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
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
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