The Main Points of Church Government and Discipline, Text
THE Main Points OF Church-Government AND DISCIPLINE; Plainly and modeſtly handled by way of Queſtion and Anſwer. Very uſeful to ſuch as either want Money to buy, or Leaſure to read larger Tracts.
LONDON, Printed by J. M. for LUKE FAVVNE, and are to be ſold at his ſhop at the Parrot ni pauls Church-yard 1649.
THE EPISTLE TO THE READER.
Chriſtian Reader,
ALthough the worth of the Author, and ſolidity of the matter of this book might ſufficiently commend it ſelf unto thy peruſal, yet I ſhall add this to its Commendation, that 'tis plain, but profitable, ſhort, but ſound: ſo that I may ſay of it as Tully did of Brutus his Laconical Epiſtle, Quam multa, quam paucis! how much in a little? Here is a great deal of matter in a few words; he ſtudyed brevity, yet ſolidity, in this ſmall piece; by the reading whereof not only the weak may be inſtructed, but the ſtrong alſo eſtabliſht in the truth, which is the hearty deſire of him who ſubſcribes himſelf,
Thine in the Lord, CHRISTOPHER LOVE.
A plain PLATFORM OF Presbyterial Government, Catechistically and Methodically propounded.
QUEST. I. WHat Government of the Church is moſt agreeable to the Word of GOD?
Anſw. The Government of the Church by Presbyters or Elders for they have the rule, aHeb. 13. 7, 17. 1 Tim. 5. 17.the keys (which in the very notion of them do carry power and authority properly ſo called bIſa, 22, 22 Rev. 1. 18, & 3, 7.) are committed to them cMat. 16. 19, and power to remit and retain ſins dJohn 20, 28, they feed and govern the flock e1 Pet. 5. 2 Act. 20, 17 28, and are over the people in the Lord f1 Theſ. 5 12; they are Guides, Leaders, Biſhops, Governors, Paſtors; which Titles in Scripture are uſed to expreſſe the power of Civill Magiſtrates gJoſh 13. 21. Numb. 31. 14. Mat. 27. 2. Jud. 8, 14. Acts 23, 14.: Hence the Angels, the Elders of the Churches, are commended for good Diſcipline and reprehended for bad.hRev. 2. 2, 6, 14, 20, & Rev. 3.
Queſt. 2. What kind of Government have Presbyters or Elders over the Church?
Anſw. Not Kingly, Lordly, or Magiſterial power, which onelyonly belongs to Chriſt i1 Pet. 5, 3. 1 Cor. 8. 6. & 12. 5 Pſal. 2, 6, Col. 1. 18. Eph. 2, 22., but Stewardly and Miniſteriall, k1 Cor. 4. 1. 2 Cor. 5 20. Mat. 9. 38..
Queſt. 3. From whom receive they their Stewardly and Miniſteriall Power?
Anſw. From Jeſus Chriſt lMat. 16. 19. & 28, 18, 19, 20. Ioh. 20. 21, 23. 2 Cor. 8. 10:, they are his Stewards m1 Cor, 4, i., his Miniſters and Embaſſadors n1 Cor. 4. 1. 2 Cor. 5. 19, 20., having their Office from him oEph 4. 8. 11. 1 Cor. 12. 28. Act. 20. 28, 29., and they are to act in his name pMat. 18. 19 1 Cor. 5. 4, 5., and muſt give account to himqHeb. 13, 17, 18. Luc. 12. 41, 42.
Queſt. 4. But do they not receive their Governing Power and Authority from the Church or Body of the People?
Anſw. No, though they be for the good and benefit of the General Viſible Church, and of particular Churches rEph. 4. 7 10, 11, 12 2 Cor. 12. 14, and ought to make themſelves ſervants thereunto, as Jeſus Chriſt and his Apoſtles (which did not receive their authority from thence) did sMath 20▪ 26, 27, 28 2 Cor. 4. 5 Col. 1. 7.; and though they be elected by the people, yet they do not receive their Authoritie from them. For, 1. the power of Church-Government is not conveighed to the body of the people, by any authentick grant or Commiſſion from Jeſus Chriſt, as it is to the Officers. 2. The people are not called Governors, Guides, Leaders, as the Officers are; but on the contrary, are called the flock tActs 20. 28. 1 Pet. 5. 2, the Saints uHebr. 13▪ 24. Phi 1. 1, as diſtinct from their Biſhops, Paſtors, Rulers, to whom they are commanded to be ſubject and obedient w1 Theſſ. 5. 12 1 Tim. 5 17. Heb▪ 13. 7, 17.. 3. The people have not received from Chriſt due gifts and qualifications for the exerciſe of Government and juriſdiction x1 Cor. 12. 4, 5, 17 28, 29as Officers have yEphel 4. 11, 12 1 Tim 4. 14. 4. It cannot be ſhewed that God in the Old or New Teſtament did erect any Church without Officers, ſeeing Adam was a Prieſt to his wife aGen. 4. 3 Ainſworth.and family (as Noah alſo was,) and the firſt born were Prieſts bExod. 19 22at the founding of the Jewiſh Church, and Chriſt his Apoſtles were Officers in Commiſſion at the founding of the Chriſtian Churches. 5. It is more abſurd and irrational, that all the males ſhould govern in a Church, then in a City or Commonwealth; that the Elders ſhould be ſubject to the people, then that Magiſtrates ſhould be ſubject to their ſubjects; ſeeing the power of Church-government is derived not from the Law of Nature, which placeth the Originall of Civill Government in the people, but the Canon of Scripture, which ſaith no ſuch thing concerning Church-Government. Nor, 6. doth it warrant, that the people ſhould exerciſe power and authority, in Preaching, Ordaining, Adminiſtration of Sacraments or cenſures, therefore they have it not; for ſuch power is vain and impertinent, as may not be drawn into act by them that have it; and therefore Paſtors, Preaching, Baptizing, Ordaining, &c. do not put forth the peoples power, but the power and authority of Jeſus Chriſt.c2 Cor. 13 10. Math. 28. 19, 20
Queſt. 5. You ſpake of a General Viſible Church; doth the Scripture hold out ſuch a Church?
Anſw. Yes, for, 1. The Apoſtles, which were General Officers (to which a generall Church is the adequate correlative) and had the care of all the Churches d2 Cor. 11 28, are ſaid to ſet, put or placed, in the Church e1 Cor. 12 28, as ſpeaking but of one; Paul was a Miniſter of this Church fCol. 1. 25. 2. That one body, that one fold, into which all, both Jews and Gentiles, are Baptized and brought g1 Cor. 12 12, 13. Eph 2. 16. & 36 Joh. 10 16, maſt needs be the univerſall viſible Church. 3. That houſe or Temple, in which Antichriſt did ſit h2 Theſſ. 2. 4, that woman travelling iRev. 12. 1 2. &c., the Bride and Spouſe of Chriſt kRev. 21. 2, a child, and in non-age under the Law, and at full age under the Goſpell lGal. 4. 1, 2, that aſſembly of 24 Elders and 4 Beaſts mRev. 4., that one Sion having many Aſſemblies in it nIſa. 4. 5, that one City, one new Jeruſalem oRev. 20. 9. & 21. 2, that one Feaſt pMat. 22. 2, field qMit. 13. 24., floor rMat. 3. 12., draw-net sMath. 13. 47, and the like, are to be underſtood of the Univerſall Viſible Church, which is further in Scripture deſcribed to be Organicall t1 Cor. 12 14 &c. Rom. 12. 4 to 9. Epheſ. 4 4. with 11, 12..
Queſt. 6. But we read of Churches vGal 1. 2. 1 Cor. 14▪ 34. Acts 9. 31.in the plurall number, of many Churches in the New Teſtament, and therefore there is not onelyonly one Church?
Anſ. Theſe are the particular Churches I ſpake of, of the ſame name and nature with the whole, as the Sea is but one wPſa. 95. 5, yet the ſeverall parts of it, waſhing ſeverall ſhoars, are called Seas xPſa. 24 2, the dry Land but one yGen. 1. 10, yet being poſſeſt by ſeverall Nations, under ſeveral climates, divided by hills, rivers, and other boundaries, is called Lands aGen. 10 31, as Labans flocks, having all one owner, and probably all one mark, are called one flock bGen. 30. 31, 32, 36, 38. & 33. 13, as the free men of Rome, where ever born or bred, make but one Corporation cAct. 22. 3 with 28; hence the Church of Epheſus, though a compleat particular Church, is not called the whole City or houſhold of God, but fellow Citizens with the Saints, viz. of other Churches, and of the houſhold. As the Jewiſh Church was but one, yet in regard of their Sabbath-convocations in their Synagogues dLev. 23. 1, 2, 3, for hearing the Word read eAct. 15. 21, and preached fAct. 13. 14, 15, 16, for prayer gAct. 16. 13, for Rule and Government hAct. 13. 15. Joh 12 42. & 9. 34. & 16. 1, 2, was called Congregations & Churches iPſa. 26. 12. & 68 26. & 74 4, 8. As the Antichriſtian Churches of Italy, Spain, Germany, are but one Where kRev. 17 5. & 18. 2 3. & 19. 2, under one head the Pope, ſo the Chriſtian Churches of England, Scotland, Holland, &c. which have their Fathers name written in their foreheads lRev. 14. 1, are but one woman mRev. 12. 1; the one is the army under the Dragon, the other under Michael nRev. 12 7: and as a whole Army is oft times in the Originall Language of Scripture called a Church o1 Sam. 17. 47 Ezek. 16, 40. Jer. 50 9, and the ſeverall Regiments and Companies are called Churches pEze 26, 7, ſo particular Churches and Antichriſtian conventions, are as the ſeverall Brigades, Regiments, or Companie of thoſe two Armies: Hence alſo the Church of God is called Army and Armies qCant. 6, 10, 13, Vineyard and Vineyards rCant. 7, 12 & 8, 11, 12, Garden and Gardens sCant. 6, 2, as well as Church and Churches.
Queſt. 7. What ſorts of Elders hath God appointed in his Church?
Anſw. Two ſorts; extraordinary, as the Apoſtles t1 Pet, 5, 1 2▪ Joh. v. 1; and ordinary, as Paſtors and Teachers vActs 20 17, 28. Tit. 1, 5. The Apoſtles were to Teach and Rule, not onelyonly Churches, but Paſtors and Miniſters alſo, being men of an higher order w1 Cor. 12 28. Eph. 4 11, immediatly called of God xGal. 1, 1, infallible in their doctrine yGal. 1, 7, 8. & 5, 2, endowed with extraordinary gifts zActs 2▪ 1 2. & 8, 17 18, ſaw Chriſt in the fleſh aAct. 1, 21 1 Cor. 9, 1, were injoyned ordinarily to travel abroad to plant Churches bMath. 28 19, might act authoritatively in any Church without a call or conſent of men, and might ſhake the duſt off their feet againſt ſuch Miniſters, or others, as did not receive them cMath. 10 14, their commiſſion was irrepealable, the limits they agreed on were large dGal▪ 2, 9. But a Miniſter is not of an higher order, nor hath power over his fellow Miniſters, nor hath an immediate irrepealable Call, not infallible, nor in theſe times extraordinarily gifted, hath not ſeen Jeſus Chriſt in the fleſh, cannot exerciſe paſtoral authority in an ordinary or occaſional way without a call and conſent of perſons intereſted. And laſtly, Paſtors and Teachers are by ſucceſſion to continue in the Church to the end of the world eEpheſ. 4, 11, 12 Rev. 12, 6 & 11, 2, 3, whereas Apoſtleſhip continued in one age only; for though Matthias was ſubſtituted in the room of Judas fAct. 1, 25, yet none was ſubſtituted in the room of James gAct. 12, 2, or of any other Apoſtle.
Queſt. 8. In what Church hath God ſet theſe Elders?
Anſw. In the Univerſal Church primarily h1 Cor. 12 28. Eph. 4 11. Ro 12, and in particular Churches ſecundarily iAct. 13, 1: Diviſion of the Church into particular Congregations, and fixing particular Elders to them, is no further of divine inſtitution then order and edification did firſt occaſion, and do ſtill require it ſhould be ſo, as the whole Tribe of Levi ſed all the Jews in common, (for ought we know) while they were together: Afterwards (it may be) the four Families of Levites, as Aaron, Cohath, Gerſhon, Metari, did take more ſpecial charge of thoſe Tribes that quartered on the ſame ſide of the Tabernacle that they did kNum. 2, 3, 10, 18, 25. with Numb 3, 38, 10, 18, 25 Sec Ainſworth in Num. 2, and then there was ſome diviſion made, and yet after that a further diviſion was made, when the Tribes of Iſrael came to be fixed in their ſeveral diviſions, and the Levites alſo were ſcattered and fixed amongſt them for the better inſtruction of the people, and had their maintenance by Lands and Tythes where they lived. So the Apoſtles notwithſtanding their general commiſſion lMath. 28 19, 20 Mar. 16, did feet the Church in common, while there was but one particular Church, and afterwards when Churches were multiplyed, did for edification and orders ſake agree upon a diviſion of themſelves, mGal. 2, 9, (though they were not very preciſe in obſerving it, Peter preaching ſometimes to the Gentiles, and Paul to the Jews,) and had their ſeveral places ordinarily to officiate in n2 Cor. 10 13, 14, 15, 16, yea ſome probably think, that they did diſperſe themſelves into twelve parts of the world, and the Greek text oAct. 1. 25may (if you put the comma after foreign) fully bear this ſenſe, that Mathias might be ſent that circuit which Judas, had he not fallen, ſhould have gone; and in likelyhood it was from this agreement, that James (notwithſtanding his Apoſtolik commiſſion was as general as the comiſſion of the other Apoſtles) did not travel abroad as the other did, but ſtayd at Jeruſalem: as alſo ſome other Apoſtles after their travels betook themſelves to reſidence in ſome one place, as if they had been the fixed Paſtors of thoſe places reſpectively. Thoſe Apoſtles that travelled abroad did carry Miniſters along with them, as John, Mark, pAct. 13, 5 & 15, 37their fellow laborer, qPhilem. 24and did ſend other Miniſters, as Tychicus, ſometimes to one Church, as Epheſus rAct. 20, 4 Eph. 6, 21, 22, and ſometimes to another, as Colloſs, sCol. 4, 7and did keep other Miniſters from their particular charges, as Epaphras tCol. 1, 7 with 4. 12and all this was for the ſervice of the univerſal Church, ſo much was it preferred before the ſervice of their particular Churches. In the primitive times before diviſion of titles, the Elders were not affixed to particular aſſemblies, but the officers did in common teach and govern ſundry congregations; and ſo it may be at this day, when it ſhall be found moſt for edification, and ſo it is in ſome Reformed Churches: As the Juſtices of Peace have their commiſſion for the whole County, yet by agreement or cuſtom for order-ſake, they have their ſeveral Hundreds or diviſions, in which they keep their privy and publick Seſſions, and do ordinarily execute their office, and in that reſpect may be called Juſtices of ſuch a Diviſion or Circuit; And as the Militia Soldiers, which watch and guard the City of London, are primarily the Soldiers of the whole City; and ſecundarily the Soldiers of ſuch and ſuch a Ward or limits; ſo Miniſters, which are called watchmen and ſoldiers vIſa. 62. 6 1 Tim. 2, 3, are Miniſters both of the whole City of God, the univerſal viſible Church, and alſo of thoſe particular Churches or Congregations, which they eſpecially take charge of and receive maintenance from, and as Souldiers, though they be the Souldiers of the whole City, yet each have and ought in reaſon to have one particular place aſſigned to be guarded by him, and the unwarrantable abſence of him from his guard is cenſurable; ſo a Miniſter ſhould have his flock, and be reſident with it.
Queſt. 9. How are men made ordinary Elders?
Anſw. They are made Elders by Ordination, which is (as the Scripture defines it) an appointment of men over the buſineſſe wAct. 6, 3the ſeven Deacons had not been Officers though choſen by the multitude, if they had not been by Ordination appointed over the buſineſs, the multitude chooſing them is not ſaid to appoint them over the buſineſs, but to ſet them before the Apoſtles. 2. Hence the charge is more expreſs, that ordination rather then election ſhould not ſuddenly and haſtily be made x1 Tim. 5 22, whereas if election had only or chiefly made the Officer; then prudence had required, that the charge ſhould have been more expreſs againſt haſty election then haſty ordination. 3. Laying on of hands in ordination, not lifting up of hands in election (which they ſo much urge) is reckoned amongſt the principles yHeb. 6, 3. 4. The deſcription of perſons fit for office is much more large in the Epiſtles to Timothy and Titus, which were to ordain, then in any or all the Epiſtles written to the Churches, to whom election is conceived to belong z1 T…. 3 2, &c. & 12, &c. Tit. 1, 5, 6, 7, 8, &c.; now the Apoſtle, which did all things fitly, would acquaint thoſe moſt with the qualifications of officers, which had the greateſt hand and power in making officers. 5. Faſting & prayer is to beg direction & aſſiſtance from God, with reference to ordination, rather then election aActs 13 1, 2; the Apoſtles prayed not before the election of the ſeven Deacons, (as they would, if that had been of the greateſtmoment,) but the Scripture witneſſeth, that when the election was paſt they prayed before ordination bAct. 6. 5. 6. 6. The Scripture ſpeaks much and plainly▪ for ordination, c1 Tim. 4 14. Tit. 1. 5 Act. 14. 23 Act. 13. 1, 2 1 Tim. 5, 22 2 Tim. 2, 2, & but little, (ſome ſay, nothing at all) and that obſcurely for popular election of Elders. 7. The peoples election is but preparatory to the making of Elders, or a nomination or deſignation of ſome perſons to that office, if being tryed by the Presbytery they be approved as fit; God having d 1 Tim. 5 22given ſpecial power and charge to the Presbytery not to ordain raſhly (d) or ſuddenly, 1 Tim. 5. 22though the people ſhould elect raſhly, but to reject that raſh election as null and void. 8. To aſſert, that Miniſters are made by ordination, doth make the line of miniſterial power more ſtraight and regular then otherwiſe; the power of making Miniſters was firſt in Chriſt, and he made Apoſtles; they, as his ſtewards in the abſence of the Lord, and by his direction and command, do appoint other officers, Chriſt is the chief Paſtor e1 Pet. 2 25▪, the Apoſtles next fJoh. 21, 15, 16, 17, then Elders g1 Pet. 5, 2 Act. 20, 17 28, Chriſt the Archbiſhop, h1 Pet. 2, 25Apoſtles, Biſhops iAct. 1, 2…, and Elders kActs 20 17, 18. Tit. 1, 7, Chriſt was ſent and the Apoſtles lJoh. 20, 21, and Presbyters mEph. 4. 8, 11▪, Chriſt ordaintwelve nMark 3, 14. Ioh. 15, 14, and the twelve ordained Elders oActs 14, 23, and to Elders hath God given the power of ordination of other Elders ſucceſſively.
Q. 10. To whom, ſay you, hath God committed the power of ordination of Elders?
Anſ. To Elders p1 Tim. 4 14. Tit. 1, 5. ut ſupra: not to any unofficied man; For 1. there is no precept nor warrant for it in all the New Teſtament, that Chriſt or his Apoſtles did leave to the body of beleevers, Elders the power of ordaining, though it had bin much eaſier to have writ to the Churches, that they ſhould ordain their own Elders, then to ave traveled themſelves qActs 14 23, or to have ſent Timothy or Titus for that purpoſe r1 Tim. 5 22. Tit. 1 5. 2. Not one inſtance can be given of any unofficed man, ordaining an officer of the New Teſtament. 3. They that do ordain do put ſome of their work upon the perſon ordeined, but preaching, baptizing, &c. is not the work of any unofficed man. 4. He that ordains bleſſeth him that is ordained, and the leſs is bleſſed of the greater sHeb. 7, 7. 5. Ordination is confeſſed to be an act of authority, and an unofficed man have not authority. 6. The Church cannot lawfully depute a man to ordain whom God hath not deputed, nor can the man or men ſo deputed lawfully ordain, except the Church have a Charter from God to that effect. 7. There is not one of a thouſand amongſt the people that are able in all points to try and judg of the ſufficiency of preaching Presbyters, as they that ordain are bound by Gods Law to do tTit. 1, 5, 6, 7.
Q. 11. But is not ordination by one or more grave men deputed by the Congregation more lawful, and valid then ordination by the Prelates▪
Anſw. No, the Biſhops were Presbyters, and ſo more enabled by the Word to ordain then any non-Presbyters: Prelacy, though an humane Inſtitution, did no more annihilate their being Presbyters, then Phariſaiſm did the Jewiſh Prieſt-hood, and they did ordain as Presbyters; for Biſhops and Presbyters are but made one order by the very Papiſts, which alſo judg, that if a Deacon ſhould be made a Biſhop perſaltum he hath no power to ordein Preſbyters: The Elders ordeined by the Apoſtles in every City, did in their meetings chuſe one of their fellow Elders (if no Apoſtle nor Apoſtolick man did reſide with them, if they did, they by their places were ſuperior to any Presbyter and Moderators in any convention of Elders, and ſo ſhould be at this day, if any Apoſtle were now alive and reſident) to be Preſident of their company and Moderator of their actions; now Preſidency is natural and neceſſary for the regulating of matters: Beza ſaith, it is ſcriptural, and that this Preſident was the ſame which S. John called the Angel, the continuance of preſidency in one man was not then found to be either unlawful or inconvenient. To this preſident the Fathers afterward appropriated the name of Biſhop, and ſuch as theſe being grave men, and of great repute, and Paſtors of the chief Cities, and having the ſpirit of Government, (which every godly Miniſter hath not,) partly through their own uſurpation, partly through the ſloth and puſillanimity of the Presbyters, partly by Law and Canon, were inveſted with too much power; yet did not they, no nor our Engliſh Biſhops ordain Presbyters, without the aſſiſtance of other Preſbyters, and therefore their ordination comes neerer to the Scripture-way of ordination by the Preſbytery, then any ordination by one or many non-Presbyters can do, (one two or three deputed Members being nothing like a Presbytery, or a company of Presbyters,) and is by this preſent Parliament and Synod, as formerly, alſo by the reformed Churches, and godly non-conformiſts, (notwithſtanding their oppoſition to prelacy,) judged valid, and not to be changed for any popular ordination; when the Church was in the wilderneſs, when Antichriſt moſt raigned and raged, God did preſerve ſome fundamental doctrines, and the eſſence of Baptiſm, and the eſſence of a true Miniſtry diſpenſing it, and they, that is, her Paſtors did feed her there uRev. 12. 6. 14..
Queſt. 12. Who have power to preach the Word in the Church?
Anſw. Paſtors and Teachers, that have alſo authority to baptize wMat. 28 20.. God having joyned them together, no man ought to put them aſunder xMat. 19. 16.. 2. Preaching is a principal part of the Miniſterial Office y1 Per. 5. 2 1 Tim. 3. 2 2 Tim. 4 2, requiring more ſufficiency then any other part z2 Cor. 2. 16, (hence the ability of expectants is beſt tryed by preaching,) and of as much dignity and truſt as the diſpenſing of the Sacraments *Iohn 4. 1. 1 Cor. 1. 17, which yet (is confeſſed) may not be adminiſtred by private men. 3. God hath, by a ſpecial office, diſtinguiſhed Miniſters from other men, and ſeparated them to be Paſtors and Teachers aEph 4. 11, and therefore this order is not to be violated, nor ſhould men enter in at the window, but by the door bIoh. 10. 1 2. 4. God hath ſeverely puniſht uſurpers of the Miniſterial function cNum. 16 9. 10 1 Sam. 13. 9, 12, 13, 14, yea when there ſeemed to be great neceſſity of it d1 San. 13 8 2 Sam. 6 6 7, 8, 9.. 5. None ought to preach except they be ſent, and called thereunto eRem. 10. 15. Ier. 23. 21. Heb. 5. 4, 5., but giftedneſs doth not include in it ſufficient miſſion or vocation: For as women may be gifted, which yet are forbidden to preach f1 Cor: 14 34. 1 Tim. 1. 11. 12.; ſo no man may exerciſe Regal or Magiſtratical power, or do the office of a Conſtable, Lawyer, Attorney, a Reader in one of the Inns of Court, a Juſtice of Peace, a Judg, a Speaker in Parliament, a Captain, Major, Colonel, or General, only upon this ground, becauſe he is conceived to be gifted for it. 6. It is ſaid, God hath made his people Kings and Prieſts gRev. 1. 6 1 Pet. 2. 5., but not that … hath made them Prophets; for though God did ſometimes give an immediate and extraordinary commiſſion to do ſome Magiſtratical acts hNum. 25 7, 8. Acts 5. 5., and the time was, when Gods Holy Spirit being extraordinarily poured out on all fleſh, their ſons and daughters did propheſie, viz. ſome ſo extraordinarily anointed did ſo iJoel 2 28 with Acts 2 17., as they did alſo ſee viſions, and dream dreams; and then it was alſo mens duty to deſire any ſpiritual gifts, as ſpeaking with tongues, but eſpecially propheſie k1 Cor. 14 1, 2.; but now it is unlawful to deſire the one gift, or the other; God not inabling gifted men now to underſtand the original languages as then he did. 7. Teaching in the Church doth imply authority over them that are taught l1 Tim 1. 11, 12.; but private men, though gifted, have not authority, therefore they are not to teach or uſurp authority. 8. God hath not given them any power to receive maintenance, which is due to thoſe that labor in the Word and Doctrine m1 Tim. 5 17, 18 1 Cor. 9. 3, 4, 5, 6, 9, 11.
Queſt. 13. What maintenance mean you? If you mean Tythes, or any other ſetled maintenance, neither private men nor Miniſters ought to receive ſuch maintenance.
Anſw. Tythes had many enemies, ſundry exceptions made againſt the payment of them, nor was it counted any robbery to detain them nMal. 3. 8 2 Chro. 31 4, 5, &c., when both God himſelf, and the Magiſtrates, did expreſly require the due payment of them, and when there were few or no Sectaries, (at leaſt not in arms and authority,) which endeavored the ruin of the Miniſtry, eſpecially when there was no King in Iſrael, but every man did that which was right in his own eyes; then the Levites were glad to wander abroad for maintenance oIude 17, 7▪ 8, 9. 10, 11. & 19. 1. Yet 2. the Levites, though a ſmall Tribe pAinſw…rth in Num. 3. 39, (if a Tribe, there being twelve beſides,) ſcarce the 60. part of the houſe of Jacob, had in Judea a ſmall Country, 48. Cities with their Suburbs, 2000. cubites from the wall on every ſide qIoſh. 21. 41. Num 35. 2. Lev. 25. 32, 33, 34, and their firſt fruits rNum 18. 15, 16, 17, 18. Deut. 18, 4., and a great part of the manifold ſacrifices sLev. 2 3. & 7. 5, 7, 8 33. 34, and freewill offerings of all the males of the children of Iſrael, which were to appear thrice yearly before the Lord with ſome offering tExod. 34 23. & 23. 15, 16, 17., and whatſoever houſe, field, perſon, beaſt, &c. was by a ſingular vow given to the Lord, which was to be valued by the Prieſt himſelf vLev. 27. 2, 3, 4. 5, 8, 9, 10, &c., and all theſe duties were brought in to the Prieſt without charge or trouble; they had not only the full tenth of all kind of encreaſe, but alſo ſuch an impoſition layd upon all kind of grain, as came to more then a ſixth part of the crop it ſelf wGoodwin. … & Aaron. 1. 6. c. 2, 3., and thoſe Cities and Lands deſcended from them to their poſterity from generation to generation, as alſo did their Tythes and offerings. 3. Suppoſe Jeſus Chriſt, being a Member of the Jewiſh Church, did not demand the Tythes then due by Gods Law to the Levitical Prieſts xMat. 23. 23 Heb 7. 5. Suppoſe alſo the Apoſtles being by their office to travel abroad, did not receive Tythes, (no more then the Levites did receive them in their travel,) but were ſometimes forbidden to take ſo much as a ſcrip yMat. 10. 10., (though at other times allowed it zLuc. 22. 35, 36.,) and enjoyned to live at the charges of the faithful *Mat. 10. 10, 11; and though Paul and Barnabas did ſometimes work with their hands that they might not be chargeable a1 Cor. 9. 6., yet Paul doth expreſly affirm, that Tythes were not Aaronical, or proper to the Levitical Prieſts, but on the contrary proves the greatneſs of Melchizede… 's Prieſthood, by his bleſſing Abraham, and tything him bHeb. 7. 2, 4, 5, 7.; the word foreign cverſe 6.implyes, requiring Tythes, as well as receiving them, and thereupon he aſſerts our Saviour to be a Prieſt after the order of Melchizedec dv. 15, 16, 17; and therefore Chriſt muſt needs have power to tythe the people as well as to bleſs them, or elſe he comes not up to the type or figure: he therefore that ſaith Tythes are Ceremonial, muſt ſhew wherein the Ceremony doth conſiſt, and upon what Scripture he grounds his opinion, and anſwer Paul's argument, or elſe he is to be eſteemed a deluder of the people, ſuppoſing that gain is godlineſs e1 Tim. 6 5. 4. The Miniſtry of the New Teſtament, being far more honorable f2 Cor 3. 6, 7, &c., laborious and ſtudious, then the Levitical Prieſthood, and the Miniſters of the Goſpel being to live of the Goſpel g1 Cor. 9. 13, 14, they have an evil eye that grudg the Miniſters of the Goſpel ſo much means proportionably, as the Prieſts had under the Law, that judg 100. l. per annum; or more, little enough for a Factor, but enough or too much for a Miniſter, A principio non fuit ſic; for Beleevers had all things common hActs 432, and ſo far they were from grudging the tenth part of their encreaſe, that they ſold their Lands, and laid the prizes of them at the Apoſtles feet iv. 34, 35.; and afterwards, by one means or other, Miniſters had, in perſecuting times, (much more ought they to have in peaceable and proſperous times,) not only competent but honorable maintenance k1 Tim 5 17, 18, for themſelves, their wives and children l1 Cor. 9, 4, 5, 6 1 Tim. 3, 4 5. & 5, 8, and to keep hoſpitality mTit. 1. 8, and all this without entangling themſelves in the affairs of this life n2 Tim. 2. 4.
As for the Tythes, with relation to this Kingdom, (omitting how far the Law of nature, one of the fundamentals of our Laws, did teach them the Gentiles,) it is unqueſtionable that they, in ſome Pariſhes at leaſt, are the Miniſters right, by as good Law as the 9. parts are the peoples; and it is as illegal for the people to with-hold their tenth's, as if the Miniſter ſhould, beſides his tenth's, take away one or more of their 9. parts; and it is perillous to a State, that private men ſhould prefer their judgment of meum & tuum, of right and wrong, before the publick judgment of the Law and Courts of the Kingdom, and may be as deſtructive to Nobility, Gentry, and others in the Kingdom, to have the hedg of the Law broken down, as it is to the Miniſtry; ſundry perſons (ſome whereof are in power and place) being as inclinable to defraud them alſo of the Tythes, and to introduce equality and community in the Commonwealth, as in the Church.
2. This Law of Tythes was not an impoſition on the people, as ſome falſly ſuggeſt, but a voluntary donation, not of the people (though, if they that were then owners of the land, and had power to alienate them in whole, or in part, and did ſo, that is a ſufficient bar againſt thoſe in whoſe hands they now are, which have no title but what they hold from and under them, and can juſtly claim no more then was tranſmitted by them,) but of the King, who then having all the Lands in England in demeſne, did give the tenth part of his own Lands, or, as ſome call it, the tenth part of his Kingdom, to the Church, and were conſented unto, and have been ſince payd, as a rent-charge on the Land, before the Subject, either Lord or Tenant, had any thing at all to do in the ſaid Lands; and therefore whether or no the Scripture doth preſcribe the particular way of Miniſters maintenance, in Corn, a ſeventh, eighth, ninth, tenth, or eleventh part, more or leſs, or in moneys, yearly, quarterly, monethly, weekly, payd by Tax or Contribution, or in Lands, or in ſome, or all of theſe, it is not much material; For though (ſuppoſe) before they gave it, it was in their own power, (which was the caſe of Ananias and Sapphirah oAct. 5. 4,) yet the Tythes being ſo given, it is grievous ſin to alienate them from their general end: For firſt, it is ſacriledg to devour that which is holy, or devoted to the ſervice of God and the Church pProv 20 25 Levit. 27. 28, 30though this ſacriledg be committed upon pretence of Reformation and hatred of Idols qRom. 2, 22. Secondly, it is a diſanulling of the teſtament of men rGal. 3. 15, when it is confirmed not only by the Doners or Teſtators, but by ſeveral Acts of Parliament, Magna Cha…a, and late Ordinances. Thirdly, it wilfully incurs thoſe direful Execrations which were uſually pronounced againſt all ſuch Church-robbers; and in ſome places, where Tythes are unjuſtly withheld from the Miniſters, God himſelf doth, as it were, tythe their corn, and take away at leaſt the tenth part of it, that they ſee they are no gainers by this unjuſt courſe: And theſe things are ſpoken for the ſatisfaction, not of the covetous (whereof there is little hope,) but of the conſcientious, and not for any benefit of the Author, whoſe means (for his own particular) would be much greater, if no Tythes at all were payd, then now they are.
And laſtly, As for ſetled maintenance: 1. The Scripture doth allude to a certain and ſetled maintenance that ſhould be given to the Miniſtry sEzek. 45 1, 5, in comparing it with ſervants hire and wages t1 Tim 5 18, and a ſoldiers pay v1 Cor. 9 7, both which are certain. 2. God doubtleſs hath as much care of the maintenance of the Miniſters of the New Teſtament, as of the Old; ſhall we then think that he did allow the one certain maintenance, which none could deprive them of, and make the other uncapable of ſuch maintenance? 3. When a Miniſter hath ſet-maintenance he knows better how to proportion his living, his alms, his expences for the publike, his proviſion for his children, and how to keep hoſpitality. 4. Tythes are not, in one ſence, ſetled or ſtinted maintenance, for they are more or leſs, according as the Husbandman ſoweth, and God proſpereth; as Corn is little or much, good or bad, well or ill gotten, dear or cheap: they that do receive Tythes do riſe or fall with them that pay them. 5. Magiſtrates ſhould be nurſing Fathers and Mothers to the Church wIſai. 49 23: they ſhould bring their glory and honor into it xRev. 21 24, 26: And may they not aſſign certain maintenance to the Miniſters of the Goſpel, which they may do to their meaneſt ſervants, yea to to the meaneſt men in the Kingdom, if ſo they pleaſe? But of this enough.
Queſt. 14. Who may lawfully be admitted into the Church?
Anſw. All that profeſs Faith and Repentance yMat. 3, 6 7. Acts 2, 41, 47 Acts 8, 37▪, (I ſpeak of Jews, Heathens, and other ſtrangers to the Church, not of children born within the Church, which may be baptized before any ſuch perſonal profeſſion, and are to be accounted within the Church by virtue of their parents being within the Church,) except there be ſome juſt ground of perſonal prejudice againſt them, as in the caſe of Saul, whom the Apoſtles might well ſuſpect to be ſtill a Jew, a Perſecutor, and a Spy, and that he but aſſay'd to joyn himſelf to them to atchieve his wicked ends, till they heard Barnabas his teſtomony concerning him zAct 9 26 27, 28. But ſecondly, there is no precept or preſident of the calling of Chriſtians (before they could be admitted into the Church) to give account of the work of grace in their heart, or of a Congregation judging whether that work was wrought or no, or of their meeting together for prayer and mutual conference, to be ſatisfied of the good eſtate one of another, or of their deferring admiſſion till they had ſuch ſatisfaction; nor did Jeſus Chriſt (as man) know Jeruſalem, and all Judea, and all the region round a-Jordan, with whom he was baptized aMat. 3, 6 7, nor were John Baptiſt, the Apoſtles, and thoſe thouſands and myriades which they baptized, ſatisfied in their conſciences of the regeneration each of other, eſteeming each other to be a real Saint; nor did the Jewiſh Church (though called Saints) bPſa. 89. 5 7. Pſa. 149 1. Exo. 19 5, 6conſiſt only of ſuch which were, at leaſt in the judgment of Charity, ſincere Converts; nor doth Pauls writing to the Church of Corinth, called to be Saints, evince, that at the time of his writing to them (much leſs before or after) he did judg the Corinthian Church to conſiſt wholy of true Saints, the contrary is evident c1 Cor. 3 1, 2. & 5, 1, 2▪ & 11 21. 2 Cor. 12, 20, 21 1 Cor. 15 34. The Churches charity is but a leaden rule, no certain one; ſome mens charity being more, ſome leſs dActs 15. 37, 38, 39, and the ſame mens charity being larger at ſometimes then at others, and to ſome men, as thoſe of their own opinions, kinred, benefactors, &c. then to others; whence it followeth that ſome men may ſometimes lawfully admit ſuch, which others, yea themſelves, at other times, may lawfully reject; the caſe, in it ſelf, being the very ſame.
Queſt. 15. How come particular Churches to be one in themſelves, and to be diſtinguiſhed one from another?
Anſw. Firſt, Their habitation is in this caſe conſiderable; it being agreeable to the Law of Nature and Scripture, that there ſhould be Pariſhes, or Churches ſhould be confined within convenient local limits: For 1. elſe the members of a particular Church migh live 10. 20. 50, an 100. miles each from other without blame. 2. The word conſtantly holds forth, that the Chriſtian inhabitants of a City, Town, or place, were the Church in that City, Town, or place. 3. Churches are uſually denominated from places, as the Church of Jeruſalem, Rome, Antioch, &c. and Cities and Churches do expound one another aActs 14 23. Titus▪ 1, 5. Acts 16, 4, 5. 4. They that did remove their habitations, did (it's very probable) fall into memberſhip with thoſe Churches whither they did remove bAct. 18, 2 24, 25, 26 Rom. 16, 2. 5. If, Church members be not reſident amongſt themſelves, how can Paſtors be reſident amongſt them c1 Pet 5, 2? 6. Cohabitation of Church-members hath divers paterns in Scripture uncontrolled by precepts and other paterns; For no inſtance can be ſhewed: that any dwelt neerer to one true Church (though corrupt, as Corinth, Laodicea, Sardis, &c.) and was a member of a Church in another City or Town, as Cenchrea; or that any dwelt within the civil comunion of the members of a Church, (which is oft for worldly ends) and was not a member of that Church; or that Chriſtians, dwelling remote one from another, were of one particular Congregation. 7. That none but thoſe that cohabite ſhould be of one Congregation, is required by Reaſon, as well as Scripture: 1. For their more commodious meeting together in publick with eaſe, frequency, leſs expence of time and money. 2. Their more eaſie converſing with, watching over, comforting and relieving one another. 3. For the preventing of confuſion, contention, and offence. 4. For the more convenient inſpection over their Families, that their Families, as well as themſelves, do ſanctifie the Sabbath; and therefore if the Magiſtrate do command, that Churches ſhould have ſuch and ſuch convenient bounds, his command is to be obſerved, being according to Scripture and right Reaſon.
Secondly, Theſe Chriſtians, thus cohabiting, are to chuſe, or to ſubmit unto, and maintain the ſame individual Church-Officers, frequent the ſame numerical Sacraments, and other Ordinances, and ſo are eaſily enough diſtinguiſhed from thoſe Churches, the members whereof dwell elſewhere, and ſubmit to other Officers, and frequent other meeting places for Sacraments and other Ordinances: Paul and Barnabas, aſſembling themſelves a whole year with the Church at Antioch, are ſaid to be within that Church dActs 11, 26, with 13, 1: And this was the primitive way; When many Chriſtians were converted in a Town or City, the Apoſtles ordeined them Elders eActs 14 23; and the Elders and Chriſtian inhabitants, mutually performing the duties of their places, became a Church together, ſufficiently diſtinguiſhed from others; and this is far from the Church-covenant urged by ſome, it being only an agreement implyed in actions, as when a man dwells in a Town, joyns in chuſing Conſtables and other Offices, pays Lays and Taxes, aſſiſts Officers, and bears Office, if required, doth tacitly agree that he is one of that Town; and yet we cannot ſay that he hath entred into covenant, or that entring into covenant doth make him ſo.
Queſt. 16. How large or how little may particular Churches be?
Anſw. A Church muſt conſiſt of more then two or three (though when there was no more in the world but Adam and Eve, they two made a Church if there was any) for two or three were to give the ſecond Admonition which if a man did not, here they were to tell the Church fMath. 18 15, 16, 17.and therefore the Church muſt of neceſſity conſiſt of more then two or three: yea, there ſhould be in a Church a competent number to be Officers and Members, at leaſt the Members ſhould be as a Flock, that is, many, though there were no Officer, but one Paſtor: The Churches in the Goſpel were numerous, conſiſting of thouſands, and that they might do ſo, the Apoſtles planted Churches only in Cities, and in great Towns; Cenchrea, the leaſt, was a much frequented populous and famous Haven-Town gGualter in Rom. 16, ſo alſo were the Churches of Galatia, Macedonia, Judea, placed in the Cities of thoſe Countries, as Antioch; Laodicea, Philippi, Theſſalonica, Jeruſalem, Lidda, &c. and how numerous ſoever any Church did grow, we read not that it was divided into two or more Churches, or that there were more Churches then one in any one City or Town. As it is acknowledged on all hands, that a particular Church may conſiſt of as many as may meet every Lords day in oue place for edification; ſo it may be proved, that the Church of Jeruſalem did conſiſt of more, then did or could meet with edification in one place. 1. By the multitude of Beleevers, Jeruſalem and all Judea, and all the region round about Jordan, were baptized by John hMat. 3. 6 7; and the Diſciples of Chriſt baptized more Diſciples then John iJoh. 4. 1; and many of the people beleeved in Jeſus kJoh 2. 23 & 7 31. & 8 30: The Phariſees ſaid, the world is gone after him lJoh. 12 19; and after Chriſts aſcenſion there were added 3000 ſouls mAct. 2, 41, and 5000 nAct. 4. 4; and afterward the Diſciples were multiplyed greatly, and a great company of the Prieſts were obedient to the faith oAct. 6. 1, 7: Now all theſe, which deſerved to be called a City, a World of people, thouſands and multitudes (for the Holy Ghoſt, at the laſt, leaves numbering) could not meet together in one place for hearing the Word: For no one room in a private houſe could hold them all; no one mans voyce could reach them, much leſs could ſo many thouſands, orderly, at once, receive the Sacrament together; nor could be accommodated with beds to ſit, lie, or lean upon, (which was Chriſts geſture,) a Table to receive at, and Cups to drink in; and therefore they were conſtrained to ſever themſelves into divers companies for breaking of bread pAct 2 46, and to meet diſtributively in their private houſes for that purpoſe: Hence it is obſervable, that though proof be offered by ſome that the Church of Jeruſalem did meet together in the Temple to heat the Word (which was common to Jews with Chriſtians,) and to chuſe Officers, (which is not every Lords day-work, and to which the preſence of women and children, the greater half of the Church, is not required,) yet not one word is brought to prove that they all met in one place to receive the Sacrament, the chief Church-ordinance. 2. Twelve Apoſtles qMath. 9. 35. & 10 1, ſeventy Diſciples rLuke 10 2(beſides Elders mentioned Act. 11. sAct. 11. 30as being extant before that time) which doubtleſs were diligent Preachers in Jeruſalem, the chief place of their reſidence, and could not all, nor moſt of them, be imployed once every Lords day, if there was but one Congregation in Jeruſalem. 3. The Church that prayed for Peter, met many of them in the houſe of Mary, and others of them, James and his brethren, elſewhere tAct. 12. 5. with 12 17, ſo that Church did not meet in one place. 4. It is ſaid that Paul abode in Jeruſalem with Peter fifteen days vGal. 1. 18, and doubtleſs Peter and he frequented the Church-meetings, yet he ſaw no other of the Apoſtles, ſave James the Lords brother, (he ſaith not they were not in Jeruſalem, but he ſaw them not) which had been very improbable if not impoſſible, (ſeeing the Apoſtles were diligent in preaching) if there had been but one Church-meeting in Jeruſalem, more might be ſaid to prove, that the Church of Jeruſalem conſiſted of more then one Congregation, and inſtance of the like may be given in other Churches of Samaria, Epheſus, Corinth, &c.
Q. 17. May not every Congregation enjoy all the Ordinances of God within it ſelf?
Anſ. No; 1. Synods are the Ordinances of God, and cannot be had in a particular Congregation; yea general Councels are the Ordinances of God, and yet cannot be found in any leſs Church then the univerſal viſible. 2. A particular Congregation, conſiſting only of private Members, cannot enjoy ordination by Presbyters, which is an ordinance of God; nor can ſhe in that ſtate regularly partake in Sacraments and Cenſures, therefore combination or conſociation of Churches is uſeful and needful in the aforeſaid caſes, as alſo in caſe of a particular Churches inſufficiency to tranſact her own buſineſs, in caſe of buſineſs of common concernment to more Churches then one, in caſe of an incompetent particular Elderſhip, of appellation, of preſumed mal-adminiſtration, of diviſions in a particular Church, of differences between Churches, of ſpreading Hereſies indangering Truth & Peace, deciſion of hard queſtions, direction in hard caſes, or the like wAct. 15.
Queſt. 18. Doth the Scripture warrant the uſe and ſubordination of Congregational, Claſſical, Provincial, National, and Oecumenical Aſſemblies?
Anſ. Yes, it doth. For 1. of Congregational Aſſemblies no queſtion is made. 2. The proving of the Church of Jeruſalem to conſiſt of more Congregations then one, and their Elders queſtionleſs convening for Acts of government of thoſe Congregations, doth alſo prove the warrantableneſs of a Claſſical Aſſembly. 3. There being warrant ſufficient for combination of Churches, and the Scripture not limiting it to ſuch or ſuch limits, beyond which it may not exceed, doth ſufficiently warrant the greater combinations, as occaſion may require them, and they may with conveniency be had; the Scripture doth not determine thoſe caſes in which a Church may call neighboring Churches together for advice, nor with how many Churches, or with what Churches ſhe ſhould adviſe, nor in what caſes neighbor Churches may call an offending Church to account, or how oft they muſt do it, nor when they may lawfully non-communion a Siſter-Church; nor doth the Scripture limit the number of Elders, as three, four, five, ſix, &c. which each Congregation muſt have, and neither more no leſs; nor doth it bound a Congregational Church, ſaying, it muſt conſiſt of one hundred, two or three hundred, five or ſix hundred, or a thouſand, two, three, or more thouſands, nor that the bounds of the habitation of its members ſhould be two, three, four, ten, twenty miles; but theſe things are left to prudence, according to the general rules of the Word. 4. How much the greater diſtance there is between Churches, ſo much the leſs needs the viſible communion thereof to be, becauſe danger of ſcandal and infection, and opportunity of mutual edification is leſs or more, according as the diſtance of place is greater or leſs, and this occaſions and juſtifies the more ſtrict, ordinary, viſible, Eccleſiaſtical Communion of the Congregations within a Claſſis, then within a Province, within a Nation then in all the World. 5. God requires no further aſſociation then he gives opportunity to, as in caſe a particular perſon have not opportunity of joyning to any Congregation, or a particular Congregation have no neighbors to aſſociate with, that is ſupream Eccleſiaſtical Authority to us, which is the higheſt we can get pro hic et nunc, if God by his providence ſhut the door of higher Appeals that we cannot aſcend above a National or a Provincial Aſſembly, or above a particular Church; and this is true alſo in ſome neceſſary caſes, that ſupream civil power may be exerciſed in one Aſſembly, yea in one Family; the ſame thing may be ſaid of the Jewiſh Synagogues in Heathen Countries, that they were independent, when they could not have the benefit of ſuperior judicatories, though they were nothing ſo in Indea, where they might have that benefit. 6. In the Jewiſh Church were ſeveral diſtinct Presbyteries or Conventions of Elders, ſubordinate one to another, and as the word Preſbytery is tranſlated to the Chriſtian Church x1 Tim. 4 14., ſo that ſubordination of Presbyteries was not ceremonial, nor typical, nor a temple-ordinance, but grounded on Reaſon, and the light of nature, as appears by Jethro's advice to Moſes yExod. 18 21, 22, 23, &c., and by the conſent of all Nations warrantably moulding civil Government in ſuch a ſubordination; and God hath not commanded men to lay aſide their reaſon, nor hath he prohibited ſuch ſubordination, but commanded it rather, Mat. 18. For. 1. Chriſt ſpeaks of a Church then extant, which could be no other then the Jewiſh Church, (no Chriſtian Church being then founded,) with ſubordinate Judicatories & appeals, and therefore muſt needs be underſtood by [tell the Church,] to command appeals from the Synagogue to the Sanhedrim, while the Jewiſh Church, and the Government thereof, ſtood undiſſolved. 2. There is no appearance in the words there, or elſewhere, that Chriſt appointed that the Chriſtian Churches Government ſhould be moulded after another manner then the Jewiſh, in matters▪ of moral Equity. 3. Subordination of a particular perſon offending to a particular Church, doth by a like reaſon prove the ſubordination of a Church to greater Aſſemblies, becauſe the grounds, reaſons and ends of ſubordination are the ſame in both. 4. The Elders and Governors are in Scripture frequently called by the name of Rahal, and by the Septuagint Eccleſia, or Church aDeut. 31 30. with 28 Lev. 4. 14. with 15. 2 Chron. 1 2. with 3. Deut. 23. 1 2, 3, 8., and ſometimes the word Rahal, or Church is tranſlated by the 70. [the Synedrion] bProv. 26▪ 26.; and therefore the Apoſtles might well underſtand our Saviour, by Church, to mean the Elders, and not the whole Congregation, eſpecially he ſpeaking of judicial proceedings: when the Elders came alone to the Church-meeting, then but one trumpet ſounded; but if both trumpets ſounded, then both Elders and people met together in one Aſſembly cNum. 10 2, 4.. They that interpret the word [Church] of Elders and brethren of a particular Congregation, are deſired to ſhew where Elders and Brethren, without women and children, are called a Church. 7. If there be an univerſal viſible Church, and Apoſtles, Teachers, Governments d1 Cor. 12 28.be ſeated primarily in it, and the whole is not ſubject to a part, but the part to the whole, then the neerer any Aſſembly of Churches combined comes to the univerſal viſible Church, the more authority it is inveſted withall; and a general Councel is of more authority then a national, and a national then a provincial.
Queſt. 19. It is granted that the Scripture doth warrant elective occaſional Synods, ſuch as that was, Acts 15. but doth it mention or warrant ſet, ſtated, Synodical Aſſemblies to meet monethly or yearly?
Anſw. This is but a circumſtance of time, which followeth neceſſarily the ſubſtance of the things; if Synods ſit, they muſt ſit in ſome time, but what time or times they ſhould ſit doth depend upon circumſtances, and as the Church buſineſs requireth; the Scripture mentions not any ſtated Eccleſiaſtical meeting for Government Synodical or Congregational, that they ſhould meet weekly, monethly, &c. nor any ſet Church-meetings (except the Lords day) for preaching, hearing, faſting, prayer, thankſgiving, conference; yet the Church may, upon occaſion, order weekly or monthly Congregational meetings, according to the general Rules of Gods Word; the ſame may be ſaid of Synodical Aſſemblies. 2. There is no ſuch material difference between ſtanding Synods, and occaſional, neither in point of lawfulneſs nor power, both (for ought we know) may be of like divine authority: Triennial ſtanding Parliaments may be as lawful and authoritative as occaſional Parliaments. 3. There may be ſtanding Courts at Weſtminſter, though differences and ſuits in Law be occaſional; and a ſtanding Colledg of Phyſitians, though diſeaſes be occaſional. 2. As to electiveneſs; 1. It is contrary to Reaſon and Scripture, that an erroneous and offending Congregation ſhall chooſe their own Judges, ſeeing it is probable they will either chooſe none at all, or ſuch as they know, before hand, are likely to be of their Judgment. 2. If thoſe that are in the right ſhould chooſe the Synod, yet ſtill the queſtion will be, who are in the right? for of diſſenting parties both pretend to it, and neither will confeſs they are in the wrong. 3. It a thing is agreed on, that all the Churches in a Province, being offended at a Particular Congregation, may call that ſingle Congregation to account; yea all the Churches in a Nation may call one or more Congregations to account, that they may convent and call before them any perſon within their bounds, whom the Eccleſiaſtical buſineſs before them doth concern, may examine, admoniſh, and in caſe of obſtinacy declare them to be ſubverters of the faith; may give advice to the Magiſtrate, in matters of Religion, determine Controverſies of Faith; and their determinations are to be received with great honor, and conſcientious reſpect, and obligation as from Chriſt: and if an offending Church refuſe to ſubmit to their determinations, they may withdraw from them, and deny them Church-Communion, which ſentence of non-Communion may be ratified and backed with the authority of the Magiſtrate; and therefore Synodical determinations may oblige thoſe Churches which did not chooſe them, nor make any reference to them.
Queſt. 20. But they cannot judg authoritatively, nor excommunicate one or more offending Churches, they may only withdraw Communion from them; for if a national Synod ſhould exerciſe Juriſdiction, then every member of it would be a national Officer, and have relation of Elders to all and every the Churches within a Nation; and why are they not to preach to all the Churches, as well as to rule over them, and to feed by doctrine, as well as by diſcipline?
Anſw. As to the point of non-Communion of Churches or perſons, we ſay, 1. If a Synod of Churches can proceed no further, but to non-Communion an offending Church, then the Synod hath in this no more power over a particular Church, or a particular perſon, then one brother hath over another brother, yea over a whole Church; for (they ſay) that a brother may admoniſh, declare, and withdraw Communion. 2. Separated Churches of Independents, Browniſts, Anabaptiſts, &c. count non-Communion no puniſhment to themſelves, but a priviledg; or, if it be a cenſure, it is no other then they inflict on all the Churches in the world beſides. 3. It is not ſuitable to the wiſdom of Jeſus Chriſt to apply the ſtrongeſt remedy for the weakeſt and leaſt dangerous diſeaſe, viz. the caſe of an offending brother; and the weakeſt remedy to the moſt dangerous diſeaſe, viz. the caſe of an offending Church.
2. Excommunication of Churches by Synods is a thing not known in the reformed Churches, but only of ſome particular perſons in thoſe Churches which are moſt eminently guilty; the meeting at Jeruſalem cenſured the falſe Teachers at Antioch eActs 15., not the Church of Antioch: As when a Prince or State makes a a Law againſt Rebels or Traytors to puniſh them with death; in caſe an Army of ſuch Rebels or Traytors, or a whole Province rebels, this multitude doth not excuſe any one perſon of them from being obnoxious to that Law, or the penalty of it; yet it may be a reaſon why ſuch a Prince or State ſhould not, in prudence, execute that rigor of the Law upon every perſon of them, but upon ſome principal offenders; yet is that whole Province or Army of Rebels ſubordinate to that Prince or State, and the Laws thereof.
3. It followeth not, that if a Paſtor be a Member of an authoritative national Aſſembly, that then he is a national Paſtor, and ſhould preach to every Congregation over which he rules. For 1. As Knights and Burgeſſes in Parliament are not each of them ſeverally and ſingly Kingdom Officers, though in that body they do many authoritative acts relating to the whole Kingdom; and Colonels in a Councel of War may order the whole Army, and yet not be each of them a general Officer; ſo it is an incongruous and unjuſt ſpeech to ſay that every Member of an authoritative national Aſſembly is a national Church Officer. 2. As a Colonel doth not ſingly and ſeverally govern the whole Army, (but joyntly with others in a Councel of War,) and therefore cannot be expected to lead up or train every Regiment; ſo a Paſtor, who is a Member of a national Aſſembly, doth not ſeparatim govern all the Churches in a Nation, but joyntly with others, and therefore it cannot be concluded that he ſhould ſeparatim feed them. 3. All that can be concluded is this, that he ſhould feed them by doctrine, as well as by diſcipline, and ſo he doth; he with the reſt doth put forth doctrinal power to bring light to the Churches, as is acknowledged they may and ought upon occaſion; and why then may they not feed by diſcipline, as well as by doctrine? why may they not admoniſh offenders? And if they may, and this admonition be a cenſure, why may they not proceed to other acts of cenſure?
4. Elders receive their power for the whole Church of Chriſt upon earth, and though the ordinary exerciſe of their power be confined to their own particular change, yet having a call, they may preach, adminiſter the Sacraments, or rule in any Congregation, or do one of theſe, and not the other, where their call, and the neceſſity of the Church requireth the one, and not the other.
Queſt 21. But can you ſhew that Elders may put forth any act of power and authority over other Churches?
Anſw. Yes; but 1. it is acknowledged by Mr Burroughs fBurroughs Irenicon., and (as he ſaith) by other Congregational men alſo, not only that Synods are the Ordinances of God, but alſo that the Elders thereof are to be looked upon as the Officers of Jeſus Chriſt, when they do ſuch Synodical acts as they may do in relation to many Congregations. 2. A Miniſter may adminiſter the Sacrament, as a Miniſter (for as a gifted man he cannot adminiſter it,) to a Member of another Church; and if to one, then to two, three, ſix, twelve, twenty, &c. which (it may be) are the whole Congregation, and that by vertue of Communion of Churches, and therefore they are ſtill conſidered as of diſtinct Churches, for Communion muſt be betwixt two at the leaſt, as Congregational men aſſert; and if it be lawful to do it once, it is not unlawful to do it twice, thrice, or as often as the ſame call and occaſion requires it; and if he may do it when Members of other Churches come to him, he may as well do it when he goes to them, unleſs the place, or his, or their going or coming to the place do alter the caſe, which is no whit probable; and if a Miniſter may act miniſterially to the Members of one other Church, why not of two, three, or more Churches; when they are together may not the Miniſter of any of thoſe Churches adminiſter the Sacrament to all of them? If he may, why may not all the Miniſters of the ſaid Churches joyn together in that Adminiſtration? If no, which Elders are to be ſuſpended? And if Elders may joyn together in acting miniſterially in point of the Sacrament to divers Congregations, why not in point of cenſures? Where doth the Scripture require the one and not the other? how comes the one to overthrow the relation of Elders and people, and not the other. 3 Tichicus of Aſia is commended to the ſeveral Churches of Epheſus and Coloſs, not only as a beloved brother, a gifted brother, but as a faithful Miniſter gEpheſ. 6 21. 22. Col. 4. 7,, and ſent to them; why did Paul ſend a Miniſter, and commend him to them as a faithful Miniſter, if he might not exerciſe miniſterial acts in either or both thoſe Churches▪ 4. If an Elder, in no caſe, have authority in another Church; then, if he preach there by vertue of office, baptize, ordain, adminiſter the Supper, or the like, thoſe acts are altogether null and void, as if they had never bin, and perſons ſo baptized or ordained ought to be re-baptized and re-ordained; for if a Major of one Corporation do the act of his authority out of his limits in another Corporation, the act is void in Law & Reaſon; but Congregational men wil not aſſert, that Baptiſm, by a Miniſter of another Congregation, is void and null.
Queſt. 22. But thoſe that diſſent in theſe particulars are good and gracious men, and their way ſeems to be purer then other ways; and therefore I would not have any one to oppoſe theſe men; for if the work be of God, it will ſtand; if of men, it will come to nought.
Anſw. 1. The Anabaptists in Germany, yea the firſt broachers, and chief Propogators of ancient and modern Hereſies and Errors, were reputed godly men: The Hereticks and Sectaries of New-England did ſeem very holy, humble, ſpiritual Chriſtians, full of Chriſt, denying themſelves far; they could ſpeak excellently, and pray with ſoul-raviſhing expreſſions and affections, and yet notwithſtanding they were ſeverely cenſured, ſome diſfranchiſed others fined, others baniſhed, by our Independent brethren there gM. welds Epiſtle before his book of the Riſe raign, &c.. 2. We cannot be aſſured that other men are truly godly and gracious; they may be Hypocrites, (as the Pariſees (the word may ſignifie Separatiſts) of the ſtricteſt Sect amongſt the Jews were,) though we may not without good ground think ſo of them: Corah, Dathan and Abiram which took men and ſeparated them into a diſtinct Congregation hNum. 16 5. 16. Pſal. 106. 17., and pleaded for power and liberty iNum. 16 3., and queſtionleſs profit too, (for if the Prieſts work might be taken from them, why not their Tythes and wages,) ſaying, all the Congregation is holy; every one of them: you Elders, take too much upon you, and that every man might excerciſe the function of the Prieſts kverſe 10, were eſteemed by all the Church to be the people of the Lord, and they murmured againſt Moſes and Aaron for oppoſing them lverſe 41.; yea 250. Princes of the Aſſembly, or of the Councel of Governors; which were religiouſly affect, yea famous in the Church, men of renown, did joyn unto them mverſe 2.; ſo well did they eſteem of them, and doubtleſs they were no Blaſphemers, Hereticks, fundamentally erronious, nor groſlly vicious in any kind, and yet the Spirit of God calls them wicked men nverſ. 26., becauſe of their Schiſm, a work of the fleſh oGal. 5. 20., ſhewing men to be carnal p1 Cor. 3. 1. 2., the original hath it, reſtleſs and turbulent men; the Greek hath it, hard men, and the Lord did execute his wrath on them, and on the Congregation, for their ſakes qNum. 16 32, 44. 45, 46, 47.; and this inſtance is the more pertinent, becauſe the gain-ſaying of Corah is a ſin of the New Teſtament, as well as of the Old rJud. v. 11. 3. The queſtion is not who are good men, (though, if it were, there are multitudes of good men againſt their way, for one or a few for it,) but what is good and acceptable in the ſight of the Lord: For 1. They were as good and gracious men when they were Presbyterians, (as ſome were;) yea when they were conformable to Biſhops Canons, (as leading men about London were,) as now they are; yea ſo far as men can judg, they were then more holy, humble, heavenly, charitably affected, more mortified to the world then now; and they are not the better, if they be not the worſe for Independency. 2. A good man may act for Satan, and not diſcern it sMat. 16. 23.; M▪ Archer, an holy man, did hold & broach helliſh opinions. 3. The temptation lies in this, when Angels from Heaven, men of ſingular parts and piety, preach other doctrines tGal. 1. 8. 2 Cor. 11. 15., Satan, which could catch godly men in the ſnare of Hereſie & Schiſm, (not wicked men, whom he hath faſt enough in the ſtocks by the other foot,) muſt make uſe of ſuch as are reputed good: A drunken looſe Miniſter can never lead a pious people into error.
4. As to the ſeeming purity of that way, we know, that the Word of God is the rule of purity; whatſoever comes ſhort, or goes beyond, it is impurity; voluntary purity is as bad as voluntary humility: the Phariſees ſeemed to be in a purer way, and more afraid of pollution by ſinners, and more zealous in obſervation of the Sabbath, then Jeſus Chriſt himſelf: Popery came up under pretence of purity, piety, chaſtity and charity; if they can prove their way by Gods Word, then it is pure, if they cannot, it is impure.
5. As for oppoſing them; both Magiſtrates, Miniſters, and others, are bound to contend in their places for the faith delivered to the Saints vJud. v. 3, and to oppoſe falſe teachers wTit. 1. 11 Revel. 2. 2 2 Joh. v. 10 11. Gal. 1 7, 8. Deut. 13. 6, 7, 8 Rom 13, 4, which are ravening and grievous wolves xMath 7. 15. Act. 20 29, which do leaven and trouble the Church yAct. 15 24. Gal. 5 9, 10, 12., and (as experience of this and former ages ſhews in Germany, New England, and in this Kingdom,) diſturb the civil Peace.
6. Though Hereſie and Schiſm be works of the fleſh, and not from the God of Truth and Peace, yet they may ſtand a while, as Anabaptiſm did in Germany, yea a great while, (though I hope they ſhall not), as Arrianiſm, Pelagianiſm, and Popery have done▪ and the true way may be ſuppreſſed.
7. If Independency, or Anabaptiſm, &c. be either Hereſie, or Schiſm, or contrary to ſound doctrine, we are bound by Covenat (let who will expound it) to extirpate them, or atleaſt each in our places to endeavor to the utmoſt the extirpation of them. The known ſenſe of the Scottiſh Nation, which framed the Covenant, and for whoſe ſatisfaction the Covenant was taken, doth include Independency under the name of Schiſm, or at leaſt under thoſe words, Contrary to ſound doctrine; and the Engliſh could not but know this to be their ſence of it, and yet did not (that we know of) proteſt againſt it, or explane themſelves otherwiſe at the firſt taking of the Covenant, if they have done it ſithence; and that Independency is covenanted againſt, is further clear by the Parliaments publiſhing Ordinances for a Presbyterial Government (which are ridiculous and null if any one that will may plead exemption from it) by the Miniſters of London and other places, ſo expreſſing the ſence of it; and by the Independents themſelves, which now generally renounce or refuſe the Covenant; being conſcious it neither is, nor can be (except it be made a noſe of wax) conſiſtent with their Church-way.
8. It may as well be ſaid of Prelacy and Malignancy, as of Independency, that, if they be of God, they will ſtand, and if not, they will come to nought; therefore we ought to refrain from them, and let them alone, & not oppoſe them; for queſtionles many of them truly feared God
Queſt. 23. What is the difference between Prelatical, Preſbyterial, and Independent Government?
Anſw. Theſe three Governments do ſomewhat reſemble Monarchical, Ariſtocratical, and Demonacratical Governments; The firſt give power only or chiefly to one Miniſter in a Dioceſs: the laſt gives the power only or chiefly to the people, as the Browniſts do, for they hold, that the people have a Negative Voyce, and may diſanul the acts of the Presbytery, not only in facto, (as when the Kingdom will not withdraw from one that is juſtly and judicially outlawed), but in foro, that the ſentence is null and voyd in it ſelf; but the Presbytery, according to them, hath not a Negative Voyce, nor can diſanul the act of the people in Election of an Officer, depoſing of him, &c. The middle is the right mid way between the other extreams, conſiſting of Miniſters and other Rulers and Governors, which are choſen by, and do repreſent the people, as the Common Councel do repreſent the City of London, and the Houſe of Commons the Commons of England; and placing the Government, not wholy in the Mininiſtry, nor in the body of the people, but in Miniſters and Elders. How the Presbyterian way differs from the Independent way, may in ſome meaſure appear by what hath been ſaid: Now it differs from the Prelatical thus; The Prelate called and counted himſelf only a Biſhop (a Act. 20 17 28. Tit. 1 5, 7.name common to Elders,) he challenged Juriſdiction above his Fellow-Miniſters to belong to him as a man of an higher rank, challenged that to one that doth belong to a Colledg, did not aſſociate Congregations, but ſubjugate them to him, and himſelf would be ſubject to no Presbytery; he made the Cathedral, or Mother-Church, ſuperior in▪ power to the reſt: but the Presbyterian way is a ſocial way, as between friends, confederates, brethren, where all judg, and all are judged; all things done communi Preſbyterorum conſilio; where no Congregation or Miniſter is above another Congregation or Miniſter, though the major part of them aſſociated (as of congregational members, though equal one to another) are above the minor part; where every Elder is left to enjoy the office of an Elder, and every Congregation the freedom of a Congregation, in what belongs to them, and they able to perform. The Prelates power was altogether extrinſecal to thoſe Congregations that were under it; they did not conſent unto it, nor ſend commiſſioners to aſſiſt or concur in it; but Claſſes and Synods are aggregates made up out of their mutual aſſociations into one, and do in matters of common concernment ſtrengthen and help particular Congregations, walking according to rule; and reduce ſuch as walk not in truth and peace, but are leavened with Error and variance. The Prelates urged Subſcription, Ceremonies, had their Chancellors, Commiſſaries, Surrogates, &c. their Courts were remote from many of the people; they were expenſive, oppreſſive, by exaction of fees; they promoted Tyranny, Popery, Arbitrary Government; ſuffered idle, ignorant, profane, Popiſh, Arminian, Socinian Miniſters, which the Presbyterian Government, where it is in full ſtrength (as in Scotland) doth not.
FINIS.
End of the text · Christopher Love, The Main Points of Church Government and Discipline (1649)