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-Church-Communion which sentence of non-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-non-Communion of Churches or persons we say 1. If a Synod of Churches can proceed no further but to non-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-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 e Acts 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 f Burroughs Irenicon and as he saith by other Congregational men also not only that Synods are the Ordinances of God but also that the Elders thereof are to be looked upon as the Officers of Jesus Christ when they do such Synodical acts as they may do in relation to many Congregations 2. A Minister may administer the Sacrament as a Minister for as a gifted man he cannot administer it to a Member of another Church and if to one then to two three six twelve twenty 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 g Ephes 6 21. 22. Col. 4. 7 and sent to them why did Paul send a Minister and commend him to them as a faithful Minister if he might not exercise ministerial acts in either
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-non-communion a sister-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 x 1 Tim. 4 14. so that subordination of Presbyteries was not ceremonial nor typical nor a temple-ordinance but grounded on Reason and the light of nature as appears by Jethro's advice to Moses y Exod. 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 a Deut. 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 b Prov. 26 26. and therefore the Apostles might well understand our Saviour by Church to mean the Elders and not the whole Congregation especially he speaking of judicial 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 c Num. 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 d 1 Cor. 12 28. be seated primarily in it and the whole is not subject to a part but the part to the whole 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
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 g M. 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 h Num. 16 5. 16. Psal 106. 17. and pleaded for power and liberty i Num. 16 3. and questionless profit too for if the Priests work might be taken from them why not their 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 k verse 10 were esteemed by all the Church to be the people of the Lord and they murmured against Moses and Aaron for opposing them l verse 41. yea 250. Princes of the Assembly or of the Councel of Governors which were religiously affect yea famous in the Church men of renown did joyn unto them m verse 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 n vers 26. because of their Schism a work of the flesh o Gal. 5. 20. shewing men to be carnal p 1 Cor. 3. 1. 2. the original hath it restless and turbulent men the Greek hath it hard men and the Lord did execute his wrath on them and on the Congregation for their sakes q Num. 16 32 44. 45 46 47. and this instance is the more pertinent because the gain-saying of Corah is a sin of the New Testament as well as of the Old r Jud. v. 11 3. The question is not who are good men though if it were there are multitudes of good men against their way for one or a few for it but what is good and acceptable in the sight of the Lord For 1. They were as good and gracious men when they were Presbyterians as some were yea when they were conformable to 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 s Mat. 16. 23. M Archer an holy man did hold broach hellish opinions 3. The temptation lies in this when Angels from Heaven men of singular parts and piety preach other doctrines t Gal. 1. 8. 2 Cor. 11. 15. Satan which could catch godly men in the snare of 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 v Jud. v. 3 and to oppose false teachers w Tit. 1. 11 Revel 2. 2 2 Joh. v. 10 11. Gal. 1 7 8. Deut. 13. 6 7 8 Rom 13 4 which are ravening and grievous wolves x Math 7. 15. Act. 20 29 which do leaven and trouble the Church y Act. 15 24. Gal. 5 9 10 12. and as experience of this and former ages 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