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 s Ezek. 45 1 5 in comparing it with servants hire and wages t 1 Tim 5 18 and a soldiers pay v 1 Cor. 9 7 both which are certain 2. God doubtless hath as much care of the maintenance of the Ministers of the New Testament as of the Old shall we then think that he did allow the one certain maintenance which none could deprive them of and make the other uncapable of such maintenance 3. When a Minister hath set-maintenance he knows better how to proportion his living his alms his 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 w Isai 49 23 they should bring their glory and honor into it x Rev. 21 24 26 And may they not assign certain maintenance to the Ministers of the Gospel which they may do to their meanest servants yea to to the meanest men in the Kingdom if so they please But of this enough Quest 14. Who may lawfully be admitted into the Church Answ All that profess Faith and Repentance y Mat. 3 6 7. Acts 2 41 47 Acts 8 37 I speak of Jews Heathens and other strangers to the Church not of children born within the Church which may be 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 z Act 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 a Mat. 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 b Psa 89. 5 7. Psa 149 1. Exo. 19 5 6 consist 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 c 1 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 d Acts 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 a Acts 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 b Act. 18 2 24 25 26 Rom. 16 2 5. If Church members be not resident amongst themselves how can Pastors be resident amongst them c 1 Pet 5 2 6. Cohabitation of church-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 d Acts 11 26 with 13 1 And this was the primitive way When many Christians were converted in a Town or City the Apostles ordeined them Elders e Acts 14 23 and the Elders and Christian inhabitants mutually performing
the duties of their places became a Church together sufficiently distinguished from others and this is far from the Church-covenant urged by some it being only an agreement 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 f Math. 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 g Gualter 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 h Mat. 3. 6 7 and the Disciples of Christ baptized more Disciples then John i Joh. 4. 1 and many of the people beleeved in Jesus k Joh 2. 23 7 31. 8 30 The Pharisees said the world is gone after him l Joh. 12 19 and after Christs ascension there were added 3000 souls m Act. 2 41 and 5000 n Act. 4. 4 and afterward the Disciples were multiplyed greatly and a great company of the Priests were obedient to the faith o Act. 6. 1 7 Now all these which deserved to be called a City a World of people thousands and multitudes for the Holy Ghost at the last leaves numbering could not meet together in one place for hearing the Word For no one room in a private house could hold them all no one 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 p Act 2 46 and to meet distributively in their private houses for that purpose Hence it is observable that though proof be offered by some that the Church of Jerusalem did meet together in the Temple to heat the Word which was common to Jews with Christians and to 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 q Math. 9. 35. 10 1 seventy Disciples r Luke 10 2 besides Elders mentioned Act. 11. s Act. 11. 30 as being extant before that time which doubtless were diligent Preachers in Jerusalem the chief place of their residence and could not all nor most of them be 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 t Act. 12. 5. with 12 17 so that Church did not meet in one place 4. It is said that Paul abode in Jerusalem with Peter fifteen days v Gal. 1. 18 and doubtless Peter and he frequented the Church-meetings yet he saw no other of the Apostles save James the 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 w Act. 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
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 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
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 u Rev. 12. 6. 14. Quest 12. Who have power to preach the Word in the Church Answ Pastors and Teachers that have also authority to baptize w Mat. 28 20. God having joyned them together no man ought to put them asunder x Mat. 19. 16. 2. Preaching is a principal part of the Ministerial Office y 1 Per. 5. 2 1 Tim. 3. 2 2 Tim. 4 2 requiring more sufficiency then any other part z 2 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 a Eph 4. 11 and therefore this order is not to be violated nor should men enter in at the window but by the door b Ioh. 10. 1 2 4. God hath severely punisht usurpers of the Ministerial function c Num. 16 9. 10 1 Sam. 13. 9 12 13 14 yea when there seemed to be great necessity of it d 1 San. 13 8 2 Sam. 6 6 7 8 9. 5. None ought to preach except they be sent and called thereunto e Rem 10. 15. 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 f 1 Cor 14 34. 1 Tim. 1. 11. 12. so no man may exercise Regal or Magistratical power or do the office of a Constable Lawyer Attorney a Reader in one of the Inns of Court a Justice of Peace a 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 g Rev. 1. 6 1 Pet. 2. 5. but not that 〈◊〉 hath made them Prophets for though God did sometimes give an immediate and extraordinary commission to do some Magistratical acts h Num. 25 7 8. Acts 5. 5. and the time was when Gods Holy Spirit being extraordinarily poured out on all flesh their sons and daughters did prophesie viz. some so extraordinarily anointed did so i Joel 2 28 with Acts 2 17. as they did also see visions and dream dreams and then it was also mens duty to desire any spiritual gifts as speaking with tongues but especially prophesie k 1 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 l 1 Tim 1. 11 12. but private men though gifted have not authority therefore they are not to teach or usurp authority 8. God hath not given them any power to receive maintenance which is due to those that labor in the Word and Doctrine m 1 Tim. 5 17 18 1 Cor. 9. 3 4 5 6 9 11 Quest 13. What maintenance mean you If you mean 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 n Mal. 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 o Iude 17 7 8 9. 10 11. 19. 1 Yet 2. the Levites though a small Tribe p Ainswâ—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 q Iosh 21. 41. Num 35. 2. Lev. 25. 32 33 34 and their first fruits r Num 18. 15 16 17 18. Deut. 18 4. and a great part of the manifold sacrifices s Lev. 2 3. 7. 5 7 8 33. 34 and free-will offerings of all the males of the children of Israel which were to appear thrice yearly before the Lord with some offering t Exod. 34 23. 23. 15 16 17.
and whatsoever house field person beast c. was by a singular vow given to the Lord which was to be valued by the Priest himself v Lev. 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 w Goodwin 〈◊〉 Aaron 1. 6. c. 2 3. and those Cities and Lands descended from them to their posterity from generation to generation as also did their 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 x Mat. 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 y Mat. 10. 10. though at other times allowed it z Luc. 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 a 1 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 Melchizedeâ—'s Priesthood by his blessing Abraham and tything him b Heb. 7. 2 4 5 7. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c verse 6. implyes requiring Tythes as well as receiving them and thereupon he asserts our Saviour to be a Priest after the order of Melchizedec d v. 15 16 17 and therefore Christ must needs have power to 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 e 1 Tim. 6 5 4. The Ministry of the New Testament being far more honorable f 2 Cor 3. 6 7 c. laborious and studious then the Levitical Priesthood and the Ministers of the Gospel being to live of the Gospel g 1 Cor. 9. 13 14 they have an evil eye that 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 h Acts 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 i v. 34 35. and afterwards by one means or other Ministers had in persecuting times much more ought they to have in peaceable and prosperous times not only competent but honorable maintenance k 1 Tim 5 17 18 for themselves their wives and children l 1 Cor. 9 4 5 6 1 Tim. 3 4 5. 5 8 and to keep hospitality m Tit. 1. 8 and all this without entangling themselves in the affairs of this life n 2 Tim. 2. 4 As for the 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 Common-wealth 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 o Act. 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 p Prov 20 25 Levit. 27. 28 30 though this sacriledg be committed upon pretence of Reformation and hatred of Idols q Rom. 2 22 Secondly it is a disanulling of the testament of men r Gal. 3. 15 when it is confirmed not only by the Doners or Testators but by several Acts of Parliament Magna Chaâ—â—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
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 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