IRENICUM; OR, AN ESSAY Towards a Brotherly PEACE & UNION, Between those of the 

Congregational And  
Presbyterian   Way;  
Showing out of the most Learned and Renowned Divines of the Congregational Way, that their Positions Concerning 

1. Church Matters and Members.  
2. Church Constitution and Form.  
3. Church State.  
4. Church Officers and Ordination.  
5. Church Government and Censures.  
6. Church Combinations and Synods.  
7. Communion with and Separation from Churches.    
Are sufficient for the establishing a firm and lasting Peace between them and the Presbyterians.  
Drawn up and published by Discipulus De Tempore Junior.  
In pursuance of the good design begun at the Savoy, where it was agreed, and declared. That such Reforming Churches as consist of Persons sound in the Faith, and of Conversation becoming the Gospel, ought not to refuse the communion of each other, so far as may consist, With their own principles respectively, though they walk not in all things according to the same Rules of Church Order, Canon 29.  
London, Printed for Nathanael Webb and William-Grantham, at the black Bear in Paul's Churchyard, near the little North-door. 1659.   

THE Preface.  
BUt who would write Irenicums, seeing they who attempt it, reap (usually) no other fruit, than he who running in between two men that are a fight, with an honest intent to part them and make them friends, brings both their fists about his own ears, or turns both their swords into his own bosom, and maketh them both his enemies? at least the prevailing party and he that thinks he hath the better of the cause, will take it exceedingly ill, as the Lutherans do Pareus his Irenicum, which some of them call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Scotch non Conformists the Irenicum of their Country man Forbes.  
The consideration of this made the Collector of these Papers, though often solicited with thoughts of that he hath now attempted, to lay them by, till being a little awakened, first with the report of some thing towards an accommodation of dissenting parties endeavoured, and (as they say) effected in Cumberland and Westmoreland, and in other Counties, and with an expectation of some thing that was agreed by the Congregational way, in their meeting at the Savoy, that might conduce to that end, he judged it now seasonable to present these Papers to public view, that he might suum conferre symbolum; If this may procure a right understanding and composing of the differences between brethren, the Collector hath his desire and reward; if it fail and miss that end, yet he hopes his reward is with the Lord, having this testimony in his own conscience, that in singleness of heart he hath managed this cause not knowingly or willingly falsifing and wresting the words of those reverend men whom he citys; from which crime if his own protestation be not enough to clear him, thou shalt by and by Reader have the deposition of two sufficient witnesses. If thou wilt not believe them neither, get the Books and trust thine own eyes. If any say these authors elsewhere express themselves otherwise; all that I answer, is, that my design and work was, not to reconcile them to themselves, but if I could to their Presbyterian Brethren, which how far it is done read (but read with understanding and without prejudice) and then judge.  
Thine in the Lord D. T.   

The Attestation.  
WE have examined all the several Quotations here alleged, by the Books out of which they were taken, and find them to be punctually and syllabically true; and that there is no falsification, nor violation of them; and this, we being persons no ways interested in the controversies between the Presbyterian and Congregational Brethren, nor engaged to either Party, Testify under our hands.  
L. K. R. N.   

To the Judicious Reader.  
AMongst the manifold divisions both in Church and State, whereby England hath been, and still is damnified and endangered; the doleful differences betwixt Presbyterians and Independants, are not the least, nor least lamented by gracious hearts, as in other respects; so because the loud noise thereof, both from the Pulpit and the Press, doth cause their adversaries sinfully to rejoice. 
2 Sam. 1.20.  In this regard the Popish, the profane, and Prelatical party do encourage their hopes, that the good work of Covenanted Church-Reformation in England, Scotland, and Ireland, will ere long whither and come to nothing. True it is, that as neither kingdom nor house, so no other society divided against itself can stand; 
Mark. 3.24, 25.  for division maketh way for dissipation. 
Gen. 49.7.  Upon this account in pursuance of that Machivilian Maxim, Divide & impera; the Jesuited Papist, and the selfseeking Statist do vigorously endeavour to maintain and increase our divisions in matters of Religion at this day: errors and contentions which are like tares, hindering the growth of grace amongst Christians, 
Mat. 13.23.  are sowed by the Devil, their implacable enemy. And it is an expression of great displeasure from the Lord, when the evil spirit is sent or suffered so far to prevail upon them which should be one in mutual amity, that they in passion deal treacherously one with another. 
Judg. 9.23.  As it cannot be denied, but that animosities causing sad separations, may be found amongst good men (For the contention between Paul and Barnabas was so sharp that they departed asunder one from the other) so experience amongst ourselves confirmeth, 
Act. 15.39.  what Solomon long since asserted, A brother offended is harder to win than a strong City, and their contentions are like the bars of a Palace. In the late Assembly of Divines called together by Authority of Parliament, many hours, yea days were run up in serious debates, that the Presbyterians and their dissenting brethren might be reconciled in matters of Church discipline. And since that time many books have been published by godly Ministers of both; persuasions to drive on that good design, but the end intended hath not hitherto been accomplished. Now the good hand of the Almighty, the God of Peace hath stirred up the heart of a faithful and able Minister of the Gospel (whose name would add authority to this work, though he see cause to conceal it) in a new way to attempt a brotherly agreement; His design is to stitch up our rents, and to heal our breaches by discovering the concessions and positions of the chief Patrons of the Congregational way, that in reference to Church constitution of members and officers, and in reference to Church administrations by Classes and Synods, there is not so great opposition betwixt the Presbyterians and them, as the Independent Brethren here amongst us do pretend and publish. And let the indifferent Reader (who is not biased with prejudice and partiality) judge whether there be not much ingenuity with meekness of wisdom, and solidity of judgement in the Narrative and inferences herein tendered, without any unbrotherly reflections or bitter exasperations. The whole Treatise both in regard of the matter and manner of managing it, speaketh the Author to be a man of Peace. That this his undertaking might be the more successful, he produceth and improveth the judgement of those Divines only, whose parts and piety have rendered them eminent, who also have published to the world their apprehensions in this Controversy, viz. Mr. Cotton, Mr. Hooker, Mr. Norton, Mr. Shepherd, together with the Platform of Church-Government in N. Engl. which was attested by all the Elders convened in a National Assembly there; and because the names of Mr. Cotton, and Mr. Hooker, are superlatively famous in the Churches of Christ, therefore their judgement is most frequently insisted upon. During their abode in old England they were of one mind, heart, and way with the good old Non conformists, who were real Presbyterians, so far as the Brethren of their most intimate acquaintance did conceive; and it is strongly believed, that they would not have left their native Country for conscience sake, in case they might have been freed from the unsupportable yoke of Episcopal subscription and conformity, whereof this may be a probable evidence that very few, if any Non-conformists of special note, who stayed in England, ever turned Independents. As for the most (if not all) of our English Independents, they did at once step over the heads of Non-conformists, from conformity unto Independency, or (as reverend Mr. Ball was wont with dislike to express it) they did at one jump leap out of the Surplice and Church Assemblies also. Our brethren of the Savoy Assembly, are too lavish in nominating some worthy men, as favourites of their cause, for no other reason, yet appearing, but because they were known Non-conformists. Dr. Reynolds by appearing at the Hampton-court conference, discovered himself a friend unto Nonconformity, but he was ever opposite to them who made a Schism in or from the Church of England. Dr. Chadderton also (a known Nonconformist, did dislike separation from the Church of England) Dr. Whittaker and Mr. Perkins also were of his judgement. And it would be no hard task to undertake the nomination of many Non-conformists, who publicly in print have witnessed their hearty dislike of all ways of separation from the Congregations in England, notwithstanding the sinful mixtures in them (vid.) Mr. Cartwright, Mr. Travers, Mr. Hildersham, Master Dorrel, Master Bradshaw, Master 
* Vide Mr. Balls answer to Mr. Cans book, entitled, Necessity of Separation from Non-conformists grounds.  Ball and Mr. Rathband; Mr. Hildersham did much grieve when he understood that the Brethren in New England did departed from the Presbyterian Government; and he said, This mischief had been prevented, if my counsel at Mr. Higginsons' going over, had been taken; which was, that brethren driven thither by Episcopal persecution, should agree upon the Church Government, before they depart from hence. And it is well known, that many Presbyterian non-conformists, did by a letter sent unto New England, bewail their departing in practice (as they heard) from the way of Church government, which they owned here. As heretofore Mr. Parker, Mr. Knewstubs, Mr. Udall, Mr. Sherwood, Mr. Fen, Mr. Egerton, Mr. Balmford, Mr. Baines, Mr. Ford; and the many scores suspended in Q. Eliz. and K. James' reign; so of later times, Mr. Dod, Mr. Cleaver, Mr. Wight, Mr. Bourne, Mr. Pierson; as also Mr. Hind, Mr. Nicolds, Mr. Langley, (whom Bishop Morton mentioneth in his Defence of Ceremonies) as Non-conformists; Were Presbyterians, and utterly against even Semi-separation. Unto these might be added Mr. John Paget, Mr. Pot, (Ministers of the Reformed English Church at Amsterdam) and Mr. Hearing, with Mr. Thomas Paget, their Successors. The godly Ministers of Scotland are generally Non-conformists; but the world knoweth, that they are Antagonists to Independency. And is it not probable, that if Mr. Cotton and Mr. Hooker had stayed in their Native Country, they would not have been at such a distance from Church-fellowship with their Presbyterian Brethren, as old England Independents are? For doubtless their conscientious tenderness would have wrought them to practices answerable unto their judgement, held forth in this book. These two Worthies all their life long were studious and laborious in the Work of the Ministry, they were Patterns of Humility, Meekness, Love, self-denial, and all pious practices in their Families, Relations, and whole Conversation; By them Gods Ordinances publicly Administered, were highly prized, constantly frequented, and the Sabbath strictly observed as holy to the Lord. They neither covetously nor vaingloriously sought great things in the world by engrossing places of Honour, command and profit for themselves. The life of faith, and the power of godliness shined most gloriously in them, all their days; and how few in old England who boast of these Worthies as their Predecessors in ways of Independency, do merit such a character of commendation, let them determine who are best acquainted with their conversation in their several stations and capacities, And when this book hath been seriously perused, let the Judicious Reader give sentence, whether in their Church-administrations, they be not so unlike unto them, that they must either disclaim their Patronage, or change their present practices. It is a high commendation given of learned Mr. Calvine, that in his Institutions, Commentaries, and other works, he doth sibi constare, always agree with himself, whereas many others especially such who are much versed in Polemical debates, do often cross shins with themselves through inconsiderateness or forgetfulness. This is not spoken to cast reproach upon any good man, but to give an Item unto all, wisely to weigh what they Puhlish, and what they Practise. The Peacemakers are blessed, but those that sow discord amongst brethren, are an abomination to the Lord. 
M●● 5.9. Prov. 6.19.  The wisdom which is from above, is first pure, then peaceable, gentle, easy to be entreated; Therefore follow peace and holiness: 
L●●. 3.17.  Love the truth and peace. Consider what is said, 
Heb. 12.14. ●ath. 8.19.  and what may be suggested in this ensuing Treatise, and the Lord give a right understanding in all things.   

An Advertisement to the READER.  
LEt the Reader take notice? that these words in the second line of the fourth page, Nations holy by Covenant, therefore Churches: and these words in the fifteenth line of the same page; and according to this sense may we not say Saint Saul, Saint Demas, Saint Judas? and that a Church made up of such as these, is a Church of Saints? Both these sentences should have been put in the margin, being not the words of the Reverend Author there cited, but Observations which the Collector conceived he might justly make upon his words.   

IRENICUM. OR, AN ESSAY Towards a Brotherly PEACE and UNION,  

CHAP. I. Of the matter of a Church under the New Testament, and who are fit to be Church-members.  
Question. I.  
WHat is the matter of a Church now in the New Testament?  
Answ. The Church of the Old Testament consisted of no other matter, than of such as professed the faith of the God of Israel, and of their seed; and the Church of the New Testament consisteth of the like. Mr. Cotton of Infant Baptism, page. 132. line 11, 12.  
Quest. 2. Who then may be admitted, or accounted members of the Church in the New Testament, and who not?  
Answ. The ignorant, persons that are grossly ignorant of the first principles and foundations of Religion, are not to be received members into the Church; or if born in the Church, yet so continuing in their ignorance to their ripe age, are not to be confirmed members, That is, they are not to be admitted to the seal of the Lords Supper, and so are not to be admitted to other rights of a Church-member, as election of officers, admission of members, censure of offenders, etc. Mr. Cotton, Holiness of Church-members, pag. 19 line 32.  
2. Atheists, Witches, Papists, and all Heretics, who either deny the faith, or profess a false faith against the foundation of Christian Religion, they are not to be received members into the Church, without reformation and repentance. Pag. 20. l. 4.  
3. Notorious persons, scandalous for any gross crime, as Idolatry, Adultery, Fornication, Drunkenness, Oppression, Perjury, Profaneness, Lying, are not to be received into the Church, or not continued in it. Ibi. pag. 20. line 11.  
Quest. 3. Yea, but if a man be not tru●ly converted and regenerate, is not that enough to make him uncapable of Church-membership, though he b● neither grossly ignorant, nor notoriously scandalous?  
Answ. Irregeneration alone doth not keep any from Church fellowship, 
Mr. Cotton.  unless it be accompanied with such fruits as are openly scandalous, and do convincingly manifest unregeneration; as gross ignorance, palpable hypocrisy or such like spiritual wickednesses. Mr. Cotton, Holiness of Church-members, p. 92. line 35. And therefore though it be comfortable and  in the admission of members into the Church, when the whole Church and all the members thereof are satisfied in the sincerity of the regeneration of such who are to be received, especially in the first planting or gathering of Churches: yet neither in judgement nor in practice do we suspend their admission, till we be convinced in our consciences of the certain and unfallible signs of their regeneration. Mr. Cotton, holiness of Church members, p. 2. line ult. And as for that the Members should at several times in several companies repair to those that are to be admitted to examine the time and manner of their conversion; I am afraid it is a presumed kind of liberty, which wants precept and example for any thing that ever appeared to me in the Scripture. Mr. Hooker Survey of Discipline, part 3. page 5.  
Object. 1. But is it not said, John 3.3, 5. except a man be born again of water and of the Holy Ghost, he cannot enter into the kingdom of heaven; therefore he cannot be admitted into the Church (for that is the kingdom of heaven) except he be regenerate.  
Answ. By the kingdom of heaven there is meant, not the Church of God, but the state of glory. Mr. Cotton of Infant Baptism, pag. 139. line 2.  
Object. 2. But it is spoken of the new Jerusalem, Rev. 21.27. which is the Gospel-Church, that no unclean thing shall enter thereinto; therefore no unregenerate person ought to be admitted into the Church.  
Answ. That text is a part of the description of the pure Church of the Jews after their last conversion called the new Jerusalem, by the condition of such Proselytes as from among the Nations shall enter into fellowship with them; they shall not be profane persons, corrupters and defilers of others, nor makers of images, which are abominations and lies: and that the description agreeth to infants (though unregenerate) as well as to others. Mr. Cotton of Infant bapt. p. 133. l. 24.  
Quest. 4. But is there not more required to Church-membership, then that a man be neither ignorant nor scandalous? Is there not positive holiness required? why else are the members of the Churches in the New Testament, so frequently called Saints?  
Answ. Saints by external calling as distinct from Saints by internal calling, are the true matter of the visible Church. Mr. hooker's Survey of discipline, part 1. pag. 21. line 28.  
Quest. 5. Who then are Saints by external calling?  
Answ. There are three sorts of holiness; one by imputation from Christ; a second by regeneration from the spirit; a third by separation to God and his worship, and to participation of the Ordinances through the Covenant; many enjoy this last holiness though they do not enjoy the two former. Mr. Cotton of infant baptism, p. 125. line 1. And they may be holy by covenant, who are not yet holy by the spirit of regeneration. Ibid. pag. 67. line 30. and they w ho believe with temporary or historical faith only, may be holy by covenant. Ibid. line 28. And the covenant of grace is holy, because it gives right to holy privileges, and denominates them holy, whether persons, families, or Nations, nations holy by covenant, therefore Churches, those whom God calls to such covenant with himself. Mr. Cotton of infant bapt. for it separates them from other people, and sets them apart to the Lord, and his holy worship, as it is Deut. 7.6, 7, 8. Ibid. pag. 111. line 11.  
Quest. 6. But can any be said to be in or belong unto the covenant of grace, but those that are in the state of grace?  
Answ. There is a twofold state of grace; one adherent, which some not unfitly call federal grace, sanctifying to the purifying of the flesh, Heb 9.13. the other inherent, sanctifying the inward man. And of this there are two sorts, one whereby persons in covenant are sanctified by common graces which makes them serviceable and useful in their callings (as Judas, Demas, and such like hypocrites; and according to this fence may we not say Saint Saul, Saint Demas, Saint Judas? and that the Church made up of such as these, is a Church of Saints?) The other whereby persons in covenant are sanctified unto union and communion with Christ. Mr. Cotton of infant baptism p. 43. l. 16. Now though all that are in the Church be not sanctified and in the state of grace in this last and strictest fence, yet in the two former they may.  
Quest. 7. But seeing faith is the condition of the covenant, are not all who believe not excluded from the covenant? and must they not first come to faith before they can come to the Covenant?  
Answ. 1. There is no place proves all are excluded from the outward dispensation of the Covenant, but Believers only, Mr. Cotton of infant baptism p. 58. l. 12. If the covenant were only to them that believe, than the faith whereby we believe, is not given to any by the covenant. Ibid. p. 62. l. 3. If the Church consists only of real Saints; then real sanctifying grace is never given to any in the Churchy but always in the world.  
2. It is not first faith, and then to the covenant; but first the covenant, and then faith written and wrought in the heart by the spirit to fulfil the covenant. Mr. Cotton f infant baptism, page. 54. line 38.  
Quest. 8. But is not men's consent to and acceptance of the covenant, necessary to the bringing them into covenant?  
Answ. God's appointment makes a covenant, whether the creature assent to the agreement or no. Mr. Cotton of infant baptism, pag. 64. line 35.  
Quest. 9 But yet men must have faith before they can be in covenant, must they not?  
Answ. The children of the faithful are not first converted, and so come under the Covenant; but first under the Covenant, and so come to be converted. Mr. Cotton of Infant Bapt. page 29. line 7. God did establish his Covenant with Isaac, Gen. 17.21. yet it doth not appear that Isaac had any faith then, much less was. it visible. Idem. page 33. line penultima.  
The Apostle expounds the Covenant, as given not only to them who are converted, and so brought on to believe, but to them who yet want faith and conversion; Acts 3.25, 26. Mr. Cotton of Infant Bapt. page 34. line 16.  
Quest. 10. But is not the admitting of such, who have no true faith nor saving grace, to be Church-Members, and to have right to the Covenant; is it not a dishonour to God and Jesus Christ? Doth it not make Christ the head of an heterogeneal body, and to have members unsuitable to himself, a living head and dead members? surely Christ will admit of no such members; Will any man admit of dead branches to be set in his Vineyard?  
Answ. 1. It is true, the Church which is the mystical body of Christ, aught to be suitable to Christ her head, and so she is many times, but not always every Member, yea, very seldom every Member, if at any time. Mr. Cotton of Infant Bapt. page 102. line 36.  
It is utterly untrue to say that Christ admits not of any dead Plants to be set in his Vineyard; or that he takes not to himself a compounded body of living and dead Members, or that the Church of God is not a mixed company, etc. Ibid. line 14.  
2. Though no man will admit of dead Plants to be set in his Vineyard, or grafted in his stock, yet many Plants that are grafted and set may prove dead. Men indeed will not admit dead Plants to be grafted or set, because they know not what to do with them when they are dead: But if dead Plants after they are grafted, would grow either to be fruitful, or if not fruitful, good firewood, it would be no bad husbandry to set and graft dead Plants. And so it is here, God thinks it no bad husbandry in him to admit dead Plants to be set, and grow in his Vineyard; and if they grow fruitful, well; if not, to tolerate them there till they grow up to fulfil their iniquity, as he did the Jews, Matth. 23.32. because he knows then how to illustrate the glory of his justice, in casting them into the fire of hell, John 15.6. Matth. 3.10. Idem, page 101. line 31.  
3. Dead persons if in Covenant, are alive to God, Luke 20.77, 38. And though a twig cannot receive life from the stock, unless it bring life with it before it be engrafted, yet Christ can give life to dead branches that are put to him, as well as the dead Corpse of Elisha could give life to the dead man cast into his grave, 2 Kings 13.21. Idem, page 150. line 13, etc.  
Quest. 11. But will Christ being spiritual, endure a natural wife?  
Answ. To say he will not, were to charge Christ himself with folly and with indignity offered to himself, that he being spiritual, should take so many thousand Infants into Covenant with him, who for the most part are natural; for one that is born of the Spirit, there are twenty born of the flesh. Mr. Cotton of Infant Bapt. page 160. line 14.  
Besides, though Christ by taking a company to be a Church unto himself, doth enter into a Marriage-Covenant with them, yet not into Marriage-Covenant with each Member at first. Ibid. line 20.  
Quest. 12. May any man be admitted a Member of the Church, but upon profession of his faith?  
Answ. Profession of faith and repentance is required from Converts of grown years, whether Jews or Pagans. Mr. Cotton of Infant Bapt. page 154. line 12. But as for those that are born within the Church, and have been baptised in their infancy, Baptism is a Sacrament sealing unto them, as other spiritual benefits, so their initiation into Church-membership. Mr. Cotton, Holiness of Church Members, page 96. line 27.  
Quest. 13. But seeing some are to be admitted upon profession of faith, and you said before that a man may be a Church Member and in Covenant, that hath but a temporary or historical faith; if you put such a man upon the profession of his faith, do you not cause him to dissemble and lie, and play the hypocrite?  
Answ. True or false profession may be attended either in respect of the doctrine of faith professed, or in respect of the grace of faith professing it, if the profession of the doctrine of faith be true, though the grace of fa●th in the proof ●or of it be uncertain. Or it may be hypocritical and false, yet we dare not deny the nature and power of a Church to such. As the Church judgeth not of hidden crimes, so neither doth the faithful Judge, of the Churches by their hidden hypocrisy, but by their open scandals in doctrine or life. God would have his people live without anxious perplexity, as in marriage, 1 Cor. 7.32. so in every society. It were an inextricable perplexity to suspend the essence and validity of Churches and Church Administrations upon the hidden sincerity of Churches, and Church-Officers or Members. Mr. Cottons way of the Churches cleared, part 2. page 40. line 20.  
Doctor Ames makes it most probable that there is no particular Church wherein the profession of the true faith doth take place, but there are some found that are true believers in the same place. Ibid. page 91. line 2.  
Quest. 14. But is it not a dangerous thing to account wicked men and hypocrites Church Members, and in Covenant? Doth it not harden them in their sins, and make them promise themselves life in the way they are in, and keep them from returning from their evil ways?  
Answ. We do not promise life to any by the Covenant, unless they be Elect; and because though they be Elect, yet that is unknown to them, and till they repent and believe, we tell them they cannot partake in the saving benefits of the Covenant till they be regenerate, and quickened by the Spirit, as Christ told Nicodemus. Mr. Cotton of Infant Bapt. page 33. line 25.  
Quest. 15. But God approves and receives none but believers, Heb. 11.6. Without faith k is impossible to please God; and how can the Church approve or receive any whom God doth not approve and receive?  
Answ. 1. That text, Heb. 11.6. shows that no man can be accepted of God without faith; but not that God cannot receive any into outward fellowship of the Covenant without faith. Mr. Cotton of Infant Baptism. page 57 line 31.  
2. God may approve a man to be admitted into the Covenant, whose person he approves not. Mr. Cotton, Infant Bapt. page 66. line 39  
3. For it is one thing for the Word of God to approve men to be in Covenant, another thing to approve them in the Covenant. God he did never approve Saul nor Jehu in their Kingdom, yet he approved both should be admitted to their Kingdom. Mr. Cotton of Infant Bapt. page 68 line 19  
Object. But is it not said, John 4. that God seeketh such to worship him, as worship him in Spirit and truth? therefore none but such may be admitted to the Ordinances of God. And is it not said, Acts 2.47. the Lord added to the Church daily such as should be saved, or saved men, as some translate it? therefore none but such as are in the state of grace and salvation, should be added to the Church.  
Answ. It is said God seeketh such to worship him, as worship him in Spirit and in truth; but it is not said God findeth such in every Church. Mr. Cotton of Infant Baptism. page 103. line 35. Much less none but such.  
2. It is said, Acts 2. The Lord added to the Church daily such as should be saved; but it is not said he added none other: Were not Ananias and Sapphyra added to the Church, and Simon Magus also, who yet for aught appears, were none of them saved? Mr. Cotton of Infant Bapt. page 67. line 35.  
Object. But as none invisibly before God are by him approved at all to have right to any privileges of grace, but only as he looketh upon them in his Son: No more are there any before man visibly to be approved of, so as to have right to the same, but as they appear to be in Christ by some effect of faith declaring the same.  
Answ. If you mean by grace, saving grace, it is true, none have right to any privilege of saving grace, 
Mr. Cotton.  but as God looks at them in his Son, either by faith or by election unto faith; if you mean by grace the outward dispensation of the covenant of grace and of the seal thereof, it is true none have right to any privilege of the covenant or the seal of it, but as they are in Christ, either by faith or by election unto faith, or by the fellowship with the Church, whereof Christ is the head; in which respect all the members of the Church and their seed are in Christ, as branches in the vine or olive, and may be cut off for want of faith to make them fruitful in him. Mr. Cotton of infant bapt. p. 55. l. 28, etc.  
2. But when you say none have right to the covenant or the external privileges thereof, but as they appear to be in Christ by some effect of faith declaring the same, that you cannot make good from Scripture-light. Mr. Cotton of infant bapt. p. 56. l. 1, etc.  

Hitherto of Church matter and Church-members. Now out of this that hath been spoken, I draw these plain positions with some inferences.  
1. The Church of the old Testament and new do not differ one from another in the qualification of their matter and members. See the answer to the first question. Therefore the Church of the old Testament consisted of visible Saints as well as the Church of the new.  
2. Sole want of grace doth not make a man uncapable of Church-membership, unless ignorance and scandal do accompany it. See the answer to the second and third question. Therefore no man may be denied membership, because it doth not appear to the Church in the best judgement of charity and discretion that he hath true saving grace.  
3. The members of the visible Church are Saints in respect of outward calling, not inward inherent grace. See answer to the four th' question.  
4. The holiness from which the members of the visible Church are denominated Saints, is not by imputation or regeneration, but by separation to God and his worship. See answ. to quest. 5. According to which Saul and Judas, and Demas may be denominated Saints. See answ. to quest. 6. Therefore all assemblies of people thus set apart to the worship of God, are Churches of Saints, and one Church may not say unto another, stand apart from me, for I am holier than thou.  
5. The covenant of grace separates men and women from other people, sets them apart to the Lord and his holy worship, gives them right to holy privileges, denominates them holy, or Saints. See the answer to the fifth question. Therefore the covenant of grace (and not any other) constitutes the Church and gives Church membership.  
6. Neither faith nor consent to the covenant is necessary to the bringing of men outwardly into covenant. See the answer to quest. 7, 8. Therefore an explicit consent is not required to the constituting of a Church.  
7. The covenant of grace is applied to men, not only because they have faith and are converted, but that they may have faith and be converted. See answer to question 7. and 9 Therefore by a like reason men are to be admitted members of the Church, not only because they have faith and are converted, but that they may have faith and be converted; for the Church and the covenant are commensurate.  
8. Though Christ be a living head, yet he counts it no dishonour to him to admit of dead members in his Church, which is his mystical body, as knowing how to glorify himself in or by dead members. See answer to quest. 10. And though Christ be spiritual, yet he doth not despise to take into covenant with himself those that are but natural. See the answer to the 11. quest. Therefore they arrogate to themselves to be wiser and holier than Christ himself, who despise and departed from Church assemblies and communion, because of the mixture of those which are not spiritual and have nor the life of grace.  
9 Christ though he be married to the Church, is not presently married to every member of the Church. See answer to question 11.  
10. Profession of faith in order to admission unto Church-membership is only required of those that from Judaisme and Paganism are converted unto Christ, and not from such as being born in the Church are admitted in their infancy; for their baptism seals to them their initiation into Church-membership. See answer to question 12. Therefore it is an injury done to any that have been baptised in their infancy, to deny them admission into the Church, unless they make a profession of their faith, and that before the whole Church.  
11. It is not the grace of faith, but the doctrine of faith, the profession whereof is required in Church-members. See answer to question 13. Therefore it is irregular to put people upon the relation of the time and manner of their conversion.  
12. It were an inextricable perplexity to suspend the essence and validity of Churches and Church administrations upon the hidden sincerity of Churches, Church Officers, or members. See answer to question 13. Therefore they make desperate snares for their consciences and the consciences of others, that say none may be Officers or members of a Church, but such as are really converted ones.  
13. God approved Saul and Jehu to be admitted to their kingdom, though he did not approve their persons or way of administering their kingdom. See the answer to question 15. So (by a parity of reason we may conclude that) God approves some men to be admitted officers or members of the Church, whose persons and ways he doth not approve.  
14. It cannot be made good by Scripture-light, that none have right to the covenant and external privileges thereof, but as they appear to be in Christ by some effect of faith declaring the same. See answer to the last question. Therefore to reject any for want of evidence of faith, is not warrantable by the word.    

CHAP. II. Of the Form and constitutions of a Church.  
Question 1.  
WHether had the Church of England ever a true constitution?  
Answ. To say that the Church of England never had any true constitution, 
Mr. Cotton.  is a rash and a false speech; rash, for can you say it, or do you know it because you were then born? or because the number of your days is great? as God questioneth with Job in another case, job 38.21. Or have you found such a matter by reading of ancient records and stories? If you dare credit them (as doubtless they are more worthy of credit that lived near those times, and had the view of ancient records, than some of your later books, who speak either out of partiality to Rome, as the Jesuits; or out of prejudice against the state of the Church of England, some rigid Separatists do.) But those ancient records will tell you that England received the faith of Christ, by joseph of Arimathea, and Simon Zelotes, and others of those primitive Apostolic Saints, who doubtless planted Churches not after the pattern of Antichrist, but after the manner of the Apostles. Mr. Cotton of infant Baptism; pag. 186. line 3. Therefore to say the Church of England never had a true constitution, is not only rash but fals●; for the Churches of England were rightly gathered and planted at the first. Mr. Cottons way of the Church, pag. 111. line 26.  
Quest. 2. But have n●t the Churches of England been woefully corrupted since by Antichristian usurpations and innovations?  
Answ. 1. Yes; yet that did not cast them into a worse estate than the ten tribes in Israel under jeroboam and his successors, especially under Ahab and I●sabel, 
Mr. Cotton.  and the time succeeding them when yet God owned them for his Church, and their circumcision was not a nullity. Mr. Cotton of Infant Bapt. pag. 187. line 9  
2. For the Church now in being, most of their members had their admission into the Church sealed in Baptism. For many children are born in the Church, to whom the pastor is by office a Pastor, and whose conversion he is bound to attend and intent. Mr. Cotton of holiness of Church-members, pag. 51. line 21. And their baptism seals to them their initiation into Church-membership. Ibi. pag. 96. line 31.  
Quest. 3. But they who are now Church-members, were baptised upon the account of the baptism of their forefathers; and they (that is their forefathers) were bap ized under Antichrist, and so their baptism was a stone lying in Antichrists foundation; and how can this give right of admission into the Church of Christ?  
Answ. The baptism of believers and of their seed, is no more a stone lying in Antichrists foundation, then is the doctrine of the Father, the Son, and the Holy Ghost; 
Mr. Cotton.  three persons in one God, into which we and our children are baptised. That and other Gospel-ordinances, they were in Rome but as the vessels of the temple were in Babylon reserved for the use of the Church after their return. Mr. Cotton of Infant baptism, pag. 163. line 28.  
Quest. 4. But to the true and right constitution of a Church, entering into covenant is necessary, is it not?  
Answ. 1 That was done in King Edward and Queen Elizabeth's days; 
Mr. Cotton.  and whereas they say our Church is but a Parliament constitution, that doth not weaken but establish our Church. Mr. Cotton on the 1 Epist. of john, 2 chap. 19 verse. page 157. line 43, 44, amp; c.  
2. The substance of the Church constituting covenant is ke●t where there is a real agreement and consent of a company of faithful persons to meet constantly together in one Congregation for the public worship of God, and their mutual edification, which agreement and consent they do express by their constant practice of coming together for the public worship of God, and Religious subjection to the Ordinances of God: Their Platform of Church discipline agreed upon by the Elders and messengers of the Churches in New England, chap. 4. sect. 4.  
3. The people in the Parishes of England, where there is a Minister put upon them by the Patron or Bishop, they constantly hold them to the fellowship of the people of such a place, attend all the Ordinances there used, and the dispensation of the Minister so imposed upon them, submit thereunto, perform all services that may give countenance and encouragement to his person in the work of his Ministry. By such actions and a fixed attendance upon all such services they declare that (consent and covenant) by their practice which others do hold forth by public profession. Mr. Hooker Survey of discipline, part 1. pag. 47. line 36.  
Quest. 5. What then is the work that is now to do in the Churches of England?  
Answ. The work which is now to do in the Churches of England, is not to make Churches where there were none, 
Mr. Cotton.  but to reduce them to their first primitive institution. Mr. Cotton way of the Churches, pag. 151. line ult.  

Hitherto of the constitution and form of a Church: Now out of this I shall also draw some few plain positions, with some inferences.  
1. To say that the Church of England never had a true constitution, is a rash and false speech. See chapter 2. answer to the first question.  
2. The Antichristian usurpations and innovations that have overgrown the Church of England, have not nullified the first constitution of it. See chapter 2. answer to question 2.  
3. The baptism administered and received in the Church of England, is no more Antichristian then the doctrine of the Trinity. See chapter 2. answer to question the third. Therefore they are condemned who refuse to be present in our assemblies, when baptism is administered.  
4. Not only baptism, but other Gospel-Ordinances were reserved in Rome, for the use of the Church in after times, as the vessels of the temple in Babylon. See chap. 2. answer to quest. 3. Thence quere, why not ordination reserved there for the Churches use as well as baptism, and yet no more Antichristian then baptism.  
5. The engaging of the people to reformation by Edward the sixth, and Queen Elizabeth, had the virtue of a covenant to constitute the Church. See Chapter second, answer to question the fourth. Therefore much more the late solemn league and covenant.  
6. People's ordinary and fixed attending together upon one Ministry, and joining ordinarily together in the duties of public worship, hath the nature and virtue of a Church covenant. See chap. 2. answ. to quest. 4. And therefore they who most urge the necessity of a covenant, cannot condemn our Parochial assemblies as no Churches for want of such a covenant.  
7. The work now to do in England, is not to make Churches where none are, but to reduce them to their primitive institution. See chap. 2. answ. to quest. 5. Therefore they who have troubled themselves and the Church so much with constituting and gathering new Churches, have troubled themselves and others with a work they have nothing to do withal; and so have cause to fear that the Lord Christ will say unto them another day, Who hath required this at your hands?    

CHAP. III. Of Church State.  
Question 1.  
WHat think you of the Assemblies and Congregations of England?  
Answ. The faithful Congregations in England are true Churches of Christ. Mr. Hooker Survey of discipline, preface a 3. 
Mr. Hooker   
Quest. 2. But what is meant by faithful congregations?  
Answ. 1. There is the nature of a true visible Church, where the word of God is purely preached, 
Mr. Cotton.  the Sacraments duly administered, with discipline also according to the word of God. But then the Sacrament must not be administered to undue persons, such as are the ignorant and scandalous; nor the ignorant and scandalous must not be admitted into the Church, if discipline be rightly administered; yea though all these do not concur jointly, yet the essence of a true Church may be found, though defective for integrity. Mr. Cotton, Holiness of church-members, pag. 10. line 17.  
2. For where there hath been a Church that hath yielded professed subjection to the Gospel of Christ, then in case a settled Ministry be continued there, God still continues a true visible Church there. Mr. Cotton holiness of Church-members, pag. 5. line 12. And the essence of a true visible Church is preserved though there be found in it some hypocrites and some notoriously scandalous both in judgement and practice. Mr. Cotton holiness of Church-members, p. 19 l. 1.  
3. Neither doth the hypocrisy of sundry members of the Church, and the toleration of some open scandals presently take away the nature of the Church. Mr. Cotton, holiness of Church-members, pag. 2. line 8.  
4. For the members of the Church though orderly constituted, may in time grow corrupt, which though they ought not to be tolerated in the Church, yet their continuance therein, through the defect of the execution of discipline and Church-censures, doth not immediately dissolve the being of the Church, as appears in the Church of Israel, and in the Churches of Galatia, Corinth, Pergamus, and Thyatira. Platform of discipline from New England, chap. 3. sect. 3.  
5. Yea if all the members of the Church should make but an hypocritical ignorant and verbal profession of Christ and faith in him, yet I will not deny but such a society may have the name of a Church; and thus far the nature of it, that the actions thereof are not null. Mr. Cotton holiness of Church-members, p. 62. l. 33.  
Quest. 3. But there are many precious promises made to, and many glorious things spoke of the Church of Christ, and can they be truly applied to such a Church as this?  
Answ. Look what promises are made to the invisible Church, 
Mr. Cotton.  they are for their sakes offered to all the members of the visible, whereof the lively are the chief. Mr. Cotton of infant baptism, p. 6. l. 9  
2. It is one thing to prophesy of the transcendent glorious happiness of an exact pure Church in some age of it; another to command and foretell the perpetual continuance of it in such a degree of purity. Mr. Cotton of infant bapt. p. 134. l. 20.  
Quest. 4. But were it not better therefore to gather the Saints, those that are really gracious and holy into bodies by themselves separate from the rest that are corrupt members?  
Answ. This were upon the point to cast them upon supposal that these corrupt members be such as receive her membership in their infancy out of the Church, 
Mr. Cotton.  and the Lord hath allowed but two causes for the casting off any person out of the Church; first, obstinacy persisted in after the admonition fo● an offence first private, Mat. 18.17. Secondly, breaking ou● into some heinous crime against the light of nature, 1 Cor. 5.11. Mr. Cotton holiness of Church-members, p. 56. l. 21.  
Quest. But if such members as these are, be not to be cast out, nor withdrawn from, what is to be done?  
Answ. Such as are born of Christian parents, and baptised in their infancy into the fellowship of the Church, 
Mr. Cotton.  are initiated members of the same Church, though destitute of spiritual grace, until they justly deprive themselves of the privilege of that fellowship, for even of such is the Kingdom of God, Mark. 10.14. Mr. Cotton holiness of Church-members, pag. 1. line 16.  
2. Such members of the Church as were born in the same, and received their membership in their infancy by virtue of the covenant of their parents, when growing to years of discretion they desire to be made partakers of the Sacrament of the Lords Supper, unto which, because holy things are not to be given to the unworthy, therefore it is requisite that these as well as others should come to their trial and examination, and manifest their faith and repentance by an open profession thereof, before they be received to the Lords Supper, or otherwise not to be admitted thereto. Platform of discipline from New England, chap. 12. sect. 7.  
3. Yet these Church members that were so born, or received in their childhood before they are capable of being made partakers of full communion, have many privileges which others, not Church-members, have not, they are in covenant with God, have the seal thereof upon them, to wit, baptism; and so if not regenerate, are in a more hopeful way of attaining regenerating grace, and all the spiritual blessings both of the covenant and seal, they are also under Church-watch, and so consequently subject to the reprehensions, admonitions, and censures thereof for their healing and amendment as need shall require. Platform of discipline, chap. 12. sect. 7.  
Infants though born in the Church, yet if when they grow up to years, they shall degeenrate into a profane or scandalous course, they shall not be tolerated to abide in the Church; yea if they shall not take hold of the covenant of their fathers, but content themselves in an ignorant civil worldly course of life, they shall not be allowed to enter into the holy communion with the sincere members of the Church at the Lords Table. Mr. Cotton of infant baptism, pag. 134. line 12. And this he speaks of as the perfection of the New Jerusalem.  

Hitherto of Church-state, now to draw some brief positions and inferences from these particulars.  
1. The faithful Congregations of England are true Churches of Christ. See chap. 3. answer to the first question. Therefore not to be departed from, nor their communion to be desipised.  
2. Where Word and Sacraments are duly administered, there is a faithful Congregation a true Church. See Chap. 3. quest. 2. answer the first. Therefore such a Congregation may challenge from every member of it, what ever duty is owing to any Church of Christ.  
3. The essence of a true Church is preserved though there be found in it some hypocries and some notoriously scandalous both in judgement and practice. See chapter 3. quest. 2. answ. 4.  
4. Though all the members of a particular Church should make but an ignorant hypocritical verbal profession of Christ and faith in him, yet there remains not only the name, but the nature of a Church; so far that the actions thereof are not null. See chap. 3. quest. 2. answ. 5. Therefore quere whether there be any Congregation in England, so ignorant or scandalous as not to be capable of the name and nature of a Church according to this position.  
5. Promises made to the visible Church, are made to it for the sake of the elect that are therein. See chap. 3. answ. 11. quest. 3.  
6. God allows none tote cast out of his Church, but for obstinacy and heinous crimes against the light of nature. See chap. 3. answer to question 4.  
7. Such as were baptised in their infancy, as they are not to be received to full communion till they make profession of faith and repentance, so neither are they to be rejected, but suffered, to enjoy many privileges in the Church; as Church-watch, etc. for their healing and amendment, chap. 3. quest. 5. Therefore the more injurious they who cast off some hundreds of baptised one's in their congregtions, and surfer neither them nor their children to enjoy any more Church-privileges than mere Turks or Heathens.    

CHAP. IU. Of Church-officers and their Ordination.  
Question. 1.  
WHat need is there of Officers in the Church of Christ?  
Answ. Though Officers be not necessary to the simple, being of Churches when they be called, 
Platform of Discipline from N. E.  yet ordinarily to their calling they are, and to their well-being; and therefore the Lord Jesus out of his tender compassion hath appointed and ordained officers, which he would not have done, if they had not been useful and needful for the Church. Platform of discipline from New England, chap. 6. sect. 2.  
Quest. 2. What officers then hath Christ appointed and ordained in the Church?  
Answ. These officers were either extraordinary, or ordinary; extraordinary, as Apostles, Prophets, and Evangelists, or ordinary as Elders and Deacons. Platform of discipline, chap. 6. sect. 3.  
Quest. 3. How many sorts of Elders hath Christ appointed in his Church?  
Answ. Of Elders (who are also in Scripture called Bishops) there are two sorts; 
Platform of Discipline from N. E.  some attend chief to the Ministry of the Word, as the Pastors and Teachers, others attend especially unto rule, who are therefore called ruling-Elders. Platform of discipline Chap. 6. sect. 4.  
Quest. 4. Have the Pastor and Teacher a like power in the Ministry of the Word?  
Answ. They are alike charged with the preaching of the Word, 
Platform of Discipline from N. E.  and the application thereof, and either of them to administer the seals of the covenant unto the dispensation whereof they are alike called, as also to execute the censures, being a kind of application of the Word. Platform of discipline, chap. 6. sect. 5.  
Quest. 5. Is there any such thing as an outward call necessary to the constituting of a Pastor or Teacher? 
Mr. Hooker.   
Answ. 1. It is a standing and a staple rule, No man taketh this honour to himself, 
Mr. Hooker.  but he that is called, is Aaron, Heb. 5.9. Mr. hooker's Surney of discipline, part. 2. pag. 42. line 33.  
2. Without this call none can warrantably do any act that belongs to any officer. Ibid. pag. 45. line 28.  
3. Without this whatever is done in that behalf is void and of none effect. Ibid. line 30.  
Quest. 6. May none then preach the Word and administer the Sacraments in the Church, but the Pastor or Teachers?  

Mr. Cotton.  Answ. We are far from allowing that sacrilegious usurpation of the Ministers office which we hear of, (to our grief) to be practised in some places, that private Christians ordinarily take upon them to preach the Gospel publicly, and to minister the Sacraments. Mr. Cotton of the Keys. pag. 6. line 33. It is a frenzy of the Anabaptists that gins to labour with the loathsomeness of itself, that any Christian gifted, who can teach or minister a word of instruction to win a Disciple after him, that he in a corner may baptise him also whom he hath won to his opinion. But as Paul said of Jannes and Jambres, their madness is made appear to all who are not willing to shut their eyes against the Sun when it shines in its beauty.  
For if the Lord Christ in his infinite wisdom and Kingly care, conceived it necessary for the honour of the place, and the execution of the work of the Deacon to appoint choice men, and solemn ordination to authorise them to the work, that they being called and fitted to the work, might be accepted therein of the people, and blessed of him who did appoint them to the employment. In reason, what greater need is there that persons who are peculiarly gifted, and furnished with grace and abitity, should be called to this work of preaching and dispensing these holy mysteries, a service above all other of greatest weight and worth.  
Add hereunto that the Apostle, as by a flaming Sword doth stop the way to all pretenders, and therefore lays in this prohibition. No man taketh this honour to himself, but he that is called of God, as Aaron, he must have a special call from God, who must dare to meddle with a service which is of such peculiar eminence in the house of God; yea, the Lord himself doth appropriate this, and that to some persons whom he puts in place. He gave some to be Pastors and Teachers, Ephes. 4.11. Are all Apostles? are all Governors? are all Teachers? 1 Cor. 12.29. This would bring confusion, and so destruction to the whole. Mr. hooker's Survey of Discipline. part 3. pag. 9 line 8, etc. and part 2. page 42. line 23.  
Object. 1. But doth not the Apostle, 1 Cor. 14.31. say, you may all prophesy one by one, that all may learn, and all may be comforted.  
Answ. 1. That place in the Corniths doth not speak of ordinary private members, 
Mr. Cotton.  but of men furnished with extraordinary gifts, the Members of the Church of Corinth, (as of many other Churches in the primitive times) were enriched with all knowledge, and in all utterance, 1 Cor. 1.5. and the same persons which had the gift of prophecy in the Church of Corinth, had also the gift of tongues, which put upon the Apostle a necessity to take them off from their frequent speaking with tongues, by preferring prophecy before it, 1 Cor. 14. from ver. 2. to 24. so that though all they might prophesy having extraordinary gifts for it, yet the like liberty is not allowed to them that want the like gifts.  
In the Church of Israel, none besides the Priests and the Levites did ordinarily prophesy, either in the Temple, or in the Synagogues, unless they were either furnished with extraordinary gifts of Prophessie, as the Prophets of Israel; or were set apart, and trained up to prepare for such a calling as the sons of the Prophets. When Amos was forbidden by the high Priest of Bethel to prophesy at Bethel, Amos doth not allege nor plead the liberty of an Israelite to prophesy in the holy Assemblies, but allegeth only his extraordinary calling, Amos 7.14,15. It appears also that the sons of the Prophets, that is, that men set apart and trained up to prepare for that calling, were allowed the like liberty.  
2. But neither the sons of the Prophets, nor the Prophets themselves were wont to offer sacrifices in Israel, (except Samuel and Elias by special direction) nor did the extraordinary Prophets in Corinth take upon them to administer the Sacraments. Mr. Cotton of the Keys. page 20. line 16.  
Object. 2. But if the Prophets in the Church of Corinth had been ended with extraordinary gifts of Prophecy, they had not been subject to the judgement of the Prophets, which these are directed to be, 1 Cor. 14.22.  
Answ. It follows not; for the people of God were to examine all Prophecies by the Law and Testimony, 
Mr. Cotton.  and not to receive them but according to that rule, Isa. 8.20. Yea, and Paul himself referred all his doctrine to the Law and the Prophets, Acts 26.22. And the Bareans are commended for examining Paul's doctrine according to the Scripture. Idem. pag. 21. line 14.  
Quest. 7. But though every private Christian may not, yet may not the Magistrate either inferior or supreme, preach and administer the Sacraments? hath not he a power Paramount?  
Answ. As it is unlawful for Church-Officers to meddle with the Sword of the Magistrate, 
Platform of Discipline from N. E.  so it is unlawful for the Magistrate to meddle with the work proper to Church-Officers; the acts of Moses and David who were not only Princes, but Prophets, were extraordinary, therefore not imitable. Against such usurpation the Lord witnessed, by smiting Uzziah with leprosy for presuming to offer incense. Platform of Discipline from New Engl. chap. 17. sect. 5.  
Imberare, (that is to rule) and praedicare, (that is to preach) are not compatible, (that is, cannot agree to one and the same person) hath been a ruled case, admitting no contradiction in an ordinary way. Mr. hooker's Survey of Discipline. part 1. page 13. line 25.  
Quest. 8. You we even now mentioning Ordination, are then these Officers which Christ hath appointed in his Church, to be ordained to their Office?  
Answ. Church-Officers are not only to be chosen by the Church, 
Platform of Discipline.  but also to be ordained by imposition of hands and prayer, with which, at the Ordination of Elders, fasting also is to be joined. Platform of Discipline from New England. chap. 9 sect. 4.  
Quest. 9 But is not Election alone enough without Ordination?  
Answ. No; for as Dr. Ames saith, Election gives jus ad rem; Ordination gives jus in re. 
Mr. Hooker.  Mr. hooker's Survey of Discipilne. part 2. page 40. line penult.  
Quest. 10. Is then the right of Ordination immutable?  
Answ. That which is a fundamental point of Religion, 
Mr. Hooker.  that hath divine institution, and so becomes immutable, unless Christ himself repeal it. Mr. hooker's Survey of Discipline. part 1. page 7. line 21.  
But Ordination is a fundamental point of Religion, Heb. 6. Laying on of hands, being by a Metonymy of the adjunct, put for Ordination. Mr. Hooker. part 1. pag. 7. l. 21.  
Quest. 11. To whom then doth the power of ordaining Officers. in the Church of Christ belong?  
Answ. 1. Ordination is an act of rule, 
Mr. Cotton.  and pertains to the Presbyters. Mr. Cotton way. pag. 49. l. 4.  
2. When the Churches are rightly constituted and completed with all the orders and officers of Christ, the right of Ordination belongs to the teaching Elders, the act appertains to the Presbytery constituted of teaching and ruling Elders. Mr. hooker's Survey of Discipline. part 2. pag. 76. l. 1.  
Quest. 12. But what if there be no Elders in the Church, who shall ordain the Officers then?  
Answ. In such Churches where there are no Elders, and the Church so desire, 
Platform of Discipline.  we see not why imposition of hands may not be performed by the Elders of other Churches. Platform of Disc. from N. E. chap. 9 sect. 5.  
Quest. 13. Are the Word and Sacraments to be dispensed by the Ministers thereof, only in public or in private also?  
Answ. They must be dispensed publicly in the presence, 
Mr. Hooker.  and with the concurrence of the Church solemnly assembled. It is not in the power of the Church to confine preaching to corners; for wisdom cryeth openly in the streets, Prov. 8.2, 3. And of old, the Church of the Jews erected Synagogues in every City, besides the Temple at Jerusalem, for the hearing and preaching of the Word. And the Apostle, as he compares the Supper of the Lord to their ordinary supper; so he opposeth manifestly the Church or Congregation to the private house, and declareth that the Lords Supper should be celebrated in the Congregation, as the banquet should be kept in their private house. Yea, the scope and nature of the Ordinance calls for such an administration, for since the Sacraments are badges to show our separation from all other profane societies, and to signify our communion one with another, visibly in the profession and confession of the faith, as our spiritual union and communion with Christ our head myistcally; therefore the administration of them should be such as should suit the nature of the Ordinances, and serve the end of it. And therefore it is that in times of persecution when the Church dares not, nor is meet she should show herself to the enemy; yet not then is the Word nor Sacraments privately preached nor administered neither, yet aught to be; for though they be done in the house of a private man, yet because they are and aught to be administered in the presence of the Congregation, there is neither private preaching, nor private celebrating of the Sacrament. Mr. hooker's Survey of Discipline. part 3. pag. 28. line 15, etc.  
Quest. 14. To whom are the Pastors and Teachers of the Church to dispense the Sacraments.  
Answ. A person hath his first right to a Sacrament, because he hath an interest in the Covenant of the Gospel, 
Mr. Hooker.  of which it is a seal; but he must come to it in a right order of Christ; that is, the party must be a Member of a visible Congregation, because the seals can there only be rightly and orderly administered. I say it is sufficient the party be a member of a visible Congregation, not this or that particular. Mr. hooker's Survey of Discipline. part 2. pag. 65. l. 26.  
Yet it is requisite that such members of a particular Church as were baptised and received their membership in their infancy should come to their trial and examination, and manifest their faith and repentance by an open profession thereof, before they come to the Lords Supper, or else not be admitted thereunto. Platform of Discipline from New England. chap. 12 sect. 7.  
Quest. 15. How is this trial and examination to be made?  
Answ. In case any through excessive fear or other infirmity, 
Platform of Discipline.  be unable to make the relation of their spiritual estate in public, it is sufficient that the Elders having received private satisfaction, make relation thereof in public, before the Church, they testifying their assent thereunto; this being the way that tendeth most to edification. Platform of Discipline. chap. 12. sect. 4.  
And this is necessary for some, and warrantable for all, (women) it is most without exception to receive all, (women after the same manner) Mr. hooker's Survey of Discipline. part 3. pag. 6. line 37.  
Quest. 16. But may those that are members of one Church partake of the Sacraments in another?  
Answ. The members of one Church occasionally coming to another, 
Platform of Discipline.  we willingly admit them to partake with us at the Lords Table, it being the seal of our communion, not only with Christ, nor only with the members of our own Church, but with all the Churches of the Saints. Platform of Discipline. chap. 15. sect. 4.  
Quest. 17. But this privilege is restrained only to members of gathered Churches, is it not?  
Answ. The members that come commended from the faithful Congregations in England to ours here, 
Mr. Hooker.  so that it doth appear to the judgement of the Church whence they come, that they are by them approved, and not scandalous, they ought to be received into Church communion with us, as members of other Churches in New Engl. in like cases so commended and approved. hooker's Survey. Preface. A. 3.  
Quest. 18. Are the administrations of men outwardly called to the work of the Ministry, valid though the persons themselves be destitute of inward sanctity and saving grace?  
Answ. Who ever in a regular way hath received this outward call, 
Mr. Hooker.  is a complete and true officer, and may act any part of his office, though not inwardly graced, and fitted worthily for such a place and work by God. The Scribes and Pharisees sit in Moses Chair, had this outward call to that office, therefore they must be heard by Gods own charge, though they were most unworthy men, had neither sufficiency of parts to do the work of the place, nor yet sincerity of heart and life to endeavour, much less to discharge the weight of the services which should be done by them, being blind guides, painted sepulchers, grossly hypocritical, and scandalously vile in their general course, corrupting the Law by their false and unlearned glosses, and perverting the simple by their lewd carriages, polluting all God's Ordinances by their corrupt handling, and administration thereof. Mr. hooker's Survey of Discipline. part 2. pag. 45. line 34.  
Quest. 19 Is the office of the ruling Elder distinct from the Pastor and Teacher?  
Answ. The ruling Elders office is distinct from the office of the Pastor and Teacher. 
Platform of Discipline.  Platform of Discipline from N. E. chap. 7. sect. 1.  
Quest. 20. Why is this officer called a ruling Elder?  
Answ. The ruling Elders are not so called to exclude the Pastors and Teachers from ruling; 
Platform of Discipline.  but because ruling and governing is common to these with the other, whereas attending to teach and preach the Word is peculiar to the former. Platform of Disc. chap. 7. sect. 1.  
Quest. 21. How do you prove that there is such an Office as a ruling Elder appointed by Christ in the Church?  
Answ. That there is such an office and officer appointed by Christ, 
Mr. Hooker.  as the Scriptures are plain to him whose spirit and apprehension is not prepossessed and forestalled with prejudice, so this hath been maintained by many of Christ's worthies of former and of later times.  
So that we have no controversy here but with hierarchical persons, the force of whose argument lies especially in a pursuivant and a prison, armed with authority of a high Commission. Mr. hooker's Survey of Discipline. part 2. p. 8. l. 11.  
Quest. 22. But what Scripture have you to bottom this office upon?  
Answ. The first argument we have from Rom. 12.7. 
Mr. Cotton.  He that ruleth with diligence. Mr. Hooker part 2. p. 8. l. 28. 
Mr. Hooker.  Mr. Cotton of the way of the Churches, pag. 13. line 31.  
The second argument is taken from 1 Cor. 12.28. God hath set in his Church governments. Mr. Hooker part 2. page 10. line 15. Mr. Cotton of the way of the Churches. page 15. line 29.  
A third argument is taken from that famous place which is full to the purpose; Let the Elders that rule well be counted worthy of double honour, 1 Tim. 5.17. Mr. hooker's Survey. part 2. page 11. line 25. Mr. Cottons way. page 19 line 17.  
Quest. 23. What is the work of the ruling Elder?  
Answ. The ruling Elders work is to join with the Pastor and Teacher in those acts of spiritual rule which are distinct from the Ministry of the Word and Sacraments committed to them, 
Platform of Discipline.  of which sort are these that follow.  
1. To open and shut the doors of God's house by admission of members, ordination of officers, excommunication of offenders, restoring of penitents.  
2. To call the Church together when there is occasion, and seasonably to dismiss them again.  
3. To prepare matters in private, that in public they may be carried on with less trouble and more speedy dispatch.  
4. To moderate the carriage of all matters in the Church assembled, to propound matters to the Church, to order the season of speech and silence, to pronounce sentence according to the mind of Christ with the consent of the Church.  
5. To be guides and leaders to the Church in all matters whatsoever pertaining to Church-administrations and actions.  
6. To see that none in the Church live inordinately, and out of rank and place, without a calling, or idly in their calling.  
7. To prevent and heal such offences in life or doctrine which might corrupt the Church.  
8. To feed the flock of God with a word of admonition.  
9 And as they shall be sent for to visit and pray over their sick brethren.  
10. And at other times as opportunity shall serve thereunto. Platform of Discipline from New▪ England. chap. 7. sect. 2. Mr. Cotton of the way. 
Mr. Cotton  pag. 36. line 20. Idem. of the Keys. pag. 20, etc. Mr. hooker's Survey of Discipline. part 2. page 16.  
11. And by the same parity of reason if any want comfort, sinking under discouragements and sadness of spirit, or through ignorance are not able to understand the things delivered, they may call for the help of the Elder in private, that they may be informed and comforted by him. And hence it follows,  
12. That he hath power to inquire into the condition, and take account of the special state of such of the members; for else how should he be able to administer seasonable and suitable support? Mr. hooker's Survey of Discipline. part 2. pag. 17. line 33.  
And that these especially the last mentioned, are works belonging to the Ruling Elder, the nature of the thing would easily persuade a man's reason to yield thereunto; for how unequal and unreasonable would it seem to a man acquainted with the weight and work of the Ministry, that when the Pastor or Teacher should be attending upon reading and searching the sense and mind of God in his Word, and the mysteries of God therein, (who is sufficient for these things) that they should be then taken off their studies, and forced to attend upon men's special weaknesses and wants in private, when they should prepare for the public dispensations, so that the one must of necessity be neglected, or they distracted in both. Whereas this appointment of our Saviour provides for both without prejudice or disadvantage to either. Mr. hooker's Survey. part 2. page 18. line 24.  
Quest. 24. You have shown fully what is the work of the Ruling Elders; but I pray tell me what is that power they are clothed with in th●se acts of theirs.  
Answ. 1. Negatively it is not. 1. Any Lordly pompous power. 
Mr. Shepherds.  2. It is not any Antichristian unlimited power. Nor. 3. Is it and Magisterial power. Mr. Shepherds wholesome caveat for a time of liberty. pag. 97.98, 99  
But positively.  
1. They have power given them of ruling and governing from Christ by the people; hence they are called Rulers, and have a strict charge and command from the Lord to rule. Idem. page 99  
Hence those cast off the Lord's government over than who will have no Rulers nor Governors in the Church, but leave all to themselves and their liberty, and so by this means they are not only single members or officers, but Pastor, Teacher and Elder, and all. This generation of men, sons of Korah, are risen up in these later times, especially among Anabaptists and rigid Separatists, whose condemnation sleeps not, Satan carrying them to extremes, and pride lifting them up above themselves, above men, above Officers, above Ordinances, above God. Idem. page 100 line 4.  
2. This power which the Ruling-Elder hath, is more than any one member hath which is not an Officer. It would be a most simple ridiculous thing if there should be Election, Ordination, many prayers, much trial of men to rule and guide and govern, separation from the rest, and yet to have no more power than any other private member; therefore saith the Apostle, submit to them that are over you, 1 Thess. 5.12. Obey them that rule over you, Heb. 13.17. Master Shepherds wholesome caveat, etc. page 100 line 28.  
Hence those that do acknowledge Gevernours in the Church for names sake, but they are such as have no more power than a private brother: They are to watch, say they, so are private members, to admonish, so is every private member, etc. these allow the name, but deny the thing. Idem. page 101. line 8.  
Hence also when men shall cry for liberty to speak, an Elder forbids it; what may not the Church have liberty? yes true, but you are not the Church. An Elder reproves, they will reprove again; what shall not the Church have liberty? An Elder gives reasons strong and unanswerable for something to be done, a young fellow steps up and saith without ground or show of it, that is your light, and mine is otherwise; what may not the Church have liberty? yes, but you are not the Church. This is very sad, and hath been a root of greatest scandal that ever Gods ways had. Idem. page 102. line 9, etc.  
3. In the execution of their office according to Christ, they are over the whole Church, Heb. 13. Obey them that rule you; he speaks to the whole Church. Mr. Shepherds wholesome caveat. pag. 102. line 26. Their power rightly executed is the power of Christ. Hence refuse it, you refuse to be subject to him, if men will not be ruled by ordinances, but will rule ordinances, they go about to rule Christ. Ibid. pag. 104. line 28.  
4. They have power to oversee when they see cause, Act. 20.28. and to inquire into the state of the flock, to know their spiritual condition. Mr. Shepherd pag. 105. line 20. Hence men cast off the government of Christ when they will not have their spiritual condition searched into; the Elders foot is now too great for his shoe. I am to give an account to God, so are they also of theirs. Now thou canst not give it if thou enquirest not how thy condition stands, neither can they with comfort, unless thou tellest them how it stands with thee. Ibid. pag. 106. l. 3. The Minister's charge is to cast the seed, the Elders duty is to inquire after the fruit in the husbandry of Christ; but you can quarrel and snap at the Elders when they come to inquire of your condition; and why do you inquire? you take too much upon you. Ibid.  
5. They have power to guide counsel, and warn the Church, at least in all weighty affairs which may concern them and their common good, Heb. 13.17. Malac. 2.7. Mr. Shepherd pag. 106. Hence for men in matters of great and weighty affairs which concern the good of the whole Church, nay all Churches, never to inquire at Abel, is a casting off the Lord: as in election of Officers in the Church, or Magistrates in the Commonwealth. Hence to receive any opinion different from all the Elders in the Church, and never so much as speak, much less come to a sad debate about it, is to cast off this yoke: Hence to propose a doubtful question to the Church which may trouble or bring an offender's sin to the Church without council of the Elders; hence when men will not take warning from the Elders of evil to come, it is a casting off the Lord's yoke, Ibid. pag. 107.  
6. They have power of public reproof of any member of the Church, in case of plain, open, and public offences, others without leave cannot nor ought not. Reproofs are part of the power peculiar to the Governors in any society where Governors are present and at hand. In a family no wise man will suffer brawls among children and servants, but saith he, Tell me, 1 Tim. 5.20.  
Now this is sad when a man cannot bear reproof of others, nor bear reproofs of Elders, but turns again and will be judge in his own case, though never so gross; a sign of an extreme froward high spirit. Mr. Shepherd pag. 108.  
7. They are to feed in power, as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies, every one in their places. Hence when men despise their food, and they are poor things they speak, and they can see no matter in them (and that after study, prayers and tears) and so cast it by, that is to cast off the Lord; when men grow glutted and full, that they eat not a bit, these things call for chains. Mr. Shepherd, pag. 109.  
Quest. 25. But why are you thus large in setting out the work and power of the ruling elder?  
Answ. 1. Because the Apostle in many of his Epistles lays a special charge upon the people to have a care of the Officers, 
Mr. Shepherd.  and obey them, Heb. 13.7, 17. It is twice repeated; first lest officers be sadded in their work that is heavy. Secondly, lest it be unprofitable for you; you think to get this and that good by it, but it will be nothing in the conclusion.  
2. Because we lie under the slander of many, and that godly, as if Elders in Churches were but only cyphers.  
3. Because people begin to run into extremes, Elders taking all to themselves, and people all to themselves.  
4. Because if here be not attendance, you will quickly see the miserable ruin and fall of Churches more sad than the burning of Solomon's temple. It is observed of Jeroboam that when he stretched out his hand against the Lord's Prophet it was withered, but not when he sacrificed; for the Lord will not bear here; they may be despised and you may think yourselves Kings without them, 1 Cor. 4.8. and men will say so, they may rule as they will, but you will do as you list, but the Lord will be provoked for this. Mr. Shepherd his wholesome caveat for a time of liberty, pag. 109, 110.  
Quest. 26. But seeing there is such plain ground in Scripture for the office of the ruling Elder, and seeing it is so useful and necessary in the Church, what is the reason there is so much gainsaying and opposing this office?  
Answ. 1. 
Mr. Hooker.  It is no wonder to see the contention grow so hot touching a ruling Elder, because if he be confined within his compass, the wings of the Pope and Prelate will be exceedingly clipped, arid their power impeached. Mr. hooker's Survey of discipline, part 2 pag. 12. line 8.  
2. All Satan's subtlety lies here, Disgrace the Elder saith one, divide them saith another, pull them down saith a third, that there may be no King in Israel, no nor in Zion, that we may do what is right in our own eyes. Mr. Shepherds wholesome caveat, pag. 110. line 19  
Quest. 27. What say you of the other Officers called Deacons?  
Answ. 
Mr. Cotton.  All men do acknowledge them both to be instituted by Christ in the Scriptures, Act. 6. 1 Tim. 3. and continued in the Church throughout all ages. Mr. Cotton of the way, pag. 38. line 7. Mr. hooker's Survey, part 2. 32. Platform of discipline, chap. 7. sect. 3, 4, etc.  
Quest. 28. What is the Deacons office?  
Answ. His Office is to attend tables, i. e. to lay out the treasury and revenue of the Church as may be behoveful. 1. For to provide elements for the Lords table when that should be attended. 2. For the table of the poor for all their wants that they may be supplied (whether of their own body or strangers.) Mr. Cotton of the way, pag. 38. line 26.3. For the table of the Minister, whatever provision the Church shall put into their hands to be administered to them according to that debt which the Church owes them in way of wages. Mr. hooker's Survey, part 2. pag. 38. line 3.  
Quest. 29. Is then the Ministers maintenance and the Poors to come all out of one stock or common treasury?  
Answ. 
Mr. Hooker.  1. No: for first all are not bound to pay it to the treasury of the poor, but all are bound to pay to the maintenance of the Minister, Gal. 6.6.  
2. People are bound to make their teacher's partakers of all their good things: not so the poor.  
3. This coupling of the poor and Ministers in one common treasury, confounds the works of Justice and Mercy. Mr. hooker's Survey of discipline. part. 2. pag. 30. line 23.  
Quest. 30. What was the chief aim of our Saviour in setting these officers in his Church?.  
Answ. The chief aim of our Saviour (under the glory of his name) was to provide for the especial good of his elect; yet because those his elect were mingled here with the wicked in the world; nay, many an elect child proceeds of a reprobate parent, and because it is impossible for the eye of man to search into heart secrets and inward sincerity which is covered there, but must judge of men, and dispense Ordinances unto men according to the limits and laws of rational charity; therefore it is that our Saviour hath bestowed these Offices as a royal gift upon the visible Church over whom he is a head Political by outward guidance and government, as well as a head mystical by his special and spiritual conveyance of his grace. Mr. hooker's Survey of discipline, part. 2. pag. 2. line 29.  

Hitherto of Church Officers, etc. now to draw some positions out of these particulars with inferences thereupon.  
1. Officers are ordinarily necessary to the calling of a Church, and to the well-being of it, when called, Chap. 5. quest. 1. answ. Therefore the way of gathering or calling Churches as it is used here in England, is preposterous where the Church calls and constitutes itself first, and then afterwards constitutes an Officer or Officers.  
2. None can warrantably do any act that belongs to an office without a call to that office; and if he do, it is void and of none effect. Yea, it is a sacrilegious usurpation, an Anabaptistical frenzy for private Christians to take upon them ordinarily to preach the Gospel publicly, etc. Chap. 5. quest. 4, 5. Therefore let the brethren of the Churchway consider their practice of sending out their private brethren and members to preach ordinarily in the Country Parishes, how warrantable it is: and if every act of an office done without a Call to the office, be void and null, whether such public preaching of private Christians, be not a taking God's name in vain, a mocking of God and the souls of his people, and sacrilege instead of sacrifice.  
3. That famous text, 1 Cor. 14.31. gives no countenance at all to preaching of private men, and such as are not in office. to quest. 5. Obj. 1.  
4. Christ hath appointed in his Church not one but many Officers, Pastors, Teachers, Rulers, and Deacons, and none of these superfluous, but all useful and needful, all given in wisdom and compassion to his Church. quest. 1, 2. 3. Therefore how those Churches can be said to come nearest the rule, and walk closest to the rule, who either have no officers at all, as the Church of H. and the Church of N. or else content themselves with one officer, a Pastor, having neither Teacher, Ruler, nor Deacon, as most of the gathered Churches in England; is this to walk according to rule? is not this either to slight the compassion of Christ in giving these officers, or to contradict the wisdom of Christ, and proclaim those offices needless and useless, which Christ judged needful and useful, and therefore appointed in his Church?  
5. Ordination is a fundamental in Church discipline, and gives the officer right in his office, jus in re. See quest. 9, 10. Therefore ordination is more than election, which only gives jus ad rem; And quaere how many Ministers of our gathered Churches can have a full right and authority to administer all ordinances, having only election of the people, which gives but jus ad rem, and not ordination which give jus in re.  
6. Ordination is an act of rule, and pertains to the Presbytersy or Presbytery Que. 11. Therefore not to the fraternity or body of the people.  
7. The Word and Sacraments are to be dispensed in public.  
Quest. 1●. Therefore why do many of the Churchway so frequently baptise children in private?  
8. The Sacraments are badges to show our separation from all profane Societies, and to signify our communion one with another in the profession and confession of the faith, as our spiritual union and communion with Christ our head mystically. See qu●st. 13. answ. Therefore the Sacraments are notes of the true Church, as the Protestant writers have always maintained against the Papists.  
9 A person hath his first right to the Sacrament, because he hath an interest in the covenant of the Gospel, of which it is a seal. Quest. 14. Therefore the Church covenant, as they call it, gives not a man his first right to the Sacrament, for that is not the covenant of the Gospel, nor is the Sacrament a seal of that.  
10. For the receiving of the Sacrament in a right order of Christ, it is sufficient that the party be a member of a visible Congregation, not this or that particular. Quest. 14. Therefore whether the Congregation be constituted after this or that form, by express covenant or not, whether it be an Independent Congregation or a Classical Congregation, it is all one if a man be a member of a visible Congregation, he comes in a right order of Christ.  
11. It is requisite that those who were baptised and received their member-ship in their infancy, should come to their trial and examination, before they be admitted to the Supper; and this examination may be made by the Elders, yea in some cases it is necessary it should be so; and for all women it is most warrantable and most without exception. Therefore such examination in Presbyterian Churches, is not sinful and unlawful, nor deserves so much ignominy and scorn, as some have cast upon it.  
12. The Sacraments are seals not only of our communion with Christ, and with the members of our own Church, but with all the Churches of the Saints. See quest. 16. Therefore they who will partake with none but the members of their own Church, or a Church of the like constitution, nor suffer their members to partake in none but their own Churches, are guilty of the greatest breach of Christian love that can be, unsainting and unchurching all the Churches that Christ hath upon the earth but themselves, and with a kind of Papal pride, judging and (as much as in them is) excommunicating all other Churches, contrary to their own principles that say, No one Church hath power over another.  
13. The wickedness of a Minister does no ways make void the acts of his Ministry, nor give the people a dispensation to contemn it. See quest. 18.  
14. The ruling Elders office is so clearly and fully grounded in Scripture, as none can controvert it, but he whose spirit and apprehension is prepossessed and forestalled with prejudice. Quest. 21.22.  
15. The power and work of the ruling Elder, is very great, and his office very needful in the Church. Quest. 23, 24. Therefore they that will have none of these ruling Elders over them, but leave all to themselves and their liberty, and by this means are not only single members or officers, but Pastors and Teachers and Elders and all; This generation of men cast off the Lord's government, are sons of Korah, whose condemnation sleeps not, etc. Quest. 24. answ. 1. Quaere, whether some others be not guilty of this as well as Anabaptists, Familists, etc.  
16. If the ruling Elder be confined within his compass, the wings of the Pope and Bishop will be clipped, and their power exceedingly impeached. Quest. 25. Therefore there is neither truth or modesty in them that say the Presbyterian Government which is managed by ruling Elders as well as the Congregational, is as tyrannical as Prelacy, and as Antichristian as Popery.  
17. It is the devil's subtlety to disgrace, divide, pull down the ruling Elder. Quest. 23. Let them therefore consider whose work they do, and what reward (without repentance) they are like to have who drive such a design.  
18. Deacons are officers instituted by Christ, and needful to be continued in the Church. Quest. 26.  
19 The maintenance of Ministers is an act of justice, not mercy; debt, not alms. Quest. 28.  
20. Officers and Ordinances are bestowed upon the visible Church, not for their sake, but for the sake of the elect that are among them whose good (next under his own glory) Christ principally intended. Quest. 29. Therefore the visible Church is not first in Christ's intention. Therefore the visible Church, especially the Church of a particular Congregation, as such, hath no reason to boast herself in her privileges, as the Spouse, and Lacie, and Queen of Christ, seeing these and all other privileges are given her, not for her own sake, but for the sake of the elect.    

CHAP. V Of Church Government and Censures.  
Question 1.  
WHo are the seat or subject of Church Rule or Government?  
Answ. Church government or Rule is placed by Christ in the officers of the Church, 
Platform of discipline.  who therefore are called Rulers; the holy Ghost frequently, yea always when he mentioneth Church Rule and Church Government, ascribeth it to Elders; whereas the work and duty of people is expressed in the phrase of obeying their Elders, and submitting themselves to them in the lord Platform of discipline from New England, Chap. 10. Sect. 7.  
Quest. 2. How is Church government to be considered?  
Answ. Church government is to be attended, either in regard of the essentials or circumstantials of it, Mr. Hooker, part. 1. page 3. line 18.  
Quest. 3. What are the essentials of Church government?  
Answ. The essentials required to the completing of Church government, are partly in the persons that dispense, partly in the Ordinances that are dispensed. Ibid. p. line 20.  
Quest. 4. What is essential in the persons that dispense the Ordinances?  
Answ. In the persons that dispense, the kinds of officers appointed to that work, the nature, bounds and limits of their offices, all these are essentials. Mr. Hooker, ibid. line 22.  
Quest. 5. What are the Ordinances that these are to disperse?  
Answ. The Ordinances that these are to dispense, are, Preaching, Prayer, Seals, Church censures, etc. These all are to be found in the Word, an fetched from the Word, and now under the Gospel, they are and aught to be the same in all places, amongst all people, at all times in all succeeding generations until the coming of Christ. Ibid. line 25.  
Quest. 6. May there then be no alteration in these things which you call essentials?  
Answ. It is not left in the power of persons, Officers, Churches, nor all the States in the world, to add or diminish or alter any thing in the least measure: But as God did appoint all in the old Testament, and those Institutions did endure there ever (as Scripture speaks) until the coming of Christ, when the same power which appointed, changed them: So in the new Testament where are to expect no alteration, Christ the Lawgiver he only appoints; none but he can; and he hath made known his will, that he will not change them. Mr. hooker's Survey, part 1. p. 5. l. 32.  
Quest. 7. What are the circumstantials of government?  
Answ. The circumstantials of discipline, as time, place, the carrying on of these dispensation in civil decencies suitable to the quality of the things and conditions of the time, as peace and persecution; the general rules of these are in the Word delivered; but the particular application admits varieties, mutabilities and alterations according as necessities or conveniencies shall appear by emergent occasions. Mr. hooker's Survey part 1 page 6. line 3.  
Quest. 8. You have spoken already of most of the essentials of Church government, namely Officers and Ordinances of worship; but what say you of Church censures? are they necessary?  
Answ. The censures of the Church are appointed by Christ for the preventing, removing, and healing of offences in the Church, for the reclaiming and gaining of offending brethren, for the deterring others from the like offences, for purging out the leaven which may infect the whole lump; for vindicating the honour of Christ, and of his Church, and the holy profession of his Gospel, and for preventing the wrath of God which may justly fall upon the Church, if they should suffer his Covenant and the seals thereof to be profaned by notorious and obstinate offenders. Platform of discipline from New England, chap. 14. sect. 1.  
Quest. 9 How many censures are there in the Church?  
Answ. Three; the first admonition, the second suspension, the third excommunication.  
Quest. 10. What is admonition?  
Answ. Admonition is of two sorts; the first more private, when the offended brother admonisheth the offender of his offence, according to the rule of Christ, between him and the offender alone. The second less private, and yet not public, when he takes one or two with him. Platform of discipline, chap. 14. sect. 2. Mr. Cottons way pag. 89.  
Quest. 11. But what if the offending party be not gained by either of these admonitions?  
Answ. The offended brother tells the Church of it, to wit, in God's way. Mr. Cotton of the way, pag. 90. line 12.  
Quest. 12. What do you mean by telling the Church in God's way?  
Answ. The offended brother is by the mouth of the Elders to tell it the Church. Platform of discipline from N. E. chap. sect. 2. That is, he telleth the Elders who are the mouth of the Church, that by them it may be presented before the Church. Mr. Cottons way, pag. 90. line 13. The matter must first be brought to the Elders, and by them debated and delivered to the Church. Mr. hooker's Survey, part 3. p. 36, l. 2.  
Quest. 13. But why must the mattor be first brought to the Elders, and debated by them?  
Answ. 1. For that they are guides and leaders of the Church, Heb. 13.17. the watchmen and overseers of it; and therefore they must know the causes and controversies; to the full in all circumstances, difficulties, wind and turn thereof, that they may be able to lead the Congregation in the way of peace and truth, which they cannot do unless they know the way themselves. Mr. hooker's Survey, part 3. pag. 36. line 3.  
2. To them it appertains to judge, whether the things be of weight and worth, and so need and require the presence and assistance of the body to express their judgement against them, and the party guilty of them or no; for if they be petty businesses, and altogether unfit and unworthy to trouble the Congregation withal, it is in their power to prevent such causeless and needless disturbance, and therefore to suppress any further proceeding therein. Mr. Hooker, part 3. pag. 36. line 10.  
Object. But by this means, if the Elders be corrupt in judgement, or partial in affections, they may silence the weightest cause that can be, and so prejudice the innocency of those they are not friendly to, and hinder the reformation of those whom in a corrupt and partial way they sinfully favour.  
Answ. Therefore as it is in their power to suppress such petty occasions as are not worthy the times, pains, and disturbances that must be spent upon them: So yet to prevent injustice and partiality in such cases, the party who takes himself wronged, may complain of the Elders in that behalf; and if the Congregation see apparently that they have dealt unjustly and partially, it is in their power to rectify; but if the complaints prove unjust and unreasonable, be it at the peril of him that complains; for he is to be censured sharply and severely, as out of pride and perverseness, refusing to listen to the seasonable advice and counsel of those who were set over him by the Lord; as also because he had needlessly disturbed the peace of the Congregation as much as in him lies. hooker's Survey of discipline, part 3. pag. 6. line 26.  
Thirdly, the preparation is to be made by the Elders, because if the body of the people be numerous, they will be unable with any comely conveniency to weigh all the circumstances and difficulties which will certainly and necessarily occur in such agitation, nor can in reason bestow their times and pains upon them, as the intricacy and perplexity of the work will sometimes require. Ibid.  
Quest. 14. But what is the work, or power of the Members then in order unto censures?  
Answ. As the Brethren have a power of order, and the privilege to expostulate with their Brethren in case of private scandal, according to the rule, Matth. 18.15, 16. So in case of public scandal, the whole Church of Brethren have power and privilege to join with the Elders, in enquiring, hearing, judging of public scandals, so as to bind notorious offenders and impenitents under censure, and to forgive the repentant: Mr. Cotton of the Keys, page 13. But yet this enquiring and hearing is not to be understood as if the complaint were immediately, and pro primâ instantiâ, to be brought to the Church or Fraternity. No, but it is first to be brought to the Eldership, prepared and ripened by them, and by them related to the Church, for the Elders, before that have not only examined the offender and his offence, and the proofs thereof privately; but, do also publicly revise the heads of all the material passages thereof before the Church, and do withal declare the counsel and will of God therein, that they may rightly discern and approve what censure the Lord requireth to be administered in such a case: Mr, Cotton of the Keys, page 14. line 36.  
Quest. 15. But yet after the Elders have thus examined the case, and declared their judgement concerning it, the Church have yet a power to judge; have they not?  
Answ. Yes; but not as an act of rule and authority; for there is a judgement of discretion by way of privilege, as well as of authority, by way of sentence; that of discretion is common to all the Brethren, as well as that of authority belongs to the Presbytery of the Church. In England the Jury by their verdict, as well as the Judge by his sentence, do both of them judge the same Malefactor; yet in the Jury their verdict is but an act of Popular liberty, in the Judge it is an act of his judicial authority. Mr. Cotton of the Keys, page 14. line 11.  
Quest. 16. What is the difference then between the judgement which the Brethren pass in the censure of Excommunication, and that which the Elders pass?  
Answ. Great is the difference. For though the Jury have given up their judgement and verdict, yet the Malefactor is not thereupon legally condemned, and much less executed, but upon the sentence of the Judge. In like sort here, though the Brethren of the Church do with one accord give up their vote and judgement for the censure of an offender, yet he is not thereby censured till upon the sentence of the Presbytery. Mr. Cotton Keyes, page 14. line 20.  
Quest. 17. Have then the Brethren no power of authority, but only of privilege and liberty? Is not binding and losing an act of authority? and power to bind and lose, given to the Church of Christ?  
Answ. The whole Church may be said to bind and lose, in that the Brethren consent and concur with the Elders both before the censure, discerning it to be just and equal, and declaring this by lifting up their hands, or by silence; and after the censure, in rejecting the offender censured from their wont communion. Idem. line 4.  
Quest. 18. Whither is this consent of the Brethren unto the judgement and sentence of the Elders concerning the Excommunication of a Member an act of authority, or of obedience?  
Answ. The people give consent in obedience to the will and rule of Christ: Hence is that speech of the Apostle, we have in readiness to revenge all disobedience, when your OBEDIENCE & is fulfiled, 2 Cor. 10.6. The Apostles revenge of disobedience by way of reproof in preaching, doth not follow the people's obedience, but proceedeth whether the people obey it or no; it was therefore their revenge of disobedience by way of censure in Discipline which they had in readiness when the obedience of the Church is fulfilled, in discerning and approving the equity of the censure, which the Apostles and Elders have declared to them from the Word. Mr. Cotton of the Keys, page 15. line 6. And if the people cannot convince the Elder of his error or mistake in the sentence, they are bound to join their judgement with his in the completing of the sentence, without impertinent questions, needless scruples, wilful and disorderly gainsayings. Mr. hooker's Survey, P. 3. page 42. line 7.  
Quest. 19 But what if the case prove doubtful, and there arise a difference between the Elders and the Brethren?  
Answ. If the case be doubtful, and the difference grows wide and great, it is then seasonable to crave the counsel and help of neighbouring Churches. Mr. hooker's Survey, part 3. page 40. line 15.  
Quest. 20. May not the Brethren proceed to the sentence of Excommunication without the Elders?  
Answ. Excommunication is one of the highest acts of rule in the Church, and therefore cannot be performed but by some Rulers. Mr. Cotton of the Keys, page 16. line 6.  
Object. But the twenty four Elders, (who represent the private Members of the Church, as the four living creatures do the four Officers) had all of them Crowns upon their heads, and sat upon Thrones, which are signs of Regal Authority?  
Answ. The Crowns and Thrones argue them to be Kings no more than their white garments argue them to be Priests, verse 4. but neither Priests nor Kings by office, but by liberty to performs like spiritual duties by grace, which others do by office and grace both. Mr. Cotton of the Keys, page 16. line 19  
Quest. 21. What are the things or cases for which the censure of Excommunication is to be inflicted?  
Answ. It must not be for petty and small aberrations, but for such evils as the mind and conscience of a man enlightened by the Church of God would condemn in himself, or any upon the first serious consideration, was his understanding left to the liberty of reason to act thereby, and not crack-brained and perverted with prejudice and selfishness. Mr. hooker's Survey of Discipline, part 3. page 34. line 30.  
Quest. 22. But tell us somewhat more particularly and expressly, what is the matter of Excommunication?  
Answ. Such evils as are either heinous or abominable; as fornication, murder, adultery, incest, treason, or if not so gross, yet carry the face of evil in their forehead, upon the first serious and well-grounded consideration of reason, and have been pertinaciously and obstinately persisted in after all means improved for their conviction and reformation. Mr. hooker's Survey of Discipline, part 3. page 34. line 37.  
Quest. 23. You did a little above (Quest. 8.) mention suspension as a censure distinct from Excommunication; in what cases is that practised, or used in the Church of Christ?  
Answ. In two Cases. First thus; Members born in the Church, and having received their Membership in their infancy, being grown to years of discretion, must come to trial and examination, and manifest their faith and repentance by an open profession thereof before they be received to the Lords Supper, or otherwise not to be admitted thereunto. Platform of Discipline from New Eng. chap. 12. sect. 7. (see before chap. 3. Quest. 5.) though thy suspension be not strictly a censure, being rather actus charitatis, than potestatis; and as they call it, suspensio per modum cautelae. Secondly, thus; while the offending brother lieth under the censure of admonition, he stands in the judgement of the whole Church as a convinced public offender; and therefore till he be reconciled to the Church by the penitent and public acknowledgement of his sin before them, he doth abstain from the Lords Table, according to the direction of our Saviour who would not have an offender present himself nor his gift before the Altar, while the guilt of the offence of his brother lay upon him, Mat. 5.23, 24. Or as the Priests in the Law did forbear to eat of the holy things whilst they lay in uncleanness, Leu. 22. 3, 4. Or as one Who lying in his uncleanness, did rather pollute the holy Ordinance of God by partaking of it, than receive any holiness from it. Mr. Cottons way of the Churches, page 91. line 26.  
Object. But this seems to be but a voluntary act of the offending party; this is not a Church censure.  
Answ. If the Church discern the offending brother to be willing to hear, but not yet fully convinced of his offence, as in case of Heresy, they are to dispense to him a public Admonition, with declaring the offender to be under the public offence of the Church, who doth thereby withhold or suspend him from the holy fellowship of the Lords Supper till his offence be removed by penitent confession. Platform of Discipline from N. E. cap. 14. sect. 2. and this is truly and properly s●spensio per modum censurae.  

Hitherto of Church Government and Censures. Now out of these particulars draw we these positions with inferences thereupon.  
1. Church-government or rule is placed by Christ in the officers of the Church, who therefore are called Rulers. See answ. to quest. 1. Therefore the fraternity are not the seat or subject of Rule or power.  
2. The essentials of Church-government are unalterable: See answer to quest. 1. Therefore they who believe ruling Elders to be essentials of government, and yet constitute none in their Churches, live in a neglect of duty contrary to their judgement and persuasion.  
3. Church Censures are Christ's appointments. See answ. to quest. 7. and cannot be dispensed, at least some of them without Rulers. See answ. to q. 19 Therefore Churches that have no Rulers, do not nor cannot observe all the Ordinances and appoinments of Jesus Christ.  
4. Petty matters and small aberrations, are not to be censured by excommunication; but such evils as are either heinous and abominable, or at least are such as the mind and conscience of a man enlightened by the truth of God, would condemn in any upon the first serious consideration. See answer to quest. 20, 21.  
5. Offences are not immediately and at the first dash to be brought to the Church or community, but first to the Elders to be considered, debated, ripened by them, received as serious and weighty, or rejected as slight and frivolous. See answer to quest. 11. And therefore that Tell the Church (which is the next immediate step after the first and second, brethren and private admonition) it is not Tell the fraternity or community, but Tell the Elders.  
6. The power which the brethren have in censures, it is not a power of rule and authority, but a power of liberty; and the judgement they pass, it is not a judgement of authority, but a judgement of discretion; they are but as the Jury, the Eldership is as the Judge. See answer to quest. 14, 15, 16.  
7. The Church binds and loses only by consenting to the judgement and sentence of the Elders, which consent of theirs is an act of obedience, and they are bound to yield to it, unless they can manifest that the judgement of the Eldership is corrupt and erroneous. See answer to quest. 18.  
8. In doubtful cases, and in matters of difference, it is seasonable to crave the help and counsel of neighbouring Churches, See answer to quest. 19  
9 There are two sorts of Church-Members, some complete who are admitted to all Ordinances, some incompleate who having received their Membership in their infancy, are suspended from the Lords Table, and other Church-priviledges, till they have passed a trial, and have received approbation of their fitness for those enjoyments. An offending brother lying under public admonition, is suspended from the Lords Table, before he be excommunicated; therefore suspension is a censure distinct from Admonition and Excommunication.    

CHAP. VI Of Combination or Consotiation of Churches into Classes or Synods.  
Question 1.  
WHether is it lawful for particular Congregations, consisting of Elders and brethren, and walking with a right foot in the truth and peace of the Gospel, to join together in consotiation on combination of Churches?  
Answ. Though the Church of a particular Congregation, consisting of Elders and Brethren, 
Mr. Cotton.  etc. be the first subject of all Church power needful to be exercised within itself, and consequently be independent from any other Church or Synods in the use of it; yet it is lawful, yea it is an useful, safe and wholesome, and holy Ordinance of Christ, and in some cases necessary for such particular Churches to join together in holy covenant or communion and consotiation (so I think it was intended by the Author, though the printed copy say consolation) amongst themselves to administer all their Church affairs which are of weighty and difficult and common concernment, not without common consultation and consent of other Churches about them. Mr. hooker's Survey of discipline, preface A. 3. Mr. Cotton of the Keys pag. 54. line 27.  
Quest. 2. Why do some say this consotiation of Churches is, useful?  
Answ. The consotiation of Churches is not only lawful but useful, serving not alone to search out the truth, but to settle the hearts of all that are sincerely minded in a right apprehension of the same. 
Mr. Hooker.  Mr. Hooker Survey of discipline, part 4. pag. 1. line 2.  
When many, and those select and eminent, lay the best of their abilities together, improve their parts and prayers, disquisitions, consultations, determinations to promote the knowledge and practice of the things of Christ, the establishment of the Churches in the unity of the faith and their eternal peace. Mr. Hooker Survey of discipline, part 4. pag. 2. line 2.  
Quest. 3. Why do you say it is safe?  
Answ. It is safe; for in the multitude of Councillors there is safety, as in civil so in Church affairs, Prov. 11.14. Mr. Cottons Keys pag. 55. line 4. 
Mr. Cotton.  The light of nature and right reason forceth men out of their own necessities and experiences to confess this that in multitude of Counsellors there is safety, Et plus vident oculi quam oculus, etc. The issue of the Council evidenceth as much, Act. 16.4, 5. They delivered the decrees, etc. and the Churches were established in faith. Mr. hooker's Survey of discipline, part 4. pag. 2. line 9  
Quest. 4. But if the Church be of a good and strong constitution and walk with a right foot in the truth and peace of the gospel, what need of such consotiation?  
Answ. Though this or that particular Church may be of a good and strong constitution, and walk with a right foot in the truth and peace of the Gospel; 
Mr. Cotton,  yet all Churches are not in a like athletic plight, and they that are not so, will be loath to call in, or look out for help as much or more than others, though they have more need than others; yea and the best Churches may soon degenerate and stand in as much need of help as others, and for want of it may sink and fall into a deep Apostasy, which other Churches might have prevented if they had discerned it at first. Mr. Cotton Keyes pag. 55. line 7.  
Quest. 5. Why do you say this combination and consotiation of Churches is wholesome?  
Answ. It is wholesome as tending to maintain brotherly love and soundness of doctrine in Churches, 
Mr. Cotton.  and to prevent many offences which may grow up in this or that particular Church, when it transacts all such things in itself without con-Mr. Cotton of the Keys p. 55. line. 17.  
Quest. 6. But how do you prove it an Ordinance of Christ?  
Answ. It is an holy Ordinance of Christ as having just warrant from a like precedent; the Apostles were as much independent one from another, 
Mr. Cotton.  and stood in as little need of help one from another, as Churches do. And yet Paul went up to Jerusalem to confer with Peter, Jam●s and John, lest he should in vain run in the course of his Ministry, Gal. 2.2. And though in conference the chief Apostles added nothing to Paul, ver. 6. yet when they perceived the Gospel of uncircumcision was committed to Paul and Barnabas, as that of the circumcision was to Peter, James and John, they gave unto one another the right hand of fellowship. Now than it will follow by just proportion, that if the Apostl s who were independent each of them one of another, had need to consult and confer together, to procure a freer passage to their calling, and to their doctrine; than surely Churches, and Elders of Churches, though independent one of another, had need to communicate to their courses and proceed in such cases one with another, to procure the freer passage to the same. And if the Apostles giving the right hand of fellowship one to another, did mutually strengthen their hands in the work of the Ministry; then the Elders of Churches giving the right hand of fellowship one to another in their ordination, or upon any fit occasion, cannot but much strengthen the hearts and hands of one another in the Lords work. Mr. Cotton of the Keys. page 55. line 22.  
Quest. 7. Is there any thing which may be added, if not for confirmation, yet for illustration of the point.  
Answ. Yes, by comparing the dimension of the new Jerusalem, which is the perfect platform of a pure Church, as it shall be constituted in the Jewish Church State at their last conversion. 
Mr. Cotton.  The dimensions of this Church, as they are described by Ezekiel, chap. 48.30. are twelve furlongs, that is, about three miles in length, and as many in breadth. But the dimension of the same Church, Rev. 21.16. is said to be twelve thousand furlongs. Now how can those two dimensions stand together, that are so far discrepant one from another, as twelve, and twelve thousand? the fittest and fairest reconciliation seems plainly to be this; that Ezekiel speaketh of the dimension of any ordinary Jewish Church of one particular Congregation, but John speaketh of the dimension of many particular Jewish Churches combining together in some cases, even to the communion of a thousand Churches. Mr. Cotton of the Keys. page 56. line 7.  
Object. But Theologia Symbolica non est argumentativa; Arguments from Parables and mystical resemblances are not valid.  
Answ. If there were no argumentative power in Parables, 
Mr. Cotton.  why did the Lord Jesus delight so much in that kind of teaching? and why did John and Daniel, and Ezekiel, deliver a great part of their Prophecies in Parables, if we must take them for Riddles, and not for Documents or Arguments? surely if they serve not for Arguments, they serve not for Documents. Mr. Cotton of the Keys. page 56. line 36.  
Quest. 8. But is this Combination of Churches necessary, as well as lawful?  
Answ. The Consociation of Churches is not only lawful, 
Mr. Hooker.  but in some cases necessary. Mr. hooker's Survey of Discipline. preface. a. 3.  
Nemo, inquit Parkerus, quod sciam, Ecclesiae alicujus reformatae alumnus ante Hugonem Grotium negavit Synodos esse necessarias quibus nos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 libenter profitemur. Norton adversus Apollonium. pag. 112. Mr. Parker saith, that no man that was a Disciple of the reformed Churches, did ever deny the necessity of Synods before Hugo Grotius; and we do unanimously confess the necessity of them. Mr. Norton against Apollonius. page 112. line 17.  
Quest. 9 How many sorts and degrees of Consociation of Churches are there?  
Answ. This Consociation is of several sorts and degrees, some lesser, some greater, as Classes, Synods, 
Mr. Hooker.  and these Provincial, National and Ecumenical; thus fare we agree. Mr. hooker's Survey of Discipline. part 4. page 2. line 15. and 25.  
Quest. 10. What is a Synod?  
Answ. Synods we acknowledge being rightly ordered, as an Ordinance of Christ. Mr. Cottons Keys. page 23. line 21. And though not absolutely necessary to the being, 
Platform of Discipline.  yet many times necessary to the well-being of Churches. Platform of Discipline from N. E. chap. 16. sect. 1.  
Quest. 11. How is a Synod to be composed, and of what Members ought it to consist?  
Answ. Because it is difficult, if not impossible, for many Churches to come altogether in one place, 
Platform of Discipline.  in all their Members universally; therefore they may assemble by their delegates or messengers, as the Church of Antioch went not all to Jerusalem, but some select men for that purpose; because none are, or should be more fit to know the state of the Churches, nor to advise of ways for the good thereof than Elders; therefore it is fit that in the choice of the messengers for such Assemblies, they have special respect unto such; yet, in as much as not only Paul and Barnabas, but certain others also were sent to Jerusalem from Antioch, Acts 15. and when they were come to Jerusalem, not only the Apostles and Elders, but other Brethren also do assemble and meet about the matter, therefore Synods are to consist both of Elders and other Church-members, endued with gifts, and sent by the Churches, not excluding the presence of any Brethren in the Churches. Platform of Discipline chap. 16. sect. 6.  
Quest. 12. Whether may there be called and kept a National Synod or no?  
Answ. It may so fall out that the State of all the Churches in the Country may be corrupted, 
Mr. Cotton.  and beginning to discern their corruption, may desire the concourse and counsel of one another for a speedy and safe, and general reformation; and then so meeting, all conferring together, may renew their Covenant with God, and conclude and determine upon a course that may tend to the healing and salvation of them all: this was frequent in the Old Testament in the time of Asa, Hezekiah and Josiah; these and the like examples were not peculiar to the Israelites as one entire National Church; these examples hold forth no superiority in one Church or Court over another, but all of them in an equal manner give advice in common, and therefore such examples are fit precedents for Churches of equal power within themselves, to assemble together and take order with one accord for the Reformation of them all. Mr. Cotton of the Keys. pag. 24 l. 22.  
Quest. 13. But what is the work that properly belongs to Synods?  
Answ. It belongs unto Synods and Counsels to debate and determine controversies of faith and cases of conscience, 
Platforin of Discipline.  to clear from the Word holy directions for the holy worship of God, and good government of the Church, to bear witness against maladministration, and corruption of doctrine and manners in any particular Church, and to give direction for the Reformation thereof. Platform of Discipline from N. E. chap. 16. sect. 14.  
In any part of the Church's way, 
Mr. Cotton.  which is more hard to hit right upon, as in Elections, Ordinations and censures of eminent persons in office, it is a safe and holy faithful office of the vigilancy of the community of Churches, to be present with them, and helpful to them in the Lord; and at all times, when a particular Church shall wander out of the way, whither out of the way of truth or peace, the community of the Churches may by no means be excused from reforming them again into their right way according to the authority which the Lord hath given them for the public edification of all the several Churches within their Covenant. Mr. Cotton of the Keys. page 58. line 36.  
Quest. 14. What is then that power or authority which Synods and Combinations of Churches have in these cases? is it only declarative and directive, or consultative?  
Answ. We dare not say that their power reacheth no further than giving counsel; 
Mr. Cotton.  for such as their ends be for which according to God they do assemble, such is the power given them of God as may attain those ends. As they meet to minister light and peace to such Churches, as through want of light and peace lie in error (or doubt at least) and variance; so they have power by the grace of Christ, not only to give light and counsel in matter of truth and practice, but also to command and enjoin the things to be believed and done. The express words of the Synodal Letter imply no less, It seemeth good to the Holy Ghost and us to lay upon you no other burden; this burden therefore to observe these necessary things which they speak of, they had power to impose; it is an act of the binding power of the Keys to bind burdens; and this binding ariseth not only materially, from the weight of the matters imposed, (which are necessary, necessitare praecepti, from the Word) but also formally, from the authority of the Synod, which being the Ordinance of Christ, binds the more for the Synods sake. As a truth of the Gospel taught by a Minister of the Gospel, it bindeth to faith and obedience, not only because it is Gospel, but also because it is taught by a Minister for his Callings fake; and surely also a Synod sometimes meeteth to convince and admonish and offending Church or Presbytery; they have power (if they cannot heal the offenders) to determine to withdraw communion from them; and further, seeing they meet likewise sometimes for general Reformation, they have power to decree and publish such Ordinances as may conduce according to God to such Reformation, examples whereof we have, Nehem. 10.32, 39 2 Chron. 15.12, 13. Mr. Cotton of the Keys. page 25. line 10.  
Quest. 15. How fare then are particular Churches bound to submit themselves to the directions or decrees of Synods?  
Answ. Particular Churches are so far subject to the Consociation of Churches, 
Mr. Hooker.  that they are bound in case of doubt and difficulty to crave their counsel, and if it be according to God to follow it; or if the particular Churches err from the rule, and continue obstinately therein, the Consociation have authority to renounce the right hand of fellowship. Mr. hooker's Survey. part 2. page 80. line 10.  
The Synods directions and determinations so far as consonant to the Word of God, are to be received with reverence and submission; not only for their agreement therewith, but secondarily for the power whereby they are made, as being an Ordinance of God appointed thereunto in his Word. Platform of Discipline from New England. chap. 16. sect. 5.  
Particular Churches are bound to acquiesce in the lawful decrees of Synods received by the major part of the Churches, and approved by the Christian Magistrate. Mr. Nortons' answ. to Apollonius. page 118. line 3. And this, 1. Under the danger of incurring the guilt of disturbing the order of the Church. 2. Under the penalty of non-communion by the rest of the Churches. 3. Under the penalty of civil punishment to be inflicted by the Magistrate, as the matter shall require. Mr. Norton, ib. l. 9, etc.  
Quest. 16. But hath the Synod authority to determine or conclude any thing that shall bind the Churches, but according to the instruction which they have received before from the Churches?  
Answ. We do not so apprehend it; for what need Churches send to a Synod for light and direction in ways of truth and peace, if they be resolved before hand how far they will go? but if the Elders be gathered in the Name of Christ in a Synod, and proceed according to rule the (Word) of Christ, they may consider and conclude sundry points expedient for the estate of their Churches, which the Churches were either ignorant or doubtful of before. Mr. Cotton of the Keys. pag. 26. line 33.  
Quest. 17. But what if the Synod conclude and determine against the truth, and the Church stand for the truth?  
Answ. 1. It is not readily to be granted (though neither is it simply to be denied) that in Reformed times, 
Mr. Norton.  the opinion of a particular Church should be more sound than the opinion of a Synod.  
2. As it is in civil things, there is an absolute truth, and there is a judicial truth; and the sentence of the supreme civil Judge, (suppose the Parliament) is true quoad homines, though it be not absolutely true; so it is in Ecclesiastical things; the Synod being the supreme and highest Judge of the question, the sentence of the Synod, though it be not absolutely true, yet it is Ecclesiastically true. Scil. in foro exteriore.  
3. Although, the truth after some new decrees of a new Synod, repealing the act of the former, may remain with the Church.  
4. If the error be not fundamental, public order is to be preferred before obedience to an affirmative precept that is not fundamental; though therefore a hoof of truth is to be preferred before the liberties and lives of the ten thousands of Israel; yet when the whole community is more endangered by the want of public order, than by the present not observing of some affirmative command not fundamental, we ought to have more regard to public order, than to the present obedience of such a command.  
5. Therefore the particular Church in this case may and aught to submit itself to such order, but yet without sin. Mr. Nortons' answ. to Apollonius. pag. 118.119.  
Quest. 18. But how can that been done?  
Answ. 1. The truth is not to be dissembled, 
Mr. Norton.  but the Church is modestly and peaceably to bear witness to the truth.  
2. Effor is never to be approved though for awhile, in regard of the iniquity of the time it is to be tolerated.  
3. Wisely and patiently we must wait in our stations in the due use of means, till God in his own proper season shall reveal the truth. Mr. Norton against Apollonius. page 119. line 30.  
Quest. 19 Have all the Members of a Synod equal power?  
Answ. A Synod consisting, 
Mr. Cotton.  as we have heard it doth, of Elders and Brethren, their power is not the same, but distinct; the power which the Brethren have, it is a power of liberty; the power which the Elders have, it is a power of authority. The Brethren have first liberty to dispute their doubts modestly and Christianly among the Elders; so in that Synod at Jerusalem, Acts 15.7, 12. Secondly, they had liberty to join with the Apostles and Elders in determining the same, as the common sense of them all. Thirdly, they had liberty to join with the Apostles and Elders in choosing and sending Messengers, and in writing Synodal letters in the name of all, for the publishing of the sentence of the Synod, Acts 13. ver. 22, 23. to 29. But the authority of the decrees lay chief, if not only, in the Apostles and Elders, as appears, Acts 16.4. So than it will be most safe to preserve to the Church of Brethren their due liberty, and to the Church of the Elders their due authority. Mr. Cotton of the Keys. page 26. line 1.  
Quest. 20. Whether may a person or persons wronged by particular Churches, appeal to a Synod or not for redress?  
Answ. There is a right of appeals in weighty causes from an inferior to a superior sentence. 
Mr. Norton.   
And seeing that in Ecclesiastical causes, and among Ecclesiastical persons many differences do arise, who can deny but that this right of appeals must be granted there?  
Appeals are of divine and natural right, and necessary in all societies, because of the ignorance and unrighteousness of many who are Judges. Mr. Nortons' answer to Apoll. 3. pag. 112. line antepenult. & page 114.  

Hitherto of the Combination or Consociation of Churches, and of Synods, and their power. Now from these particulars that have been delivered, let us draw some positions with their inferences.  
First, it is lawful for particular Churches to join together in a holy Covenant and communion amongst themselves to administer all Church Affairs of weight and difficulty, and common concernment, not without common consultation and consent about them. See answer to quest. 1. Hence it follows,  
1. That if an express consent and Covenant be the formalis ratio, and constitutive of a Church; then these particular Churches thus joined together, make up one Church; not representatiuè & impropriè, but truly and properly, having the true formale of a Church, and that which dat essentiam.  
2. If they have thus covenanted together to transact things by common consent, than every Church of the Consociation hath the same power in all matters that the fraternity of a particular Church hath, to wit, of consenting or of dissenting.  
3. If they Covenant to administer all their affairs not without common consent, then quere whether every particular Church hath not a negative voice, which is more than the Presbyterians contend for.  
4. If they Covenant to administer all matters of weight and common concernment, NOT without common consent, than the excommunication of any person being a matter of weight, (as doubtless the delivering up of a soul to Satan is) and also a matter of common concernment, (he that is cast out of one Church, being cast out of all) will it not from the concession follow that no particular Church can excommunicate a Member, without the consent of the associated Churches?  
2. This Consociation of Churches, is safe, useful and wholesome, and in some case necessary. See answ. to quest. 2.3, 5, 8. they therefore who refuse to associate with other Churches when it is offered, let these consider whether they do not forsake their own mercies.  
3. Even the strongest and best Churches have need of Association; first, that they may help the weak; for all Churches are not in a like athletic plight; and secondly, for themselves; for the best may soon degenerate, and for want of Association, may sink and fall into deep Apostasy. See answ. to quest. 4. therefore,  
1. These Associations ought not to be elective; for then the strong and athletic Churches may combine together, and exclude the weaker and less athletic, saying, we have no need of you; which would frustrate the end of combination; and therefore the best way is for Churches that are in vicinity to combine together.  
2. If the strongest Church may need Consociation to prevent degeneration and Apostasy, than the best way is to have these Consociations fixed and stated, not occasional only, & pro re nata.  
— Sero med cina paratur,  
Quum mala per long as invaluere moras.  
4. Combination of Churches is an holy Ordinance of Christ. See answ. to quest. 6. Therefore let them consider how they will answer it to Jesus Christ, who not only live without this Ordinance, but despise it, and speak evil of it, and yet have covenanted to walk in all the Ordinances of Christ, and would be thought so to do.  
5. Combination of Churches is no more destructive to the power of particular Churches, than the Consociation of the Apostles was to their Apostolical power. See answer to quest. 6.  
6. As the Apostles giving the right hand of fellowship one to another, strengthened their hands in the work of the Ministry; so the Elders of Churches giving the right hand of fellowship one to another upon any fit occasion, cannot but strengthen the heart and hands of one another in the Lords work. See answ. to quest. 7. Therefore for the Elders of Congregational Churches to refuse to associate with their brethren of another judgement, and to refuse to give them the right hand of fellowship, what doth it declare but this, that either they do not think we in our Ministry work the work of the Lord, or else that they are resolved to weaken our hands, and hinder our work as much as they can, because though we do Gods work, yet we do not do it in their ways?  
7. A Combination of Churches, or a Classical Church, is a pure Gospel Church, according to the most perfect platform; it is the new jerusalem that came down from heaven, Rev. 21.16. See answ. to quest. 7. therefore they are much mistaken that say it is an Antichristian platform.  
8. Classes and Synods Provincial and National are lawful, and warrantable. See answ. to quest. 9 therefore they exceedingly prevaricate, who go about to render them either ridiculous as some, or odious as others.  
9 A Synod is an Ordinance of Christ, necessary, though not to the being, yet to the well-being of Churches. See answ. to quest. 10. therefore it is as necessary as the rest of discipline, which is necessary only for the well-being of Churches, not to their being. And secondly, therefore it is no more improper to have Combinations or Synods fixed and stated, than it is to have other meetings for Discipline so fixed.  
10. Delegation to be a member of a Synod, is a lawful Gospel-employment. See answ. to quest. 11.  
11. All the Churches of a Nation may meet together to consult, and to renew their Covenant for Reformation; if the Covenant constitute the Church, quere, whither they be not now a National Church? See answ. to quest. 12.  
12. The practice of the Church in Hezekiahs' days, and in Josiahs' days, is a precedent for National Synods and Councils. See answ. to quest. 12.  
13. Synods are useful, and have power in cases of difficulty, and in such cases particular Churches are bound to make use of them. See answ. to quest. 13. and 15. and in case of maladministration, and in such cases the Consociated Churches are bound to take cognizance of it, & redress it. See answ. to quest. 13.  
14. Synods have power and authority from Christ, not only to direct and give counsel, and declare the mind of Christ, but also to command and enjoin. See answ. to quest. 19  
15. Synods have some part of the binding power of the Keys. See answ. to quest. 14. Quere, why not all as well as some, and where Christ hath made the Partition.  
16. The decrees and injunctions of Synods so far as they are agreeable to the Word of God, bind not only materially, because they are agreeable to the Word, but formally, because they are the decrees of a Synod, which is the Ordinance of Christ. See answ. to quest. 14. and 15.  
17. In the determination of the major part of a Synod, approved by the Christian Magistrate, particular Churches are bound to acquiesce upon pain 1. Of being guilty of disturbing the order and peace of the Church. 2. Of non-communion. 3. Of punishment by the Magistrate. See answ. to quest. 15. if so, than first, the Magistrate may use compulsion and coercion in matter of Religion. Secondly, the vote of the major part of the late Assembly at Westminster, had more obliging power than some body would own, and some body is guilty of something.  
18. The decrees of Synods though erroneous, yet, if not fundamentally erring, are not to be rejected or scorned, but received and submitted to, rather than peace and order disturbed. See answ. to quest. 17. If I understand this aright, our brethren say as much as can be desired, if not more; O that any thing near this had been practised!  
19 It is not easily to be granted that Synods err, and particular persons and Churches that are contrary-minded have the truth. See answ. to quest. 7.  
20. Appeals are warrantable by the Law of God, and the Law of nature, and necessary in all Societies, because of the ignorance or iniquity of them that are Judges. See answ. to quest. 20. therefore great is either their ignorance or their iniquity, who deny the members of their society this just and necessary liberty of appeals.    

CHAP. VII. Of Communion with, and Separation from the true Church.  
Question 1.  
WHether there is an universal visible Church?  

Platform of Discipline.  Answ. There may be acknowledged an universal visisible Church. Platform of discipline, chap. 2. sect. 3.  
Quest. 2. What relation or respect do particular visible Churches bear to the universal visible Church?  
Answ. A Congregational Church by the institution of Christ, is a part of the militant visible Church. Platform of Discipline, 
Platform of Discipline.  sect. 6. This Catholic Mystical Church is the Materia prima, out of which Political Churches by their combination are form. Defence of the 9 positions, pag. 104. The Catholic Church is in some respects the first Church, and particular Churches ortae. Ibid. pag. 78.  
Quest. 3. Is every particular person bound to be of some particular congregation?  
Answ. Every faithful person is bound by virtue of positive precept to join himself to some such single congregation, 
Mr. Owen.  having the marks and notes by which a true Church may be known and discerned. Dr. Owen in his Eshcol, Preface A 3. It is the part of all Christians who look for salvation by Christ Jesus, to join themselves to one or other particular Church of Christ. Mr. Cotton of the way, etc. pag. 2. line 10.  
Quest. 4. But is a man bound to join himself to the Church of that place where his dwelling is?  
Answ. Members ought to join themselves to the Church where they do inhabit, if it may be; 
Platform of Discipline.  otherwise they can neither perform the duties nor receive the privileges of members; such an example tolerated in some, is apt to corrupt others, which if they should follow, would threaten the confusion and dissolution of Churches, contrary to Scripture. Platform of discipline, chap. 13. sect. 6.  
2. All believers of one place are bound to join together in one congregation, unless through their being too numerous they are by common consent distinguished into more, which order cannot be disturbed without the guilt of schism. Dr. owen's Eshcol Prefao? A. 3.  
Quest. 5. But is a man bound after he hath once joined himself to a Church, to continue a member of this Church all his days?  
Answ. 1. Church-members may not remove and departed from the Church, 
Platform Discipline.  and so one from another as they please, but aught to dwell together. Platform of discipline, chap. 13. sect. 1.  
2. People's joining with a Parish at the calling and electing of a Minister at his first coming, hath such just weight in it, and is such an engagement, as we do not judge it safe for such to remove from such a Minister, unless it be upon such grounds as may give him due satisfaction. Platform of discipline, Preface pag. 7.  
3. To separate from a Church, either out of contempt of their holy fellowship, or out of covetuousness, or for greater enlargements, with just grief to the Church, or out of Schism, or want of love, or out of a spirit of contention in respect of some unkindness, or some evil only conceived, or indeed in the Church which might and should be tolerated and healed with a spirit of meekness, and of which the Church is not yet convinced, though perhaps himself be, nor admonished from these or like reasons to withdraw from public communion in word or seals, or censures, is unlawful and sinful. Platform of discipline, cap. 13. sect. 5.  
Quest. 6. But what if there be many wicked and scandalous persons, and the Church tolerate them in it, ought not the godly to withdraw and departed from such a Church?  
Answ. 1. To separate from a Church for want of some Ordinances, or to separate from the true worship of God, 
Platform of Discipline.  because of the sin of some worshippers, is unlawful, Mr. hooker's Survey of discipline, Preface A. 3.  
2. The suffering of profane and scandalous livers to continue in the Church, and partake in the Sacrament, is doubtless a great sin; yet the godly are not presently to separate from it, nor to ●bstain from communion with such a Church in the participation of the Sacrament. Platform of discipline, chap. 14. sect. 8, 9  
3. The hypocrisy of sundry members of the Church, and toleration of some open scandal doth not presently take away the nature of the Church, nor is separation presently to be made from it. Mr. Cotton of holiness of Church members, pag. 2. line 8.  
4. Christ and his Apostles in their times, and the Prophets and other godly in theirs did lawfully partake of the Lords commanded Ordinances in the Jewish Church, and never taught nor practised separation from the same, though unworthy ones were permitted to be therein. Platform of discipline, chap. 14. sect. 8. And the Apostles kept communion with the Jews as a Church, notwithstanding their want of faith in Christ. Mr. Cotton of Infant Bapt. pag. 56. line 28. And the faithful in the Church of Corinth, wherein were many unworthy persons and practices, are never commanded to absent themselves from the Sacrament because of the same; therefore the godly in like causes are not presently to separate. Platform of discipline, chap. 14. sect. 8.  
Quest. 7. But if I can go to a Church that is more pure, and where things are better ordered, and more according to the mind of Christ, why may I not leave communion with one Church and go to another? As suppose I think the Congregational Churches purer than the Presbyterian, may I not leave the Presbyterian and join to the Congregational?  
Answ. We do not judge it safe or meet for any member of a Presbyterian Church, 
Platform of Discipline.  forthwith to desert his relation to his Church, and betake himself to the fellowship of a congregational Church, though he may discern some defect in the estate and government of his own.  
1. For first, Faithfulness of brotherly love in Church relation requires that the members of the Church should first convince their brethren of their sinful defects, and duly wait for their reformation before they depart from them; for if we must take such a course for the healing of a private brother, by way of brotherly love, with much meekness and patience; how much more ought we to walk with like tenderness towards the whole Church?  
2. Secondly, By the hasty departure of sound members from a defective Church; reformation is not promoted, but many times retarded and corruption increased: whereas on the contrary when sincere members breathing after purity of reformation abide together, they may by the blessing of God upon their faithful endeavours prevail much with their elders and neighbours towards a reformation; it may be so much that their Elders in their own Church shall receive none to the seals but visible Saints; and in the Classes shall put forth no authoritative act touching the members of other Churches, but consultative only, nor touching their own, but with the consent (silent consent at least) of their own Church; which two things if they can obtain with any holy, humble, meek, faithful endeavours, we conceive they might by the grace of Christ find liberty of conscience to continue their relation to their own Presbyterian Churches without scruple. Platform of discipline, preface pag. 5. line I  
Object. But we scruple not only these but many other things: As first, Your Ministers many of them had their Ordination from the Bishops, and they theirs from Rome, and so your Ministry is Antichristian; and those that are not ordained by Bishops are Ordained by a Classis or Presbytery, which is a power foreign and  to the Church whose Ministers they are?  
Answ. First, For the Ministers that were ordained by Bishops, take it thus. 
Mr. Cotton.  The power whereby the Ministers in England do administer the Word and Sacraments, is either spiritual and proper, essential to their calling, or adventitious or accidental. The former they have received from Christ by a twofold act of his. First, He hath furnished many of them with ministerial gifts. Secondly, He hath inclined the hearts of his people to choose them, and call them as in many Parishes in the City, and in sundry Market-Towns and elsewhere, or at least to accept them, and submit to them, being commended to them by the Patron.  
The latter power which is adventitious and accidental, that which they receive from the Patron who presents them to the Bishop, and from the Bishop who ordains and licenseth them to Minister to Christ, and to his people; This power though it hath been established by the Law of the Land, yet it is both adventitious and accidental; for the Minister's power is complete without it, and it is also usurped; For neither had the law lawful power from Christ to give such power to the Patron and Bishop neither had the Bishop or Patron lawful power to receive it, neither could the people then choose their Minister without the leave of their Patron, nor induct him into the Church without the ordination or leave of the Bishop. Thus when Pirates have invaded a ship, no man in it, neither Officer nor Passenger can come by his own goods, but by leave of the Pirate, who upon their submission will give them their keys of their own vessels and chests; this power to come to their own goods received from the Pirate, it is not that which gives them true and proper right to enter upon the possession and use of their own goods; for that right they had by a former just title which Pirates cannot disannul, 
Mr. Cotton.  but it is only adventitious and accidenttal. I need not apply it to the case in hand; the application is obvious. Mr. Cotton of Infant Bapt. pag. 181. line 25. And as for those Ministers that are ordained by Classes or Presbyteries, as you call them; I answer, first, Ordination is a work of rule and pertains to Presbyters. Mr. Cotton way of the Churches, pag. 49. line 4. And secondly, In such Churches where there are no Elders, and the Church so desires, we see not why imposition of hands may not be performed by the Elders of other Churches. Platform of Discipline from N.E. chap. 9 sect. 5.  
Quest. 8. May then we who are members of gathered or constituted Churches, hear their Ministers as Ministers of the Gospel, and hold communion with them in their Churches?  
Answ. We may hold and retain communion with them in baptising our children (as occasion may fall out by absence of our Ministers) in their Churches, 
Apologetical Narration. They say but do not, Mat. 23.  and by occasional receiving the Supper of the Lord in their Churches, and receiving such member of theirs as are duly qualified unto communion with us occasionally; also our Ministers to preach in their Congregations, and receive theirs also to preach in ours as Ministers of the Gospel. Papers given to the Committee of accommodation, by Thomas Goodwin, Philip Nye, William Bridge, Sydrach Simson, jerom. Burroughs, pag. 29. line 17.  
Quest. 9 What shall we judge then of the Separatists or Brownists? are they of Antichrist?  
Answ. Sure their practice is blame worthy:  
1. Because they separate where Christ keeps fellowship, Rev. 1.18. and that he walks with us we argue, 
Mr. Cotton.  because he is still pleased to dispense to us the word of life, and edifies many souls thereby; and therefore surely Christ hath fellowship with us; and shall man be more pure than his Maker? where Christ vouchsafes fellowship, shall man renounce it? if they be converted, where had they their conversion?  
2. Have not many of God's servants heretofore kept company with Churches as corrupt as ours are? did not Peter and John keep company with their persons, and shall they be more pure and curious?  
3. Christ commands, if thy brother offend thee, admonish him, Mat. 18.17, etc. then tell it to the Church; and if he hear not the Church, let him be unto thee as a heathen or a publican, he doth not say let the Church be unto the as a heathen or a publican if the Church hear not thy complaint. Now there are many of our Separatists never admonish their brethren, nor made their complaint to the Church; and if they did, and the Church heard them not, must they therefore excommunicate the Church and renounce it? Therefore unless you find in it blasphemy, or idolatry, or persecution, there is no just ground of separation. Mr. Cottons exposition of the first epistle of John, fol. 156. l. 38.  
Object. I. They say our worship is corrupt.  
Answ. Suppose there were and are sundry abuses in the Church, 
Mr. Cotton.  yet that is no safe ground of separation, Ezek. 5.11. Ezek. 9.4. So when the sons of Eli corrupted the sacrifices of God, their sin was great; yet it was the sin of the people to separate and abhor, 1 Sam. 2.17. Mr. Cottons Exposition of the first epistle of John, fol. 157. line 10.  
Object. 2 They say our government is Antichristian?  
Answ. We say it is that Government that expelled Antichrist, and sundry have witnessed it with their blood; and I say further, That there is no such corruption in our state as was in Jerusalem, when Christ and his Apostles kept fellowship with them, as two high Priests, etc. Ibid. line 13.  
Obj. 3. They say our Ministry and Calling is Antichristian?  
Answ. We say we do not profess ourselves enemies to Christ; 
Mr. Cotton.  and for our Calling, many of us are elected by the people's approbation, or by such as are set up by the King or State, and if God bless our Ministry to convert thousands to God, it is an evident sign God approves our Calling; for if it were Antichristian, they would not convert souls unto God. Ibid. line 18.  
Object. 4. They say our people are corrupt, and some such as Paul bids not to have communion with, 1 Cor. 5.11. as drunkards whoremongers and the like.  
Answ. We cannot deny but that there are very many corrupt and scandalous persons in our Church: But, 
Mr. Cotton.   
1. Private Christians have no authority to put them out.  
2. For Ministers, if they see it would turn to the dissipation and destruction of the flock, it were better to forbear, 1 Cor. 5. Mat. 13.29, 30. Ezra. 4.20. they ceased from building the Temple, when there came a command against it; 
O that you were wise to consider these things!  therefore they had better forbear when it cannot be redressed without greater prejudice to the Church.  
3. The corruption of some doth not corrupt the Church nor the ordinances of God; he that eats and drinks unworthily, eats and drinks damnation to himself, not to the whole Congregation; and you shall find many Churches as corrupt, as the Church of Corinth; yet the Apostle would not have them renounce it. Mr. Cottons exposition of the first epistle of John, fol. 157. line 28.  

Hitherto of communion with and separation from the Church, now to draw some positions from these particulars, with some inferences upon them.  
1. There may be acknowledged an universal visible Church, which is the materia prima of particular Political Churches, and may in some respects be called the first Church, and particular Churches ortae. Chap. 4. answ. to first and second question. Therefore the Catholic visile Church is not a Chimaera, nor a chief pillar of Popery, as some please to speak.  
2. Every faithful person, yea every one that looketh for salvation by Christ, is bound to join himself to some or other particular Church of Christ. See answ. to quest. 3. chap. 4. Therefore some or other particular Church is bound to receive every one that looks for salvation by Christ, and desires to join himself unto them; for to say that every Christian is bound to join himself to some particular Church, and yet no Church bound to receive him, is to lay an impossible obligation upon a Christian.  
3. All the believers of one place (be it Town, Village, or Parish) are bound to join together in one Church, and this order cannot be disturbed without guilt of Schism; and it is most for edification for men to be of the Church that is in the place where they dwell. See chap. 4. answ. to quest. 4. Therefore the practice of those who gather into one Church members dwelling in three, four or six several places distant many miles each from other, tends not to edification, nor cannot be excused from guilt of Schism.  
4. People's joining with a Parish in choosing and calling a Minister, is such an engagement as it is not safe for such to remove from such a Minister, but upon such grounds as may give him due satisfaction. See chap. 4. answ. to quest. 5. Therefore they have provided but an uneasy pillow for themselves to lay their heads on another day, who have cast off those Ministers with contempt and scorn (to the breaking and sadding of their hearts) whom themselves chose and called, as most of the members of the gathered Churches (so called) throughout England have done.  
5. To separate from a Church, either out of contempt of their holy fellowship, or out of covetousness, or for greater enlargements with just grief to the Church, or out of Schism, or for want of love, or out of a spirit of contention in respect of some unkindness or some evil only conceived, or which might be tolerated and healed, etc. is sinful and unlawful. See chap. 4. quest. 5. answ. 2. Therefore, O that those who have rend themselves from us, to gather themselves into distinct Churches, would be wi●ling to behold the face of what they have done, in, and judge it by this friendly glass, and repent of what they have done unlawfully and sinfully!  
6. Neither the hypocrisy of some members, nor the toleration of open scandals, nor want of some Ordinances is a sufficient ground for men to separate from the Church. Therefore our brethren can allege no sufficient ground for their separation on from the Churches, whereof they were sometimes members.  
7. Faithfulness of brotherly love in Church relation, requires that the members of the Church should, first convince their brethren of their sinful defects, and duly wait for their reformation before they depart from them. For secondly, By the hasty departure of sound members from a defective Church, reformation is not promoted, but many times retarded. Chap. 4. answ. to quest. 7. Therefore let those who have separated themselves the Ministry and assemblies they did sometimes attend upon, lay their hands upon their hearts, and seriously as before the Lord, consider whether they have thus endeavoured and waited for a reformation in the Congregation where their fixed abode is, or whether they have not by their hasty departure (or by other indirect means) hindered the work of reformation as much as in them lies; the Lord lay it not to their charge. If for this they be not condemned by their own consciences, I am sure they are by their friends and brethren.  
8. The Ordination of Ministers in England by the Bishops, is adventitious and accidental to their calling. See chap. 4. quest. 7. answer to Object. 4. Therefore their ordination by the Bishops doth not make their calling null and void; nor is it necessary that they should renounce that call, and put themselves upon a new call, unless withal they change their station.  
9 The difference between Independents and Presbyterians, is not so great, but that it might be healed, and there might a be an union, if some distempers and carnal corrupt respects did not prevail above principles of judgement and love to peace and truth. See chap. 4. answ. to quest. 8.  
10 No just ground of separation from a Church, unless you find in it blasphemy, idolatry, or persecution. See chap. 4. quest. 9 answ. 3. Therefore none of these crimes being proved against the Churches of England, they have done unjustly who have separated from them.    

The Conclusion.  
ANd now Brethren, If I could with Jotham get up into some Mount Gerizim, where I might be heard and not seen, or at least where I might be extra jactum lapidum, I would speak plainly to you, and not as he in parables: And I would numbly, and as in the sight and fear of God desire you to give (not me, but) the Christian world, some conscientious and satisfactory reason of your departing, and yet continuing so departed from the Churches, into which you were baptised, wherein you were converted (which reverend Mr. Cotton is not ashamed to own, saying, We cannot, we dare not deny to bless the womb that bore us, and the paps that gave us suck, Mr. Cotton let. print. A. 1641. pag. 3. line 27.) (the most of you that are converted) and whereof many of you were sometimes Minister; yet now you have not only made a Negative secession from them, but a positive: and have drawn and culled out of those Congregations (whom yet you confess to be true Churches) as many of the choicest members as you could, and gathered them (as you speak) into Churches, not only distinct from, but opposite to the Rest of the Churches and Congregations of the Nation.  
I say opposite; for verily if you lived among Papists or Jews, you could scarce show a greater opposition or abhorrence of their assemblies and worship, than you do of these. Some of you may be will hear some of their Ministers sometimes preach (though others of you will not vouchsafe that) so some of you have heard a Rabbi in a Jewish Synagogue; you know this is no act of Church communion, you know you hear them Equivocally, not as Ministers of Christ, but as gifted brethren. But who of you will break bread in their Assemblies, though the principal leaders of your way have given it under their hand (see Pap. of accommodat.) first to the Parliament, and since to the world, that they could do it? who of you will vouchsafe your presence at the administration of Baptism in their Churches, let it be the infant of never so holy parents, but make as much hast out of their Assemblies, as John the Evangelist did out of the Bath when he heard Cerinthus was in it? What is this but to lay all these Churches, and all the Members of them at least under the sentence of non communion.  
And for this practice I could never yet hear any thing alleged, but what is here fully answered and refelled out of your own Authors.  
1. If you say, Their Churches are no true Churches. See cap 3. per totum.  
2. If you say these Churches, they have not the matter of a true Church, which is visible Saints.  
Answ. This hath been answered already: First for the matter Master Cotton hath told you, Chap. 1. quest. 1. That the Churches of the New Testament consist of no other matter than the Churches of the old consisted of; and what visible Saints they were, the books of the Kings and Chronicles, Isaiah, jeremiah, and the rest of the Prophets tell you, That unregeneracy, unless it be accompanied with such fruits as are openly scandalous, doth not keep any from Church fellowship. Answ. to quest. 3. cap. 1. that federal holiness, or holiness by separation, admits to the ordinances, cap. 1. quest. 4. And that persons who received their membership in their infancy, proving notoriously scandalous, ought not to be continued in Church-membership, yet if they be, that separation must not presently be made, is the judgement both of Master Hooker and the rest of the Elders of New England. See this chap. 7. answ. to quest. 6.  
3. If you say, These Presbyterian Churches have not the right form and constitution, that is, express consent and covenant.  
Answ. Why this hath been answered; for Master Hooker and Master Cotton, and the rest of the Elders agree, that the Congregations of England have that which doth as truly constitute them Churches, as if they were constituted by covenant, as appears cap. 2. answer to question 4. See more cap. 3.  
4. If you say, In these Presbyterian Churches the Officers Lord it over the inheritance of the Lord, and rob and spoil the brethren of the power which Christ hath purchased for them, and bequeathed to them.  
Answ. It is clear by what hath been spoken already, that the brethren in the Congregational way have no more nor other power than what the brethren in the Presbyterian way; for M●. Cotton saith the power which the Brethren have, it is but a power of liberty, but the power of Authority is in the Elders. See cap. 5. answ. to quest. 14, 15, 16.  
1. If you say, The brethren In the Presbyterian way have not so much liberty as in the congregational: For first they have not the liberty of exercising their gifts in prophesying.  
Answ. Master Cotton and Master Hooker both have told us how fare they are from allowing this liberty which some presume to take to themselves. See before cap. 4. answer 〈◊〉 question 6.  
2. If you say, They in the Presbytery have not that liberty of consenting or dissenting in the admission of members, as the congregational have, but the examination is taken in private by the Elders.  
Answ. So it is frequently in the Congregational Churches, and for some persons constantly, as we have seen above cap. 14. ans. to quest. 14, 15.  
3. If you say, The brethren in the Presbyterian way have not the same liberty and power in censures that they have in the congregational.  
Answ. Yea the same; for the brethren in the Congregational way have not power to receive complaints in the first place, to hear and examine witnesses; but these things are transacted before and among the Elders.  
Secondly, The Elders they make reports of matters to the Church of brethren, and withal declare what they judge to be the mind of Christ concerning the censuring or not censuring of the person.  
Thirdly, The people, they upon this relation judge of the whole, but with a judgement of discretion, not with a judgement of Authority.  
Fourthly, They thus judging, bind the offender by consent, not Authority.  
Fifthly, This consent is an act of obedience, not of power; all these we have seen clearly asserted cap. 5. in answ. to quest. 14, 15, 16, 17, 18. Now all this the brethren may and do enjoy and exercise in the Presbyterian way.  
If you say, Brethren in the Presbyterian way cannot excommunicate without their Officers.  
Answ. No more may they in the Congregational way, as appeared cap. 3. answ. to quest. 20.  
If you say, The Brethren of the Presbyterian way have not power to choose their own officers, as they have in the Congregational.  
Answ. According to the Presbyterian principles they have; and the practice is so in France, Netherlands Geneva, Scotland; and if it be otherwise in England, it is because the laws of the land do yet invest the Patron with a power of nominating and presenting a Minister; but the brethren have their vote in choosing the other officers, Elders and Deacons; and the Presbyterian affirms, and they grant they ought to have it in the choosing of their teaching Elders much more; besides there are many instances of Presbyterian Congregations in London and elsewhere in England, that do choose their own Officers.  
If you say, The brethren of the Presbyterian way cannot depose their Ministers or other officers, without the consent of a Classis or Synod.  
Answer. No more may the brethren of the congregational way, regularly according to their own principles and assertions. See cap. 6. quest. 1.13, 14.  
If you say, These Presbyterian Churches have Ordinances that are not of Christ's institution: As,  
1. They examine those whom they admit to the Sacrament, although they own them for members.  
Answ. Yet they nowhere say that this is an Ordinance of Christ, but a prudential practice, which the brethren of the Congregational way own and practice as well as they. See cap. 4. answ. to quest. 14, 15.  
2. If you say, The Presbyterian Churches have suspensions of persons not excommunicated as an Ordinance of Christ.  
Answ. They own and use it not otherwise than the brethren of the Congregational way do, as appears cap. 3. answer to quest. 22, 23.  
If you say, They have Classes and Synods as an Ordinance of Christ.  
I answer, The Congregational Churches own them for such, and ascribe more than a consultative power to them. See cap. 6. per totum.  
If you except against the ordination of their Ministers, See cap. 7. quest. 7. answ. to the objection.  
If you say, Their-Churches are true Churches but not pure, you have purer Churches and purer ordinances.  
I answer, These are indeed the devices whereby people are drawn away from them to you; but I beseech you tell us particularly what Ordinances have you purer than your brethren? Is the Word more purely preached amongst you than amongst them? came the Gospel forth from you, or came it unto you only? are there purer prayers and purer Sacraments amongst you than amongst them? do not they call upon the true Jehovah in the name of the Lord Jesus Christ as you do, abhorring and renouncing all other objects and means of worship? do not they Baptise with water in the name of the Father, Son and Holy Ghost, as you do? do not they break the same bread, and drink the same cup according to Christ's institution, in memorial of his death as you do? Where then, or what are these purer Ordinances which you have more than your brethren?  
And for the purity of your Churches, I am loath to answer, as our Reformed Divines answered the like cavil of the Anabaptists and Brownists by Recrimination. Yet I think I may say, Are there not with you, even with you also sinners against the Lord? but I will refer you for answer to your own friends, cap. 1. per totum, and cap. 7. quest. 6, 7.  
And now brethren I beseech you consider the grounds upon which you have made, and do yet continue this sad division, and if you have no other than these, as I think you have not, let all the world judge whether they be not destroyed and overthrown by your own concessions.  
And let me be permitted to speak to you once again in the words of jotham, Harken to me that God may hearken to you; you have been studying the purity of Churches to the utmost apex of it (and it may be beyond) there may be a purity supra statutum as well as a devotion. But O that you would study the peace of Churches, and that not only these of your own Idea and Platform; but of all the Churches of Christ, I have heard some much complain of rigid Presbyterians: Do not you derive that title of rigid to yourselves. The brethren of the Presbyterian way have sufficiently declared their readiness to peace in their several models of association published by several Countries, to which these collections out of the Authors of the Congregational way, come so near, that if you refuse to come in and unite (especially at such a time as this, when we have seen already such ill fruits of our divisions, and have cause to fear yet worse) the rigidness will lie at your door. Seeing your Brethren and you agree in faith and worship; why should you live like Jews and Samaritans, like Protestants and Papist, like Lutherans and Calvinists? Know you not it will be bitterness in the end? Why, seeing yourselves are convinced, and have declared, That Members of reforming Churches ought not to refuse communion one with another, so far as may consist with their principles respectively. And communion with Presbyterians may consist with your principles, at least it doth with the principles of these from whom you profess to have received the principles of your way. Why should ye yet abhor their communion? if you do, judge whether your own mouths and hands have not condemned you. Harken therefore to me, that God may hearken unto you; or if you will not hearken unto me, yet hark to  Irenaeus, lib. 4. adv. haeres. cap. 4. Probatio vera & minime contradictioni obnoxia, quae etiam ab adversaries ipsis symbola testificationis profert, i. e. 
That's a true proof, and not to be contradicted, that brings forth the Testimonies even of the adversaries.  Harken to Basil, homil. in Chr. Nativ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. i.e. 
The witnesses of adversaries are most worthy of credit.  Harken to chrysostom homil. 82. ●n johan. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
This is an unrefragable demonstration of Truth, if a man call adversaries to witness what he speaks.  Harken to Cyprian de Uni. Eccles. Quomodo possunt duo aut tres in nomine Christi colligi, quos constat a Christo & ab ejus Evangelio separari? non enim nos ab illis sed illi a nobis recesserunt. Et cum haereses & schismata postmodumnatae sunt, dum conventicula sibi diversa constituunt, veritatis caput atque originem reliquerunt. 
i e. How can two or three be gathered together in the name of Christ, when 'tis manifest they are separated from Christ and from his Gospel? for we have not departed from them, but they from us, etc.  Harken to Aust. Epistola ad orthod. Con. Donat. Quicunque de Christo & scriptures sanctis consentiunt & unitati Ecclesiae non communicant, non sunt in Ecclesia. Libr. 3. Cont. Donat. Non habet dei charitatem, qui Ecclesiae non diligit unitatem. 
i.e. They that agree concerning Christ and the Scriptures, and do not communicate in the unity of the Church, are not in the Church.  
He hath not the love of God, who doth not love the Church's unity.  
Harken to Paul.  l Cor. 1.10. Now I beseech you Brethren, by the name of our Lord jesus Christ, that ye all speak the same thing, and that there be no divisions among you, but that ye be perfectly joined together in the same mind, and in the same judgement. Phil. 2.1, 2, 3, 4. 
If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the spirit, if any bowels and mercies;  
Fulfil ye my joy, that ye be like minded, having the same love, being of one accord, of one mind.  
Let nothing be done through strife or vainglory, but in lowllness of mind, let each esteem other better than themselves.  
Look not every man on his own things, but every man also on the things of others.  Gal. 5.15. But if ye by't and devour one another, take heed ye be not consumed one of another.   

Errata.  
Page 9 line 3. read on, p. 22. l. 13. r. endued. p. 29. l. 24. r. Governors, p. 43. l. 35. r. this, p. 46. l. 36. r. or, p. 47. l. 32. r. consotiation, p. 54. l. 1. r. be.  
FINIS.