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
along with them as John Mark p Act. 13 5 15 37 their fellow laborer q Philem. 24 and did send other Ministers as Tychicus sometimes to one Church as Ephesus r Act. 20 4 Eph. 6 21 22 and sometimes to another as Colloss s Col. 4 7 and did keep other Ministers from their particular charges as Epaphras t Col. 1 7 with 4. 12 and all this was for the service of the universal Church so much was it preferred before the service of their particular Churches In the primitive times before division of titles the Elders were not affixed to particular assemblies but the officers did in common teach and govern sundry congregations and so it may be at this day when it shall be found most for edification and so it is in some Reformed Churches As the Justices of Peace have their commission for the whole County yet by agreement or custom for order-sake they have their several Hundreds or divisions in which they keep their privy and 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 v Isa 62. 6 1 Tim. 2 3 are Ministers both of the whole City of God the universal visible Church and also of those particular Churches or Congregations which they especially take charge of and receive maintenance from and as 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 w Act. 6 3 the seven Deacons had not been Officers though chosen by the multitude if they had not been by Ordination appointed over the business the multitude choosing them is not said to appoint them over the business but to set them before the Apostles 2. Hence the charge is more express that ordination rather then election should not suddenly and hastily be made x 1 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 y Heb. 6 3 4. The description of persons fit for office is much more large in the Epistles to Timothy and Titus which were to ordain then in any or all the Epistles written to the Churches to whom election is conceived to belong z 1 Tâ—â— 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 a Acts 13 1 2 the Apostles prayed not before the election of the seven Deacons as they would if that had been of the greatestmoment but the Scripture witnesseth that when the election was past they prayed before ordination b Act. 6. 5. 6 6. The Scripture speaks much and plainly for ordination c 1 Tim. 4 14. Tit. 1. 5 Act. 14. 23 Act. 13. 1 2 1 Tim. 5 22 2 Tim. 2 2 but little some say nothing at all and that obscurely for popular election of Elders 7. The 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 22 given special power and charge to the Presbytery not to ordain rashly d or suddenly 1 Tim. 5. 22 though the people should elect rashly but to reject that rash election as null and void 8. To assert that Ministers are made by ordination doth make the line of ministerial power more 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 e 1 Pet. 2 25 the Apostles next f Joh. 21 15 16 17 then Elders g 1 Pet. 5 2 Act. 20 17 28 Christ the Archbishop h 1 Pet. 2 25 Apostles Bishops i Act. 1 2â— and Elders k Acts 20 17 18. Tit. 1 7 Christ was sent and the Apostles l Joh. 20 21 and Presbyters m Eph. 4. 8 11 Christ ordaintwelve n Mark 3 14. Ioh. 15 14 and the twelve ordained Elders o Acts 14 23 and to Elders hath God given the power of ordination of other Elders successively Q. 10. To whom say you hath God committed the power of ordination of Elders Ans To Elders p 1 Tim. 4 14. Tit. 1 5. ut supra not to any un-officied man For 1. there is no precept nor warrant for it in all the New Testament that Christ or his Apostles did leave to the body of 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 q Acts 14 23 or to have sent Timothy or Titus for that purpose r 1 Tim. 5 22. Tit. 1 5 2. Not one instance can be given of any unofficed man ordaining an officer of the New Testament 3. They that do ordain do put some of their work upon the person 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 s Heb. 7 7 5. Ordination is confessed to be an act of authority and an unofficed man have not authority 6. The Church cannot lawfully depute a man to ordain whom God hath not deputed nor can the man or men so deputed lawfully ordain except the Church have a Charter from God to that effect 7. There is not one of a thousand amongst the people that are able in all points to try and judg of the sufficiency of preaching Presbyters as they that ordain are bound by Gods Law to do t Tit. 1 5 6 7 Q. 11. But is not ordination by one or more grave men deputed by the Congregation more lawful and valid 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 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.
12. draw-net s Math. 13. 47 and the like are to be understood of the Universall Visible Church which is further in Scripture described to be Organicall t 1 Cor. 12 14 c. Rom. 12. 4 to 9. Ephes 4 4. with 11 12. Quest 6. But we read of Churches v Gal 1. 2. 1 Cor. 14 34. Acts 9. 31. in the plurall number of many Churches in the New Testament and therefore there is not onely 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 w Psa 95. 5 yet the severall parts of it washing severall shoars are called Seas x Psa 24 2 the dry Land but one y Gen. 1. 10 yet being possest by severall Nations under several climates divided by hills rivers and other boundaries is called Lands a Gen. 10 31 as Labans flocks having all one owner and probably all one mark are called one flock b Gen. 30. 31 32 36 38. 33. 13 as the free men of Rome where ever born or bred make but one Corporation c Act. 22. 3 with 28 hence the Church of Ephesus though a 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 d Lev. 23. 1 2 3 for hearing the Word read e Act. 15. 21 and preached f Act. 13. 14 15 16 for prayer g Act. 16. 13 for Rule and Government h Act. 13. 15. Joh 12 42. 9. 34. 16. 1 2 was called Congregations Churches i Psa 26. 12. 68 26. 74 4 8 As the Antichristian Churches of Italy Spain Germany are but one Where k Rev. 17 5. 18. 2 3. 19. 2 under one head the Pope so the Christian Churches of England Scotland Holland c. which have their Fathers name written in their foreheads l Rev. 14. 1 are but one woman m Rev. 12. 1 the one is the army under the Dragon the other under Michael n Rev. 12 7 and as a whole Army is oft times in the Originall Language of Scripture called a Church o 1 Sam. 17. 47 Ezek. 16 40. Jer. 50 9 and the severall Regiments and Companies are called Churches p Eze 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 q Cant. 6 10 13 Vineyard and Vineyards r Cant. 7 12 8 11 12 Garden and Gardens s Cant. 6 2 as well as Church and Churches Quest 7. What sorts of Elders hath God appointed in his Church Answ Two sorts extraordinary as the Apostles t 1 Pet 5 1 2 Joh. v. 1 and ordinary as Pastors and Teachers v Acts 20 17 28. Tit. 1 5 The Apostles were to Teach and Rule not onely Churches but Pastors and Ministers also being men of an higher order w 1 Cor. 12 28. Eph. 4 11 immediatly called of God x Gal. 1 1 infallible in their doctrine y Gal. 1 7 8. 5 2 endowed with extraordinary gifts z Acts 2 1 2. 8 17 18 saw Christ in the flesh a Act. 1 21 1 Cor. 9 1 were injoyned ordinarily to travel abroad to plant Churches b Math. 28 19 might act authoritatively in any Church without a call or consent of men and might shake the dust off their feet against such Ministers or others as did not receive them c Math. 10 14 their commission was irrepealable the limits they agreed on were large d Gal 2 9 But a Minister is not of an higher order nor hath power over his fellow Ministers nor hath an immediate irrepealable Call not infallible nor in these times extraordinarily gifted hath not seen Jesus Christ in the flesh cannot exercise pastoral authority in an ordinary or occasional way without a call and consent of persons interested And lastly Pastors and Teachers are by succession to continue in the Church to the end of the world e Ephes 4 11 12 Rev. 12 6 11 2 3 whereas Apostleship continued in one age only for though Matthias was substituted in the room of Judas f Act. 1 25 yet none was substituted in the room of James g Act. 12 2 or of any other Apostle Quest 8. In what Church hath God set these Elders Answ In the Universal Church primarily h 1 Cor. 12 28. Eph. 4 11. Ro 12 and in particular Churches secundarily i Act. 13 1 Division of the Church into particular Congregations and fixing particular Elders to them is no further of divine institution then order and edification did first occasion and do still require it should be so as the whole Tribe of Levi 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 k Num. 2 3 10 18 25. with Numb 3 38 10 18 25 Sec Ainsworth in Num. 2 and then there was some division made and yet after that a further division was made when the Tribes of Israel came to be fixed in their several divisions and the Levites also were scattered and fixed amongst them for the better instruction of the people and had their maintenance by Lands and Tythes where they lived So the Apostles notwithstanding their general commission l Math. 28 19 20 Mar. 16 did feet the Church in common while there was but one particular Church and afterwards when Churches were multiplyed did for edification and orders sake agree upon a division of themselves m Gal. 2 9 though they were not very precise in observing it Peter preaching sometimes to the Gentiles and Paul to the Jews and had their several places ordinarily to officiate in n 2 Cor. 10 13 14 15 16 yea some probably think that they did disperse themselves into twelve parts of the world and the Greek text o Act. 1. 25 may if you put the comma after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fully bear this sense that Mathias might be sent that circuit which Judas had he not fallen should have gone and in 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
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-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