THE DOCTRINE OF Instituted Churches Explained and Proved FROM THE WORD OF GOD  
By Solomon Stoddard, A. M. Minister of the Gosp●… Northampton, New-England.  
LONDON: Printed for Ralph Smith, at the Bible under the Piaz●… Exchange in Cornhill. 1700.   

THE DOCTRINE OF Instituted CHURCHES Explained, and Proved from the WORD of GOD.  

CHAP. I. The Word of God gives us sufficient Light, to direct us about Instituted Churches and all Administrations therein.  
THE Nature of an Instituted Church and the Ordinances to be attended therein, have been matter of great Inquiry in these latter Ages. And those Inquiries have been Accompanied with great Animosities, Discords and Persecutions: Those forms and methods that have been admired by some, have been decried by others, and Multitudes of People are left at a loss whether there be any certain Rule to Guide us; or any certainty to be attained in these things.  
Two things especially have hindered those that have been studious in these points, from giving satisfaction to others: One of them is, that some of them have been exceeding tenacious of the Traditions and Ancient usages of the Church, not considering how dismal a Corruption and Degeneracy did in a little time prevail: whereby it comes to pass that those things are obtruded upon us as Rules, which were the Blemishes and Errors of the Ancient Church: They have a Veneration for antiquity and adopt the say of Ancient Fathers for Canonical. The other is, that some have attempted to compile a complete Platform, out of the Books of the NewTestament alone, looking on all Old Testament Rules, relating to Church Affairs, as out of Date: but if we would have a right understanding of the mind of God in these things, must not be our dependence upon traditions, neither must we confine ourselves to one part of Scripture, but search into the whole Word of God impartially.  
It is certain that God does fully direct us in the Scripture, concerning the Affairs of his House; as the Word of God doth perfectly direct us how we should behave ourselves in the Family and in the Commonwealth, so in the Church: There is no need of any Addition to the Scriptures: There needs an Interpretation of the Word, but nothing at all to be added to it: God doth not give us some broken pieces of a Platform; but hath revealed his whole will in that matter: We are not left under a necessity of missing the Rule or guessing at it. God hath described to us the whole Body of Church Affairs: For the Scripture is a perfect Rule of Life, Psal. 19.7. 2 Tim. 3.17,18. Men shall be blamed for nothing at the Day of Judgement, but what the Scripture does Condemn, Rev. 20.12. What God hath not revealed to us, is no Rule to us: And God hath no where else revealed the Rule but in the Scripture. As we have no extraordinary Prophets to reveal the mind of God; So there are no unwritten traditions to make known the mind of God in this matter.  
There be three sorts of Rules in Scripture to guide us in Church Affairs.  
1. General Moral Rules: These Rules give us light in many Church Affairs: So that Rule of Loving God and our Neighbour, Mat. 22.37,38,39. So that Rule of not partaking in other men's Sins, 1 Tim. 5.22. So that Rule of Peace and Edification, Rom. 14.19,20. So that Rule of doing things decently and in order, 1 Cor. 14.20. So that Rule, Phil. 4.8. So that Rule of Humility, 1 Pet. 5.3. These Rules and such like show us our Duty in many Cases. For,  
1. There be many things necessary which there is no Institution about: God was more particular with the Jews, because the Church then was in its Infancy, than he is with us: So we have no institution, how many Elders to have in a Church, how often to Pray or Sing on the Sabbath: How often to partake of the Lords Supper, 1 Cor. 11.26. So there is no particular institution for Moderators in Churches, in case of a vacancy of Elders: About Preaching without ordination: About the Limits and Bounds of particular Churches: There be abundance of other particulars, about Fasts, matters of Discipline, the Age of Persons to be admitted to the Lords Supper; which are to be determined by Moral Rules.  
2. Many things that are commanded in Church Affairs are the proper consequences of Moral Rules: And so don't need an institution: There be many things occasionally commanded: Which do not properly belong to Divine institutions, that are not Branches of the second Commandment, but proper deduction from Moral Rules; So that about Reconciliation to an offended Brother, Matth. 5.23,24. For Christ did not now make new Jewish institutions: So that about private dealing with an offending Brother, Matth. 18.15,16. So those Rules, 1 Tim. 5.17,19. 1 Cor. 11.28. And many others are plain Moral Duties.  
3. Moral Rules must be attended in Church Affairs as well as in other things: Rules for doing things that are for Peace, Edification, and for the good of our Neighbours, bind in Ecclesiastical cases as well as in Civil and Domestical: Therefore they are Generally Propounded, Phil. 4.8. Yea, there is more weight to be laid on them, then on institutions, Mar. 12.33. We must never Act contrary to Moral Rules; Churches are bound to Moral Rules, as well as other Societies: We have n2o liberty in the Administration of the things of God's House to break Moral Rules.  
2. Old Testament institutions: A great part of Old Testament institutions are abolished: All typical Laws are out of Date: But some institutions that were in force then are in force now: Thus Church Societies, the Preaching of the Word, Fasts, Thanksgivings, are to be attended still. Consider,  
1. They and we are under the same Gospel, there was the same way of Salvation then as now, they were under a Covenant of Grace and Saved by Christ as well as we, Heb. 4.2. Hence there be several things common to them and us: Hence the People of God under the Old and New Testament must be such as have a visible Union to Christ; they and we must have signs representing Christ, 1 Cor. 10.3,4.  
2. The Nature of a Church is the same under both Testaments: A Church is not one kind of thing in the Old Testament and another in the New: But it has the same essence and definition: The matter of the Church and the form is the same: The Church then stood in the same relation to God, was appointed for Communion with God, and enjoyed his presence as now.  
3. There were several Ordinances in the Jewish Church, that had no particular reference to the times before Christ; or to any particular condition of that People: And such Ordinances seem to be of force still, as their, having an holy Convocation, Leu. 23.13. So, much of the work of the Priests, they were to teach the People, Deut. 33.10. They were to bless the People, Num. 6.23. So it was their manner in solemn Prayer and Blessing to lay on hands: So Excommunication, which is to continue in the Christian Church, Matth. 18.17.  
4. We are referred in some cases to those institutions: God sends us to the Law for light, directs us to do as was appointed in the Old Testament: So about women's not speaking in the Church, 1 Cor. 14.34. So about the maintenance of Ministers, Gal. 6.6. 1 Cor. 9.13,14.  
3. New Testament institutions, there were some institutions appointed by Christ under the Gospel, these are few; principally, what Officers shall be in the Church, The Sacraments of Baptism, and the Lords Supper, and the first day Sabbath.  
1. We must distinguish between Temporal and Perpetual institutions: Some institutions were only for a time, as the Office of the Apostles: So the anointing of the sick with Oil, Jam. 5.14. There are others that are to continue to the end of the World: So is Baptism, Matth. 20. The Lord's Supper, 1 Cor. 11.26. These Ordinances will not be removed as Jewish Ceremonies, Heb. 13.28.  
2. Distinguish between approved practices and institutions, there were many practices and institutions, there were many practices in the primitive times that were approved, yet not binding to us: The Church at Jerusalem had seven Deacons, Acts 6.5. They did Baptise in private Houses, Act. 10.33. Christ sent out his Disciples two and two, Luk. 10.1. This doth not show that these things were institutions; that is meet to be done in one case, that is not meet to be done in another: One or two Examples show the Lawfulness of a practice, but do not make it a binding Rule.   

CHAP. II. The Nature of Instituted Churches Explained.  
THE Word Church is used Equivocally, there are three senses especially, wherein it is used in the Scripture.  
First, It is taken for those that are Spiritually United unto Christ, the mystical Body of Christ, Eph. 5.27. That he might present it to himself a Glorious Church.  
Secondly, For that part of the World that doth profess the true faith for them that are visible Christians, 1 Cor. 15.9. I persecuted the Church of God.  
Thirdly, It is taken for an Instituted Church; this Church is invested by Christ with Spiritual Power and is thus defined: A Church is a Society of Saints joined together, according to the appointment of Christ for the constant carrying on of his public Worship: A Church is a Society, a single Person is not a Church, a Church is a Collection or Congregative Body, consisting of many Members, 1 Cor. 12.27. Ye are the Body of Christ and Members in particulars, hence it is compared to a flock and other C●…ective Bodies: It is a Society of Saints, The Members of a Church are Saints by calling, 1 Cor. 11.12. To the Church of God which is at Corinth, to them, which are sanctified in Christ Jesus, called to be Saints, 1 Cor. 14.33. In all the Churches of the Saints, the Church of the Jews was a Society of Saints, Psal. 79.12,11. Psal. 1. None are to be Members of Instituted Churches, but those that are Members of the Catholic Church. Particular Churches are but parts and branches of the Catholic Church, they are the Churches of God, the Body of Christ, the Temple of God, therefore must be Holy. Therefore Societies of Papists are abusively called Churches: A Church doth join together for the Public carrying on of the Worship of God: A Family joining together for the private carrying on of the Worship of God is not a Church; we read of a Church in the House of Aquila, Rom. 16.5. And in the House of Nymphas, Col. 4.15. Because there the public Worship of God was attended: The Church doth join, for the carrying on of public Worship; as the Preaching of the word, the Administration of Sacraments and dispensing of Censures in a public way.  
A Church doth join together for the constant carrying on of the public Worship of God, for a Church is a Body Corporate, which may continue from Generation to Generation, it is not any occasional Meeting together, that gives being to a Church: A Church is a standing Society, not depending on any occasional Meeting; Therefore a Congregation that meet together on a Lecture Day, from several Towns to hear the Word Preached are not a Church, neither have any Ecclesiastical Power: Yea, a synod that meet now and then occasionally, though it may be called a representative Church, is not a Church properly; the Members thereof are chosen for a particular occasion: A Church doth join together according to Christ's appointment; Christ has given a Rule according to which they ought to join together, and if Men join in Worshipping with a Church irregularly, that does not make them to be Members of that Church: If a man that lives in one Town where there is a Church, doth join constantly in worshipping with another Church, that doth not make him a Member of that Church.  
Quest. Who are visible Saints?  
Answ. This Question hath been matter of great debate, and an occasion of great contention in the Church; we may not count those only to be Saints, who after the strictest Examination, give considerable evidence that they are Saints: We have no such Rule, the practice of the Apostles in admitting Members into the Christian Church doth not Countenance any such Opinion, neither are we to make Baptised Persons and Visible Saints to be the same; for Persons must be Visible Saints before they are Baptised; and some that are Baptised, may cease to be Visible Saints; neither are they only Visible Saints, that make a profession of the true Religion joined with an Holy Conversation: Some Men may behave themselves so as to deserve a sentence of Excommunication, and yet be Visible Saints: Visible Saintship and real Saintship, may consist with a great deal of iniquity in the Conversation for a time.  
Visible Saints are such as make a serious profession of the true Religion, together with those that do descend from them, till rejected of God.  
1. Such as do make a serious profession of the true Religion, are Visible Saints; we find the Apostles did really accept of such, not waiting to see, what their Conversation would be, Act. 16,14,15. So did John, Luk. 7.29,30. Such are to be accepted without delay.  
2. Their Infant Seed are likewise Visible Saints, God gives that Testimony for them, 1 Cor. 7.14.  
3. Such also as descend from them, from Generation to Generation, until they are rejected by God are Visible Saints for they that are Visible Saints don't cease to be so, till God hath cast them off; So it was with the Posterity of Abraham, if they should carry it wickedly, or if they should fall into Heresy, yet they are Visible Saints, till God hath rejected them; and there are two ways whereby God may show his rejection of them: One is when they do departed from the Churches of God to Heathen or Antichristian Societies, the other is, when the People that they belong unto and they with them are unchurched by God.   

CHAP. III. Of the Nature of a Congregational Church.  
AS a Civil Society doth consist of one Town, or more Towns, so an instituted Church is either Congregational, or that which consists of Divers Congregations.  
A Congregational Church is a Church that is bound by the appointment of God to assemble together in one place in a constant way for the Celebration of his Public Worship; A Congregational Church, is a Church consisting of one Congregation: Such we read of, Act. 20.7. 1 Cor. 14.23. The form of a Congregational Church is, that they are bound by the appointment of God to assemble in one place in a constant way for the Celebration of his Public Worship. Some have thought that the form of a Congregational Church is a Church Covenant, explicit or implicit, wherein they bind themselves to walk together according to the order of the Gospel. It is thought that the Children of Israel's Covenanting with God is a Foundation for this whereas that Covenant of theirs is no other, than what all Christians do make, when they make a profession of Faith and Obedience; we never read of any parti●…lar Covenant made in the Synagogues, which Answer to our Congregations, whereby the Members of one Synagogue were bound one to another: It is pleaded that nothing else can bind a●…e People one to another but an Ecclesiastical Covenant; but there 〈◊〉 somewhat else that binds a free People in the same Town to mutual subjection, to the Government of the Town; and though Christians are a free People, yet they have not a Licentious Liberty but are bound by God, and likewise by their own profession to the Rule of the Gospel: Neither is there any necessity of such a bond to distinguish one Church from another, and to avoid confusion of Churches, we read of no such particular Covenant in the New Testament, we have no precept for it, we have no precedent for it; we read of many Congregational Churches, but there is no Syllable in the Word of God, intimating any such thing, neither is there any need of it.  
The Members of a Congregation are bound to carry on the Worship together, this is God's appointment, that his People that live together should carry on his Worship together, the Christians at Corinth are the Church of Corinth, 1 Cor. 1.2. And the Christians at Ephesus are the Church of Ephesus; Order calls for it, that where Men live, there they join together to carry on the Work of Christ. If a Christian live in a Town, where there is a Church, he is immediately bound to join with that Church; and that Church is bound to him to govern him, and give him Christian Privileges; there be some cases wherein there is need of humane prudence in determining how many Churches shall be in some Towns: Some Towns arise to be numerous, so that it is fit they should be joined in several Societies: And some are so small and lie so near together, that it is fit that two or more should make one Church, in such cases God has appointed that the bounds of Churches be set either by General agreement, or by order from Authority, but there is no occasion that every Member should Covenant particularly with the Church: Grant this particular Covenant to be the form of a Church, and then a Christian may continue a considerable time, without any relation to a particular Church, though he lives, where there is a Church: And then a Man may be a Member of the Church of Corinth for seven years together, and live all that while in Communion with the Church at Jerusalem; a Covenant which he lives in the continual breach of, makes a Member at Corinth, and according to some, gives him a right to all Ordinances: Grant this particular Covenant and we shall be to seek, what Church many Children do belong to, the father is in Covenant with one Church, the Mother with another, the Child was Baptised in a third and lives in a fourth: This Doctrine of the particular Covenant which is wholly unscriptural, is the ●…on that many among us are shut out of the Church, to whom Church Privileges do belong.   

CHAP. IU. of the Privileges of Congregational Churches.  
THE great Privilege of Congregational Churches is to choose their own Officers, they have a liberty given to them by God to choose suitable Persons to Office, they are limited to Persons fitly qualified, but the Privilege of choosing them doth belong unto the Church, it is very probable, that the Synagognes' of the Yews had liberty to choose their own Ministers; if they were confined to the Tribe of Levi, yet out of the Levites they choose for themselves; However, thus it ought to be in Christian Churches, the Apostles ordered the Church of Jerusalem to choose their own Deacons, Act. 6.3,4. They did not take upon them to prescribe, who the Persons should be, and impose Deacons on them, but referred the matter to their own choice; and the People nominated two, out of which God chose one to be an Apostle, Act. 1.23.  
Besides, it is the Privilege of all free Societies to choose their own Officers; such Countries as are conquered don't choose their own Rulers, nor such Countries where the Government is Hereditary, but such as are free, neither under the Power of Conqueroes, nor the Bond of a Covenant do choose their own Officers either mediately or immediately: All the Power that Men have over a free People is by their own consent, directly or indirectly, excepting such cases wherein God is pleased to ●…oint Rulers, or some who shall appoint Rulers over them; God appointed Aaron and his Posterity to the Office of the Priesthood in Israel, but God hath not appointed any Officers in Churches now, neither hath he appointed any that shall impose Officers over them, but hath left them to their free choice.  
Yea, where a Church hath teaching, or Ruling Elders, or both, there is no necessity that they should consent to the choice, if they do not consent, yet if there be the consent of the Major part, the choice is vallid; the Officers ought to submit thereto, unless they have some weighty Objection, the Act of the Major part, is the Act of the Community, that which is the Privilege of the Community, must not be wrested out of their hands; It is beyond the Power of the Officers to disannul their Act.  
And as the Church hath Power to choose their own Officers, so in case of need they have Power to choose those that shall supply the want of Officers for a time, the Church is entrusted with sufficient Power in order to the carrying on of God's work: Therefore in case of the vacancy of a Pastor, they may choose one to Preach to them for a time, in case they have no Elders, they may choose a Moderator; In case they have no Deacons they may choose one to do the Deacons work, yea in case there be need, they may choose some other Minister of the Gospel, to Administer the Seals of the Covenant, or perform some Act of Government upon a particular occasion.  
By the same reason that a Church may choose its own Officers, it may also choose its own Servants; Phebe is called a Servant of the Church, Rom. 6.2. So were Widows, for they were not ordained; So their Sexton and such as shall oversee the Buildings, or any other Servants that may be for the conveniency of the Church. This Church Privilege of choosing Officers, doth only belong to the Brethren of the Church, the Brethren are said to choose the Deacons, Act. 6.3. And Women have not Power in this matter, 1 Cor. 14.33. Let your Women keep silence in the Churches, 1 Tim. 2.12. Suffer not a Woman to teach, nor to usurp Authority over the Man, it is inconsistent with that State of subjection which God hath put them into, if they might vote, they might overrule the Men, and by the same Rule, those Males that are not their own Masters, (as Children that are not at their own dispose, and Servants) have nothing to do to vote in the Church they that are not free, are not to partake of this Liberty.   

CHAP. V Of the Officers of Congregational Churches and their Power.  
THE Officers of Congregational Churches are either Elders or Deacons, the Elders are either teaching Elders, or Ruling Elders. The work of the Teaching Elders lies principally in these five things; they are to be the mouth of the People to God, both in the public Assembly, and privately in case of sickness, they are to Preach the Word of God, they are to Administer the Seals of the Covenant, they together with the Ruling Elders, are to Govern the Church, and they are to bless the People.  
Such Learned Men as are suitably qualified, but not in Office may upon occasion discharge some part of this work; but there are some other parts of it, that they may not meddle with, those Acts which are Acts of Natural Worship may be performed by them, as praying and Preaching; but such Ministerial Acts as do depend wholly upon institution, they may not perform, as the Administration of Sacraments, the dispencing of Censures and an Authoritative blessing; these are performed only by Virtue of an Institution, therefore are to be done only according to an Institution.  
A teaching Elder by Virtue of his relation to a particular Church, is bound to attend his work in that Church: And by Virtue of that relation, he has no Authority to perform Acts of Office to any other Church, or to the Members of any other Church Assembling with his own Church: Pastoral Power over a particular Church gives him no Power over any that are of that Church, his relation to them gives him no Power over any other.  
But every Man that is a Pastor of a particular Church stands in a more General relation, as a Minister of Christ; some that are not Pastors to particular Congregations are yet Ministers of Christ; and every Man that is a Pastor to a particular Church is a Minister of Christ, and by Virtue of that Relation he may do Acts of Office to the Members of other Churches occasionally assembling with 〈◊〉 own, and towards other Churches being desired, when he can conveniently be spared from his own, and towards particular Persons that are Members of no Church.  
The Levites were the Ministers of God before they had Relation to any particular Synagogue; Paul hath Office Power over the Brethren as well as the Church of God, Act. 26.17,18. The Church at Jerusalem sent Barnabas to Antiock, to officiate as a Minister, Act. 11. And they that have Authority to Preach have also to Baptise, Mat. 28.19,20. We find that Paul did not Baptise such as he brought over to the Christian faith, but committed that work to some other inferior Ministers that were in Company with him, 1 Cor. 1.14. And this he did after the Example of Christ, John 4.2. There is need that some have Office-Power now to Preach to the Heathens, as well as there was in the Days of the Apostles, and there may be several now that Baptism doth belong to; as well as Cornelius, the Eunuch and the Jallor and others, therefore there are some appointed by God for that Service.  
The Teaching Officer is appointed by Christ to Baptise and Administer the Lords Supper, and therefore he is made the Judge by God, what Persons those ordinances are to be Administered to, and it is not the work either of the Brethren or Ruling Elders, any ways to intermeddle in that Affair or Limit him; we never read that the Apostles did advise with the Church, whether they should Baptise such as offered themselves. As the Administration of these ordinances is committed to them, so the Judging concerning those who they are to be Administered unto, as they are to Judge what subject to teach upon, and as the Deacon is to Judge who is to be relieved; So the Minister is to Judge who is to be Baptised and Admitted to the Lords Supper. The Ruling Elders are to join with the Teaching Elders in Rule and Government; these Officers are called Governments, 1 Cor. 12. Such as Rule, Rom. 12. Distinguished from such as Labour in the Word and Doctrine, 1 Tim. 5. The Teaching Elders with the Ruling Elders, make the Presbytery of the Church; with whom the Government of the Church is entrusted: The Power of Censuring offenders in the Church, and absolving of Penitents, doth belong alone to these, the Brethren of the Church are not to intermeddle with it. The Elders are to Rule over the Church, and therefore not to be overruled by the Brethren, it is the work of the Elders to rule well, 1 Tim. 5.17. The Members of the Church are to be obedient to the Elders, therefore not to control them in their Government, Heb. 12.17. The Elders of the Jewish Church, had the Power of Government of the Church in their hands, hence we read of the Rulers and Chief Rulers of the Synagogues, Act. 18. Deut. 21.5. The Elders have the Keys of the Kingdom of Heaven committed to them, Matth. 16.18. The meaning is, that he should be an Elder and Ruler of the Church, it is spoken of as a Personal reward of his profession.  
Obj. Matth. 18.17. Tell it to the Church, this implies the Power of the Brethren.  
Answ. 1. By the Church is meant the Ecclesiastical Authority in distinction from the Civil.  
2. It is not harsh by the Church to intent the Elders of the Church. See, Numb. 24.25.  
3. By the Church must be meant the Elders of the Church; for this was a Rule in the Day when it was spoken, and there was now no Church in Being, but the Jewish Church; in which all the Power of Government was with the Elders.  
Obj. 1 Cor. 5.1,4. The Church was ordered to cast out the Incestuous Person, and 2 Cor. 12. His Punishment is said to be inflicted by many.  
Answ. 1. They may be only required to publish a sentence of Excommunication from Paul.  
2. It is common in Scripture, to attribute that which is done by the Ruler to the Public Society; as when God requires that the People of Judah do Acts of Public Justice, he doth not intent that the People should intrude into that work, but that the Ruler do it.  
3. Whereas it is said that the Punishment was inflicted by many, it may be read before many; Deacons were chosen at first to have an oversight of the Poor, Act. 6. And there is nothing plainly declared to be their work besides that. It is intimated, Rom. 12.8. That it is their work to show mercy and to give; It is Generally put upon them to take care about the Minister's deuce, and about the Provision for the Lords Table, which is gathered from that phrase, Act. 6.2. It is not meet that we should leave the Word of God and serve Tables, but there seems to be no necessity, that there must be a Church Officer to do; all that work which the Church is to see done; some things may be done by Servants.   

CHAP. VI Of the Ordination of Church Officers.  
THere are none to be ordained Officers in the Church of God, but those that have a regular call to those Offices; Ordination is the Admission of Persons into their Office, or the consummation of their call, needful to the regular Execution of their Office; it includes in it first, a solemn imploring of the presence of God with them in their Office.  
Two things are requisite unto a call; One is, the approbation or invitation of those whom God hath entrusted with that care; the other is, the consent of the Person invited; the former may be a call to the latter, and bind the Person to accept, but there must be both, before he is called of God to enter immediately upon the work of the Office; before he be accepted of God as an Officer.  
The work of the Deacon being confined to one Congregation, the invitation of that Church, is sufficient without any further approbation, Act. 6.7.  
God having appointed all his Holy Ordinances to be Administered in a particular Church; in case of necessity, the choice of a Church is sufficient (without any further approbation) unto the calling of Elders, as when Luther and others broke off from Popery.  
Yet Elders having not only Power over their particular Churches, but also over others, and God having committed to National and Provincial Churches, the care of particular Congregations, it is requisite, when it may be obtained, that there be an approbation of Men chosen to be Elders, by some deputed by the National or Provincial Church.  
Furthermore, some Persons being to be entrusted with the Office of being Ministers of Christ, who have no call to any particular Congregation, there is need that they have the approbation of some deputed by the Church in that Country, or at least by a particular Congregation: The Persons that are to perform this Act of Ordination, aught to be such as are most suitable to the Ends of Ordination, viz. The signifying approbation and the obtaining the presence of God with him; sometimes we find that extraordinary Persons have ordained a Person to extraordinary Office, 2 Tim. 1.6. Sometimes we find that extraordinary Persons have ordained ordinary Officers, Act. 14.23. And there is command given to extraordinary Officers to ordain ordinary, 1 Tim. 5.22. 1 Tit. 5. Sometimes we find that extraordinary Officers, and ordinary have joined in the ordaining of extraordinary; Act. 13.1,5. Sometimes we find that ordinary Officers, have ordained an extraordinary Officer; 1 Tim. 4.14. In a Provincial Church that is in order, Ministers ought to be ordained by such Elders, as are appointed by the Public Ecclesiastical Authority of the Land.  
In such Countries where the Church is not in order, it is meet that the Ministers be ordained by some suitable Persons deputed by the Neighbouring Elders, but in case of necessity, Ministers may be ordained by some of the Brethren appointed by the Church to that service.  
The Ordination of Deacons ought to be performed by Elders of the same Church, in case there be any, or by the Brethren in case there be none.  
A Minister removing from one Church to another, may be ordained a second time, as Paul was, and probably Timothy.  
It is the manner in some places to give to Churches at their Constitution, and to Ministers at their Ordination, the right hand of fellowship, from the Example of the Apostles; but it may be doubted whether that was any more than a civil Act, if it be an Institution, we are to seek whether it be to be done to all those Persons, that we have fellowship with, and when it ought to be performed.   

CHAP. VII. Of the Worship that is to be attended in Congregational Churches.  
THE End of this Constitution of Congregational Churches is the joint Celebration of the Worship of God, herein they differ from civil Societies, that meet together for the management of civil affairs.  
The first part of Worship that is to be attended in the Church of God is Prayer; Prayer which includes in it, besides Petitions, confessions and thanksgivings, is a principal part of God's Worship, Prayer is a part of God's Worship, Psal. 107.32. Psal. 149.1. This is to be attended in the Church, Act. 1.14. Act. 4.24. Act. 6.4. These public Prayers are to be ordinarily performed by the Teaching Elders; in case there be a Vacancy it may be performed by the Ruling Elders, or some of the Brethren, but ordinarily the Minister is to be the mouth of the People to God, Act. 6.4.  
These public Prayers ought not to be made by the reading of prescribed forms of Prayer, out of a Book, he that hath not the gift of Prayer, is not fit to be a Minister; there may be some exempt Cases wherein it is Lawful for a Man to Pray in a form which they have Learned out of a Book, but the imposing of such a thing on Men is an addition to Divine Institutions, and the ordinary practising of it is of very bad Consequence; it quenches and stifles the Spirit of Prayer, indulges Men in Idleness and is very unprofitable to others.  
The second part of Worship to be performed in the Church, is Singing of Psalms; this is a Moral Duty not belonging peculiarly to the time of the Old Testament, as Christ with his Disciples did practise it; So afterwards Paul and Silas, Act. 16. And we have positive commands for it, Eph. 5.16. Col. 3.16. Jam. 5.13. In the primitive times when God gave to all extraordinary Gifts of his Spirit.  
It was the manner sometimes for one Man to sing a Psalm, and the Congregation to say Amen, 1 Cor. 14.15,16. But now it is most proper for us to join together in Singing of Psalms, as Christ and his Disciples did, and as Moses and the Children of Israel did, Exod. 15.1.  
As the Church of Israel were wont to Sing the Psalms of David, so (though we are not forbidden to Sing Psalms of a private composure) it is Lawful for us to Sing the Psalms of David and other Scripture Psalms, the Apostle when he directs us to Sing Psalms, Hymns and Spiritual Songs, Eph. Col. 3. Hath a manifest respect to the division of David's Psalms, some things in those Psalms are not so suitable to our present Case, so it is in what we read, yet those Psalms are very suitable for us to meditate upon; and contain in them much Instruction and Encouragement, and because they were indicted by the Spirit of God, are more proper to affect our hearts and excite the workings of Grace, than such as are of a private Composure.  
A third part of Worship is the Preaching and Teaching of the Word; the Preaching of the Word is to be attended to the End of the World, Matth. 28.19.20. It is the Duty of Ministers to Preach the Word, 2 Tim. 4.2. A Minister is called a Preacher, Rom. 12.14. This is a special means to advance the Conversion of Sinners and Edification of Saints.  
Although it be the special Office and Duty of Teaching Elders, and ordained Ministers of the Gospel, yet Preaching being a Moral Duty, it is lawful for those, who are not ordained Ministers, to Preach the Gospel; Yea, in some cases it is Lawful for such Men who are not devoted to the Ministry, provided they have suitable abilities.  
The reading of large Portions of Scripture upon the Sabbath Day, which was constantly Practised by the Jewish Church, is not so particularly now required by God, there was great need of it in those Ages, when the World had not the benefit of Preaching; but there is no institution requiring any such service of us, any further than the Rule of Edification calls for it.  
Ministers are not bound to observe any particular method in their Preaching, they may Preach either by expounding some Portion of Scripture, or by raising a Doctrine from a particular Text, and applying of it, or by explaining of a Catechism, or in any other profitable way. Ministers have Power to Catechise their hearers, not only that they may know their fitness to participate at the Lords Table, but also in order to their growth in knowledge, though it may be presumed that many Persons are inquisitive and studious, yet there are many others who are not to be confided in, and the Minister hath Power by Virtue of his Pastoral charge, to see that they Learn; reason dictates this to be a most suitable method, as in the Learning of Arts and Languages, so in the Learning of the way of salvation, the most proper and profitable ways of teaching, are to be used by Ministers.  
A fourth part of Worship is Baptism; this is an ordinance appointed by Christ himself to be a perpetual Ordinance in the Christian Church, It was published by John before, by Virtue of an Institution, but afterwards declared by Christ, to be a standing ordinance in the Church.  
It is very likely that the form afterwards used by John and his Disciples was, that they did Baptise in the Name of the Lord Jesus, Act. 19.5. But seeing Christ did expressly command his Apostles before his ascension, to Baptise in the Name of the Father, Son, and Holy Ghost, we have no reason to think that the first Teachers of the Gospel did use any other form, and when we read that the Samaritans, were Baptised in the Name of the Lord Jesus, Act. 8.18. And that Peter ordered that Cornelius and his Company should be Baptised in the Name of the Lord, Act. 10.48. No more seems to be intended by it, than their being Baptised according to the institution of the Lord Jesus.  
The Persons that are sent to Administer Baptism, are the same that are sent to Preach the Word, Matth. 28.19,20. Tho the Apostles did sometimes decline it, yet we have reason to conclude that they committed it to Inferior Ministers; After the Example of Christ, who did not commit it to the People, but to his Disciples, John 4.2. Therefore such Preachers as are not ordained Ministers, are not to Baptise.  
Baptism may be Administered either in the Public Assembly or in private, there is no appointment that necessitates the public performance of it, there is nothing in the Nature of the ordinance that doth necessitate it; and we find that the Apostles and Apostolical Men, did it as there was occasion, both publicly and privately, Act. 8.38. and 9.18. and 16.33.  
There is no necessity that Persons be Members of any particular Congregation before they be Baptised; Persons before they be Members of any particular Congregation, may have that qualification that gives them a right to Baptism. viz. Visible Saintship; many that were Baptised in the first times did not belong to any particular Congregation of Christians, and though many of them did belong to particular Jewish Congregations or Synagogues, yet some did not, Act. 16.33.  
Such adult Persons as make such a profession of the Christian Faith, as is Morally sincere, are to be Baptised; as doth appear by the Example of John, Christ himself, Philip and others, who were directed by the Spirit of God; and none were refused that did seriously tender themselves to be Baptised.  
Such Infants as are descended from the Covenant People of God by either Parent, are to be Baptised, 1 Cor. 7.14. Such Infants as do descend from Parents that are under Church consures, for immoralities, are not to be denied Baptism, because Excommunication doth not cut Men off from the Covenant of God; such Infants as are the Children of Heathens, belonging to the Families of the People of God, are Incorporated into the Covenant and are to be Baptised; when the Apostle saith, 1 Cor. 7.14. Else were your Children unclean, he speaks of them as they come into the World; yet it follows not, but when they are taken into the Families of Christians, they do become Holy; such were to be Circumcised under the Law.  
A fifth part of Worship is the Lords Supper; which was instituted by Christ a little before his Death, to be a standing Ordinance in the Christian Church; all such Professo●…●f the Christian Faith, as are of blameless Conversation, and have knowledge to exa●… themselves and discern the Lords Body, are to be admitted to the Lords Supper.  
Three things are requisite in order to admission to the Lords Supper; First, Visible Saintship, and that is found in such Persons; all professors walking blamelessly are Visible Saints; the Members of the Jewish Church are often called Saints in the Scripture, who did give no further evidence of their Saintship, a Profession of the faith joined with a good Conversation, is a sufficient ground for Charity, these are marks that we are directed in the Scripture to Judge of men's Saintship by; The Apostle did accept of such Persons for Visible Saints, Men that have these Characters, are not visibly wicked, therefore they are Visible Saints; these properties are the proper Fruits of Saintship, and therefore constitute Men Visible Saints; such a profession as being sincere makes a Man a real Saint, being Morally sincere, makes a Man a Visible Saint. That whereby Godly Men do make their Saintship Visible, does make Men Visible Saints, viz. A profession of the truth and a good Conversation.  
A second requisite is, that they be not scandalous; a Man that is really and visibly Godly may fall into a scandal, and upon that account be forbidden to participate at the Lords Table, but when their Conversation is good, they cannot be hindered upon that Account.  
A third requisite is, that they have knowledge to examine themselves and discern the Lords Body; for the want of this Infants are denied the Lords Supper.  
Those Adult Persons that are fit to be admitted into the Church, are to be admitted to the Lords Supper.  
All Adult Persons that are fit to be admitted into the Church, ordinarily have all those qualifications requisite to the participation of the Lords Supper.  
They make profession of the true Faith and are of good Conversation, they have knowledge of the principles of Religion, and so are able to examine themselves, and if any of them should not understand the Nature of that ordinance, they may soon be sufficiently informed.  
Two things are evident in the practice of the Apostles, one is, that they readily admitted such into the Church, as made a profession of the Christian Faith, Act. 2. Act. 6. We never read that ever they denied Admission to any Man or Woman that made that profession; the other is, that all that were thus received by them, were admitted to the Lords Supper, 1 Cor. 10.17. Act. 2.24. They made no distinction of the Adult Members of the Church, into Communicants and Non-Communicants.  
Those that are commanded by God to participate of the Lords Supper, are to be admitted to the Lords Supper, but all professors that have a good Conversation and Knowledge are commanded by God to participate in the Lord's Supper; if Men have not these Qualifications they are not obliged immediately to participate in the Lord's Supper, for it would be a sin if they should: But having these Qualifications they are bound, provided they have opportunity. Christ has laid this Law upon Professors, 1 Cor. 11.24,25. The persons here commanded are not only true Believers, than none can do it with a good Conscience but those that know themselves to be true Believers; then the Church Authority can require none but true Believers to come, the Persons therefore required to partake are such professors as carry it inoffensively, and if such are bound to come, the Church is bound to receive them, they may not hinder any Man from doing his Duty.  
There can be no just cause assigned, why such Men should be debarred from coming to the Lords Supper, they are not to be debarred for not giving the highest evidence of sincerity; There never was any such Law in the Church of God, that any should be debarred Church Privileges because they did not give the highest evidence of sincerity, nor for want of the Exercise of Faith; it is unreasonable to believe Men to be visible Saints from their Infancy till they be forty or fifty years of Age, and yet not capable of coming to the Lords Supper, for want of the Exercise of Faith; they are not to be denied because of the weakness of Grace, they that have the least Grace need to have it Nourished and Cherished.  
Such Adult Persons as are worthy to be admitted into the Church, or being in the Church are worthy to be continued without censure, are to be admitted to the Lords Supper; it is utterly unreasonable to deny the Adult Members of the Church, the Lords Supper, and yet not lay them under censure; If they are guilty of any such offence as to be denied the Lords Supper, why are they not censured? If they are not worthy to be censured, why are they kept from the Lords Supper?  
There are some Scriptures that have been thought to hold forth a need of somewhat further, in order to participation in the Lord's Supper, which if they be examined will be found to be strained beyond the Import of them, Psal. 6.16. David saith, I will tell you what the Lord hath done for my Soul, hence it is argued, that Men should give an Account of the manner of their Conversion, in order to their Admission; but if it should be granted that David doth respect the work of Regeneration, doth it follow because he was willing to talk of it, that they might make a Law to bind him to do it in the Synagogue, or doth it follow that David offered to do it in order to his joining with the Jewish Church, Act. 2.37. They were pricked at the heart, before they were admitted into the Church, but let it be considered that many others were joined to the Christian Church, of whom we read no such thing, and here is no living Rule that others must declare that they are pricked at the heart before their Admission; yea it is certain, that these did not declare their trouble, in order to their Admission into the Church, but in order to their Direction; yea, it doth not appear that these Men were under a work of Conversion at this time, they might be Godly Men before, the thing that stung them was a National sin, which in probability, they had no hand in; For the greater part of them, were strangers, come up to keep the Feast of Pentecost, and were greatly affected with the sin which the Nation of the Jews were guilty of in Crucifying of Christ, Act. 9.26,27. The Church at Jerusalem refused to admit Paul to their Communion, till they were informed by Barnabas, of his Conversion, but it doth not appear that Paul did then desire to participate with them in the Lord's Supper, possibly it might be only in hearing of the Word and Prayer, and the reason why they were unwilling to receive him, was not any doubt whether his Conversion was sincere, but whether he was a Christian; As if in a Popish Country, one who had been a violent Persecutor should Essay to join himself to a Protestant Congregation, it would be no wonder if they should be afraid of him, until they were informed that he was become a Protestant; this is no foundation to require of all that join to the Church, an Accout about the manner of their Conversion. 1 Pet. 3.15. Men are required to be ready to give an Answer to every one that asketh them a reason of the hope that is in them; but here by the reason of the hope that is in them, we are not to understand their experiences of the Grace of God, but the grounds of their Faith, the reason why they did believe the Christian Doctrine? This is evident, because he is speaking of Persecution, v. 14. and because he directs them to give their Answer with meekness and fear.  
Quest. Here it may be enquired, whether such Persons as have a good Conversation and a Competent Knowledge, may come to the Lords Supper, with a good Conscience, in case they know themselves to be in a Natural Condition?  
Answ. They may and aught to come, though they know themselves to be in a Natural Condition; this Ordinance is instituted for all the Adult Members of the Church who are not scandalous, and therefore must be attended by them; as no Man may neglect Prayer, or hearing the Word, because he cannot do it in Faith, so he may not neglect the Lords Supper.  
The Lord's Supper is Instituted to be a means of Regeneration, it is not appointed for the Converting of Men to the Christian Religion, for only such as are Converted may partake of it; but it is not only for the strengthening of Saints, but a means also to work saving Regeneration.  
There be many, according to the Ordinance of Christ, to be admitted to the Lords Supper, who are not Regenerate, Matth. 25.1,2. The Kingdom of Heaven is like ten Virgins, five of them were Wise, and five Foolish, and it can have no other immediate end respecting these, but their Conversion; the end of all Ordinances is salvation, and therefore to these Men it must be Regeneration, for without it, they cannot be saved.  
This Ordinance hath a proper tendency to draw sinners to Christ; in this Ordinance there is a particular Invitation to sinners, to come to Christ for Pardon, here is an affecting Representation of the Virtue of Christ's sufferings, here is a Seal whereby the Truth of the Gospel is confirmed, all which are very proper to draw sinners to Christ.  
If the Lords Supper be only for the strengthening of Saints, than they who are not Saints do profane the Ordinance, when they do partake, and it is not Lawful for them to partake, and then they that do not know themselves to be Saints, don't know that it is Lawful for them to partake, and so far as any Man hath scruples about his Saintship, he must proportionably have scruples about the Lawfulness of his Participation, and so Sacrament Days which should be Days of Comfort, will become Days of Torment.  
All other Ordinances are appointed for Regeneration, Prayer, hearing the Word, Baptism; so likewise the censures are, that the Soul may be saved in the Day of the Lord Jesus; they are to further men's Regeneration, in case they be not Converted already, and it would be strange if the Lord's Supper alone should not be appointed for that end, whereas it hath a proper tendency thereunto, and many that come to that Ordinance by the appointment of Christ, stand in as much need of it, as those that partake of other Ordinances.  
A sixth part of the Worship is Ecclesiastical censures, these were appointed in the time of the Old Testament, and are to continue in use unto the end of the World, it doth evidently appear, both from the Writings of the Jews and likewise from the Scripture, that the Jews did make use of Ecclesiastical censures, John 4.34,35. John 3.22. and 12.42. And it is evident, that these censures were according to Divine Institution, from Matth. 16.17,18. Christ doth not here make a new Institution for the Gospel Church, for that Church was not yet in Being, but he urges them to the practice of an Old Institution; if it be enquired where we find any such Institution in the Old Testament, I Answer, in that expression which we often find in the Old Testament, that they should be cut off from Israel, Gen. 17.14. Exod. 12.14. When one Brother is required to reprove another, and in case of Incorrigibleness to complain to the Church, that command doth not only bind the Brethren of the same Congregation, but also the Brethren of any other Congregation; for there lies the same Bond upon us according to opportunity, not to suffer sin in others, as well as in the Members of the same Congregation.  
There is no need of a particular Institution, who shall have the Power of Judgement, to determine whether a Person be to be censured or not; it is a part of Rule, and where God appoints Rulers in his Church, he appoints that they shall Judge these matters; therefore when Christ appoints a Pastor to be a Ruler in the Church; he expresses it by having Power of binding and losing, Matth. 16.19.  
A Person that is under Church censures, is not thereby cut off from his Membership, he stands in a Brotherly relation to other Members of the Church, 2 Thess. 3.15. Lying under offence and under censure for his offence, doth not deprive him of his Visible Saintship, therefore his Children are to be Baptised.  
Such offences as are of a more Heinous Nature, don't call for Church censures, provided there be a suitable Spirit of Repentance; if the end of censures be obtained, there is no occasion for them; Persons under the sentence of Excommunication, are not only to be debarred from the Lords Supper, but also to be exclued from the familiar Society of the People of God; where there is no special Bond, we are not to have that Society with them, that we may have with Heathens, 1 Cor. 5.9,12.  
To this Act of Worship appertains Absolution, when the Person that hath offended doth manifest a Spirit of Repentance, whether he has been censured or not, he is to be acquitted.  
The seventh Act of Worship is the Blessing of the Congregation; there is a Blessing of Men by way of supplication, that may be performed by any Person, and there is a Blessing by way of Confirmation, this is pronounced in the Name of God; this is either extraordinary, by way of prediction, so the Patriarches did bless their Children, and others endued with a Prophetical Spirit, did bless the People, as Moses; or else ordinary, pronounced in God's Name by ordinary Ministers; this may either be pronounced by way of assertion, as when the Minister doth say, Blessed are they that hear the Word of God and do it; Or in way of supplication, as when he saith, The Grace of the Lord Jesus Christ be with you; Yet this is more than a Prayer, Viz. A Declaration in God's Name what shall come to pass, and therefore it must be understood in such a way as is according to God's Covenant, Deut. 20.34. God appointed the Priests of Old to Bless the People, Numb. 6.23. And this work seems to be a common work to the rest of the Levites, who were teachers in Israel, Deut. 10.8. There is no need of any new Institution in the Gospel, impowring Ministers to bless in the Name of God, it being a proper part of the work of a Minister; Christ by appointing Ministers, hath appointed Men to bless the People; yet that seems to be Instituted, Matth. 10.12,13. Deut. 21.5.  
Such Men as are Preachers of the Gospel, yet not separated to that work by Ordination, have no Power to bless the Congregation, because this depends merely upon Institution, therefore is not to be done, but according to Institution.  
Ministers being appointed to bless Authoritatively in the Name of God, it is utterly improper for them to speak in the first Person, including themselves, Numb. 6.24. It is also improper for them to Bless the Church of God, that are dispersed all over the World.   

CHAP. VIII. Of Churches consisting of Divers Congregations.  
A Church consisting of Divers Congregations, is a Society of Divers Congregational Churches, joining together according to God's appointment, for the constant carrying on of the Public Worship of God; such Churches are acknowledged in the greatest Part of Protestant Churches; but some in latter times do make a Question whether there be any such Churches.  
That there are National Churches, does appear, First, from the light of Nature, the light of Nature teaches us, that Man was made for the Worship of God, that Man is fitted for Society, and the great end why he is so, is, that in Society he may carry on the Worship of God, and as the light of Nature teaches us, that lesser Societies ought to carry on the Worship of God in Conjunction, so that Kingdoms and Countries should join together in promoting and advancing the Worship of God; it is most agreeable to the light of Nature, that they that are one People, should Unite together in carrying on God's Worship, and should have Power to regulate and govern the several parts of that Body. Nature teaches, that every Kingdom should see that the Worship and Ordinances of God, be attended in the several Congregations therein.  
2dly, From Gods appointing the Nation of the Jews to be one Church, Act. 7.38. And God has not appointed any new forms of Churches in the times of the New Testament; there are no other kinds of Churches appointed now; Congregational Churches are no new kind of Churches, but according to the Old Institution; for ev●…y Synagogue of the Jews was a Congregational Church, they had Ecclesiastical Rule and Government in them; they are called Churches by Christ, Matth. 18.17. That the Old Testament Institution doth continue still, appears partly because the Christian Churches of the Jews were subordinate to the National Church of the Jews; they were Members of the National Church, and did attend Jewish Ordinances; and th●…fore by Institution, Christian Congregations are not absolute, but Subordinate to a National Church; it is further evident, because the Jewish National Church did not cease as their Ceremonies did, because their Date was out, but because they rejected Christ, Rom. 11.20. Had they kept God's Covenant, they would have continued a National Church to this Day.  
3 lie, From the Public Covenant that is between God and a professing People; God made a Public Covenant between him and the People of Israel, wherein he engages public Prosperity unto them, upon condition of their obedience; and all professing Countries are under the same Covenant for substance; the promises, and so the threaten declared are of force unto the end of the World, and we have the like encouragement to obedience that they had, and are in the like danger in case of ●…sobedience.  
God deals with professing Countries at this Day according to the Tenor of that Covenant, those promises will never be out of Date to the end of the World, God makes the same to Israel with respect to the time of their Restoration, this abundantly Witnesseth that every Christian Nation is a Church; if God hath made a Covenant with them upon condition of obedience, than they are a Society in Covenant with God, than they are one body in Covenant with God, and the whole hath Power over the parts, and they are invested with sufficient Authority to see the Covenant kept: If they were in Covenant, and had not Power to make the several parts to keep Covenant, the Covenant would be a snare to them; particular Societies might bring guilt upon them, and they would have no Power to remove it; if they be all engaged in one individual Covenant, the Country hath Power to regulate all Maleadministrations that any of the parts are guilty of, if they are in one individual Covenant, they are as one body Expoused by God, the People of God, the flock of Christ, and therefore one Church; here is all that made Israel to be a Church, therefore such a People are a Church.  
4 lie, From the promises that God hath made of making Gentile Nations to be his People; God did not only promise to set up so●… Churches among the Gentiles, but to take whole Nations into Covenant with himself, Isa. 24.22. And it is expressly foretold by Christ, that whole Nations should receive the Gospel, and become Churches, Matth. 21.43. Yea, the Scripture declareth that when Israel is Converted, they should be in the same Covenant as formerly, the same promises are made to them in E●…iel, as the Fruits of their obedience, as were made to them in Deutrenomy; and if the whole Jewish Nation will be one Church, when they are restored, than it will be so with every other Christian Nation, the difference between Jews and Gentiles is now abolished.  
5. Because the supreme Ecclesiastical Authority doth not lie in particular Congregations; if there be no National Church, than every particular ●…ngregation is absolute and independent, and not responsable to ●…y higher Power: This is too Lordly a principle, it is too ambitious a thing for every small Congregation to arrogate such an  Power, and to be accountable to none on Earth; this is neither a probable way for the Peace of Churches, nor for the safety of Church Members; appeals 〈◊〉 admitted in all Kingdoms; and it is more probable that in a wh●… Country, Persons may be found that may rectify the Miscarria●… of particular Congregations, than that particular Congregations will not miscarry; this absoluteness of particular Congregations is a dignity that the primitive Churches did not enjoy, this is not the common Privilege of Gospel Churches; the primitive Churches were under the Government of the Apostles, and it seems that God gave them this Power, because the ordinary way of Government could not then be practised, the greater part of all Gentile Nations lying in their Heathenism.  
Obj. 1. We don't find in the New Testament, any National Church among the Gentiles.  
Answ. The reason of that is, not that National Churches are not according to the mind of God, in the Days of the New Testament, but because there was no Nation that did receive the Christian faith. Tho there were many Congregations gathered among the Gentiles, yet there were very few of them, comparitively, that did entertain the Gospel; the bulk of all the Gentile Nations, lay in their Heathenism, during all that time that we have the History of in the Scriptures.  
Obj. 2. God hath not appointed in the New Testament any National Officers, as the High Priest in Israel, nor any National place of Worship as Jerusalem, therefore there is no National Church.  
Answ. 1. To have one National Officer over the ●…le, is not essential to the being of a National Church; Israel was a National Church, when they had no such National Officers, while the first Born did Exercise the Office of the Priests, before the separation of the Levites to that work. There be several sorts of civil Government, none of which are essential to a Republic. The being of a National Church doth not necessitate this or that form of Government: If there be a National Church, it follows that there must be some to Rule over the whole, but that this Power should reside either solely, or principally in one Man, doth not follow at all. It was suitable to the State of the Jewish Church, that there should be one supreme Officer to be a Type of Christ; but now there being no such occasion, the Church may be governed witho●… any such.  
2. To have one National place of Worship, is but ●…cidental to a National Church; Israel was a National Church in Egypt, yet had no National place of Worship; all the Worship of God, besides that which was tipical, might be attended in their Synagogues. The not having a National place of Worship, is no hindrance to their being Governed by a Nati●… Authority. There may be a National Government as well wi●…, as with a National place of Worship.  
This National Church is to be divided into provincial, and those again subdivided into Classical. The Light of Nature teaches us to make such Divisions of great Political Bodies, that Government may be more easily managed. Natural prudence teaches Men in the civil State, to make such Subordination of Courts of Justice, for the benefit of the Common Wealth. This is according to the Counsel which was given to Moses, by his father in ●aw, and approved by God, Exod. 18. By the same Rule that the whole is to Rule over the parts, the greater parts are to Rule over the lesser parts, for a greater part, is an whole respecting the lesser parts into which it is divided. A County is a part with respect to a Province, but an whole with respect to the several Congregations therein, and accordingly may Exercise Government over them; yet with Subordination to that Authority that is over the whole. A gradation both in Civil and Ecclesiastical Authority is founded in the very Law of Nature.  
Obj. If we grant a National Church under the Gospel, we may as well grant an Ecumenical Church: those that plead for the Jurisdiction of Synods, refer things at last to the Judgement of an Ecumenical Synod.  
Answ. 〈◊〉 is no such thing as an instituted Ecumenical Church; there is a ●…lick Church, but that Notes all those that profess the true Religion; but there is no Instituted Ecumenical Church, for the several Christian Nations are not in the same Covenant; they are indeed in the same special Covenant, but not in the same individual Covenant; so it is here, one Nation may keep Covenant, while other Nation's brack Covenant.  
Neither is there any Institution for Ecumenical Synods; if they could convene, they have no Authority; their consultations might be of some use to others, but they have no Authority. A National Synod, is the highest Ecclesiastical Authority upon Earth.   

CHAP. IX. Of the Government of National Churches.  
SUch Protestants as have acknowledged National Churches, have been divided about the form of Government to be practised among them; some of them are for a mixed Government, partly by Arch-Bishops, and Bishops, and partly by Synods, so the Church of England; Some have Governed by a Synod alone, so the Church of Scotland; and this Government seems most Consonant to the Word of God. Synods have been generally acknowledged in all Churches, but upon differing grounds, some have founded them upon that Rule of prudence, Prov. 24.66. In the Multitude of Counsellors there is safety, but if they be grounded upon this, they have no other work but to counsel and advise, and they can have no Authority; all Ecclesiastical Authority does depend upon an Institution, their Authority must be derived from God. Some do found it upon that Example, Act. 15. But this was not properly a Synod, this was not the meeting of the Elders of many Churches, but of the Apostles and Elders of the Church of Jerusalem, together with the Brethren; yet no doubt but the Apostles, who were part of that Assembly, had the Power of a Synod. But the Foundation of Synods is partly that Public Covenant, which is between God and his People, partly his Institution in the Old Testament, and partly the Rules laid down for the Churches to walk by in the New Testament.  
1. This Public Covenant shows that the whole must Rule the parts. The Rule and Government doth fundamentally belong unto the Church; the Church hath a right to Govern itself. Thus it is Originally with all Nations as to their civil Government, so also as to Ecclesiastical, and therefore the Exercise of this Government must be in the hands of some that do legally represent the whole; if it be not by some that represent the whole, than the whole do not Govern, the Rulers must be the representation of the whole Church. Thus it is with a Synod, they are either the Elders of the several Churches, if the Country be not too Numerous, or such as are chosen by the Elders, if the Country be large and numerous, and these are a legal representation of the Churches; the Elders of the Churches are chosen to th●… Office, to be Rulers of the several Churches, and in case there be need. They have Power to select out of themselves, such a Company as may conveniently meet, with whom their Power shall be entrusted. The Light of Nature teaches, that the Government must be committed to such a Number, as shall not be uncapable by reason of their Number, to assemble and discourse together, for otherwise the Government of the Church would not be a thing practicable.  
Thus it is not with Bishops, they do not legally represent the Church; for they are not chosen by the Church, they are not Persons elected by the Church to Act in their behalf, but are put into their Office by civil Authority; and how can they represent the Church who do not desire any Authority from the Church; and secondly, their Office is not of Divine Institution, and how can they who are not of Divine appointment, legally represent the Church? Those whose Office is not acknowledged in the Law of God, cannot legally represent the Church of God.  
2. The Church of the Jews was Governed by a Counsel of seventy two Persons. Some are of Opinion that the Jews had both an Ecclesiastical and a civil Sanedrim, this is evident, that in Christ's time they had a Council that did consist in a great part of the Priests, Act. 14.6. and 22.30. And that God appointed the Priests and other Judges to join together in hearing of Controversies, Deut. 19.17. So also that there was an assembly of the chief of the Priests and Levites, appointed by Jehoshaphat to hear Ecclesiastical causes, 2 Chron. 19.8. And that the High Priest was over them in those Ecclesiastical causes, v. 11. By these things it is evident, that the Church of Israel was Governed by an Assembly of the Principal Men of the Church. Christ Jesus doth approve of their form of Government that was in his time, Matth. 23.2,3. By Priests, Scribes, Pharisees. By this it is not only evident, that the Government of a National or Provincial Church, by an Assembly of its Principal Elders, is a proper suitable and hopeful way; but likewise that this way is to be observed in Christian Nations, seeing no other Provision is made for their Government; many of the appointments that God made for the Jewish Church, do continue in force still, and this among the rest, no other Provision being made yet it does not follow that our Assemblies must have any standing precedent, as the Jewish Assemblies had their High Priest, who was their precedent, and was a Type of Christ; neither does it follow, that we are limited to the same Number that they were, Circumstances being a sufficient reason for a variation in such cases.  
3. The appointment of Christ, that Teaching and Ruling Elders should Govern the Church, shows the Power of Synods; these are appointed by Christ to be the Rulers of the Church, 1 Tim. 5.17. Heb. 13.17. There are no other appointed to be Rulers of the Church since the Age of the Apostles, therefore the Government of the National Church must be in their hands; none but they have any Interest in the Public Government; there is no Warrant from the Word of God to intrust the Government in the hands of any others, and there is sufficient Warrant for them, to take upon them the Government of the National Church, and this by Virtue of their Office. If there be a Public Covenant, every Church is bound in Conjunction with others to see the Covenant kept, and their Rulers, with whom their Power is entrusted, are bound by Virtue of their Office, to join with others to see their Covenant kept; so that their Acting in a synod, is not by Virtue of any New Office. A Minister by Virtue of his Ministerial function, hath Power in Conjunction with others, to Govern the National or Provincial Church.  
Obj. If Ministers have a Bond upon them, to join with others in the Rule of the National or Provincial Church, than they seem in their own Persons to be bound to attend that Service; which if all should do in National Synods, the Synods would be so large a Body, that they could not Discourse together, and it would be an intolerable prejudice to their Congregations, being much deprived of their Labours.  
Answ. The Power of Intrusting delegates is Warranted by the Light and Law of Nature, there being a necessity of it for the good Government of Societies, and there is no necessity of a particular Institution in this case; the necessity of humane affairs does require that Government be entrusted with such a Number that it may be managed to advantage to the Public, neither is there any hazard of being involved in guilt by such a method; a select Number of the most Prudent and Holy of the Elders, are as likely to Govern the Church according to the mind of God, as the whole Body of the Elders of a Nation.   

CHAP. X. Of the Power of Synods.  
THE Power of Synods doth consist principally in these things.  
1. They are to teach the People, they are to hold forth Light unto the Church, that was a part of the work of the Sandedrim at Jerusalem, to teach the People the will of God, Matth. 23.2,3. That was the special work of the Levites, Deut. 33.10. That Assembly mentioned, Act. 15. Met together to give Light to the People of God.  
It is very meet that Synods do Publish confessions of faith, not only to bear Testimony to the World, and other Christian Kingdoms, of their acknowledging the Truth, but especially to be a Light unto the Churches, to guide them in the way of Life, this hath generally been practised by the Synods of the reformed Churches.  
They should particularly Vindicate the Truth, and bear their Testimony against those Errors that are Springing up, Act. 15.24. It is meet also in case of Corruptions in manners, that they do declare what the mind of God is, and Vindicate the Rule; that, if it be possible, they may root out such Licentious principles as are prevailing amongst the People, and advise them to repent of such degeneracies as bring down the Judgements of God. Yet no Man is bound to receive the Doctrines, or practise the Rules held forth by a Synod, because they are taught by them. A Synod is not infallible, and therefore no Rule, or Doctrine, is to be taken up on trust from them; Men do owe that respect to a Synod, as 'tis an Ordinance of God, solemnly to weigh the Doctrines held forth thereby, but they are not to receive them by an implicit faith; we are bound to prove all things, and if a Man do practise against the Light of his own Conscience, because a Synod hath otherwise determined, he greatly sins, Rom. 14.23. The Synod may direct him in a wrong way, and no Man can be bound to any thing that God has forbidden, Deut. 13.3.  
2. They are to bind and lose, to inflict Ecclesiastical censures, or to take them off; the supreme Ecclesiastical Authority must have Power of Judgement, that so there may no public guilt lie upon the Church; if they have not Power of Judgement, Particular Persons may be oppressed by the rigour of Presbyteries, and many irregularities committed by the Church, whereby the Country doth become guilty, and there would be no sufficient way to deliver the Land from guilt. Synods have Power to Admonish, to Excommunicate, and deliver from those censures, and every Man must stand to the Judgement of the National Synod, Deut. 17.12.  
They are to Judge in case of Complaint; when any Person Judges himself wronged by the Judgement of a particular Church, and complains to a Synod, they are to hear the case, and upon the hearing of it, not to advise the Church either to confim the sentence, or to take it off; but if there be occasion, they are to take off the sentence and restore the Man unto his privilege.  
They are to judge in case of other Complaints; if any Man hath a Complaint against another, and cannot obtain a hearing in the Church that he belongs unto, or if the Elders of a particular Church be Complained of for any Maladministration, or if a Church with the Elders be complained of for Heresy, or other scandalous Corruption, the Synod is to hear and Judge the case, and they may not only censure particular Persons, but whole Churches also in case of need.  
3. Synods have Power to oversee the calling of Persons to the Ministry, and to appoint those who shall examine them; if the Synod have the Government of the Church in their hands, though they should not abridge Congregations of their Liberty, yet they should see that Church's Act regularly, and that none should be set in the Ministry but such as are duly qualified, therefore it belongs them to appoint meet Persons to examine such as are called to the Ministry, and to testify their approbation by the laying on of hands, Tit. 1.5.  
The appointing of Ceremonies of Worship is properly the work of Jesus Christ; the making of orders concerning the external concernments of the Church, is properly the work of the Civil Magistrate; but the appointment of such as shall oversee the calling of Persons to the Ministry, doth properly belong to the Ecclesiastical Authority.   
FINIS.