A brief ANSWER TO OBJECTIONS Of all sorts, against PRESBYTERIAN CHURCHES and their GOVERNMENT.  1 Pet. 3, 15, 16. 
But sanctify the Lord God in your hearts, and be ready always to give an answer to every man that asketh you a reason of the hope that is in you, with meekness and fear:  
Having a good Conscience, that whereas they speak evil of you, as of evil doers, they may be ashamed that falsely accuse your good conversation in Christ.  
London, Printed by Francis Leach. Anno Dom. 1650.   

An Answer to Objections of all sorts against Presbyterial Churches & their Government.  
IN former times the Prelatical party troubled our Church with a false Government, but now in their stead is risen up an increase of sinful men, who will have no Government at all, but combine together against all that are for it, like Gebal, Amon, Amaleck, and the Philistines, with them of Tyre, helping the Children of Lot to root out the name of Israel, that it be no more had in remembrance, Psalm 83. and all these take advantage upon the late Act of Parliament Entitled an Act for relief of Religious and peaceable people, from the rigour of former Acts of Parliaments, in matters of Religion, by which all those penal Statutes are repealed, that bound all sorts of People to frequent our public Assemblies, in the worship of God.  
Objection But those former Acts of Parliament which are now repealed, only required our assembling at the time of Divine Service.  
Ans. It is true; but than that which was Divine Service in show and not in truth was abolished out of our Churches before this Act came forth, together with the Service Book also, and that which is truly Divine Service is still remaining, which is preaching, reading, and expounding the word of God, also catechising, singing of Psalms, prayer, and Administration of both Sacraments, now to the neglect of those duties, the penalties of these Statutes did of right belong, and these people being sensible of it desired freedom, and that without danger of Law.  
Objection, But those duties are maintained in our select Congregations, which are as true Churches, as those particular Presbyterian Congregations.  
Ans. To acknowledge those Divine ordinances to be in our Churches, and yet to separate from them, show plainly that their practice is sedition, and their Assemblies to be but so many Conventicles against the true Churches of jesus Christ. 2. Independent Assemblies are not as branches of other fixed Churches, because they are Independent; for can that be a branch of the tree that was never fastened to it, nor received any sap or moisture from it? or can that be a member of the body that was never of it, but altogether Independent? 3. the Creators and founders of those Assemblies we know, yea any man that can but get to himself a company of followers, he may soon create to himself such a Church, although he steal to himself a flock out of the folds of other Shepherds, as seducers use to do, Acts 20.30.4. They deny Classes and Synods which would be as sinews to the Body, and as mortar to the building to cement the Churches together, and although they will ask counsel of other Churches, they deny all power to determine any thing for particular Churches, so that their meeting for counsel and advice, can do them no more good, than that head or body can do to the fingers and toes, when the arms & legs are cut off that should fasten them to the body. 5. These Church gatherers are not like to the Apostles who gathered Disciples from without among heathens, and not from the folds of other shepherds. 2. They gathered them all into that one universal Church, but these to themselves, which would have been sedition in all nations. 3. They took nothing for their pains, but these take money of the poorest servant, and such as cannot contribute to them shall not be admitted. 6. These Church-gatherers are not like those fixed Officers, as Pastors and Elders, placed by the Apostles in every Church, Acts 14.25. for these are not contented with that flock, nor with the maintenance thereof allotted to them as their Predecessors were before them, but seek for members out of other Churches to make it up. 2. These men for the most part have not those qualifications required for that office, having not the gifts of tongues, I mean those original languages in which the Scripture was first written, neither mediately taught them in Schools, nor by immediate inspiration. 3. These Church-gatherers have no lawful Ordination by the hands of the Presbytery, as all the Ministers of the Gospel have, 1 Tim. 4.14. therefore they are no true Churches; But now Presbyterian Churches are rightly descended, as branches and Members of the first fixed Churches, and they also as members of the universal visible Church, instituted by jesus Christ; I call this Church universal, because it is not confined to any place, only it shall be built upon that rock jesus Christ, Mat. 16.18. who will be with his people in all ages and places, Mat. 28.20. to him be glory in the Church throughout all age's world without end, Ephes. 3.21. Now this Church so promised to be built cannot be meant that part of it in heaven, called the Church of the first born, where the souls of the just are made perfect, Heb. 12.23. for that was not then to build, but was prepared from the foundation of the world, Mat. 25.34. whose maker and builder is God, Heb. 11.10. neither was that the invisible Church so loved and sanctified by jesus Christ, Eph. 5.25. because the Apostles are the bvilders of it, for saith Paul, I as a wise master builder have laid the foundation which is jesus Christ, 1 Cor. 3.9, 10. and this foundation was to be laid in all nations, Mat. 28.19. and in this Church were all the Ministers of the Gospel placed, 1 Cor. 12.28. and unto this Church were all Christians when converted from heathens and Infidels admitted; Acts 2, 41, 47.  
Now the bvilders of this universal visible Church being sent into all nations to build it, where they saw the word of grace most effectual there they tarried longest, being first at jerusalem, and there multitudes were converted by the Apostles, and the Seventy and others, hereupon they were called the Church at jerusalem Acts 22. now all the Apostles and extraordinary prophets so wrought together as a common Presbytery, for the good of the whole multitude, and none of them gathering to himself a Church, but seeking all to enlarge that one Church, now when all jerusalem, and all judea, and round about jordan, were all baptised of john, Mat. 3.56. and so converted to the Christian faith, than this Church branched itself out into Churches in judea and Galite, and Samaria, acts 9.31. 1 Thes. 2.2.14. and the Apostles ordained Elders being fixed officers, and divided to every one his congregation, ordaining Elders in every Church, acts 14.23. and thus Paul left Tytus to ordain Elders fixed and confined to every City, Titus 15. which is in Scripture-language every town or viilage, the town of Bethlehem, john 7.42. being little, Mich. 5.2. yet called the City of David, Luke 2.4. the towns of jair threescore Cities, joshua 13. 3●. and judges 10.4. thirty Cities, in the margin villages; now if our Antagonists did but observe those things, they would be content with those Churches, which were so confined, and so allotted to them and their Predecessors, yea even by the Apostles themselves, as all those Elders were which they placed in every Church The next mother Church was that at Antioch, so called, Acts 11.26. having some Apostles, and many extraordinary prophets in it, Acts 13.1. which came from jerusalem, Acts 11.27, and there they also tarried, and many Christians were converted; yea they were first called Christians at Autioch, v. 16. Now this Church did as that at jerusalem, branch itself out into the Churches of Syria and Cilicia, Acts 15.23.41. and those Churches were all governed by those Ministers at Antioch who came together as all concerned in the same business, when seducers would have broached errors amongst them, Acts 15.1, 2. neither did they rest there, in regard they could not there determine it, but appealed to the Synod at jerusalem, made up of fixed Officers, confined to their particular congregations, yet those Elders with the Apostles came together about that question, Acts 15.6. and so being determined by them, all those Churches were established in the faith, and increased in number daily, not only of Christians, but of Churches, Acts 16.5. and all as branches of that Church at Antioch, depending still upon it, and having recourse to it upon all weighty occasions.  
And the next example, are those Churches of Asia, every Church there branching itself out into Churches, and every Church there containing Churches was governed by one common Presbytery; for the Angel of every Church is blamed for all things amiss in all those Churches contained in it; now this Angel must either be an Archbishop over all those Churches contained in it, or else a Presbytery charged with those Churches: but it was not an Archbishop, for saith Christ to his Ministers, Kings of the Earth exercise Lordship over their brethren, but it shall not be so among you, Luk 22.25, 26. Again, all the Elders in Ephesus are charged to watch and feed that Flock, containing many Churches, Acts, 20.21. and they all as branches of that one Church so governed.  
And thus it was of old, the Lord brought a Vine out of Egypt, called the Church in the Wilderness, Acts 7.38. This Vine the Lord planted in Canaan, and it spread out her boughs to the Sea, and her branches to the River, and filled the Land, Psal. 80. And so that Congregation mentioned Psal. 74.2. branched itself out into Congregations, ver. 4. having Synagogues in every City, where the Law of Moses was read every Sabbath day, Acts 15.21. yea Christ and his Apostles did frequently preach in their Synagogues, Luke 4.16. Acts 17.1, 2. and also blame those that forsake this Assembling, as the manner of some was, Heb. 10.25. this is the true descent and dependency of Presbyterian Churches.  
Obj. But your Churches are descended from Antichrist, for Austin the Monk being sent into England by the Pope, brought hither your religion, and from him your Ministers had their ordination, and shall be destroyed together.  
Answ. The Christian Religion came from Christ, and not from Antichrist, and also our Minister's ordination, for Christ ordained 12. and sent them out to preach, Mark 3.14. and they had power from him to ordain Elders in every Church, Acts. 14.23. and they left the same power with other Ministers to ordain Elders in every City, Titus 15. and thus they did successively to this day, and although this Ordinance passed under Antichrist who sits in the Temple of God, and received some defilement, yet not so as to nullify it, but if this Monk or Popish Bishop, shall renounce popery, and all their usurpation and engagements to that strumpet, and preach the word of God truly, and to one flock, I think they may be accounted still lawful Ministers, and need no other ordination to admit them into the Ministry, nor their people no other rebaptising to admit them into our Church; but secondly, suppose the Pope and that Monk to be enemies to the true Church, yet Christ sometimes makes use of his enemies to do service for his Church, as the King of Assiria did though he thought not so, Isa 10.7. saith joseph, you thought evil, but God meant it to good, to save much people alive. Gen. 50.20. The wrath of man shall praise him, and the remainder he will restrain, Psa. 76.10. by the persecution at jerusalem the Gospel was spread into all Nations Acts 11.19. yea the Devil himself by the treason of judas, did accidentally forward our redemption by Christ, who rules in the midst of his enemies, Psal. 110, 2. Balaams' prophecy, nor the prophecy of Caiphes the High Priest, must not be despised because they came from them, nor what is of Christ in the hand of a Monk, but 3dly. I shall prove that the Christian Faith was in Britain, before either Antichrist was in being, or Austin the Monk came hither, for saith Mr. Fox in his Epistle to the universal Church, prefixed before his first volume to his Acts and Monuments, the heathen Emperors of Rome sought to destroy the Church of Christ, and their Persecution continued the space of 300 years (Now mark) in all this time God raised up in this Realm of Britain divers worthy Preachers, and lest we should doubt the truth of it, he sets down some of their names as Elnanus, Medvinus, Mettivianus, Amphibolus, Alba●us, Aaron, julius and others, in which time the Doctrine of faith, without men's traditions, was sincerely preached, even before the Man of sin was revealed, yea before the Empire which letted was taken away, 2. Thes. 2, 3. to 9 and after their death and Martyrdom, the Church having peace, increased in Britain and was governed by Christian doctrine, a long season by Fistidius, Mujanus, Parrynus, Bcchia●us, Dubxinus, Congellus, Kentigernus, Helmodus, David, Daniel, Samoson, Ellnadogus, Asaphus, Gildus, Hentanus, Ellbodus, Dinathus, Samuel, Novius, and many more a long season, although the Civil Governors were careless, as Gildas sharply lays to their charge, and so at length were subdued by the Saxons; now all this while about the space of 400 years, Religion remained in Britain uncorrupt, and the word of Christ was truly preached, till about the coming of Austin and his Companions from Rome, or as Cambden saith from the Pope, who was not then in being, nor him that letteth taken away, for the Bishop of Rome calls King Lucius the Prince of Bishops, and Mr. Fox page 11. saith the word Pope signifying Father was frequently given to all Bishops, as to Augustine, Hierome, Epiphanius, Athanasius, and Cyprian the Bishop of Carthage, yea to mean Bishops, for all were of equal authority, till the Council of Nice held in the Year 340. where they made four Patriarches, or Metropolitans, the Bishop of Rome, the Bishop of Alexandria, the Bishop of Antioch, the Bishop of jerusalem, and after that the Bishop of Constantinople instead of the Bishop of Antioch, yet none of them universal, till Pope Silvester claimed this title in the year 670. and after him Hildebrand. Gregory the seventh added the Temporal power, caused the Sword to be carried before him; see page 2. all which might suffice to show that Britain had not received the Christian faith from either Pope or Monk, and yet the true Christian faith; for we have all the properties of a true Church, we have the word of God truly taught, and the Sacraments truly administered, and prayer put up in the name of jesus Christ, by those that are lawfully called into the Ministry, and our people yielding true obedience to those truths, taught and prayed for, now although for sin God may remove our Candlestick, yet the gates of Hell shall never prevail to destroy such a Church, Mat. 16.18. for God will have glory in the Church by jesus Christ throughout all age's world without end, Eohe. 3.21. and Christ will be with his Ministry to the end of the world, Mat 28.20. he holds the Stars in his Right hand, Rev. 1.16. and what is done to them he will take as done to himself, and his Ordinances shall continue, for Christ will be with his Ministers, teaching and baptising, to the world's end, and the Lords supper shall show forth the death of Christ till his coming again, 1. Cor. 11.26. and both Ministry and Ordinances are placed in the Church for the perfecting of the Saints, till they come to a complete man in the knowledge of the Son of God, Eph. 4.12.13. which is not attained in this world, for here we know but in part, but then shall we know even as we are knnown, 1 Co. 13.12. therefore our Churches are from jesus Christ, and not from Antichrist, neither shall they be destroyed.  
Object. But since your first receiving the Christian saith, England hath put themselves under the yoke of Antichrist, for all Christian Kings had given their power to the Beast, Rev. 17 12.17.  
Ans. It is true, that all these Kings gave their State-power to the Beast, but the Church's power was not theirs to give, neither did the Church give their power to the Beast, for she had always some to witness against Antichrist all the time of this Reign, Rev. 11.3. yea the Ordinance of Baptism, and Ordination of Ministers, the one to solemnize the admittance into the Church, and the other into the Ministry, was never taken out of the Christian Church, no not out of Rrme itself, for Antichrist sits in the Temple of God: 2. Thes. 2.4. so than it is not the want of these Ordinances, but the abuse of them that makes Rome Antichrist; neither doth the having of these Ordinances make Rome a true Church, for Samaria had Circumcision, and Rome hath Baptism, yet Samaria was not the jewish Church, no more is Apostate Rome the Christian Church; for although their ministers are admitted into the ministry by Ordination, and the people into the Christian Church by Baptism, yet they will neither teach the Covenant of grace, nor the people yield obedience to it; the which if they did, I suppose their Ministers need no other Ordination into the Ministry, nor the people no other Baptism to admit them into the Christian Church.  
Obj. But you give such names to the material places of public worship, as properly belongs to God's People, as the Church, the house of God, and the Temple, which is superstition.  
Ans. It is true that God's people are called the Church, but it is as true that the place appointed or set apart for the Worship of God is called the Church, for saith Paul, When you come together in the Church, or have you not houses to eat and drink in, or despise ye the Church of God, 1. Cor. 11.19.21 .. Secondly, this place of public worship in the Kingdom of Grace, is a type of that place of eternal worship, called the Church of the firstborn, Heb. 12.23. Therefore the type may be called the Church, as well as the Antitype; and God's people are as lively stones built up into a spiritual house, 1. Pet. 2.5. which house are we: Heb. 3.6. but it is as true that the place of God's worship is called the house of God; for saith David, they take the houses of God in possession, Psa. 83.12. Is it time to dwell in your sealed houses, and my house lie waist, Hag. 1.4 My house, saith Christ, shall be called a house of Prayer, Mat. 21.3. take these things hence, and make not my Father's house a house of Merchandise, john 2.16. and when this earthly house of God's Worship is dissolved: we shall have an house not made with hands, 1. Cor. 5.1.  
And God's people being together in the worship of God, grow unto an holy Temple in the Lord, Ephe. 2.21. but it is as true, that the peace of God's worship is called the Temple, for Peter and john went into the Temple, at the hour of prayer, being the ninth hour, Acts 3 1. The messenger of the Covenant shall come into his Temple, Mal. 3.1. This was fulfilled when Christ disputed in the Temple, Luke 2.46. and when he drove out the buyers and sellers, john 2.15. And when he preached in the Temple, Luke 19.47. john 18.20.  
Again, them of all Religions do highly esteem of the place set apart for the Worship of their Gods, giving them the like honourable names, as Dagons' house, the house of Baal, and the Temple of Diana, Acts 19.27. the Idol Temple, and also Churches, for, saith the town Clerk, these men are no robters of Churches, nor yet blasphemers of your Gods, Acts 19.37. then why should not we say with David, Lord I have loved the habitation of thy house, and the place where thy Honour dwelleth? Psal. 26.8.  
Again, what is set apart for holy uses, is called holy, as holy Sabbath, Nehe 9.14. holy Law, Rom. 7.12. holy place in Heaven, Psal. 24.3. and holy place on Earth, Exodus 28.43. Mas. 24.15. and holy Temple. jonah 2.4.  
Yea, where God did but manifest his presence, holy ground, Exo. 3.15. the Tabernacles, altars, and all the Vessels holy, Exod. 40.4.10. and all that administer them, and their garments holy, Exod. 29.21. and their offerings holy, the Paschall Lamb, and the Lamb of Consecration holy, Exod. 29.34. and the people holy, Deut. 7.6. and all these not by infusing the grace of holiness, but only set apart for holy uses, so then every man may not administer those holy things but only such as are set apart to do it; and secondly we ought to preserve that holiness of separation of all things so set apart for holy uses. Thirdly, and this may show us the horrible sin of those that cast aspersions, either upon the Ministry, the Sabbath, the Ordinances, or place of God's Worship: and chief in those that make it a place of gaming and drinking, buying and selling; what? have you not houses to eat and drink in; 1. Cor. 11.22. and hath not Christ whipped them out, john 2.15, 16. then how dare they presume to do so again? but most abominable is it in those that pull down the Pulpit, and Pewes, to make stables for Horses, and their dunghill at the door? do these men take heed to their feet when they go into the Temple of God, Eccle. 5.1. and reverence the Sanctuary, Leu. 19.30. certainly this is the abomination of desolation in the holy place, Ma●. 24.15. these men do not desire to be a doorkeeper in the house of the Lord, rather than the Tents of the wicked, Psal. 84.10. these men are not glad when they are invited to the house of the Lord, as David was, Psal. 122.1. neither are they grieved that they cannot go with the multitude of those that keep Holy day, Psa. 42.4. neither are they grieved to see the Heathen enter into the Sanctuary and violently destroy the places of the Assembly, Lam. 1.10.26. nay, they are not sensible how that fire is cast into the Sanctuary, which is like to burn up all the Synagogues of God in the Land, Psa. 74.7, 8. if the Lord in mercy prevent it not.  
But those places for public Worship were built by Papists for Idolatry, and God hath commanded to destroy the places of Idolatry; Deut. 12.2.  
Ans. First, it cannot be proved that our Churches were built by Papists for Idolatry; for we had the Christian faith before Antichrist was in being, therefore the places of public Worship also. Secondly, that command was to destroy all the inhabitants, with their houses, goods and cattles, yea every thing that breathed, as well as the places of Idolatry, Deut. 13.15.16.20.16.17. which may teach us to loathe the sin, but not to punish so severely, without a special command as they had, which did not reach to other people, Deut 20.10. Secondly, that command was to destroy their name also, Deut. 12.3. but many Saints in the Apostles days were called after the names of their Idols, Rom. 16.1.14. Phil. 2.15. Titus 3.13.1. cor. 16.17. yet they did not destroy them, nor change their names. Thirdly, meat sacrificed to Idols was as much polluted as the place, yet the meat may be eaten, ask no question for Conscience sake, 1 Cor. 10.25, 26, 27. then why should the place be destroyed? Fourthly, God commanded to destroy the remainder of the Paschall Lamb, Ex●. 12.10. and the remainder of the Pan and Bread of Consecration, Ex. 29.34. which may teach us to prise our Sacraments, yet not to burn the remainder of bread and wine after administration of the Lords supper. Fiftly, the jews were bound to sacrifice in one place, but now difference of place is taken away, john 4.21. neither did Paul destroy the school of Tyrannus, although a place of Idolatry and superstition, Acts 19.9.10. but preached the Gospel there two years together with great success.  
But you employ these places to superstitious singing of Psalms, which was only for singers appointed in the Temple of the jews.  
Answ. It is foretold, that in the times of the Gospel they shall break forth into singing together Isa. 52.9. Secondly, the Lord hath commanded all Lands to serve him with gladness, and come before his presence with singing, and into his Gates with thanksgiving, and into his Courts with praise, Psal. 100.2.4. Thirdly, the Church as an Ecce to that command saith, O come let us sing unto the Lord, let us make a joyful noise to the rock of our salvation, let us come before his presence with thanksgiving, and make a joyful noise unto him with Psalms, Psal. 95.1, 2. Fourthly, the same parties that are here called upon to hear his voice and to kneel before him in prayer, are called upon to make a joyful noise unto him with Psalms, and also the same parties that did partake at the Lords table with Christ did sing an Hymn, or a Psalm in the margin, Mat. 26.30. therefore singing of Psalm, is an Ordinance of God in the church, and aught to be read that all may sing with the spirit, and with understanding also, 1. Cor. 14.15.  
But your Parish Congregations were so bounded, either by Magistrates, or by the Prelates, therefore not to be joined with, in the public worship of God.  
Answ. If particular Churches had no bounds, they could not congregate together, as they are commanded Deut. 31.12. and as they frequently did in the new testament. Secondly, it would be a punishment, as bad as casting out, to be bound to Congregate some scores of miles from their dwellings. Thirdly, there was bounds set to Congregations in the Apostles days, and that was to every Church, in every Town or village, as was showed before, yea they were confined to a Sabbath days journey, Acts 1.2. that is so far as they might partake of the ordinances publicly in the Congregation, and perform private duties at home the same day.  
But although the jews had their Synagogues in every City for public worship, will it follow, that Christians must be, so bounded now all difference of place is taken away?  
Ans. Christian Magistrates as well as jewish Magistrates, are required to compel all to come to the public worship of God, Lu. 14.23. but they may not compel the people to things impossible. 2. Magistrates now are nursing fathers to the Christian churches; therefore they ought to remove all inconveniences from the public worship of God. 3. Church Officers are required to feed the Flock, and take care of the Flock, and to be examples to the Fiock, 1. Pet. 5.2.3. Pro. 27.23. Acts 20.28. but they could not do these duties to them that live many miles asunder, so likewise many duties of the Members, one to another could not be performed, such as mutual love, and holy conference tending to edification and works of mercy, which could not be, if particular Churches had no bounds.  
Objection, But your Parish congregations do unavoidably admit of a mixed multitude to to partake in the public worship of God.  
Ans. The like and much worse is committed in those gathered congregations being for the most part admitted more for money than for fitness, as may easily be proved, 2. In all reason both the Officers and Members, yea and Magistrates also by their Laws can better reform what is amiss both in Church and State amongst those that dwell near to them, than they can those that live many miles distant from them. 3. Presbyterian Churches, if once they were erected their officers being appointed for it, would keep the Ordinances of Christ from pollution. 4. Presbyterians do receive none to the Lords Table without examination, and if any be unworthy it was the Prelate's fault and not theirs, therefore this slander may more be retorted from whence it came.  
Ob. But if to live in one of your Parishes will make a man a member of your Church, than a Turk may take a house in your Parish, and immediately be a Member of your Church.  
Ans. It will not follow, for he must be first baptised, and so admitted into the universal visible Church, which includes all particular congregations, and gives him a right to partake in all public Ordinances, in case his knowledge and life be approved of by the Eldership without any rebaptising, or any other covenant engaging whatsoever, but this Privilege no Turk can have by living in one of our Parishes, let him have never so much knowledge, or holiness, till he he sealed his professed obedience to to the Covenant of grace by Baptism.  
Obj. But you stand so much upon Baptism, so that if a man be but baptised, though never so profane, you hold him still to be a member of your Church,  
Ans. It is true, for so he is, until for his misdemeanour he be judicially cut off, yea he is still a member; while he is under the spiritual Physicians hands, although by suspension he is disabled for the present to act as a member, as as man sick in his body or in prison cannot use his freedom of the City, yet he jam a freeman still for all that, therefore the Church officers ought to take care of their patiented and comfort him, lest Satan get advantage, and the man be swallrwed up of overmuch sorrow, 2 Cor. 2.7.11. 2 Thes 3.15,  
Ob. But more is required to make members of a Church than Baptism to seal their professed obedience to the covenant of grace, and the approbation of the Eldership to partake of the Lords Table, for they must engage themselves to each other to walk in all the ways of God.  
Ans. The covenant of grace being sealed by Baptism, is sufficient to bind them to walk in all the ways of God. 2. This professed obedience to that covenant is the only form of all Christian Churches. 3 That bond lies on all that have sealed that covenant for ever. 4. To make any other engagement than what Christ hath made for admission into the Church, is the direct mark of the beast, Revel. 13.16, 17.  
Ob. But King Asa and the people entered into a Covenant to seek the Lord, 2 Chron. 15.1. and the Priests and Levites sealed such a Covenant, Nehemiah 3.38 and it's foretold that in the times of the Gospel, men shall bind themselves in a perpetual Covenant, jer. 50.5. and Paul was not suffered to join himself with the Disciples till his engagement, Acts 9.26.27.30.  
Ans. 1. Concerning Paul the Disciples, imposed no engagement on him at all, only Barnabas declared his conversion, and how he preached boldly at Damascus in the name of the Lord jesus, and how he was with them at jerusalem, and how he had disputed against the Grecians who went about to kill him; now when they knew this by Barnabas, they brought him down to Caesarea, and fent him on their business to Tarsus, only upon that report of Barnabas, without any of his engagement to them; and for those other Covenants they were not for admission of those without the Church to bring them in, but of those already in it, to walk more closely with God, according to the Covenant of grace, which they had sealed before at their Circumsion, and often renewed at the Passeover, and for that Prophecy to bind themselves in a perpetual Covenant is either meant of those without that shall come in, and seal the Covenant of grace, or else it is no more, but that Christians should do as the jews did before them, that is to bind themselves to walk more closely with with God, which was done both at our Protestation, and at our solemn League and Covenant, yet these men reproach our Church and Ministry in which and by whom they say they will be converted.  
But is your Presbyterial Government of Divine institution?  
Ans. Yes, for God hath set in his Church Governments, 1 Cor. 12.28. yea all the three persons in Trinity had a hand in it, the father sends forth labourers into the Harvest, Mat. 9.38. and the Son gave some to be Apostles, some Pastors and teachers, Ephes. 4.11. and the holy Ghost made them overseeers, Acts 20.28. and the Elders of Ephesus were those overseers, ver. 17. for the Apostles ordained Elders in every Church, Acts 14.23. and after their decease, they left others to ordain in every City or Church, Titus 15. now these Elders were of two sorts, first such as were both rulers and teachers, for saith Paul obey them that have the rule over you, who also speak unto you the word of God, Heb. 13.7, 17. those Bishops or overseers must be apt also to teach, 1 Tim. 3.2, and there is also another sort of Elders which only are rulers, but do not labour in the word and Doctrine, and if they rule well are worthy of double honour, but more especially they that also both rule well and labour in the word and Doctrine, 1 Tim 5.17, now both these have rule over the Saints, Heb. 13.24. and worthy of this honour if they rule well, Rom 12.8.  
But shall the Eldership judge, and determine of all matters in the congregation?  
Ans. Yes they are to judge of all matters, unless in case of appeals to Classes and Synods; first, because the Elders are charged to watch and keep the flock from the danger of wolves, Acts 20.28, 29, 30. 1. Pet. 5.13: 2. The stock for the poor is to be put into the hands of the Eldership, Acts 11, 29, 30. 3. The Keys of the Church are to be committed to them for binding and losing, Mat. 16.19. john 20.23. 4. All controversies in the Church are to be decided by them, for if brethren cannot do it, then saith Christ, tell the Church, Mat. 16.17, 18.  
But shall the Eldership judge and determine who are fit to partake at the Lords Table, and keep them back who are not fit to partake of that Ordinance?  
Ans. Yes, for if they are to judge of all matters, then of this also. 2. Some were charged to keep the door in the time of Administration. 1 Chron. 26.12. to 19 and some had the charge of the holy place, 2 Chron. 23.32.3. Some were blamed for not putting a difference between the holy and profane, Ezekiel 22.26.4. The younger sort have in all ages and Churches been examined, and catechised, before admittance to the Lords table, that they may offer unto the Lord a pure offering. Mal. 1.11.  
But after admittance to the Lords table shall any be deferred from that Ordinance before any crime is laid to his charge, or proved against him?  
Ans. No, for it were unjust to punish a man before he be proved to be guilty of some offence deserving that punishment. Secondly, it would rend the Church in pieces to suspend any communicants before they be charged with any offence deserving i. t If the Eldership shall suspend both the godly and ungodly before they be charged with any offence, and proceed to make a new admittance of those already admitted, the succeeding Eldership might do the like to those that they have admitted, and so do and undo for ever. Fourthly, this would be a gathering Communicants out of Communicants, as bad as to gather a Church out of a Church, which is mere sedition. Fifthly, to subpend all the Communicants at their first sitting, under pretence to purge that Ordinance is the direct way to destroy it, because no account can be given from what fellowship they are all suspended, nor unto what fellowship they shall be admitted, in case their answers be approved, having no more Members left. Lastly, this would be miserable ingratitude to them, that in love choose them for their Elderships.  
But those admitted in the Prelate's time, was under a false Governmet, having no Elderships then erected, the Pastor doing it alone, either without no examination, or else very slightly, therefore that was no lawful admittance.  
Ans. Our Pastors? were then lawful Presbyters, having a lawful call into the Ministry, yea if the Prelates would lay down their usurpation over their brethren, and betake themselves to feed one flock, they also are lawful Ministers having their Ordination by the Presbytery, yea in case of necessity, before the Eldership be erected, one minister may ordain another, thus Luther coming out of Rome might ordain other Ministers, so before there was any Eldership in Crete, Paul saith I left Titus there to ordain Elders in every city, Titus 15. yea before the Eldership was erected, the Apostles did the office of ruling Elders and Deacons, receiving and keeping the treasure of the Church, and distributing to every man according to his need, Acts 4.35. yet not so when those other officers were chosen, Acts 6 2, 3.4, 5.11.3. as also the Pastor is both a teaching and a ruling Elder, therefore those admitted by him at that time was sufficient, and to say it was done slightly, the like may be said of what is done by the present Eldership by those that shall succeed them. 2. I would know what examination those three thousand had which were admitted immediately after the hearing of Peter's Sermon to both Sacraments, Acts 2.41, 42 shall we cavil at them because it was done before the Eldership was erected? 3. The Communicants tenddring themselves to their examination, ought not to be punished for their Pastors' neglect. 4. Their godly life may satisfy for that slight admittance. Lastly other Presbyterian churches will admit those that have been commulnicants in other Churches, only upon a certificate from thence, & shall not we do so to those whom we and many hundreds more were eye witnesses that they were communicants, and as yet never any thing laid to their charge?  
But Church Officers ought to know the state of their flock, Prov. 27.23. and as faithful Stewards give them no hurtful thing, therefore they had need again to examine them before admission.  
Ans. It is true they ought to know the state of their flock by visiting them from house to house, as in the Primitive church Acts 20.20. but this is not done at once by propounding to them two or three questions 2. If former admittance be not sufficient, unless an exact knowledge of them, then by the same rule their succeeding Minister must also refuse to dispense that Ordinance till he hath the like exact knowledge of them. 3. by this argument the death or removal of their Pastor or any of their Eldership, would prove an Excommunication of all the Congregation till that exact knowledge be obtained by them that succeed. 4. It is not the Pastor's fault if the ordinance prove hurtful to them that have not saving grace, it being wholesome food, and dispensed to those formerly admitted, and therefore have a true outward right unto it, and the inward is perfectly known to none but God and their own souls, hence I conclude that those formerly admitted, and as yet never charged with any crime, upon the reprofession to be faithful to their former Principles, may still partake at the Lords Table without any further examination or any new admittance.  
But Church officers are not only commanded to prepare themselves, but their brethren, to keep the Passeover, 2 Chron. 35.6. therefore they ought again to be examined, and so admitted.  
Ans. That Text doth only charge the Priests to prepare their brethren the Levites to be ready to kill the Passeover; and besides I speak of those already prepared and formerly admitted, that they should not be suspended before they be justly charged with some offence.  
But it is no suspension to admit them upon the goodness of their answer.  
Ans. It is directly as they would deal with a jew or a Turk, for upon the goodness of their answer, and unblameableness of their lives, they shall be admitted to both Sacraments, and no otherwise shall this man being a Christian and a Church-member, and formerly admitted to the Lords Table, and as yet not charged with any offence whereby to cast him out.  
But they ought to answer every man that shall ask them a reason of their faith, much more to the Eldership, 1 Per. 3.15, 16. and he that cannot give such an answer, although formerly admitted in the time of the Prelates, ought not still to partake being found ignorant.  
Ans. It is not said, answer every man, but be in readiness to do it, for every man hath not power to demand an account of our faith. 2. This account hath been already given, or at least tendered, when they were first admitted 3. From this Text we are not to do it, unless we will, till they speak evil of us as of evil doers, and falsely accuse our good conversation in Christ, and then also before those that have power and authority to demand an account of our faith; and if scorners demand it, cast no pearls before swine, reprove not a scorner lest he hate thee, Pro. 3.8. If railing Rabshakah shall ask why they trust in the Lord, answer him not a word, Isa 36.20, 21. 4. If the Elders in their visitation find them ignorant, they ought rather to instruct them, than to accuse and suspend them, lest they make others think that they come rather to accuse than to edify, to cut off rather than to heal a member. 5. To accuse and suspend those they find ignorant after admission, would make the Eldership contemned, and then what good can they do? 6. The most exactest Eldership may be overseen to admit some that are igonrant in some things, although they may answer well in others. 7. The best Christian under heaven is not at all times ready to give a direct answer to all points in Religion. 8. The Apostles themselves were ignorant of some fundamental points of religion when they did receive the Sacrament with jesus Christ, as of his death, resurrection and ascensior; Lastly this Text requires an account of hope, but faith is of a larger extent, Thus I believe, that man at the first was made in the image of God, righteous and holy, and had then sweet communion with God, but by sin he lost that image of God, and that Communion also, and brought upon himself the curse and wrath of God, and the condemning power of the Law, and all miseries upon body and soul, name and state, in this world, and those unsufferable everlasting torments in hell; and I believe that all the creatures in heaven and earth are not able to deliver us out of this condition; and I believe that the greatest part of mankind are reprobates, and shall unavoidably suffer these torments; now this is part of the account of our faith, yet no account at all of our hope: so likewise I believe that jesus Christ the Son of God was conceived by the holy Ghost, born of the virgin Mary, suffered under Pontius Pilate, was dead and buried, and the third day he arose from the dead, and ascended into heaven, now to put hope in this place, that Christ would do those things, would destroy our faith, so dangerous it is to the Eldership to require an account of faith from unblameable communicants to debar them from the Lords Table, till they have from them a second admission from this Text.  
But Paul saith, let a man examine himself, and so let him eat, now he will do it partially, if left to himself, neither doth this Text exclude the Eldership.  
Ans. I am speaking of those examined already, or at least tendered themselves to it when they were admitted. 2. That self examination is of the heart, whether Christ be in them, see 2 Cor. 13.5. which none but themselves can do. 3. If this Text include the Eldership, they must examine them every time they come to that Ordinance. 4. The Eldership is only to examine those that are not Communicants, that they may be Communicants unless some great sin be laid to their Charge, which if proved may justly debar them from that Ordinance, till reformation and satisfaction to the Church for it, now the younger sort who never were yet at the Sacrament, will more freely answer before the grave Eldership, than before all the Congregation, and so will those that are cast out, that they may be admitted.  
But is it sufficient for the teaching Elder to sow the seed of sound Doctrine, and then to look no further after the growth of it in the hearts of his people?  
Ans. No, for the Teaching Elder, and the ruling Elders together ought to visit their flock, and to labour to remove whatsoever will hinder the growth of it, as the husbandman doth, when he hath sowed the seed, who when he seethe great stones lie upon it, will remove them, or great clods, than he will break them, or if water stand to drown it, he will let it out, or if the fence be broken, he will make it up; even so should Church officers labour to remove all doubts and scruples, that may hinder their growth in grace, and also defend them from any that shall seduce them by error and profaneness, thus when Christ had preached publicly in the Temple, john 18.20. Then privately he expounded all things unto them, Mark 4.10, 34. yea he went into his garden to see if the vine did flourish, or the pomgranats budded, which made the spouse immediately to be as the Chariots of Aminadab, swift and comely, Cant. 6.11, 12. so also when Christ had sent out his Apostles to preach, Mat. 10. he presently sent out seventy more to confirm their Doctrine, Luke 10. so when Paul had preached to them publicly, he then admonished them privately from house to house, Acts 20.20. yea when any of the Apostles had preached publicly, they returned to confirm the souls of the Disciples, Acts 14 21, 22.15.41. Paul plants and Apollo waters, 1 Cor. 3.5, 6. when Apollo went into Achaia, the brethren wrote unto the Disciples to receive him, who when he was come helped them much that believed through grace, Acts 18.26, 27. so should ruling Elders long to impart unto them some spiritual gift for their mutual joy, Rom. 1.11, 12  
But although Christ and his Apostles did so, will it follow that the minister and Elders ought now to do so?  
Ans. Yes, for what Christ and his Apostles did publicly in the Ministry was for other Minister's imitation, and what they did privately was for all Christians to follow, but especially ruling Elders, who are appointed to assist them in Church government 2. All Christians are bound to admonish one another in the faith, Heb. 10.25. jud. 20. much more ought ruling Elders. 3. Some aught to warn the unruly, and to comfort the feeble minded, and support the weak. 1 Thes. 5.14.15. but neither equals nor inferiors can do this. 4. It is the custom of other Churches with whom we have engaged, that the officers should visit the flock, both for their protection and edification. 5. The Church hath many enemies, who seek to destroy it. Acts 20.29, 30. 1 Pet. 5.8. 2 Tim. 3.6. therefore some had need to defend it, and who so fit as ruling Elders who watch for their souls with the teaching Elder, as those that must give an account for them? Heb. 13.7, 17. Lastly, this visiting them from house to house by mutual conference will remove jealousy of their pride, and increase knowledge and unity between them and the people.  
But what if the Eldership shall find some who were formerly admitted to be both profane and scandalous, shall they still partake at the Lords Table?  
Ans. No, if they declare their sin as Sodom and hid it not, and their very countenance doth testify against them, Isa. 3.9. when the pride of Israel doth testify to his face, that he doth not turn to the Lord his God, Hos. 7.10.5 5. Such need no further proof, if they paint the face as jesabel, 2 Kings 9.30, 35. or by setting such spots on them which shows they are none of God's people, Deur. 32.5. or by their naked breasts, or if men do as it was falsely reported of David, shamelessly uncover themselves in the sight of Maidservants, 2 Sam. 6.20. or men hung about most vainly with ribbons and points, or women in the harlot's habit, Prov. 7, 10. their apparel being strange to all modesty, God will destroy such, although they be Princes children, Zephaniab 1.8.  
But what if they in their visiting find some men wearing long hair, and poundred locks, and women lay out their hair, shall such come to the Lords table?  
Ans. No, not till Reformation, for such people are so far from Grace, that they have almost sinned out the very light of nature, for doth not even nature itself teach, that if a man have long hair, it is a shame unto him? 1. Cor. 11.14. Secondly, when men are called to fasting and prayer, they are charged to cut off their hair, Jer. 7.29. and job did so when he fell on the ground and worshipped, job 1.20. yea saith Paul, judge yourselves, is it comely for a woman uncovered to join in public prayer, or prophesying, or at the Lords Table? 1 Cor. 11.5.13.20. Thirdly, the Churches of God have no such custom, although some will be contentious, ver. 16. and, women ought to have power over their heads in the sight of the angels ' or Ministers, ver. 10. let all things be done decently and in order, 1 Cor 14.40. Fourthly, long hair in men is the mark of Antichristian Locusts, foretold to be in these days, who are enemies to Christ, for they have faces like Lions, and hair like woman, Rev. 9.7. yea they imitate him, whose understanding and reason was departed from him, and the heart of a beast given to him, his hair grew like eagle's Feathers, & his nails like birds claws, Dan. 4. Fifthly, Such had rather leave the Sacrament, than cut off their hair, which shows that they have no true desire to eat the Passeover as Christ had, Lu: 22.15. and women that so prise their hair, show that they have not the hidden man of the heart, and that they are none of those holy women who trust in God, being Sarahs' daughters, 1 Pet. 3.3, 4, 5, 6. when Mary was converted, she wiped the feet of Christ with her hair, Luke 7.38. Lastly, God hath punished this pride in Men, especially when Absolom shall pretend to go pay his vows at Hebron, glorying in his long hair, was hanged by the head that bore it, between the Earth and Heaven, 2 Sam 15 7. 2 Sam. 18.9, 10. and women for this pride instead of well set hair, shall have boldness, Psal. 3.24.  
But by what rule shall we measure our hair, and when is it too long?  
Ans. The hair is called the hair of the head, and not the hair of the shoulders, M●. 10.30. therefore it must be there confined; Ephraim had grey hairs, and he knew it not, Hosea 7.9. Secondly, the face of man is his glory, and his eyes are his guide to perform all duties to God and Man, and to avoid evil, now if the hair cover any part of the face, it is to cast shame upon his glory, and if it cover the eyes, it makes blind his guide, so that the man is in danger both to fall into the evil of sin, and the evil of punishment. Thirdly, it is most safe to be farthest from danger, now it is not short hair, but long hair, that is both blamed and punished. Fourthly, neither imitate erroneous nor profane persons, for the one is an Antic in his attire, and the other tossed about with every wind of doctrine, Ephe. 4.18. both like Reuben as unstable as water, Gen. 49.4. but mark, the Godly man his heart is fixed, trusting in the Lord: Psal. 112.7. and Sarie daughters will adorn their souls, and not plate their hair, especially when they come to the Lords table.  
But what if some after admittance shall be found Schismatics or Heretics shall they still partake at the Lords table?  
Ans. No, for there must be no Schism in the body, 1 Cor. 12.25. Secondly, if an Heretic do not reform after the first and second admonition, he is to be rejected, that is, cast out, Titus 2.29. Thirdly we have the example of john the Baptist, who would not admit the Sects of Scribes and Pharisees to come to his baptism, Mat. 3.8, 9 much less to the Lords Table. Fourthly, the leven of false doctrine must be purged out, Mat. 16.12. as well as the leven of profaneness, Cor. 5.7. 2 Cor. 2.5.6. for the one undermines the truth, and eats it out as a Gangreen, 2 Tim. 2.17, 18. and the other like Swine tread the holy things of God under feet, Ma. 7  
But by these rules you admit some to the Lords table, which are prohibited by the Ordinance of Parliament, and keep back others, not prohibited by those Ordinances.  
Ans. State-Officers ought not to judge and determine, what sins are most scandalous to the Law of God and Religion, nor limit Church Officers in their censure, any more than Church Officers ought to judge and determine what is most offensive, as a breach of the Law of the Land, nor to limit or direct the judge in his censure. Secondly, for State officers thus to limit Church Officers, is to rob them of that power that Christ hath given them; which is as bad as for Antichrist a Church Officer, who presumes to rob Princes of their State-power, which God had given them: For as Magistrates are placed by God in the State, and all mankind are required to yield obedience unto them; so Church Officers are placed in the Church, and all sorts of mankind are required to yield obedience unto them.  
But have Magistrates no power in the Church?  
Ans. No, their power is much about the Church, but not in it, they may command all to hear the word of God, when truly preached, Deut. 31.12. and they may proclaim a Fast, Jonah 3.7. 2 Chron. 20.3. and they may impose a Covenant to seek the Lord, 2 Chron. 15.8, 9 34.31, 32.35.10.16. and they may punish those that refuse to obey God and the King, Ezra 7.23, 25.26. yea Kings shall be instrumental to destroy Antichrist, for Kings shall hate the Whore, and burn her flesh with fire, and make her desolate, Rev. 17.16. and the Magistrate is to be a guard to the Church, as the Shepherd to a Flock, Psa. 49.23. therefore they ought to punish those Lions and Be ears, that would devour the Lambs and poison the Children, Psa. 60.10, 12. Heathen Kings have made Laws to punish those that did abuse the Idol worship, Dan. 3.24.6.26. much more ought Christian Magistrates to punish those that abuse the worship of the true God, and make rents in the Church of Christ; see 1 Kings 18.40.23.20. judges 6.3. yea saith job, Idolatry ought to be punished by the judges, job 31.27, 28. and evil doers ought to be punished by the Magistrate, Rom. 13.4. 1 Pet. 2.14. but seducers are evil doers 2 john 11. and Paul appeals to Caesar where he ought to be judged, Acts 25.10, 11. which was for sedition in the Church if they could have proved it; for they said he was a mover of sedition, and a ringleader of the Sect of the Nazarers, Acts 24.5, 6. but they could not prove the things they did accuse him of, verse 13.  
But what if a controversy arise in the Congregation, that the Eldership cannot determine, shall they not appeal from the Church to the Parliament?  
Ans. No, for God hath provided another remedy to whom they ought to appeal, and that is to a greater Eldership, made up also of Ministers and ruling Elders of several Congregations, being sufficiently able to determine all controversies, let them be what they will. As first, suppose the controversy shall arise between the Pastor and the people, there be many Pastors and people of other Congregations to decide it. Secondly, if the controversy shall be between two Congregations, there be many delegates from several Congregations to decide it. Thirdly, if half of the same Congregation shall divide against the other half, then neither of those parties shall be their own judges, but it shall be referred to those that will judge impartially, being related no more to the one than they are to the other. Fourthly, if the matter require haste, because of danger to the Church, they meet once a month, and oftener if any occasion be●, this we call the Classical Eldership. And lastly, in case any matter shall not here be decided, they may appeal to the Provincial or Nationall Synods, and there it shall be determined.  
But how will it appear that there is any such Churches, so governed by Synods?  
Ans. For such names it is not material, we contend not about names, but the thing itself we shall find in Scripture; First for Provincial churches, we find that every Church in Asia was made up of several Churches, in the second and third Chapters of the Revelations. Now such a Church which comprehended many Churches in it, could not be one single Congregation, made up of one Pastor and his people; neither could these be Nationall Churches, because at Ephesus which was a City, Acts 18, 28.19 and at Thyatira a City, Acts 16.14. the like may be said of Corinth, there was many Congregations 1 Cor. 1.12.3.4. and all made up the Church at Corinth, 1 Cor. 1.2: also Corinth was a City, Acts 18.8, 10. these were provincial Churches: Secondly, in Jerusalem were more Christians than could congregate together, three thousand were added to that Church at one time, Acts 2.41, 47. and five thousand at another, Acts 4.4. so that there were many thusand Believers in jerusalem, Acts 21.20. yea it was said that all jerusalem were baptised of john in jordan, 3.5, 6, and yet they are called the Church at jerusalem, Acts 11.21: which could be no other but a Provincial Church. Thirdly, there was in jerusalem many Ministers, theer was the 12 Apostles and the 70, and others, than what Church would this be, having above a hundred Ministers in it, this could not be a single Congregation, neither could it be a Nationall Church, because at jerusalem, the like may be said of the Church at Antioch, there was many Prophets and some Apostles, Acts 11.26, 27. and yet the Church at Antioch, Acts 13.4. Fourthly, all that multitude of Christians, yea I may say all those Churches in jerusalem, for they had Elders chosen which are fixed Officers placed in every single Congregation, and there confined, see Acts 14.23: yet all these Churches were governed by one common Presbytery, which some times sat in Solomon's porch, Acts 5.12, 13. and sometimes in other places, for Paul came to jerusalem, and went in where the Elders were present, Acts 21.18. and so was every Church in Asia containing Churches governed, and they blamed for every thing that was amiss in any of those Churches, comprehended in that Church under that Government.  
Now a Nationall Church is, that when God shall deal with any Nation as he did with the nation of the jews, to make them his people in Covenant and give his Statutes, Sabbaths, and Sacraments, as he did to them Nehe. 9.13, 14, 15. Psal. 147.19, 20. then that is a Nationall Church, as well as that of the jews, but God hath given England and Scotland the Book of the Covenant, and Ministers after his own heart, to show us the meaning of it  
And he hath given the Sabbath day, appointed for that end, and the Sacraments, whereby we have sealed that Covenant, and also the Lord hath sealed many of us with his spirit, therefore our Church is a national Church. 2. all our Congregations containing the whole Nation, are fastened and semented together as Members of one body, and as branches of one Vine, by Classes and Synods, as all the Congregations in Israel made one Congregation, Psa. 74.2, 4. therefore it is a Nationall Church, for it is not confined to a City or Province, or one Assembly under one Shepherd, but as that Vine brought out of Egypt, and planted in Canaan, taking deep root, spread her boughs to the Sea, and her branches to the river, and so filled the land, Psal. 80. and so we as well as they became a national Church. 3. It is foretold that nations shall come into the Christian Church, Isa. 2.2.61.1. to 11.66.18. and this we see fulfilled, for all the whole Nation are come in, and have sealed the covenant of grace by Baptism, and all profess ourselves members of this Church, and there is as many living members in this Church, as in that national Church of the jews. 4. The Lord hath not as yet given us a Bill of Divorcement, but owns us still for his Church, continuing his Ministers, and his Ordinances with us, and his blessing upon them both, to convert those that are not converted, and to strengthen those that are. We have seen thy go O God in the Sanctuary, Psa. 68.24. Lastly these Churches have and do still own this title, the Church of England, and the Church of Scotland; and all Christian Churches do so approve of our Church, therefore it is a Nationall Church.  
And the universal Church, I prove thus first all the Churches of Christ have one foundation, upon this rock will I build my Church, Mat. 16.18. and yet the bvilders are sent into all Nations to build it, Mat. 28.19. and that upon this foundation, for other foundation can no man lay, than what is laid, which is jesus Christ, 1 Cor. 3.4. which shows that the Churches in all nations make up but this one Church. 2. Paul persecuted the Christians at jerusalem, and at Damacus, and in other strange Cities, Acts 26.10.11. yet all these he calls the Church of God, Gal. 1.13. 1 Cor. 15.9. which shows that the Church is universal. 3. jews and Gentiles which comprehend all Nations make but one Church, for saith Paul give no offence to Iewes nor Gentiles, nor to the Church of God, 1 Cor. 10.32. this cannot be meant a third sort of people, because there was no more, and this Church was made up of both, because both are mentioned, therefore it is universal. 4. All the Churches of Christ make but one Church; for saith Paul, the Churches of Christ salute you, yea the whole Church saluteth you, Rom. 16.10.23. 5. All Ministers are placed in one Church, 1 Cor. 12.28. which shows it to be universal. 6. All Churches have but one King, and governed by one Law, jomes 4.12. therefore universal. 7. All Churches are called one body, one dove, one Queen. Ephes. 44. 1 Cor. 12.12. Cant. 6.8. Lastly, the door of the Church is as wide as the Christian world, for he that is admitted into one Church by Baptism, is admitted into all, and he that is cut off as julian was, is cut off from all Churches, therefore it is univerfall.  
But how do you prove the Appeals of Churches, and of persons in the Church.  
Ans. First I will show the appeals of persons in the church for a private trespass, If thy brother shall trespass against thee saith Christ, go and tell him his fault between thee and him alone, if he shall hear thee, thou hast gained thy brother. But 2. if he will not hear thee, take with thee one or two more, that in the mouth of two or three witnesses every word may be established; but 3. If he neglect to hear them, tell the Church, Mat. 18.15, 16, 17. that is the Eldership, for saith the Lord to Moses. speak unto all the congregation, than he called the Elders and spoke unto them, Exodus 12.21. which are called the assembly of Elders distinct from the congregation, Psa. 107.32. or the estate of the Elders, Acts 22.5. neither could any two or three Saints be this Church, for then the offendor and the offended brethren were this Church, but that they were not, nor one or two more, for it was the third gradation; neither was it the whole Congregation here meant, for than if any two or three do but agree about binding & losing, it should be ratified in heaven, although all the rest were against it. But lastly, it is meant her Officers, who have the keys of binding and losing committed unto them, although but two Elders, and a Pastor in that Eldership, yet if but two of them agree, being the major part of that Eldership, it shall be ratified in Heaven, Mat. 18.17.18.19. being the highest appeal in a particular Church.  
In the next place, I will show by Scripture the Appeals of Churches the lesser to the greater for public offences, not one Congregation to another, nor one Classes to another, nor one Provincial Synod to another, for so they are of equal authority; but a Congregation to a Classes made up of many represented, or a Classes to a Provincial Synod being greater than that, and from thence to the Nationall Synod, being the greatest power in the Nationall Church.  
I begin with the first, and that is proved by all those particular Churches in Syria and Cilicia, appealing to the Church at Antioch, being a Presbyterial Church, having Apostles and extraordinary Prophets, and many Ministers in it, who came as being all concerned in the business, when seducers would have broached errors amongst them, Acts 15.12. and there they had great disputation with those seducers, even the Apostles themselves, who might have determined the business there, but that it was to be a precedent for all Christian Churches; therefore that Classical Assembly at last, determined to send to the Synod at jerusalem, about that question, ver. 2. and being brought on their way by the Church, that is, by some representing the Church, ver. 3. and they were received of the Church, not as if all those many thousands of Believers came forth to receive them; but some of the Synod representing them all, were sent to receive them, ver. 4. and the Apostles and Elders came together not casu ally, but on purpose, to consider of that matter, ver. 6. those Churches having referred themselves to their final determination, they did authoratively pass sentence, and made decrees to be kept for all those Churches, who did thus appeal, first to that Church at Antioch, and from thence to jerusalem, and they being fully satisfied, for having read the Epistle, they rejoiced for the consolation, ver. 30.31. and so all these Churches of Syria and Cilicia were established in the faith, ver. 41. Chap. 16.4.5.  
But you give Classes and Synods absolute power to impose there conclusions and determinations, on particular Churches, without any refusing.  
Ans. It is true, that all particular Churches ought to refer themselves, and that none should be permitted to refuse, yet we do not give Classes and Synods absolute power over them, so as to impose on them what they please, nor at all to make laws for the Church, as the Parliament for the State, but only to gather out of Scripture a model of that discipline which Christ hath already made, and cause that and no other to be put in execution.  
But Classes and Synods hinder obedience to that command of Christ, which is to try all things. 1 Thes. 5.21. and make the Saints liberty less than it was in the Apostles days, for than they might try their Doctrines, Acts 17 11. yea they would be Lords over God's heritage, which they ought not, 1 Pet. 5.3. and which no Counsel or Synod since the Apostles days ever had nor claimed, neither did Christ ever give it to them.  
Ans. Classes and Synods do but show the absolute power of Christ, and impose that only as necessary, without refusing, they do but gather up the several Laws of Christ already made into a model, to be observed; which is not to be Lords over God's heritage, nor challenge to themselves a power which Christ never gave them, but rather to dispense the mind of Christ to the People.  
But Classes and Synods, makes a Pastor to undertake more Churches than his own; and makes them lame that they cannot do their Office themselves, and hinders matters from being tried where they were committed, which doth occasion Tyranny, and hinder Church-liberty, and put men into many intolerable temotations, as to wrest the Scripture to a contrary sense, and to stop the way of knowledge, by stinting men's gifts and abilities, and making men to build their observation and practice of divine Laws, upon humane principles and policies that will gender to bondage; therefore Christ will root it up as the Prelacy.  
Ans. Classes and Synods do not undertake more Churches than their own, unless in case of appeal for their help, when as their own Eldership cannot do it, neither doth lending a hand make their own Officers lame, but rather support them when they were ready to sink under their burden; but if they can bear it themselves, Classes and Synods will not hinder them but rather encourage them to do it still, which will free them of a great deal of trouble; neither are matters to be tried where the offence was committed, but in places of judicatory, both in Church and State. And to speak of Tyranny, all Sects are more guilty than Presbyterians, for their parties are their judges, without suffering any appeals from them, neither do Classes and Synods force men to wrest Scripture, but rather take care to put out such mechanic fellows who cannot avoid it, for want of Learning. And it is rather a temptation to error and blasphemy when suffered, than if such were punished for it; Neither doth Classes and Synods hinder men's gifts and abilities, but only rectifies them where to be employed for more profit, and that is in their own families, by them neglected, while they presume without warrant from the word of God, to meddle with other men's business; Also they further a learned Ministry, which may teach the people knowledge, and only labour to prevent the blind from leading the blind into the ditch, neither is the discipline of Christ to be called humane principles and policies; nor is it bondage to be kept from error and blasphemy, but rather perfect freedom; neither will the Lord root out Presbytery, as the Prelacy, because some believe it, but rather their faith shall fail, being built on the Church's ruin, against which the gates of Hell shall not prevail, Mat. 16.18.  
But may not Ministers alone, sometimes meet together to advise each other for the Churches good without Classes and Synods?  
Ans. Yes, but not with the like authority of Classes and Synods, yet I say they may meet to idvise each other, and to prepare things for Classes and Synod, & to try the gifts and abilities of those that are to be ordained, and also ordain them, Acts 1●. 23. 1 Tim. 4.14. and thus they met in Solomon's porch, Acts 5.11, 12. And so did all the Ministers in Corinth meet together for the Churches good, 1 Cor. 14.23.  
But those in Corinth were not all Ministers, for the Text saith the whole church met together.  
Ans. There was none but Ministers, for they all spoke with tongues, 1 Cor. 14.23. but saith Paul, do all speak with tongues? 1 Cor. 12.39. 2. They are called prophets ver. 29. But are all Prophets? 1 Cor. 12.29. 3. They did not come together to preach, but to dispute, for they might all speak what was revealed to them, ver. 30, 31. but all may not speak in the church, let your women keep silence in the church, it is not permitted for them to speak, nor men that are ignorant, ver. 32, 33, 36. 4. This command came only to Prophets, and to them assigned to spiritual employment, ver. 37. therefore there was none but Ministers at that meeting in Corinth, much like our Assembly of Ministers at Westminster, and sometimes at Zion College, yet I say not with the like power of Classes and Synods, to make decrees for the church, because it is not fully represented for lack of ruling Elders.  
But may none but Ministers meet to ordain Ministers?  
Ans. Although it ought, to be done in the congregatiou, yet none may actually do it but ministers; first because the Keys of the church were given to them, Mat. 16.19. john 20.23. 2. None durst ever take upon them to ordain others that were not Ministers themselves. 3. when the people chose Deacons, they brought them to the Apostles to be ordained, Acts 6.3. 4. Ministers are directed how to do it, that is not by partiality preferring one before another, nor rashly to lay hands suddenly on them, 1 Tim. 5, 11, 12. 5. Other men may not do it, because they cannot try their gifts, which must first be proved, 1 Tim. 3.10.6. A Minister must not be confined to one place, he may use his office in any congregation, therefore universal Officers must ordain them into the Ministry who are not confined as Elders and Deacons, but such as may preach in any church. 8. None but Ministers may remove Ministers to other Churches; the Lord said to the Prophets at Antioch, separate me Barnabas and Saul for the work whereunto I have appointed them, and they laid their hands on them, and sent them away, Acts 13.1, 2, 3. therefore none but Ministers may ordain Ministers.  
But the house of Stephanus addicted themselves to the Ministry, 1 Cor. 16.15.  
Ans. It is true they addicted themselves to it, that is, they had a good affection to it, and it may be they used means to attain learning, to make themselves fit for it, but yet it will not follow that they did ordain or put themselves into the Ministry.  
But the Waldenses, being cast upon an Island, and not knowing what to do for Ministers, made some of themselves Ministers.  
Answer. All stories are not true, neither are all examples to be followed, especially when they err from the rule, which saith, how can he preach except he be sent, Rom. 10.14. and again, let him be proved, 1 Tim. 3.10. and the Apostles ordained Elders in every Church, and after them they were ordained by other Ministers, Titus 1.5. and then by the Presbytery assoon as it was erected, 1 Tim. 4.14.  
But if the Waldenses had not done so, they had been without Ministers.  
Answ. It had been better to have been without then to have used unlawfulmeans to obtain them; for he that doth evil that good may come, his damnation is just, Rom. 3.9. 2. They should have done as others did in the like case, when the jews returned out of Babylon, and had no Ministers, they did not make Ministers of other men, but sent to Iddo and his brethren, desiring them to send them Ministers for the house of God, and the Text saith they brought us a man of understanding of the sons of Levi, Ezra 8.15, 91.17, 18. 3. They need not say they should have been without Ministers, for the gates of hell shall not prevail to destroy either the Church or Ministry, neither shall they be unwilling to supply any place that truly desires the Christian faith; for when the Apostles heard that Samaria had received the word of God, they sent them Peter and john, Acts 8.14. and God that hath wrought these good desires will perfect them to the day of jesus Christ, yea God will supply all their need according to his riches in jesus Christ, Phil. 4.19. Lastly this pretence can be no better justified than that act of Vzza, who might have said as well as they, if the Ark should fall and break in pieces, what shall we do for the Ark, but God smote him to death for his error, 2 Sam 6.67.  
But if our minister be dead or removed, may we not choose another out of the congregation, as well as they chose Deacons? Acts 6.  
Ans. No, for the Deacons office is confined in that congregation, so that if he remove he cannot take his office with him, but he that is placed in the Ministry takes his office with him, and he may exercise that office in another congregation without any more ordination. 2. I grant, that a member of the universal Church, and not a Turk or a jew, who are not members of it, aught to be chosen into the Ministry. 3. The Scripture doth not say take a man of your particular congregation, and make your watchman; but take a man of your coasts, and make your watchman, Ezekiel 33.2. and we choose our Minister from the University, out of our Nationall church, although not out of our particular congregation, neither dare we to confine our choice into a narrower compass than God hath allotted us.  
But there is Superstition used at your Ordination, which is by laying on of hands, which ceased with the Apostles.  
Ans. Where was a twofold laying on of hands in the Apostles days, one of them belonged to the Apostles alone, at which sign the holy Ghost was given, that is the gift of Tongues and Miracles, Paul laid on his hands, and they spoke with tongues and prophesied, Act. 19.6. and he said to Timothy stir up that gift that was given thee by laying on of my hands; 2 Tim. 1.6. Simon faugh that on whomsoever the Apostles laid their hands the Holy Ghost was given; he said give me this power also, Acts 8.18.19. now this power ceased with the Apostles, but then there was another laying on of hands, when any was fitted before for the Ministry, whether it was mediately or immediately it mattered not, they ordained such, that is, they approved of their fitness, by that sign of laying on of their hands, see both these in one Text, 1. Tim. 4.14 There Paul saith, neglect not the gift that is given thee, by laying on of my hands; that is by miraculous qualifying and fitting him for the Ministry; and also by laying on of the hands of the Presbytery by ordination, approving of that sitnes, this last is still in use at this day in the Church, for the Apostles left others to ordain Elders in every City or Church at their decease, Titus 1.5.  
But is your office of Ministry peculiar to Ministers?  
Ans. yes, Aaron and his sons shall wait on the Priest's office, Ex. 28.4 and saith Paul, the Lord put me into the Ministry, 2 Thes. 1.12. I magnify. mine office, Rom: 11.13. every Member hath not this office, neither may any say, I have no need of thee, nor one Member act in another's office; if all were as one Member, where were the body? 1 Cor. 12. Secondly, Ministers are Ambassadors, but if all were such, to whom are they sent? and they are Shepherds, but if all be such, where is the Flock? and they are Stewards, but if all be Stewards, where is the family and household of faith?  
But may not men of other callings preach the word, and take the Pastoral charge of a congregation without this ordination? David preached and prophesied, Psal. 40.9. and Solomm is called the Preacher, Eccle. 1.1.  
Ans. It is true, so did women prophesy, 2. Chron. 34.22. Acts 21.9. yea women revealed Christ, john 4.29. and declared his Resurrection, Luke 24.10.11.12. and yet they were not in the Ministry, for Women may not speak in the Church, 1 Cor. 14.34. yea Angels declared the glad tidings of Christ, and also his Resurrection, and call themselves brethren to the Prophets, Luke 2.10.24.25. Revel. 22.9. yet they were not in the ministry. And for David and Solomon they preach as Penmen of Scripture to the great Congregation, the universal Church, but not as a Pastor to his people. Secondly, Tradesmen are placed by God, and charged there to abide with God, 1 Cor. 7.25. 3ly. they are forbidden to be busy bodies in other men's matters, & charged to do their own business, 1 Pet. 4.15. 1 Thes. 4.11. Fourthly, God hath severely punished those men of other callings, when they presumed to meddle with the office of Ministry, 1 Sam. 6.19. 2 Sam. 6.7. Nom. 16.35. 21 Sam 26.16.19. 5ly. No man can discharge the Pastor's office and another calling, for who is sufficient for it alone? 1 Cor. 1.16. Sixthly, the Apostles left their other callings, and gave themselves only to the Ministry, Acts 6.4. and so did Christ himself the calling of a Carpenter, Mark 8.3. and refused the office of a King, and the office of a judge, john 6.15. Luke 12.17. being anointed to preach the Gospel, Luke 4.10. and knowing that Ministers are forbidden to entangle themselves with the affairs of this life, 2. Tim. 2.4. Seventhly, every calling is to be done in faith and love; but Tradesmen cannot preach in Faith, having no warrant from the word of God, nor in love to profit the people, because not sent nor blest of God, who only teacheth to profit, 〈◊〉 48.19. Jer. 14.14.  
But suppose a man be not placed in any other calling, may not he take upon him the calling of the Ministry, without humane learning?  
Ans. No, for the messenger of the Lord must be an interpreter, Job 33.25. Secondly, he must not glory in another man's line, in things made ready to his hand, 2 Cor. 10.16. Thirdly, unlearned men wrist the Scripture to their own destruction, 2 Pet. 3.16. Fourthly, Paul prayeth that they may speak with tongues, and giveth thanks for that gift in himself, 1. Cor. 5.13.15. Fifthly, Ministers must be watchmen to give warning of dangers approaching, Eze. 3. but unlearned men cannot give warning of errors written in Greek or Latin, by which the Gentry may be much corrupted, and the watchman see it not for want of learning. Sixthly the gift of tongues is placed in the Church, then chief in the ministry. Seventhly, if a Bishop be a novice, he will fall into the condemnation of the Devil, 1 Tim. 3.8. Eighthly, both Christ and his Apostles, and all Ministers in all ages had this gift of tongues, either immediately infused, or mediately taught in Schools, Mar. 6.2. John 7.15. Acts 2.4. Ninthly, Ministers ought to eat the book and then prophesy, Eze: 33. Rev. 10.9.10.11. but they cannot read the book without some humane learning, Isa. 29.12. Tenthly, saving grace alone is not sufficient to make a Minister, for then women or children may be Ministers, when as the one may not speak in the Church, and the other cannot speak at all, for both may have saving grace, yea a heathen without the pale of the Church, may have saving grace, yet unfit for the office of the ministry.  
But the Apostles preached, before they had this gift of tongues.  
Ans. It is true, they preached to the Cities in Israel, who spoke the language in which the Old Testament was written, but they were charged not to go among the Gentiles, Mat. 10.5.6.7. but we are Gentiles, and speak not the Language wherein any part of the Scripture was first written, and also when the Apostles were to preach unto the Gentiles, they were charged to tarry at jerusalem, till they had the gift of tongues, Luke 24.49. yea the gift of tongues was a sign that the Gentile Preachers were truly called to the ministry, 1 Cor. 14.22. Mark 16.17.  
But those Scriptures that speak of Bishop's qualification, say nothing of the gift of tongues 1 Tim. 3. Titus 1.6. to 9  
Ans. Although the gift of tongues be not there set down, yet it is in other Scriptures, as hath been showed. Secondly, if Ministers should make those two texts their only pattern, and labour for those qualifications only, and for no other, see what absurdities will follow; First, than they need not be able to read English, because reading is not there mentioned, but then these things they must have, First, a house of their own. Secondly, a wise. Thirdly, children. Fourthly, they must be faithful. Fifthly, not accused of riot. Sixthly, they must have a good report of those without, and he that wants any of these, is unfit for the Ministry.  
But who must choose the Minister?  
Ans. All have a right to choose him, in case he be already ordained, and so in the Ministry, unless they be dis-abled by a journey, or sickness, or infancy, or excommunication, or women that may not speak in the Church, or servants who contribute not to his maintenance.  
But what maintenance is the Minisser to have of the Congregation?  
Ans. A sufficient certain maintenance, either by Tithes, or some other way; For Tithes were not altogether judicial: First, because Abraham paid tithes before the judicial Law was given, Ger. 14 20. and so did jacob also, Gen. 28.22. Secondly, Tithes were not only to the Priesthood of Aaron, but also to the Priesthood of Melchisedec which is an everlasting Priesthood, Heb. 73. 4.8.13. yea Levy himself paid tithes to this Priesthood, vers. 9 although he received tithes of the jews. Thirdly, whereas the Scribes and Pharisees paid tithe of Mint, Annis and Cummin, and omitted the weightier matters of the Law, as judgement, mercy and faith, now sairth Christ unto them, these ought you to have done, and not to leave the other undone. Mat. 23.23. Luke, 11.42. therefore by the testimony of Christ, tithes are still to be paid, but however Ministers ought to have a sufficient maintenance.  
First, because the jewish Priests had a sufficiency allowed them, and saith Paul even so hath the Lord ordained for Ministers of the Gospel, 1 Cor. 9.14. Secondly, Ministers must give themselves wholly to the work of the Ministry, Acts 6.4. and may not entangle themselves with the affairs of this life. 2 Tim. 2.4. therefore they had need to have a sufficient maintenance. Thirdly, as it was the sin of jeroboam to make the lowest of the people Ministers, so it is their sin to make those in the Ministry to become the lowest, for lack of sufficient maintenance. Fourthly, it is very prejudicial to the People's souls for their Minister to be forced to seek his own natural food, when he should be preparing food for their souls. Fifthly, Ministers are at great charges for learning, to fit themselves for the Ministry, and when they are fitted for it, yet many times it is long before they are placed in any benefice, and when they are placed in it, than it is but for their life, in case they enjoy it so long, and then all is gone from their wives and Children for ever, and sometimes through the envy of evil men, they are quickly cast out of all; and it may be never attain to another all their days; these things considered, Ministers ought to have a sufficient maintenance.  
And also their maintenance ought to be certain, and not depend on the people's courtesy; First, because all men have a certain rate for their work; and shall Ministers only depend on people's courtesies. Secondly, the jewish Priests had a certain maintenance; and saith Paul, even so hath the Lord ordained for the Ministers of the Gospel. 1 Cor. 9.13.14. Thirdly, Ministers are hired Labourers, Luke 10.7. 1. Tim. 5.18. therefore they ought to know their wages, and also be certain of it. 4ly, Paul saith it is the people's duty to minister unto them in carnal things, Rom. 15.27. now if it be a duty it is not upon courtesy, unless they will hold themselves bound in duty to give little or much, any thing or nothing, as they please themselves.  
But it is a sin to teach for hire, and to divine for money, Micah 3.11.  
Answ. First it is true if they only sought their own gain, and not at all the salvation of the people. 2. If they should more seek their own gain than the people's salvation. But to seek maintenance, that they may subsist in seeking God's glory in their salvation, is most pleasing to God, 2 Corinth. 12, 14, 15.  
By Thomas Bakewell.   

Jmprimatur,  
john Downame.  
FINIS.