THE Main Points OF Church-Government AND DISCIPLINE; Plainly and modestly handled by way of Question and Answer. Very useful to such as either want Money to buy, or Leisure to read larger Tracts. LONDON, Printed by J. M. for LUKE FAWN, and are to be sold at his shop at the Parrot ni pauls Churchyard 1649. THE EPISTLE TO THE READER. Christian Reader, ALthough the worth of the Author, and solidity of the matter of this book might sufficiently commend itself unto thy perusal, yet I shall add this to its Commendation, that 'tis plain, but profitable, short, but sound: so that I may say of it as Tully did of Brutus his Laconical Epistle, Quam multa, quam paucis! how much in a little? Here is a great deal of matter in a few words; he studied brevity, yet solidity, in this small piece; by the reading whereof not only the weak may be instructed, but the strong also established in the truth, which is the hearty desire of him who subscribes himself, Thine in the Lord, CHRISTOPHER LOVE. A plain PLATFORM OF Presbyterial Government, Catechistically and Methodically propounded. QUEST. I. WHat Government of the Church is most agreeable to the Word of GOD? Answ. The Government of the Church by Presbyters or Elders for they have the rule, a Heb. 13. 7, 17. 1 Tim. 5. 17. the keys (which in the very notion of them do carry power and authority properly so called b Isa, 22, 22 Rev. 1. 18, & 3, 7. ) are committed to them c Mat. 16. 19 , and power to remit and retain sins d John 20, 28 , they feed and govern the flock e 1 Pet. 5. 2 Act. 20, 17 28 , and are over the people in the Lord f 1 Thes. 5 12 ; they are Guides, Leaders, Bishops, Governors, Pastors; which Titles in Scripture are used to express the power of Civil Magistrates g Josh 13. 21. Numb. 31. 14. Mat. 27. 2. Jud. 8, 14. Acts 23, 14. : Hence the Angels, the Elders of the Churches, are commended for good Discipline and reprehended for bad. h Rev. 2. 2, 6, 14, 20, & Rev. 3. Quest. 2. What kind of Government have Presbyters or Elders over the Church? Answ. Not Kingly, Lordly, or Magisterial power, which only belongs to Christ i 1 Pet. 5, 3. 1 Cor. 8. 6. & 12. 5 Psal. 2, 6, Col. 1. 18. Eph. 2, 22. , but Stewardly and Ministerial, k 1 Cor. 4. 1. 2 Cor. 5 20. Mat. 9 38. . Quest. 3. From whom receive they their Stewardly and Ministerial Power? Answ. From Jesus Christ l Mat. 16. 19 & 28, 18, 19, 20. joh. 20. 21, 23. 2 Cor. 8. 10: , they are his Stewards m 1 Cor, 4, i , his Ministers and Ambassadors n 1 Cor. 4. 1. 2 Cor. 5. 19, 20. , having their Office from him o Eph 4. 8. 11. 1 Cor. 12. 28. Act. 20. 28, 29. , and they are to act in his name p Mat. 18. 19 1 Cor. 5. 4, 5. , and must give account to him q Heb. 13, 17, 18. Luc. 12. 41, 42. Quest. 4. But do they not receive their Governing Power and Authority from the Church or Body of the People? Answ. No, though they be for the good and benefit of the General Visible Church, and of particular Churches r Eph. 4. 7 10, 11, 12 2 Cor. 12. 14 , and aught to make themselves servants thereunto, as Jesus Christ and his Apostles (which did not receive their authority from thence) did s Math 20▪ 26, 27, 28 2 Cor. 4. 5 Col. 1. 7. ; and though they be elected by the people, yet they do not receive their Authority from them. For, 1. the power of Church-Government is not conveyed to the body of the people, by any authentic grant or Commission from Jesus Christ, as it is to the Officers. 2. The people are not called Governors, Guides, Leaders, as the Officers are; but on the contrary, are called the flock t Acts 20. 28. 1 Pet. 5. 2 , the Saints u Hebr. 13▪ 24. Phi 1. 1 , as distinct from their Bishops, Pastors, Rulers, to whom they are commanded to be subject and obedient w 1 Thess. 5. 12 1 Tim. 5 17. Heb▪ 13. 7, 17. . 3. The people have not received from Christ due gifts and qualifications for the exercise of Government and jurisdiction x 1 Cor. 12. 4, 5, 17 28, 29 as Officers have y Ephel 4. 11, 12 1 Tim 4. 14 . 4. It cannot be showed that God in the Old or New Testament did erect any Church without Officers, seeing Adam was a Priest to his wife a Gen. 4. 3 Ainsworth. and family (as Noah also was,) and the first born were Priests b Exod. 19 22 at the founding of the Jewish Church, and Christ his Apostles were Officers in Commission at the founding of the Christian Churches. 5. It is more absurd and irrational, that all the males should govern in a Church, then in a City or Commonwealth; that the Elders should be subject to the people, than that Magistrates should be subject to their subjects; seeing the power of Church-government is derived not from the Law of Nature, which placeth the Original of Civil Government in the people, but the Canon of Scripture, which saith no such thing concerning Church-Government. Nor, 6. doth it warrant, that the people should exercise power and authority, in Preaching, Ordaining, Administration of Sacraments or censures, therefore they have it not; for such power is vain and impertinent, as may not be drawn into act by them that have it; and therefore Pastors, Preaching, Baptising, Ordaining, etc. do not put forth the people's power, but the power and authority of Jesus Christ. c 2 Cor. 13 10. Math. 28. 19, 20 Quest. 5. You spoke of a General Visible Church; doth the Scripture hold out such a Church? Answ. Yes, for, 1. The Apostles, which were General Officers (to which a general Church is the adequate correlative) and had the care of all the Churches d 2 Cor. 11 28 , are said to set, put or placed, in the Church e 1 Cor. 12 28 , as speaking but of one; Paul was a Minister of this Church f Col. 1. 25 . 2. That one body, that one fold, into which all, both Jews and Gentiles, are Baptised and brought g 1 Cor. 12 12, 13. Eph 2. 16. & 36 Joh. 10 16 , mast needs be the universal visible Church. 3. That house or Temple, in which Antichrist did sit h 2 Thess. 2. 4 , that woman travelling i Rev. 12. 1 2. etc. , the Bride and Spouse of Christ k Rev. 21. 2 , a child, and in nonage under the Law, and at full age under the Gospel l Gal. 4. 1, 2 , that assembly of 24 Elders and 4 Beasts m Rev. 4. , that one Zion having many Assemblies in it n Isa. 4. 5 , that one City, one new Jerusalem o Rev. 20. 9 & 21. 2 , that one Feast p Mat. 22. 2 , field q Mit. 13. 24. , floor r Mat. 3. 12. , draw-net s Math. 13. 47 , and the like, are to be understood of the Universal Visible Church, which is further in Scripture described to be Organical t 1 Cor. 12 14 etc. Rom. 12. 4 to 9 Ephes. 4 4. with 11, 12. . Quest. 6. But we read of Churches v Gal 1. 2. 1 Cor. 14▪ 34. Acts 9 31. in the plural number, of many Churches in the New Testament, and therefore there is not only one Church? Ans. These are the particular Churches I spoke of, of the same name and nature with the whole, as the Sea is but one w Psa. 95. 5 , yet the several parts of it, washing several shores, are called Seas x Psa. 24 2 , the dry Land but one y Gen. 1. 10 , yet being possessed by several Nations, under several climates, divided by hills, rivers, and other boundaries, is called Lands a Gen. 10 31 , as Laban's flocks, having all one owner, and probably all one mark, are called one flock b Gen. 30. 31, 32, 36, 38. & 33. 13 , as the free men of Rome, where ever born or bred, make but one Corporation c Act. 22. 3 with 28 ; hence the Church of Ephesus, though a complete particular Church, is not called the whole City or household of God, but fellow Citizens with the Saints, viz. of other Churches, and of the household. As the Jewish Church was but one, yet in regard of their Sabbath-convocations in their Synagogues d Leu. 23. 1, 2, 3 , for hearing the Word read e Act. 15. 21 , and preached f Act. 13. 14, 15, 16 , for prayer g Act. 16. 13 , for Rule and Government h Act. 13. 15. Joh 12 42. & 9 34. & 16. 1, 2 , was called Congregations & Churches i Psa. 26. 12. & 68 26. & 74 4, 8 . As the Antichristian Churches of Italy, Spain, Germany, are but one Where k Rev. 17 5. & 18. 2 3. & 19 2 , under one head the Pope, so the Christian Churches of England, Scotland, Holland, etc. which have their Father's name written in their foreheads l Rev. 14. 1 , are but one woman m Rev. 12. 1 ; the one is the army under the Dragon, the other under Michael n Rev. 12 7 : and as a whole Army is oft times in the Original Language of Scripture called a Church o 1 Sam. 17. 47 Ezek. 16, 40. Jer. 50 9 , and the several Regiments and Companies are called Churches p Eze 26, 7 , so particular Churches and Antichristian conventions, are as the several Brigades, Regiments, or Company of those two Armies: Hence also the Church of God is called Army and Armies q Cant. 6, 10, 13 , Vineyard and Vineyards r Cant. 7, 12 & 8, 11, 12 , Garden and Gardens s Cant. 6, 2 , as well as Church and Churches. Quest. 7. What sorts of Elders hath God appointed in his Church? Answ. Two sorts; extraordinary, as the Apostles t 1 Pet, 5, 1 2▪ Joh. v. 1 ; and ordinary, as Pastors and Teachers v Acts 20 17, 28. Tit. 1, 5 . The Apostles were to Teach and Rule, not only Churches, but Pastors and Ministers also, being men of an higher order w 1 Cor. 12 28. Eph. 4 11 , immediately called of God x Gal. 1, 1 , infallible in their doctrine y Gal. 1, 7, 8. & 5, 2 , endowed with extraordinary gifts z Acts 2▪ 1 2. & 8, 17 18 , saw Christ in the flesh a Act. 1, 21 1 Cor. 9, 1 , were enjoined ordinarily to travel abroad to plant Churches b Math. 28 19 , might act authoritatively in any Church without a call or consent of men, and might shake the dust off their feet against such Ministers, or others, as did not receive them c Math. 10 14 , their commission was irrepealable, the limits they agreed on were large d Gal▪ 2, 9 . But a Minister is not of an higher order, nor hath power over his fellow Ministers, nor hath an immediate irrepealable Call, not infallible, nor in these times extraordinarily gifted, hath not seen Jesus Christ in the flesh, cannot exercise pastoral authority in an ordinary or occasional way without a call and consent of persons interested. And lastly, Pastors and Teachers are by succession to continue in the Church to the end of the world e Ephes. 4, 11, 12 Rev. 12, 6 & 11, 2, 3 , whereas Apostleship continued in one age only; for though Mathias was substituted in the room of Judas f Act. 1, 25 , yet none was substituted in the room of James g Act. 12, 2 , or of any other Apostle. Quest. 8. In what Church hath God set these Elders? Answ. In the Universal Church primarily h 1 Cor. 12 28. Eph. 4 11. Ro 12 , and in particular Churches secundarily i Act. 13, 1 : Division of the Church into particular Congregations, and fixing particular Elders to them, is no further of divine institution then order and edification did first occasion, and do still require it should be so, as the whole Tribe of Levi said all the Jews in common, (for aught we know) while they were together: Afterwards (it may be) the four Families of Levites, as Aaron, Cohath, Gershon, Metari, did take more special charge of those Tribes that quartered on the same side of the Tabernacle that they did k Num. 2, 3, 10, 18, 25. with Numb 3, 38, 10, 18, 25 Sec Ainsworth in Num. 2 , and then there was some division made, and yet after that a further division was made, when the Tribes of Israel came to be fixed in their several divisions, and the Levites also were scattered and fixed amongst them for the better instruction of the people, and had their maintenance by Lands and Tithes where they lived. So the Apostles notwithstanding their general commission l Math. 28 19, 20 Mar. 16 , did feet the Church in common, while there was but one particular Church, and afterwards when Churches were multiplied, did for edification and order's sake agree upon a division of themselves, m Gal. 2, 9 , (though they were not very precise in observing it, Peter preaching sometimes to the Gentiles, and Paul to the Jews,) and had their several places ordinarily to officiate in n 2 Cor. 10 13, 14, 15, 16 , yea some probably think, that they did disperse themselves into twelve parts of the world, and the Greek text o Act. 1. 25 may (if you put the comma after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) fully bear this sense, that Mathias might be sent that circuit which Judas, had he not fallen, should have gone; and in likelihood it was from this agreement, that James (notwithstanding his Apostolic commission was as general as the commission of the other Apostles) did not travel abroad as the other did, but stayed at Jerusalem: as also some other Apostles after their travels betook themselves to residence in some one place, as if they had been the fixed Pastors of those places respectively. Those Apostles that traveled abroad did carry Ministers along with them, as John, Mark, p Act. 13, 5 & 15, 37 their fellow labourer, q Philem. 24 and did send other Ministers, as Tychicus, sometimes to one Church, as Ephesus r Act. 20, 4 Eph. 6, 21, 22 , and sometimes to another, as coloss, s Col. 4, 7 and did keep other Ministers from their particular charges, as Epaphras t Col. 1, 7 with 4. 12 and all this was for the service of the universal Church, so much was it preferred before the service of their particular Churches. In the primitive times before division of titles, the Elders were not affixed to particular assemblies, but the officers did in common teach and govern sundry congregations; and so it may be at this day, when it shall be found most for edification, and so it is in some Reformed Churches: As the Justices of Peace have their commission for the whole County, yet by agreement or custom for order-sake, they have their several Hundreds or divisions, in which they keep their privy and public Sessions, and do ordinarily execute their office, and in that respect may be called Justices of such a Division or Circuit; And as the Militia Soldiers, which watch and guard the City of London, are primarily the Soldiers of the whole City; and secundarily the Soldiers of such and such a Ward or limits; so Ministers, which are called watchmen and soldiers v Isa. 62. 6 1 Tim. 2, 3 , are Ministers both of the whole City of God, the universal visible Church, and also of those particular Churches or Congregations, which they especially take charge of and receive maintenance from, and as Soldiers, though they be the Soldiers of the whole City, yet each have and aught in reason to have one particular place assigned to be guarded by him, and the unwarrantable absence of him from his guard is censurable; so a Minister should have his flock, and be resident with it. Quest. 9 How are men made ordinary Elders? Answ. They are made Elders by Ordination, which is (as the Scripture defines it) an appointment of men over the business w Act. 6, 3 the seven Deacons had not been Officers though chosen by the multitude, if they had not been by Ordination appointed over the business, the multitude choosing them is not said to appoint them over the business, but to set them before the Apostles. 2. Hence the charge is more express, that ordination rather than election should not suddenly and hastily be made x 1 Tim. 5 22 , whereas if election had only or chief made the Officer; then prudence had required, that the charge should have been more express against hasty election then hasty ordination. 3. Laying on of hands in ordination, not lifting up of hands in election (which they so much urge) is reckoned amongst the principles y Heb. 6, 3 . 4. The description of persons fit for office is much more large in the Epistles to Timothy and Titus, which were to ordain, then in any or all the Epistles written to the Churches, to whom election is conceived to belong z 1 T●●. 3 2, etc. & 12, etc. Tit. 1, 5, 6, 7, 8, etc. ; now the Apostle, which did all things fitly, would acquaint those most with the qualifications of officers, which had the greatest hand and power in making officers. 5. Fasting & prayer is to beg direction & assistance from God, with reference to ordination, rather than election a Acts 13 1, 2 ; the Apostles prayed not before the election of the seven Deacons, (as they would, if that had been of the greatestmoment,) but the Scripture witnesseth, that when the election was past they prayed before ordination b Act. 6. 5. 6 . 6. The Scripture speaks much and plainly▪ for ordination, c 1 Tim. 4 14. Tit. 1. 5 Act. 14. 23 Act. 13. 1, 2 1 Tim. 5, 22 2 Tim. 2, 2 , & but little, (some say, nothing at all) and that obscurely for popular election of Elders. 7. The people's election is but preparatory to the making of Elders, or a nomination or designation of some persons to that office, if being tried by the Presbytery they be approved as fit; God having d 1 Tim. 5 22 given special power and charge to the Presbytery not to ordain rashly (d) or suddenly, 1 Tim. 5. 22 though the people should elect rashly, but to reject that rash election as null and void. 8. To assert, that Ministers are made by ordination, doth make the line of ministerial power more strait and regular then otherwise; the power of making Ministers was first in Christ, and he made Apostles; they, as his stewards in the absence of the Lord, and by his direction and command, do appoint other officers, Christ is the chief Pastor e 1 Pet. 2 25▪ , the Apostles next f Joh. 21, 15, 16, 17 , than Elders g 1 Pet. 5, 2 Act. 20, 17 28 , Christ the Archbishop, h 1 Pet. 2, 25 Apostles, Bishops i Act. 1, 2● , and Elders k Acts 20 17, 18. Tit. 1, 7 , Christ was sent and the Apostles l Joh. 20, 21 , and Presbyters m Eph. 4. 8, 11▪ , Christ ordaintwelve n Mark 3, 14. joh. 15, 14 , and the twelve ordained Elders o Acts 14, 23 , and to Elders hath God given the power of ordination of other Elders successively. Q. 10. To whom, say you, hath God committed the power of ordination of Elders? Ans. To Elders p 1 Tim. 4 14. Tit. 1, 5. ut supra : not to any un-officied man; For 1. there is no precept nor warrant for it in all the New Testament, that Christ or his Apostles did leave to the body of believers, Elders the power of ordaining, though it had been much easier to have writ to the Churches, that they should ordain their own Elders, then to have travelled themselves q Acts 14 23 , or to have sent Timothy or Titus for that purpose r 1 Tim. 5 22. Tit. 1 5 . 2. Not one instance can be given of any unofficed man, ordaining an officer of the New Testament. 3. They that do ordain do put some of their work upon the person ordained, but preaching, baptising, etc. is not the work of any unofficed man. 4. He that ordains blesseth him that is ordained, and the less is blessed of the greater s Heb. 7, 7 . 5. Ordination is confessed to be an act of authority, and an unofficed man have not authority. 6. The Church cannot lawfully depute a man to ordain whom God hath not deputed, nor can the man or men so deputed lawfully ordain, except the Church have a Charter from God to that effect. 7. There is not one of a thousand amongst the people that are able in all points to try and judge of the sufficiency of preaching Presbyters, as they that ordain are bound by God's Law to do t Tit. 1, 5, 6, 7 . Q. 11. But is not ordination by one or more grave men deputed by the Congregation more lawful, and valid than ordination by the Prelates▪ Answ. No, the Bishops were Presbyters, and so more enabled by the Word to ordain then any non-Presbyters: Prelacy, though an humane Institution, did no more annihilate their being Presbyters, than Pharisaism did the Jewish Priesthood, and they did ordain as Presbyters; for Bishops and Presbyters are but made one order by the very Papists, which also judge, that if a Deacon should be made a Bishop persaltum he hath no power to ordain Presbyters: The Elders ordained by the Apostles in every City, did in their meetings choose one of their fellow Elders (if no Apostle nor Apostolic man did reside with them, if they did, they by their places were superior to any Presbyter and Moderators in any convention of Elders, and so should be at this day, if any Apostle were now alive and resident) to be Precedent of their company and Moderator of their actions; now Presidency is natural and necessary for the regulating of matters: Beza saith, it is scriptural, and that this Precedent was the same which S. John called the Angel, the continuance of presidency in one man was not then found to be either unlawful or inconvenient. To this precedent the Fathers afterward appropriated the name of Bishop, and such as these being grave men, and of great repute, and Pastors of the chief Cities, and having the spirit of Government, (which every godly Minister hath not,) partly through their own usurpation, partly through the sloth and pusillanimity of the Presbyters, partly by Law and Canon, were invested with too much power; yet did not they, no nor our English Bishops ordain Presbyters, without the assistance of other Presbyters, and therefore their ordination comes nearer to the Scripture-way of ordination by the Presbytery, than any ordination by one or many non-Presbyters can do, (one two or three deputed Members being nothing like a Presbytery, or a company of Presbyters,) and is by this present Parliament and Synod, as formerly, also by the reformed Churches, and godly non-conformists, (notwithstanding their opposition to prelacy,) judged valid, and not to be changed for any popular ordination; when the Church was in the wilderness, when Antichrist most reigned and raged, God did preserve some fundamental doctrines, and the essence of Baptism, and the essence of a true Ministry dispensing it, and they, that is, her Pastors did feed her there u Rev. 12. 6. 14. . Quest. 12. Who have power to preach the Word in the Church? Answ. Pastors and Teachers, that have also authority to baptise w Mat. 28 20. . God having joined them together, no man ought to put them asunder x Mat. 19 16. . 2. Preaching is a principal part of the Ministerial Office y 1 Per. 5. 2 1 Tim. 3. 2 2 Tim. 4 2 , requiring more sufficiency than any other part z 2 Cor. 2. 16 , (hence the ability of expectants is best tried by preaching,) and of as much dignity and trust as the dispensing of the Sacraments * john 4. 1. 1 Cor. 1. 17 , which yet (is confessed) may not be administered by private men. 3. God hath, by a special office, distinguished Ministers from other men, and separated them to be Pastors and Teachers a Eph 4. 11 , and therefore this order is not to be violated, nor should men enter in at the window, but by the door b joh. 10. 1 2 . 4. God hath severely punished usurpers of the Ministerial function c Num. 16 9 10 1 Sam. 13. 9, 12, 13, 14 , yea when there seemed to be great necessity of it d 1 San. 13 8 2 Sam. 6 6 7, 8, 9 . 5. None ought to preach except they be sent, and called thereunto e Rem. 10. 15. jer. 23. 21. Heb. 5. 4, 5. , but giftedness doth not include in it sufficient mission or vocation: For as women may be gifted, which yet are forbidden to preach f 1 Cor: 14 34. 1 Tim. 1. 11. 12. ; so no man may exercise Regal or Magistratical power, or do the office of a Constable, Lawyer, Attorney, a Reader in one of the Inns of Court, a Justice of Peace, a Judge, a Speaker in Parliament, a Captain, Major, Colonel, or General, only upon this ground, because he is conceived to be gifted for it. 6. It is said, God hath made his people Kings and Priests g Rev. 1. 6 1 Pet. 2. 5. , but not that 〈◊〉 hath made them Prophets; for though God did sometimes give an immediate and extraordinary commission to do some Magistratical acts h Num. 25 7, 8. Acts 5. 5. , and the time was, when Gods Holy Spirit being extraordinarily poured out on all flesh, their sons and daughters did prophesy, viz. some so extraordinarily anointed did so i Joel 2 28 with Acts 2 17. , as they did also see visions, and dream dreams; and than it was also men's duty to desire any spiritual gifts, as speaking with tongues, but especially prophesy k 1 Cor. 14 1, 2. ; but now it is unlawful to desire the one gift, or the other; God not enabling gifted men now to understand the original languages as then he did. 7. Teaching in the Church doth imply authority over them that are taught l 1 Tim 1. 11, 12. ; but private men, though gifted, have not authority, therefore they are not to teach or usurp authority. 8. God hath not given them any power to receive maintenance, which is due to those that labour in the Word and Doctrine m 1 Tim. 5 17, 18 1 Cor. 9 3, 4, 5, 6, 9, 11 . Quest. 13. What maintenance mean you? If you mean Tithes, or any other settled maintenance, neither private men nor Ministers ought to receive such maintenance. Answ. Tithes had many enemies, sundry exceptions made against the payment of them, nor was it counted any robbery to detain them n Mal. 3. 8 2 Chro. 31 4, 5, etc. , when both God himself, and the Magistrates, did expressly require the due payment of them, and when there were few or no Sectaries, (at least not in arms and authority,) which endeavoured the ruin of the Ministry, especially when there was no King in Israel, but every man did that which was right in his own eyes; then the Levites were glad to wander abroad for maintenance o jude 17, 7▪ 8, 9 10, 11. & 19 1 . Yet 2. the Levites, though a small Tribe p Ainsw●rth in Num. 3. 39 , (if a Tribe, there being twelve besides,) scarce the 60. part of the house of Jacob, had in Judea a small Country, 48. Cities with their Suburbs, 2000 cubits from the wall on every side q Iosh. 21. 41. Num 35. 2. Leu. 25. 32, 33, 34 , and their first fruits r Num 18. 15, 16, 17, 18. Deut. 18, 4. , and a great part of the manifold sacrifices s Leu. 2 3. & 7. 5, 7, 8 33. 34 , and freewill offerings of all the males of the children of Israel, which were to appear thrice yearly before the Lord with some offering t Exod. 34 23. & 23. 15, 16, 17. , and whatsoever house, field, person, beast, etc. was by a singular vow given to the Lord, which was to be valued by the Priest himself v Leu. 27. 2, 3, 4. 5, 8, 9, 10, etc. , and all these duties were brought in to the Priest without charge or trouble; they had not only the full tenth of all kind of increase, but also such an imposition laid upon all kind of grain, as came to more than a sixth part of the crop itself w Goodwin. 〈◊〉 & Aaron. 1. 6. c. 2, 3. , and those Cities and Lands descended from them to their posterity from generation to generation, as also did their Tithes and offerings. 3. Suppose Jesus Christ, being a Member of the Jewish Church, did not demand the Tithes then due by God's Law to the Levitical Priests x Mat. 23. 23 Heb 7. 5 . Suppose also the Apostles being by their office to travel abroad, did not receive Tithes, (no more than the Levites did receive them in their travel,) but were sometimes forbidden to take so much as a scrip y Mat. 10. 10. , (though at other times allowed it z Luc. 22. 35, 36. ,) and enjoined to live at the charges of the faithful * Mat. 10. 10, 11 ; and though Paul and Barnabas did sometimes work with their hands that they might not be chargeable a 1 Cor. 9 6. , yet Paul doth expressly affirm, that Tithes were not Aaronical, or proper to the Levitical Priests, but on the contrary proves the greatness of Melchizede●'s Priesthood, by his blessing Abraham, and tything him b Heb. 7. 2, 4, 5, 7. ; the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c verse 6. implies, requiring Tithes, as well as receiving them, and thereupon he asserts our Saviour to be a Priest after the order of Melchizedec d v. 15, 16, 17 ; and therefore Christ must needs have power to tithe the people as well as to bless them, or else he comes not up to the type or figure: he therefore that saith Tithes are Ceremonial, must show wherein the Ceremony doth consist, and upon what Scripture he grounds his opinion, and answer Paul's argument, or else he is to be esteemed a deluder of the people, supposing that gain is godliness e 1 Tim. 6 5 . 4. The Ministry of the New Testament, being far more honourable f 2 Cor 3. 6, 7, etc. , laborious and studious, than the Levitical Priesthood, and the Ministers of the Gospel being to live of the Gospel g 1 Cor. 9 13, 14 , they have an evil eye that grudge the Ministers of the Gospel so much means proportionably, as the Priests had under the Law, that judge 100 l. per annum; or more, little enough for a Factor, but enough or too much for a Minister, A principio non fuit sic; for Believers had all things common h Acts 432 , and so far they were from grudging the tenth part of their increase, that they sold their Lands, and laid the prizes of them at the Apostles feet i v. 34, 35. ; and afterwards, by one means or other, Ministers had, in persecuting times, (much more ought they to have in peaceable and prosperous times,) not only competent but honourable maintenance k 1 Tim 5 17, 18 , for themselves, their wives and children l 1 Cor. 9, 4, 5, 6 1 Tim. 3, 4 5. & 5, 8 , and to keep hospitality m Tit. 1. 8 , and all this without entangling themselves in the affairs of this life n 2 Tim. 2. 4 . As for the Tithes, with relation to this Kingdom, (omitting how far the Law of nature, one of the fundamentals of our Laws, did teach them the Gentiles,) it is unquestionable that they, in some Parishes at least, are the Ministers right, by as good Law as the 9 parts are the peoples; and it is as illegal for the people to withhold their tenth's, as if the Minister should, besides his tenth's, take away one or more of their 9 parts; and it is perilous to a State, that private men should prefer their judgement of meum & tuum, of right and wrong, before the public judgement of the Law and Courts of the Kingdom, and may be as destructive to Nobility, Gentry, and others in the Kingdom, to have the hedge of the Law broken down, as it is to the Ministry; sundry persons (some whereof are in power and place) being as inclinable to defraud them also of the Tithes, and to introduce equality and community in the Commonwealth, as in the Church. 2. This Law of Tithes was not an imposition on the people, as some falsely suggest, but a voluntary donation, not of the people (though, if they that were then owners of the land, and had power to alienate them in whole, or in part, and did so, that is a sufficient bar against those in whose hands they now are, which have no title but what they hold from and under them, and can justly claim no more than was transmitted by them,) but of the King, who then having all the Lands in England in demesne, did give the tenth part of his own Lands, or, as some call it, the tenth part of his Kingdom, to the Church, and were consented unto, and have been since paid, as a rent-charge on the Land, before the Subject, either Lord or Tenant, had any thing at all to do in the said Lands; and therefore whether or no the Scripture doth prescribe the particular way of Ministers maintenance, in Corn, a seventh, eighth, ninth, tenth, or eleventh part, more or less, or in moneys, yearly, quarterly, monthly, weekly, paid by Tax or Contribution, or in Lands, or in some, or all of these, it is not much material; For though (suppose) before they gave it, it was in their own power, (which was the case of Ananias and Sapphirah o Act. 5. 4 ,) yet the Tithes being so given, it is grievous sin to alienate them from their general end: For first, it is sacrilege to devour that which is holy, or devoted to the service of God and the Church p Prov 20 25 Levit. 27. 28, 30 though this sacrilege be committed upon pretence of Reformation and hatred of Idols q Rom. 2, 22 . Secondly, it is a disannulling of the testament of men r Gal. 3. 15 , when it is confirmed not only by the Doners or Testators, but by several Acts of Parliament, Magna Cha●●a, and late Ordinances. Thirdly, it wilfully incurs those direful Execrations which were usually pronounced against all such Church-robbers; and in some places, where Tithes are unjustly withheld from the Ministers, God himself doth, as it were, tithe their corn, and take away at least the tenth part of it, that they see they are no gainers by this unjust course: And these things are spoken for the satisfaction, not of the covetous (whereof there is little hope,) but of the conscientious, and not for any benefit of the Author, whose means (for his own particular) would be much greater, if no Tithes at all were paid, then now they are. And lastly, As for settled maintenance: 1. The Scripture doth allude to a certain and settled maintenance that should be given to the Ministry s Ezek. 45 1, 5 , in comparing it with servants hire and wages t 1 Tim 5 18 , and a soldiers pay v 1 Cor. 9 7 , both which are certain. 2. God doubtless hath as much care of the maintenance of the Ministers of the New Testament, as of the Old; shall we then think that he did allow the one certain maintenance, which none could deprive them of, and make the other uncapable of such maintenance? 3. When a Minister hath set-maintenance he knows better how to proportion his living, his alms, his expenses for the public, his provision for his children, and how to keep hospitality. 4. Tithes are not, in one sense, settled or stinted maintenance, for they are more or less, according as the Husbandman soweth, and God prospereth; as Corn is little or much, good or bad, well or ill gotten, dear or cheap: they that do receive Tithes do rise or fall with them that pay them. 5. Magistrates should be nursing Fathers and Mothers to the Church w Isai. 49 23 : they should bring their glory and honour into it x Rev. 21 24, 26 : And may they not assign certain maintenance to the Ministers of the Gospel, which they may do to their meanest servants, yea to to the meanest men in the Kingdom, if so they please? But of this enough. Quest. 14. Who may lawfully be admitted into the Church? Answ. All that profess Faith and Repentance y Mat. 3, 6 7. Acts 2, 41, 47 Acts 8, 37▪ , (I speak of Jews, Heathens, and other strangers to the Church, not of children born within the Church, which may be baptised before any such personal profession, and are to be accounted within the Church by virtue of their parents being within the Church,) except there be some just ground of personal prejudice against them, as in the case of Saul, whom the Apostles might well suspect to be still a Jew, a Persecutor, and a Spy, and that he but assayed to join himself to them to achieve his wicked ends, till they heard Barnabas his testomony concerning him z Act 9 26 27, 28 . But secondly, there is no precept or precedent of the calling of Christians (before they could be admitted into the Church) to give account of the work of grace in their heart, or of a Congregation judging whether that work was wrought or no, or of their meeting together for prayer and mutual conference, to be satisfied of the good estate one of another, or of their deferring admission till they had such satisfaction; nor did Jesus Christ (as man) know Jerusalem, and all Judea, and all the region round a- Jordan, with whom he was baptised a Mat. 3, 6 7 , nor were John Baptist, the Apostles, and those thousands and myriades which they baptised, satisfied in their consciences of the regeneration each of other, esteeming each other to be a real Saint; nor did the Jewish Church (though called Saints) b Psa. 89. 5 7. Psa. 149 1. Exo. 19 5, 6 consist only of such which were, at least in the judgement of Charity, sincere Converts; nor doth Paul's writing to the Church of Corinth, called to be Saints, evince, that at the time of his writing to them (much less before or after) he did judge the Corinthian Church to consist wholly of true Saints, the contrary is evident c 1 Cor. 3 1, 2. & 5, 1, 2▪ & 11 21. 2 Cor. 12, 20, 21 1 Cor. 15 34 . The Church's charity is but a leaden rule, no certain one; some men's charity being more, some less d Acts 15. 37, 38, 39 , and the same men's charity being larger at sometimes then at others, and to some men, as those of their own opinions, kindred, benefactors, etc. then to others; whence it followeth that some men may sometimes lawfully admit such, which others, yea themselves, at other times, may lawfully reject; the case, in itself, being the very same. Quest. 15. How come particular Churches to be one in themselves, and to be distinguished one from another? Answ. First, Their habitation is in this case considerable; it being agreeable to the Law of Nature and Scripture, that there should be Parishes, or Churches should be confined within convenient local limits: For 1. else the members of a particular Church might live 10. 20. 50, an 100 miles each from other without blame. 2. The word constantly holds forth, that the Christian inhabitants of a City, Town, or place, were the Church in that City, Town, or place. 3. Churches are usually denominated from places, as the Church of Jerusalem, Rome, Antioch, etc. and Cities and Churches do expound one another a Acts 14 23. Titus▪ 1, 5. Acts 16, 4, 5 . 4. They that did remove their habitations, did (its very probable) fall into membership with those Churches whither they did remove b Act. 18, 2 24, 25, 26 Rom. 16, 2 . 5. If, Church members be not resident amongst themselves, how can Pastors be resident amongst them c 1 Pet 5, 2 ? 6. Cohabitation of Church-members hath divers patterns in Scripture uncontrolled by precepts and other patterns; For no instance can be showed: that any dwelled nearer to one true Church (though corrupt, as Corinth, Laodicea, Sardis, etc.) and was a member of a Church in another City or Town, as Cenchrea; or that any dwelled within the civil comunion of the members of a Church, (which is oft for worldly ends) and was not a member of that Church; or that Christians, dwelling remote one from another, were of one particular Congregation. 7. That none but those that cohabite should be of one Congregation, is required by Reason, as well as Scripture: 1. For their more commodious meeting together in public with ease, frequency, less expense of time and money. 2. Their more easy conversing with, watching over, comforting and relieving one another. 3. For the preventing of confusion, contention, and offence. 4. For the more convenient inspection over their Families, that their Families, as well as themselves, do sanctify the Sabbath; and therefore if the Magistrate do command, that Churches should have such and such convenient bounds, his command is to be observed, being according to Scripture and right Reason. Secondly, These Christians, thus cohabiting, are to choose, or to submit unto, and maintain the same individual Church-Officers, frequent the same numerical Sacraments, and other Ordinances, and so are easily enough distinguished from those Churches, the members whereof dwell elsewhere, and submit to other Officers, and frequent other meeting places for Sacraments and other Ordinances: Paul and Barnabas, assembling themselves a whole year with the Church at Antioch, are said to be within that Church d Acts 11, 26, with 13, 1 : And this was the primitive way; When many Christians were converted in a Town or City, the Apostles ordained them Elders e Acts 14 23 ; and the Elders and Christian inhabitants, mutually performing the duties of their places, became a Church together, sufficiently distinguished from others; and this is far from the Church-covenant urged by some, it being only an agreement employed in actions, as when a man dwells in a Town, joins in choosing Constables and other Offices, pays Lay and Taxes, assists Officers, and bears Office, if required, doth tacitly agree that he is one of that Town; and yet we cannot say that he hath entered into covenant, or that entering into covenant doth make him so. Quest. 16. How large or how little may particular Churches be? Answ. A Church must consist of more than two or three (though when there was no more in the world but Adam and Eve, they two made a Church if there was any) for two or three were to give the second Admonition which if a man did not, here they were to tell the Church f Math. 18 15, 16, 17. and therefore the Church must of necessity consist of more than two or three: yea, there should be in a Church a competent number to be Officers and Members, at least the Members should be as a Flock, that is, many, though there were no Officer, but one Pastor: The Churches in the Gospel were numerous, consisting of thousands, and that they might do so, the Apostles planted Churches only in Cities, and in great Towns; Cenchrea, the least, was a much frequented populous and famous Haven-Town g Gualther in Rom. 16 , so also were the Churches of Galatia, Macedonia, Judea, placed in the Cities of those Countries, as Antioch; Laodicea, Philippi, Thessalonica, Jerusalem, Lidda, etc. and how numerous soever any Church did grow, we read not that it was divided into two or more Churches, or that there were more Churches than one in any one City or Town. As it is acknowledged on all hands, that a particular Church may consist of as many as may meet every Lord's day in one place for edification; so it may be proved, that the Church of Jerusalem did consist of more, than did or could meet with edification in one place. 1. By the multitude of Believers, Jerusalem and all Judea, and all the region round about Jordan, were baptised by John h Mat. 3. 6 7 ; and the Disciples of Christ baptised more Disciples than John i Joh. 4. 1 ; and many of the people believed in Jesus k Joh 2. 23 & 7 31. & 8 30 : The Pharisees said, the world is gone after him l Joh. 12 19 ; and after Christ's ascension there were added 3000 souls m Act. 2, 41 , and 5000 n Act. 4. 4 ; and afterward the Disciples were multiplied greatly, and a great company of the Priests were obedient to the faith o Act. 6. 1, 7 : Now all these, which deserved to be called a City, a World of people, thousands and multitudes (for the Holy Ghost, at the last, leaves numbering) could not meet together in one place for hearing the Word: For no one room in a private house could hold them all; no one man's voice could reach them, much less could so many thousands, orderly, at once, receive the Sacrament together; nor could be accommodated with beds to sit, lie, or lean upon, (which was Christ's gesture,) a Table to receive at, and Cups to drink in; and therefore they were constrained to sever themselves into divers companies for breaking of bread p Act 2 46 , and to meet distributively in their private houses for that purpose: Hence it is observable, that though proof be offered by some that the Church of Jerusalem did meet together in the Temple to heat the Word (which was common to Jews with Christians,) and to choose Officers, (which is not every Lord's day-work, and to which the presence of women and children, the greater half of the Church, is not required,) yet not one word is brought to prove that they all met in one place to receive the Sacrament, the chief Church-ordinance. 2. Twelve Apostles q Math. 9 35. & 10 1 , seventy Disciples r Luke 10 2 (besides Elders mentioned Act. 11. s Act. 11. 30 as being extant before that time) which doubtless were diligent Preachers in Jerusalem, the chief place of their residence, and could not all, nor most of them, be employed once every Lord's day, if there was but one Congregation in Jerusalem. 3. The Church that prayed for Peter, met many of them in the house of Mary, and others of them, James and his brethren, elsewhere t Act. 12. 5. with 12 17 , so that Church did not meet in one place. 4. It is said that Paul abode in Jerusalem with Peter fifteen days v Gal. 1. 18 , and doubtless Peter and he frequented the Church-meetings, yet he saw no other of the Apostles, save James the Lord's brother, (he saith not they were not in Jerusalem, but he saw them not) which had been very improbable if not impossible, (seeing the Apostles were diligent in preaching) if there had been but one Church-meeting in Jerusalem, more might be said to prove, that the Church of Jerusalem consisted of more than one Congregation, and instance of the like may be given in other Churches of Samaria, Ephesus, Corinth, etc. Q. 17. May not every Congregation enjoy all the Ordinances of God within itself? Ans. No; 1. Synods are the Ordinances of God, and cannot be had in a particular Congregation; yea general Counsels are the Ordinances of God, and yet cannot be found in any less Church than the universal visible. 2. A particular Congregation, consisting only of private Members, cannot enjoy ordination by Presbyters, which is an ordinance of God; nor can she in that state regularly partake in Sacraments and Censures, therefore combination or consociation of Churches is useful and needful in the aforesaid cases, as also in case of a particular Church's insufficiency to transact her own business, in case of business of common concernment to more Churches than one, in case of an incompetent particular Eldership, of appellation, of presumed maladministration, of divisions in a particular Church, of differences between Churches, of spreading Heresies endangering Truth & Peace, decision of hard questions, direction in hard cases, or the like w Act. 15 . Quest. 18. Doth the Scripture warrant the use and subordination of Congregational, Classical, Provincial, National, and Ecumenical Assemblies? Ans. Yes, it doth. For 1. of Congregational Assemblies no question is made. 2. The proving of the Church of Jerusalem to consist of more Congregations than one, and their Elders questionless convening for Acts of government of those Congregations, doth also prove the warrantableness of a Classical Assembly. 3. There being warrant sufficient for combination of Churches, and the Scripture not limiting it to such or such limits, beyond which it may not exceed, doth sufficiently warrant the greater combinations, as occasion may require them, and they may with conveniency be had; the Scripture doth not determine those cases in which a Church may call neighbouring Churches together for advice, nor with how many Churches, or with what Churches she should advise, nor in what cases neighbour Churches may call an offending Church to account, or how oft they must do it, nor when they may lawfully non-communion a Sister-Church; nor doth the Scripture limit the number of Elders, as three, four, five, six, etc. which each Congregation must have, and neither more no less; nor doth it bound a Congregational Church, saying, it must consist of one hundred, two or three hundred, five or six hundred, or a thousand, two, three, or more thousands, nor that the bounds of the habitation of its members should be two, three, four, ten, twenty miles; but these things are left to prudence, according to the general rules of the Word. 4. How much the greater distance there is between Churches, so much the less needs the visible communion thereof to be, because danger of scandal and infection, and opportunity of mutual edification is less or more, according as the distance of place is greater or less, and this occasions and justifies the more strict, ordinary, visible, Ecclesiastical Communion of the Congregations within a Classis, then within a Province, within a Nation then in all the World. 5. God requires no further association than he gives opportunity to, as in case a particular person have not opportunity of joining to any Congregation, or a particular Congregation have no neighbours to associate with, that is supreme Ecclesiastical Authority to us, which is the highest we can get pro hic et nunc, if God by his providence shut the door of higher Appeals that we cannot ascend above a National or a Provincial Assembly, or above a particular Church; and this is true also in some necessary cases, that supreme civil power may be exercised in one Assembly, yea in one Family; the same thing may be said of the Jewish Synagogues in Heathen Countries, that they were independent, when they could not have the benefit of superior judicatories, though they were nothing so in Indea, where they might have that benefit. 6. In the Jewish Church were several distinct Presbyteries or Conventions of Elders, subordinate one to another, and as the word Presbytery is translated to the Christian Church x 1 Tim. 4 14. , so that subordination of Presbyteries was not ceremonial, nor typical, nor a temple-ordinance, but grounded on Reason, and the light of nature, as appears by Jethroes advice to Moses y Exod. 18 21, 22, 23, etc. , and by the consent of all Nations warrantably moulding civil Government in such a subordination; and God hath not commanded men to lay aside their reason, nor hath he prohibited such subordination, but commanded it rather, Mat. 18. For. 1. Christ speaks of a Church then extant, which could be no other than the Jewish Church, (no Christian Church being then founded,) with subordinate Judicatories & appeals, and therefore must needs be understood by [tell the Church,] to command appeals from the Synagogue to the Sanhedrim, while the Jewish Church, and the Government thereof, stood undissolved. 2. There is no appearance in the words there, or elsewhere, that Christ appointed that the Christian Churches Government should be moulded after another manner than the Jewish, in matters▪ of moral Equity. 3. Subordination of a particular person offending to a particular Church, doth by a like reason prove the subordination of a Church to greater Assemblies, because the grounds, reasons and ends of subordination are the same in both. 4. The Elders and Governors are in Scripture frequently called by the name of Rahal, and by the Septuagint Ecclesia, or Church a Deut. 31 30. with 28 Leu. 4. 14. with 15. 2 Chron. 1 2. with 3. Deut. 23. 1 2, 3, 8. , and sometimes the word Rahal, or Church is translated by the 70. [the Synedrion] b Prov. 26▪ 26. ; and therefore the Apostles might well understand our Saviour, by Church, to mean the Elders, and not the whole Congregation, especially he speaking of judicial proceed: when the Elders came alone to the Church-meeting, then but one trumpet sounded; but if both trumpets sounded, than both Elders and people met together in one Assembly c Num. 10 2, 4. . They that interpret the word [Church] of Elders and brethren of a particular Congregation, are desired to show where Elders and Brethren, without women and children, are called a Church. 7. If there be an universal visible Church, and Apostles, Teachers, Governments d 1 Cor. 12 28. be seated primarily in it, and the whole is not subject to a part, but the part to the whole, than the nearer any Assembly of Churches combined comes to the universal visible Church, the more authority it is invested withal; and a general Council is of more authority than a national, and a national than a provincial. Quest. 19 It is granted that the Scripture doth warrant elective occasional Synods, such as that was, Acts 15. but doth it mention or warrant set, stated, Synodical Assemblies to meet monthly or yearly? Answ. This is but a circumstance of time, which followeth necessarily the substance of the things; if Synods sit, they must sit in some time, but what time or times they should sit doth depend upon circumstances, and as the Church business requireth; the Scripture mentions not any stated Ecclesiastical meeting for Government Synodical or Congregational, that they should meet weekly, monthly, etc. nor any set Church-meetings (except the Lord's day) for preaching, hearing, fasting, prayer, thanksgiving, conference; yet the Church may, upon occasion, order weekly or monthly Congregational meetings, according to the general Rules of God's Word; the same may be said of Synodical Assemblies. 2. There is no such material difference between standing Synods, and occasional, neither in point of lawfulness nor power, both (for aught we know) may be of like divine authority: Triennial standing Parliaments may be as lawful and authoritative as occasional Parliaments. 3. There may be standing Courts at Westminster, though differences and suits in Law be occasional; and a standing College of Physicians, though diseases be occasional. 2. As to electiveness; 1. It is contrary to Reason and Scripture, that an erroneous and offending Congregation shall choose their own Judges, seeing it is probable they will either choose none at all, or such as they know, before hand, are likely to be of their Judgement. 2. If those that are in the right should choose the Synod, yet still the question will be, who are in the right? for of dissenting parties both pretend to it, and neither will confess they are in the wrong. 3. It a thing is agreed on, that all the Churches in a Province, being offended at a Particular Congregation, may call that single Congregation to account; yea all the Churches in a Nation may call one or more Congregations to account, that they may convent and call before them any person within their bounds, whom the Ecclesiastical business before them doth concern, may examine, admonish, and in case of obstinacy declare them to be subverters of the faith; may give advice to the Magistrate, in matters of Religion, determine Controversies of Faith; and their determinations are to be received with great honour, and conscientious respect, and obligation as from Christ: and if an offending Church refuse to submit to their determinations, they may withdraw from them, and deny them Church-Communion, which sentence of non-Communion may be ratified and backed with the authority of the Magistrate; and therefore Synodical determinations may oblige those Churches which did not choose them, nor make any reference to them. Quest. 20. But they cannot judge authoritatively, nor excommunicate one or more offending Churches, they may only withdraw Communion from them; for if a national Synod should exercise Jurisdiction, than every member of it would be a national Officer, and have relation of Elders to all and every the Churches within a Nation; and why are they not to preach to all the Churches, as well as to rule over them, and to feed by doctrine, as well as by discipline? Answ. As to the point of non-Communion of Churches or persons, we say, 1. If a Synod of Churches can proceed no further, but to non-Communion an offending Church, than the Synod hath in this no more power over a particular Church, or a particular person, than one brother hath over another brother, yea over a whole Church; for (they say) that a brother may admonish, declare, and withdraw Communion. 2. Separated Churches of Independents, Brownists, Anabaptists, etc. count non-Communion no punishment to themselves, but a privilege; or, if it be a censure, it is no other than they inflict on all the Churches in the world besides. 3. It is not suitable to the wisdom of Jesus Christ to apply the strongest remedy for the weakest and least dangerous disease, viz. the case of an offending brother; and the weakest remedy to the most dangerous disease, viz. the case of an offending Church. 2. Excommunication of Churches by Synods is a thing not known in the reformed Churches, but only of some particular persons in those Churches which are most eminently guilty; the meeting at Jerusalem censured the false Teachers at Antioch e Acts 15. , not the Church of Antioch: As when a Prince or State makes a a Law against Rebels or Traitors to punish them with death; in case an Army of such Rebels or Traitors, or a whole Province rebels, this multitude doth not excuse any one person of them from being obnoxious to that Law, or the penalty of it; yet it may be a reason why such a Prince or State should not, in prudence, execute that rigour of the Law upon every person of them, but upon some principal offenders; yet is that whole Province or Army of Rebels subordinate to that Prince or State, and the Laws thereof. 3. It followeth not, that if a Pastor be a Member of an authoritative national Assembly, that then he is a national Pastor, and should preach to every Congregation over which he rules. For 1. As Knights and Burgesses in Parliament are not each of them severally and singly Kingdom Officers, though in that body they do many authoritative acts relating to the whole Kingdom; and Colonels in a Council of War may order the whole Army, and yet not be each of them a general Officer; so it is an incongruous and unjust speech to say that every Member of an authoritative national Assembly is a national Church Officer. 2. As a Colonel doth not singly and severally govern the whole Army, (but jointly with others in a Council of War,) and therefore cannot be expected to lead up or train every Regiment; so a Pastor, who is a Member of a national Assembly, doth not separatim govern all the Churches in a Nation, but jointly with others, and therefore it cannot be concluded that he should separatim feed them. 3. All that can be concluded is this, that he should feed them by doctrine, as well as by discipline, and so he doth; he with the rest doth put forth doctrinal power to bring light to the Churches, as is acknowledged they may and aught upon occasion; and why then may they not feed by discipline, as well as by doctrine? why may they not admonish offenders? And if they may, and this admonition be a censure, why may they not proceed to other acts of censure? 4. Elders receive their power for the whole Church of Christ upon earth, and though the ordinary exercise of their power be confined to their own particular change, yet having a call, they may preach, administer the Sacraments, or rule in any Congregation, or do one of these, and not the other, where their call, and the necessity of the Church requireth the one, and not the other. Quest 21. But can you show that Elders may put forth any act of power and authority over other Churches? Answ. Yes; but 1. it is acknowledged by Mr Burroughs f Burroughs Irenicon. , and (as he saith) by other Congregational men also, not only that Synods are the Ordinances of God, but also that the Elders thereof are to be looked upon as the Officers of Jesus Christ, when they do such Synodical acts as they may do in relation to many Congregations. 2. A Minister may administer the Sacrament, as a Minister (for as a gifted man he cannot administer it,) to a Member of another Church; and if to one, then to two, three, six, twelve, twenty, etc. which (it may be) are the whole Congregation, and that by virtue of Communion of Churches, and therefore they are still considered as of distinct Churches, for Communion must be betwixt two at the least, as Congregational men assert; and if it be lawful to do it once, it is not unlawful to do it twice, thrice, or as often as the same call and occasion requires it; and if he may do it when Members of other Churches come to him, he may as well do it when he goes to them, unless the place, or his, or their going or coming to the place do alter the case, which is no whit probable; and if a Minister may act ministerially to the Members of one other Church, why not of two, three, or more Churches; when they are together may not the Minister of any of those Churches administer the Sacrament to all of them? If he may, why may not all the Ministers of the said Churches join together in that Administration? If not, which Elders are to be suspended? And if Elders may join together in acting ministerially in point of the Sacrament to divers Congregations, why not in point of censures? Where doth the Scripture require the one and not the other? how comes the one to overthrow the relation of Elders and people, and not the other. 3 Tichicus of Asia is commended to the several Churches of Ephesus and Coloss, not only as a beloved brother, a gifted brother, but as a faithful Minister g Ephes. 6 21. 22. Col. 4. 7, , and sent to them; why did Paul send a Minister, and commend him to them as a faithful Minister, if he might not exercise ministerial acts in either or both those Churches▪ 4. If an Elder, in no case, have authority in another Church; then, if he preach there by virtue of office, baptise, ordain, administer the Supper, or the like, those acts are altogether null and void, as if they had never been, and persons so baptised or ordained aught to be rebaptized and re-ordained; for if a Major of one Corporation do the act of his authority out of his limits in another Corporation, the act is void in Law & Reason; but Congregational men will not assert, that Baptism, by a Minister of another Congregation, is void and null. Quest. 22. But those that descent in these particulars are good and gracious men, and their way seems to be purer than other ways; and therefore I would not have any one to oppose these men; for if the work be of God, it will stand; if of men, it will come to nought. Answ. 1. The Anabaptists in Germany, yea the first broachers, and chief Propogators of ancient and modern Heresies and Errors, were reputed godly men: The Heretics and Sectaries of New-England did seem very holy, humble, spiritual Christians, full of Christ, denying themselves far; they could speak excellently, and pray with soul-ravishing expressions and affections, and yet notwithstanding they were severely censured, some disfranchised others fined, others banished, by our Independent brethren there g M. wields Epistle before his book of the Rise reign, etc. . 2. We cannot be assured that other men are truly godly and gracious; they may be Hypocrites, (as the Parisees (the word may signify Separatists) of the strictest Sect amongst the Jews were,) though we may not without good ground think so of them: Corah, Dathan and Abiram which took men and separated them into a distinct Congregation h Num. 16 5. 16. Psal. 106. 17. , and pleaded for power and liberty i Num. 16 3. , and questionless profit too, (for if the Priests work might be taken from them, why not their Tithes and wages,) saying, all the Congregation is holy; every one of them: you Elders, take too much upon you, and that every man might excercise the function of the Priests k verse 10 , were esteemed by all the Church to be the people of the Lord, and they murmured against Moses and Aaron for opposing them l verse 41. ; yea 250. Princes of the Assembly, or of the Council of Governors; which were religiously affect, yea famous in the Church, men of renown, did join unto them m verse 2. ; so well did they esteem of them, and doubtless they were no Blasphemers, Heretics, fundamentally erroneous, nor groslly vicious in any kind, and yet the Spirit of God calls them wicked men n vers. 26. , because of their Schism, a work of the flesh o Gal. 5. 20. , showing men to be carnal p 1 Cor. 3. 1. 2. , the original hath it, restless and turbulent men; the Greek hath it, hard men, and the Lord did execute his wrath on them, and on the Congregation, for their sakes q Num. 16 32, 44. 45, 46, 47. ; and this instance is the more pertinent, because the gainsaying of Corah is a sin of the New Testament, as well as of the Old r Jud. v. 11 . 3. The question is not who are good men, (though, if it were, there are multitudes of good men against their way, for one or a few for it,) but what is good and acceptable in the sight of the Lord: For 1. They were as good and gracious men when they were Presbyterians, (as some were;) yea when they were conformable to Bishop's Canons, (as leading men about London were,) as now they are; yea so far as men can judge, they were then more holy, humble, heavenly, charitably affected, more mortified to the world then now; and they are not the better, if they be not the worse for Independency. 2. A good man may act for Satan, and not discern it s Mat. 16. 23. ; M▪ Archer, an holy man, did hold & broach hellish opinions. 3. The temptation lies in this, when Angels from Heaven, men of singular parts and piety, preach other doctrines t Gal. 1. 8. 2 Cor. 11. 15. , Satan, which could catch godly men in the snare of Heresy & Schism, (not wicked men, whom he hath fast enough in the stocks by the other foot,) must make use of such as are reputed good: A drunken lose Minister can never lead a pious people into error. 4. As to the seeming purity of that way, we know, that the Word of God is the rule of purity; whatsoever comes short, or goes beyond, it is impurity; voluntary purity is as bad as voluntary humility: the Pharisees seemed to be in a purer way, and more afraid of pollution by sinners, and more zealous in observation of the Sabbath, than Jesus Christ himself: Popery came up under pretence of purity, piety, chastity and charity; if they can prove their way by God's Word, than it is pure, if they cannot, it is impure. 5. As for opposing them; both Magistrates, Ministers, and others, are bound to contend in their places for the faith delivered to the Saints v Jud. v. 3 , and to oppose false teachers w Tit. 1. 11 Revel. 2. 2 2 Joh. v. 10 11. Gal. 1 7, 8. Deut. 13. 6, 7, 8 Rom 13, 4 , which are ravening and grievous wolves x Math 7. 15. Act. 20 29 , which do leaven and trouble the Church y Act. 15 24. Gal. 5 9, 10, 12. , and (as experience of this and former ages shows in Germany, New England, and in this Kingdom,) disturb the civil Peace. 6. Though Heresy and Schism be works of the flesh, and not from the God of Truth and Peace, yet they may stand a while, as Anabaptism did in Germany, yea a great while, (though I hope they shall not), as Arrianism, Pelagianism, and Popery have done▪ and the true way may be suppressed. 7. If Independency, or Anabaptism, etc. be either Heresy, or Schism, or contrary to sound doctrine, we are bound by Covenat (let who will expound it) to extirpate them, or atleast each in our places to endeavour to the utmost the extirpation of them. The known sense of the Scottish Nation, which framed the Covenant, and for whose satisfaction the Covenant was taken, doth include Independency under the name of Schism, or at least under those words, Contrary to sound doctrine; and the English could not but know this to be their sense of it, and yet did not (that we know of) protest against it, or explain themselves otherwise at the first taking of the Covenant, if they have done it since; and that Independency is covenanted against, is further clear by the Parliaments publishing Ordinances for a Presbyterial Government (which are ridiculous and null if any one that will may plead exemption from it) by the Ministers of London and other places, so expressing the sense of it; and by the Independents themselves, which now generally renounce or refuse the Covenant; being conscious it neither is, nor can be (except it be made a nose of wax) consistent with their Churchway. 8. It may as well be said of Prelacy and Malignancy, as of Independency, that, if they be of God, they will stand, and if not, they will come to nought; therefore we ought to refrain from them, and let them alone, & not oppose them; for questionless many of them truly feared God Quest. 23. What is the difference between Prelatical, Presbyterial, and Independent Government? Answ. These three Governments do somewhat resemble Monarchical, Aristocratical, and Demonacratical Governments; The first give power only or chief to one Minister in a Diocese: the last gives the power only or chief to the people, as the Brownists do, for they hold, that the people have a Negative Voice, and may disannul the acts of the Presbytery, not only in facto, (as when the Kingdom will not withdraw from one that is justly and judicially outlawed), but in foro, that the sentence is null and void in itself; but the Presbytery, according to them, hath not a Negative Voice, nor can disannul the act of the people in Election of an Officer, deposing of him, etc. The middle is the right mid way between the other extremes, consisting of Ministers and other Rulers and Governors, which are chosen by, and do represent the people, as the Common Council do represent the City of London, and the House of Commons the Commons of England; and placing the Government, not wholly in the Mininistry, nor in the body of the people, but in Ministers and Elders. How the Presbyterian way differs from the Independent way, may in some measure appear by what hath been said: Now it differs from the Prelatical thus; The Prelate called and counted himself only a Bishop (a Act. 20 17 28. Tit. 1 5, 7. name common to Elders,) he challenged Jurisdiction above his Fellow-Ministers to belong to him as a man of an higher rank, challenged that to one that doth belong to a College, did not associate Congregations, but subjugate them to him, and himself would be subject to no Presbytery; he made the Cathedral, or Mother-Church, superior in▪ power to the rest: but the Presbyterian way is a social way, as between friends, confederates, brethren, where all judge, and all are judged; all things done communi Presbyterorum consilio; where no Congregation or Minister is above another Congregation or Minister, though the major part of them associated (as of congregational members, though equal one to another) are above the minor part; where every Elder is left to enjoy the office of an Elder, and every Congregation the freedom of a Congregation, in what belongs to them, and they able to perform. The Prelate's power was altogether to those Congregations that were under it; they did not consent unto it, nor send commissioners to assist or concur in it; but Classes and Synods are aggregates made up out of their mutual associations into one, and do in matters of common concernment strengthen and help particular Congregations, walking according to rule; and reduce such as walk not in truth and peace, but are leavened with Error and variance. The Prelates urged Subscription, Ceremonies, had their Chancellors, Commissaries, Surrogates, etc. their Courts were remote from many of the people; they were expensive, oppressive, by exaction of fees; they promoted Tyranny, Popery, Arbitrary Government; suffered idle, ignorant, profane, Popish, Arminian, Socinian Ministers, which the Presbyterian Government, where it is in full strength (as in Scotland) doth not. FINIS.