found, and exhorteth them to take a speedy and diligent course for the redresse thereof; but if the Elders of that Church should be remisse therein (or be faulty themselves) they then certifie the whole Church thereof, to call up­on their officers, as Paul sent to the Church of Coloss to call upon Archippus, to take diligent heed to the fullfilling of that work of the Ministery, which hee had received of the Lord (Col. 4.17.) If the Church heare them, the scandall is removed; if it heare them not, the Church offended herewith, taketh in the help of two or three Churches more to joyne with them in their exhortation, or admonition.

It still the Church where the offence lieth persisteth in the neg­lect of their duty, and of the counsell of their Brethren; either the matter would be referred to a Congregation of many, or all the Churches together; (if need should require) or else, if the offence be evident and weighty, and of ill, though not generall consequence, the Churches offended with them would (as justly they might) withdraw them­selves from the right hand of fellowship, and so forbeare all such exercises of mutuall brotherly communion with them, which all the Churches of Christ are wont to walke in one towards another.

We have never yet been put to the utmost extent of this duty to­wards [Page 109]any of our Churches: The Lord hitherto so farre prevent­ing with his grace, that no Church hath stood out so long in maintaining any offence found amongst them: But if it should so fall out, (which God forbid) wee look at it as our dutie to be faithfull, one Church to another, in like sort as the Brethren of the same Church are called to be faithfull one towards another; Doe not Churches injoy brotherly Communion one with another, as well as brethren of the same Church? The Church in the Canti­cles tooke care, not onely for her own members, but for her little sister, which had no breasts, Cant. 8.8. And would shee have ta­ken no care of having her breasts healed, if her breasts had been distempered, and given corrupt milke? The Apostles had a publick care (by vertue of their office) of all the Churches, 2 Cor. 11.28. And is the publick spirit of grace and love dead with them? ought not all the Churches of Christ, to have a care and watchfull eye over the publick good of one another? Though not virtute officii, yet intuitu charitatis.

SECT. VII.

THe seventh and last way of the Communion of our Churches, is by way of propagation, or multiplication of Churches; Though this was a peculiar eminency of the Apostolike calling for them in their life-times to travell into all Nations, to preach the Gospel, to beget Disciples, to gather them into Church-estate, and so to plant Churches wheresoever they came: yet that which they did by vertue of their office, is reserved unto the Churches of Christ, to prosecute and carry along (according to their measure) throughout all generations, and in all Nations, for the inlarge­ment of the kingdome of Christ, unto the end of the world.

The power of the keys, which was immediately given by Christ unto his Apostles, is also given by Christ unto all the Churches, in that fulnesse of measure, which the establishment and enlarge­ment of Christs kingdome doth require.

If then any particular Church of Christ shall come in processe of time to be so farre multiplyed, as that like Bees when the hive is too full they are necessarily occasioned to swarme forth (as it is indeed the case when the voice of their Ministers cannot reach to [Page 110]all) in such, or in the like case, the Church surcharged with mul­titude, may send forth sundry of their members, fit for the pur­pose, to enter into a Church-estate amongst themselves; or if a number of godly Christians shall come over into a Countrey, where they finde the Churches so full, that they cannot with con­veniency joyne with them, the Church may comfortably encou­rage them, to enter into holy Covenant amongst themselves. They may also commend both unto the one Company, and unto the other, such able gifted men, whom they may fitly choose, to be Ministers and Officers to them, and both then when they enter in­to Covenant, and gather into Church-estate, (as hath been shewed in the beginning) as also when they goe about to choose and or­daine Church-Officers amongst themselves, the Churches already established ought to be ready to helpe them, with their presence, counsell, and assistance, so farre as shall be found requisite for the propagation and enlargement of the kingdome of Christ, in the multiplication of Churches according to the order of the Go­spel.

Thus have wee given unto all our holy Brethren, throughout the Churches of our Lord Jesus, a just and true account of all our proceedings in Church-affaires; so farre as concerneth our way and order amongst our selves. If wee fall short of the Rule, in some thing or other goe astray, it is our humble and earnest re­quest unto all our godly learned Brethren, that they will be plea­sed, Erranti comiter monstrare viam; but if the way wee walke in be found, upon serious and mature consideration, to be agreeable to the rules of the Gospell (as wee verily beleeve it is) let all the up­right in heart be intreated, in the name of the Lord Jesus, not to judge or speake evill of the wayes of Christ before his people; But rather seeke how to addresse themselves, and to call on others to walke in the straight steps of the Lord Jesus, in the kingdome of his grace, till wee shall all come to meete him in the kingdome of his glory.

SECT. I.

WEE take not upon us as [...], to prescribe unto our Brethren in England, (men of their Chur­ches, and eminent lights in the world) what course to take in pursuing and perfecting the great worke of Reformation in England; Nay, wee know our own Tenuity, the store of busines enough, which wee have to attend unto neere home: Neverthelesse, as wee cannot cease to pray for, and seek their good as our own; so wee cannot but rejoyce with them to behold that open doore which God hath set before them, and with that all their hearts were so far enlarged towards the Lord, and to his waves, as wee heare his hand is en­larged towards them. Onely being absent in body, but present in spirit, wee crave leave to beare witnesse to them, and with them; That if the Lord be pleased to prosper his worke amongst them, it is possible to reduce the estate of the Congregations in England, to such a reformation, as is sutable to the patterne revealed in the Gospel, according to the way of Primitive simplicitie, described above.

Foure things wee observe in the estate of the Churches in Eng­land, which make way for Reformations amongst them.

First, The efficient instruments of their first plantation, which were either Apostles, or Apostolicall men, whether Philip, or Joseph of Arimathea, or Simon Zelotes, as any of our Countrymen may reade in M^r. Foxes booke of Acts and Monuments, in the beginning of it, next after the story of the ten Primitive Persecutions, out of Gil­das, Tertullian, Origen, Beda, Nicephorus. Which being so, wee can­not but conceive the Churches in England were rightly gathered, and planted according to the Rule of the Gospel; and all the corruptions found in them since, have sprung from Popish Apo­stasie in succeeding ages, and from want of through and perfect purging out of that leaven in the late times of Reformation in the dayes of our Fathers. So that all the worke now is, not to make [Page 112]them Churches, which were none before, but to reduce and restore them to their Primitive Institution.

Secondly, The publick Service-booke acknowledgeth, ‘That in the Primitive Church, there was a godly Discipline; That notorious sinners were put to open penance, and punished in this world; that both their soules might be saved in the day of the Lord, and others admonished by their example, might be the more afraid to offend. Which godly Discipline, is a thing (saith the Booke) much to be desired, that it might be restored againe.’ See the beginning of the Comminations against sinners. It is there­fore acknowledged by the very state of the Churches of England, that the present estate of Church discipline, is not perfect, but de­fective, and swerving from the Primitive godly discipline.

Thirdly, In the publick Rubrick before the Catechisme, it is orde­red, ‘That when children come to yeares of discretion, and have learned what others promised for them in Baptisme, they should then themselves with their own mouth, and with their own con­sent, openly before the Church ratifie and confirme the same: And also promise, that by the grace of God, they will evermore endeavour themselves, faithfully to observe and keep such things as by their own mouth and confession they have assented to.’ Which course the Booke in a few words after acknowledgeth to be agreeable with the usage of the Church of times past, That chil­dren coming to perfect age, having been instructed in Christian Religion, should openly professe their own faith, and promise to be obedient to the will of God. Which direction (if it were as duly observed, as it is expresly ordered) doth plainly hold forth, that the Church of England (as they call it) doth not acknow­ledge any to be confirmed members of the Church, and so unfit to partake of the Lords Supper, till they have expresly confessed their faith openly before the Church, and promised obedience to the will of God. Which if it be seriously done, and not perfunctorily, is somewhat of like nature with our receiving of members into the Church, and joyning them by Covenant.

Fourthly, In the Exhortation before the Communion, the Minister is directed to denounce unto the people, ‘That if any of them be a blasphemer of God, an hinderer or slanderer of his Word, an adulterer, or be in malice, or envie, or in any other grievous [Page 113]crime, they should bewaile their sinnes, and not come to that holy Table, lest after the taking of that Sacrament, the Devill enter into them, as he entered into Judas, &c.’ Which plainly argueth, they would allow no scandalous person to partake in the Communion of the Lords Table: All these things presupposed, really performed, and seriously attended to, might open a doore to sundry passages of a more full and perfect Reformation.

SECT. II. Tendering certain Propositions tending to the Reformati­on of the Churches in England.

Propos. 1. WHere godly Ministers be already planted in any Congregations, let them (with due encourage­ment from the State) call the people to solemne humiliation be­fore the Lord for their own sins, & those of their fathers they have imitated. So did Ezra, and Nehemiah, with the Levites and Priests, and upon the like occasions, Nehem. 9.2.2, 3, 4. & Ezra 10.1, 2.9, 10. For though the Parliament, & the whole Kingdome have protested, and Covenanted Reformation for the time to come, yet they have cause also to be humbled, and that throughly for the time past.

2. Let such of the people, as are of good knowledge in the wayes of God, and of approved conversation, take up that course which the Service-book (as hath been said) giveth an hint of; Renue their Covenant formerly made in Baptisme, professing their faith and repen­tance, and promising Reformation of life, not onely in their private con­versation, but also in their publick Communion in the Church of God, yeelding professed subjection to the Gospel of Christ in the fellowship of all his holy Ordinances.

3. Let no Minister, that loves the Lord Jesus better then his own belly, stand upon his advocation from his Patron, but rather expect his vocation from his people.

4. For this end let every Patron restore his jus patronatus to the Church. Or if it seeme too hard a thing for them to part so freely with their freehold, (though they ought freely to give unto Christ, who have received freely from him) the Parliament may be plea­sed to give them a competent part of the revenues of the Benefice, [Page 114](as they call it) and annex it to their own private inheritance, reserving so much to the use of the Church, as may strengthen their hands in a sufficient maintenance of their Ministery; for though things dedicated to sacred use, cannot be alienated, or diverted to private use without sacriledge, yet that holdeth in such things as are so dedi­cated to sacred use, as that the Lord accepteth as sacred to himselfe: But God no where in the new Testament, hath expressed his ac­ceptance, or allowance of lands, dedicated to the ministery, but onely to the service of the whole Church, and then for the Chur­ches service they may be disposed of by their consent; as some­times the Kings and Princes of Israel gave away the treasures of the Temple, to save themselves from captivitie, 2 King. 18.15, 16.

5. The people having called or chosen their Minister (one or more) unto office in a day of humiliation, let them in the presence of the Ministers of other Churches depute some of the gravest and godly members of the Church, to lay their hands upon him, with prayer over him in the name of the Lord, setting him apart to that office. The whole Congregation are said to anoint Zadok to the office of an high Priest, as well as Solomon to be King, 1 Chron. 29.22. Which is a sacred right, as Imposition of hands; and this the whole body of them could not doe, but by deputing some eminent persons amongst them to the performance thereof: But after they be furnished with Elders, (a Presbytery of their owne) let Impositi­on of hands be given by them (according to 1 Tim. 4.14.) to such as for the future shall be ordained.

6. For the making up of a Presbytery, in stead of Parson and Vicar (wherewith some Congregations are endowed) let them choose Pastors and Teachers; and Ruling Elders, in stead of those who crept into their roome, viz. the Church-wardens, and Sidesmen. But let them choose and ordaine them in a day of humiliation (according to Acts 14.23.) and not for a yeare onely, but during life; and let the Presbyteries of all neighbour Churches, take all opportunities to make use one of another, for brotherly consultation, but not for Jurisdiction, and Authoritie one over another. And in stead of Collectors or Overseers for the poore (who crept into the roome of Deacons) let Deacons be chosen as hath been shewed above; but not as members of the Presbytery.

7. For set forms of prayer, or prescript Liturgies, let them not be enjoyned unto the Ministers of the Churches; but let the Mini­sters as well give up themselves wholly unto prayer, as to the Mini­stery of the Word, Act. 6.4.

8. Baptisme may orderly be administred to the children of such parents, as have professed their faith and repentance before the Church, as above. Or where either of the parents have made such profession; or it may be considered also whether the children may not be baptized, where either the grand-father or grand-mother have made such profession, and are still living to undertake for the Christian education of the childe; for it may be conceived where there is a stipulation of the Covenant on Gods part, and a resti­stipulation on mans part, there may be an obligation of the Cove­nant on both parts, Gen. 17.7. Or if these faile, what hindereth, but that if the parents will resigne their infant to be educated in the house of any godly member of the Church, the childe may be lawfully baptized in the right of its houshold Governour, accord­ing to the proportion of the law, Gen. 17.12, 13.

9. Let the Lords Supper be administred onely to such, as have so professed their faith and repentance publickly, and are received & approved members of the Church, endued with sufficient know­ledge, to examine themselves, and to discerne the Lords body: free from scandall, and of good conversation.

10. Let Officers in the Church be redressed, and removed, not by presentments to Officers of other Churches, but according to the order of the Gospel, described above, Chap. 5. sect. 1, 2, 3.

11. Where the Ministers of the Congregation are ignorant or scandalous, meet it is that they were removed, and better chosen in their roome by the people; according to the counsell & direction of the godly Ministers and brethren of neighbour Churches, Hos. 4.6.

12. Where the people in a Congregation are generally ignorant and profane, it were necessary godly Preachers were sent forth with countenance from the King and State, to preach unto them, till they were brought on to knowledge, and to some measure of gra­cious reformation. Thus Jehosaphat sent forth Priests and Levites, to teach in the Cities of Judah, and certaine Princes and Nobles with them, to countenance the good worke in their hands, 2 Chron. 17.7, 8, 9.

13. Till the people be in some sort duly prepared, and growne up to some measure of knowledge, and grace, it were neither meet to receive them to a renewing of their Covenant formerly made at their Baptisme, or to the seales of it. But after they have been wrought upon by the Ministery of the Word, to lament after the Lord; as the Israelites did when the Arke had been long absent from them, 1 Sam. 7.29. then let them proceed as other godly Christi­ans were directed to doe, Propos. 2, 3, &c. for renewing of their Cove­nant, for choice of their Ministers, and Officers, and for Communicati­on in all the liberties of the Church of God.

14. For the helpe of the Universities (of the whole Kingdome, and of all the Churches in it) it were necessary, that some experi­enced godly learned Nobles and Ministers were deputed, to visite and reforme the Universities; That subscriptions to Ceremonies and prescript Liturgies were removed; That degrees in Divinitie were not abused unto qualifications for pluralities, and non-resi­dency, nor allowed in the Ministers of Churches, to put a difference between brethren of the same calling, whence Christ hath remo­ved it, Mat. 23.8, 9, 10. The [...] there mentioned, is not to be translated Master; for it is a Title common to all Ministers, but Doctors; and the Academicall title of Doctors, is fitter for Masters of Colledges, & Readers in the Schooles, then for Church-officers. Here also speciall care would be taken for setting up of such Prea­chers in both the Universities, as whose spirit, and gift, and Mini­stery, might be examplary patterns to young Students.

15. For the effectuall and orderly expedition and transaction of all these things, it were requisite, that as King Jehosaphat did, so the King and State should depute some choice persons to doe the same, to wit, to goe throughout all the Kingdome, to see the peo­ple returned, and all the Churches restored to a true state and course of Reformation, 2 Chron. 19.4.

All which things are humbly presented by us, not as if we would un­dertake to give Counsell to them that are wiser then our selves, much lesse, Injunctions; But as Subjects who desire to approve our faithfull service to the Lord, and our King and Countrey, hold them forth as true Consectaries from the Rules of the Gospel, which should rule us all.