CHAP. I. Of the matter of a Church under the New Testament, and who are fit to be Church-members.

Question. I.

WHat is the matter of a Church now in the New Testament?

Answ. The Church of the Old Testa­ment consisted of no other matter, than of such as professed the faith of the God of Israel, and of their seed; and the Church of the New Testament consisteth of the like. Mr. Cotton of Infant Baptism, page. 132. line 11, 12.

Quest. 2. Who then may be admitted, or accounted members of the Church in the New Testament, and who not?

Answ. The ignorant, persons that are grosly ignorant of the [Page 2]first principles and foundations of Religion, are not to be re­ceived members into the Church; or if born in the Church, yet so continuing in their ignorance to their ripe age, are not to be confirmed members, That is, they are not to be admitted to the seal of the Lords Supper, and so are not to be admitted to other rights of a Church-member, as election of officers, admis­sion of members, censure of offenders, &c. Mr. Cotton, Holiness of Church-members, pag. 19. line 32.

2. Atheists, Witches, Papists, and all Hereticks, who either deny the faith, or profess a false faith against the foundation of Christian Religion, they are not to be received members into the Church, without reformation and repentance. Pag. 20. l. 4.

3. Notorious persons, scandalous for any gross crime, as Idolatry, Adultery, Fornication, Drunkenness, Oppression, Perjury, Profaneness, Lying, are not to be received into the Church, or not continued in it. Ibi. pag. 20. line 11.

Quest. 3. Yea, but if a man be not tru [...]ly converted and regene­rate, is not that enough to make him uncapable of Church-mem­bership, though he b [...] neither grosly ignorant, nor notoriously scan­dalous?

Answ. Irregeneration alone doth not keep any from Church fellowship, Mr. Cotton. unless it be accompanied with such fruits as are openly scandalous, and do convincingly manifest unregenera­tion; as gross ignorance, palpable hypocrisie or such like spiri­tual wickednesses. Mr. Cotton, Holiness of Church-members, p. 92. line 35. And therefore though it be comfortable and desire­able in the admission of members into the Church, when the whole Church and all the members thereof are satisfied in the sincerity of the regeneration of such who are to be received, es­pecially in the first planting or gathering of Churches: yet nei­ther in judgement nor in practice do we suspend their admissi­on, till we be convinced in our consciences of the certain and unfallible signes of their regeneration. Mr. Cotton, holinesse of Church members, p. 2. line ult. And as for that the Members should at several times in several companies repair to those that are to be admitted to examine the time and manner of their conversion; I am afraid it is a presumed kind of liberty, which wants precept and example for any thing that ever appeared to me in the Scripture. Mr. Hooker Survey of Discipline, part 3. page 5.

[Page 3]Object. 1. But is it not said, John 3.3, 5. except a man be born again of water and of the Holy Ghost, he cannot enter into the kingdom of heaven; therefore he cannot be admitted into the Church (for that is the kingdom of heaven) except he be regenerate.

Answ. By the kingdom of heaven there is meant, not the Church of God, but the state of glory. Mr. Cotton of Infant Baptism, pag. 139. line 2.

Object. 2. But it is spoken of the new Hierusalem, Rev. 21.27. which is the Gospel-Church, that no unclean thing shall enter there­into; therefore no unregenerate person ought to be admitted into the Church.

Answ. That text is a part of the description of the pure Church of the Jews after their last conversion called the new Hierusalem, by the condition of such Proselites as from among the Nations shall enter into fellowship with them; they shall not be prophane persons, corrupters and defilers of others, nor makers of images, which are abominations and lyes: and that the description agreeth to infants (though unregenerate) as well as to others. Mr. Cotton of Infant bapt. p. 133. l. 24.

Quest. 4. But is there not more required to Church-member­ship, then that a man be neither ignorant nor scandalous? Is there not positive holinesse required? why else are the members of the Churches in the New Testament, so frequently called Saints?

Answ. Saints by external calling as distinct from Saints by internal calling, are the true matter of the visible Church. Mr. Hookers Survey of discipline, part 1. pag. 21. line 28.

Quest. 5. Who then are Saints by external calling?

Answ. There are three sorts of holiness; one by im­putation from Christ; a second by regeneration from the spi­rit; a third by separation to God and his worship, and to par­ticipation of the Ordinances through the Covenant; many enjoy this last holiness though they do not enjoy the two for­mer. Mr. Cotton of infant baptisme, p. 125. line 1. And they may be holy by covenant, who are not yet holy by the spirit of rege­neration. Ibid. pag. 67. line 30. and they w ho believe with tem­porary or historical faith onely, may be holy by covenant. Ibid. line 28. And the covenant of grace is holy, because it gives [Page 4]right to holy priviledges, and denominates them holy, whe­ther persons, families, or Nations, nations holy by covenant, therefore Churches, those whom God calls to such covenant with himself. Mr. Cotton of infant bapt. for it separates them from other people, and sets them apart to the Lord, and his holy worship, as it is Deut. 7.6, 7, 8. Ibid. pag. 111. line 11.

Quest. 6. But can any be said to be in or belong unto the cove­nant of grace, but those that are in the state of grace?

Answ. There is a twofold state of grace; one adherent, which some not unfitly call federal grace, sanctifying to the purifying of the flesh, Heb 9.13. the other inherent, sanctifying the in­ward man. And of this there are two sorts, one whereby per­sons in covenant are sanctifyed by common graces which makes them serviceable and useful in their callings (as Judas, Demas, and such like hypocrites; and according to this fence may we not say Saint Saul, Saint Demas, Saint Judas? and that the Church made up of such as these, is a Church of Saints?) The other whereby persons in covenant are sanctified unto union and communion with Christ. Mr. Cotton of infant baptisme p. 43. l. 16. Now though all that are in the Church be not sanctified and in the state of grace in this last and strictest fence, yet in the two former they may.

Quest. 7. But seeing faith is the condition of the covenant, are not all who believe not excluded from the covenant? and must they not first come to faith before they can come to the Cove­nant?

Answ. 1. There is no place proves all are excluded from the outward dispensation of the Covenant, but Believers onely, Mr. Cotton of infant baptism p. 58. l. 12. If the covenant were onely to them that believe, then the faith whereby we believe, is not given to any by the covenant. Ibid. p. 62. l. 3. If the Church consists onely of real Saints; then real sanctifying grace is never given to any in the Churchy but alwayes in the world.

2. It is not first faith, and then to the covenant; but first the covenant, and then faith written and wrought in the heart by the spirit to fulfill the covenant. Mr. Cotton f infant baptisme, page. 54. line 38.

[Page 5]Quest. 8. But is not mens consent to and acceptance of the cove­nant, necessary to the bringing them into covenant?

Answ. Gods appointment makes a covenant, whether the creature assent to the agreement or no. Mr. Cotton of infant baptisme, pag. 64. line 35.

Quest. 9. But yet men must have faith before they can be in co­venant, must they not?

Answ. The children of the faithful are not first converted, and so come under the Covenant; but first under the Covenant, and so come to be converted. Mr. Cotton of Infant Bapt. page 29. line 7. God did establish his Covenant with Isaac, Gen. 17.21. yet it doth not appear that Isaac had any faith then, much lesse was. it visible. Idem. page 33. line pe­nultima.

The Apostle expounds the Covenant, as given not only to them who are converted, and so brought on to believe, but to them who yet want faith and conversion; Acts 3.25, 26. Mr. Cotton of Infant Bapt. page 34. line 16.

Quest. 10. But is not the admitting of such, who have no true faith nor saving grace, to be Church-Members, and to have right to the Covenant; is it not a dishonour to God and Jesus Christ? Doth it not make Christ the head of an hete­rogeneal body, and to have members unsutable to himself, a living head and dead members? surely Christ will admit of no such members; Will any man admit of dead branches to be set in his Vineyard?

Answ. 1. It is true, the Church which is the mystical body of Christ, ought to be sutable to Christ her head, and so she is many times, but not alwayes every Member, yea, very sel­dome every Member, if at any time. Mr. Cotton of Infant Bapt. page 102. line 36.

It is utterly untrue to say that Christ admits not of any dead Plants to be set in his Vineyard; or that he takes not to himself a compounded body of living and dead Members, or that the Church of God is not a mixed company, &c. Ibid. line 14.

2. Though no man will admit of dead Plants to be set in his Vineyard, or grafted in his stock, yet many Plants that are grafted and set may prove dead. Men indeed will not admit [Page 6]dead Plants to be grafted or set, because they know not what to do with them when they are dead: But if dead Plants after they are grafted, would grow either to be fruitful, or if not fruit­ful, good fire-wood, it would be no bad husbandry to set and graft dead Plants. And so it is here, God thinks it no bad hus­bandry in him to admit dead Plants to be set, and grow in his Vineyard; and if they grow fruitful, well; if not, to tolerate them there till they grow up to fulfill their iniquity, as he did the Jews, Matth. 23.32. because he knows then how to illu­strate the glory of his justice, in casting them into the fire of hell, John 15.6. Matth. 3.10. Idem, page 101. line 31.

3. Dead persons if in Covenant, are alive to God, Luke 20.77, 38. And though a twig cannot receive life from the stock, unlesse it bring life with it before it be engraffed, yet Christ can give life to dead branches that are put to him, as well as the dead Corps of Elisha could give life to the dead man cast into his grave, 2 Kings 13.21. Idem, page 150. line 13, &c.

Quest. 11. But will Christ being spiritual, endure a natural wife?

Answ. To say he will not, were to charge Christ himself with folly and with indignity offered to himself, that he being spiritual, should take so many thousand Infants into Covenant with him, who for the most part are natural; for one that is born of the Spirit, there are twenty born of the flesh. Mr. Cot­ton of Infant Bapt. page 160. line 14.

Besides, though Christ by taking a company to be a Church unto himself, doth enter into a Marriage-Covenant with them, yet not into Marriage-Covenant with each Member at first. Ibid. line 20.

Quest. 12. May any man be admitted a Member of the Church, but upon profession of his faith?

Answ. Profession of faith and repentance is required from Con­verts of grown years, whether Jews or Pagans. Mr. Cotton of In­fant Bapt. page 154. line 12. But as for those that are born with­in the Church, and have been baptized in their infancy, Baptisme is a Sacrament sealing unto them, as other spiritual be­nefits, so their initiation into Church-membership. Mr. Cot­ton, Holinesse of Church Members, page 96. line 27.

[Page 7]Quest. 13. But seeing some are to be admitted upon pro­fession of faith, and you said before that a man may be a Church Member and in Covenant, that hath but a tempora­ry or historical faith; if you put such a man upon the pro­fession of his faith, do you not cause him to dissemble and lye, and play the hypocrite?

Answ. True or false profession may be attended either in re­spect of the doctrine of faith professe [...], or in respect of the grace of faith professing it, if the profession of the doctrine of faith be true, though the grace of fa [...]th in the profe [...]or of it be un­certain. Or it may be hypocritical and false, yet we dare not deny the nature and power of a Church to such. As the Church judgeth not of hidden crimes, so neither doth the faithful Judge, of the Churches by their hidden hypocrisie, but by their open scandals in doctrine or life. God would have his people live without anxious perplexity, as in marriage, 1 Cor. 7.32. so in every society. It were an inextricable perplexity to sus­pend the essence and validity of Churches and Church Admi­nistrations upon the hidden sincerity of Churches, and Church-Officers or Members. Mr. Cottons way of the Churches clea­red, part 2. page 40. line 20.

Doctor Ames makes it most probable that there is no parti­cular Church wherein the profession of the true faith doth take place, but there are some found that are true believers in the same place. Ibid. page 91. line 2.

Quest. 14. But is it not a dangerous thing to account wicked men and hypocrites Church Members, and in Cove­nant? Doth it not harden them in their sinnes, and make them promise themselves life in the way they are in, and keep them from returning from their evil wayes?

Answ. We do not promise life to any by the Covenant, unlesse they be Elect; and because though they be Elect, yet that is unknown to them, and till they repent and believe, we tell them they cannot partake in the saving benefits of the Covenant till they be regenerate, and quickned by the Spirit, as Christ told Nicodemus. Mr. Cotton of Infant Bapt. page 33. line 25.

Quest. 15. But God approves and receives none but be­lievers, Heb. 11.6. Without faith k is impossible to please [Page 8]God; and how can the Church approve or receive any whom God doth not approve and receive?

Answ. 1. That text, Heb. 11.6. shews that no man can be accepted of God without faith; but not that God can­not receive any into outward fellowship of the Covenant without faith. Mr. Cotton of Infant Baptisme. page 57. line 31.

2. God may approve a man to be admitted into the Covenant, whose person he approves not. Mr. Cotton, Infant Bapt. page 66. line 39.

3. For it is one thing for the Word of God to approve men to be in Covenant, another thing to approve them in the Covenant. God he did never approve Saul nor Jehu in their Kingdome, yet he approved both should be admit­ted to their Kingdome. Mr. Cotton of Infant Bapt. page 68. line 19.

Object. But is it not said, John 4. that God seeketh such to worship him, as worship him in Spirit and truth? therefore none but such may be admitted to the Ordinances of God. And is it not said, Acts 2.47. the Lord added to the Church daily such as should be saved, or saved men, as some tran­slate it? therefore none but such as are in the state of grace and salvation, should be added to the Church.

Answ. It is said God seeketh such to worship him, as wor­ship him in Spirit and in truth; but it is not said God findeth such in every Church. Mr. Cotton of Infant Baptisme. page 103. line 35. Much lesse none but such.

2. It is said, Acts 2. The Lord added to the Church daily such as should be saved; but it is not said he added none o­ther: Were not Ananias and Sapphyra added to the Church, and Simon Magus also, who yet for ought appears, were none of them saved? Mr. Cotton of Infant Bapt. page 67. line 35.

Object. But as none invisibly before God are by him appro­ved at all to have right to any priviledges of grace, but only as he looketh upon them in his Sonne: No more are there a­ny before man visibly to be approved of, so as to have right to the same, but as they appear to be in Christ by some effect of faith declaring the same.

[Page 9] Answ. If you mean by grace, saving grace, it is true, none have right to any priviledge of saving grace, Mr. Cotton. but as God looks at them in his Son, either by faith or by election unto faith; if you mean by grace the outward dispensation of the covenant of grace and of the seal thereof, it is true none have right to any priviledge of the covenant or the seal of it, but as they are in Christ, either by faith or by election unto faith, or by the fel­lowship with the Church, whereof Christ is the head; in which respect all the members of the Church and their seed are in Christ, as branches in the vine or olive, and may be cut off for want of faith to make them fruitful in him. Mr. Cotton of in­fant bapt. p. 55. l. 28, &c.

2. But when you say none have right to the covenant or the external priviledges thereof, but as they appear to be in Christ by some effect of faith declaring the same, that you cannot make good from Scripture-light. Mr. Cotton of infant bapt. p. 56. l. 1, &c.

CHAP. II. Of the Form and constitutions of a Church.

Question 1.

WHether had the Church of England ever a true con­stitution?

Answ. To say that the Church of England never had any true constitution, Mr. Cotton. is a rash and a false speech; rash, for can you say it, or do you know it because you were then born? or because the number of your dayes is great? as God questioneth with Job in another case, Iob 38.21. Or have you found such a mat­ter by reading of ancient records and stories? If you dare cre­dit them (as doubtless they are more worthy of credit that lived near those times, and had the view of antient records, then some of your later books, who speak either out of partiality to Rome, as the Jesuites; or out of prejudice against the state of the Church of England, some rigid Separatists do.) But those antient records will tell you that England received the faith of Christ, by Ioseph of Arimathea, and Simon Zelotes, and o­thers of those primitive Apostolick Saints, who doubtless plan­ted Churches not after the pattern of Antichrist, but after the manner of the Apostles. Mr. Cotton of infant Baptism; pag. 186. line 3. Therefore to say the Church of England never had a true constitution, is not onely rash but fals [...]; for the Churches of England were rightly gathered and planted at the first. Mr. Cottons way of the Church, pag. 111. line 26.

Quest. 2. But have n [...]t the Churches of England been wofully corrupted since by Antichristian usurpations and innovations?

Answ. 1. Yes; yet that did not cast them into a worse estate than the ten tribes in Israel under Ieroboam and his successors, especially under Ahab and I [...]sabel, Mr. Cotton. and the time succeeding them when yet God owned them for his Church, and their circumcision was not a nullity. Mr. Cotton of Infant Bapt. pag. 187. line 9.

2. For the Church now in being, most of their members had their admission into the Church sealed in Baptism. For ma­ny [Page 13]children are born in the Church, to whom the pastor is by office a Pastor, and whose conversion he is bound to attend and intend. Mr. Cotton of holinesse of Church-members, pag. 51. line 21. And their baptism seals to them their initiation into Church-membership. Ibi. pag. 96. line 31.

Quest. 3. But they who are now Church-members, were bap­tized upon the account of the baptism of their forefathers; and they (that is their forefathers) were bap ized under Antichrist, and so their baptism was a stone lying in Antichrists foundation; and how can this give right of admission into the Church of Christ?

Answ. The baptism of believers and of their seed, is no more a stone lying in Antichrists foundation, then is the do­ctrine of the Father, the Son, and the Holy Ghost; Mr. Cotton. three per­sons in one God, into which we and our children are baptized. That and other Gospel-ordinances, they were in Rome but as the vessels of the temple were in Babylon reserved for the use of the Church after their return. Mr. Cotton of Infant baptism, pag. 163. line 28.

Quest. 4. But to the true and right constitution of a Church, entring into covenant is necessary, is it not?

Answ. 1 That was done in King Edward and Queen Eliza­beths days; Mr. Cotton. and whereas they say our Church is but a Parliament constitution, that doth not weaken but establish our Church. Mr. Cotton on the 1 Epist. of Iohn, 2 chap. 19 vers. page 157. line 43, 44, amp;c.

2. The substance of the Church constituting covenant is ke [...]t where there is a real agreement and consent of a company of faithful persons to meet constantly together in one Congrega­tion for the publike worship of God, and their mutual edifica­tion, which agreement and consent they do express by their constant practice of coming together for the publike worship of God, and Religious subjection to the Ordinances of God: Their Platform of Church discipline agreed upon by the Elders and messengers of the Churches in New England, chap. 4. sect. 4.

3. The people in the Parishes of England, where there is a Minister put upon them by the Patron or Bishop, they con­stantly hold them to the fellowship of the people of such a place, attend all the Ordinances there used, and the dispensa­tion [Page 14]of the Minister so imposed upon them, submit thereunto, perform all services that may give countenance and encourage­ment to his person in the work of his Ministry. By such acti­ons and a fixed attendance upon all such services they declare that (consent and covenant) by their practice which others do hold forth by publike profession. Mr. Hooker Survey of disci­pline, part 1. pag. 47. line 36.

Quest. 5. What then is the work that is now to do in the Chur­ches of England?

Answ. The work which is now to do in the Churches of Eng­land, is not to make Churches where there were none, Mr. Cotton. but to re­duce them to their first primitive institution. Mr. Cotton way of the Churches, pag. 151. line ult.

CHAP. III. Of Church State.

Question 1.

WHat think you of the Assemblies and Congregations of England?

Answ. The faithful Congregations in England are true Churches of Christ. Mr. Hooker Survey of discipline, preface a 3. Mr. Hooker

Quest. 2. But what is meant by faithful congregations?

Answ. 1. There is the nature of a true visible Church, where the word of God is purely preached, Mr. Cotton. the Sacraments duely ad­ministred, with discipline also according to the word of God. But then the Sacrament must not be administred to undue per­sons, such as are the ignorant and scandalous; nor the ignorant and scandalous must not be admitted into the Church, if dis­cipline be rightly administred; yea though all these do not concur joyntly, yet the essence of a true Church may be found, [Page 16]though defective for integrity. Mr. Cotton, Holinesse of church-members, pag. 10. line 17.

2. For where there hath been a Church that hath yeelded professed subjection to the Gospel of Christ, then in case a settled Ministry be continued there, God still continues a true visible Church there. Mr. Cotton holiness of Church-members, pag. 5. line 12. And the essence of a true visible Church is pre­served though there be found in it some hypocrites and some notoriously scandalous both in judgement and practice. Mr. Cot­ton holiness of Church-members, p. 19. l. 1.

3. Neither doth the hypocrisie of sundry members of the Church, and the toleration of some open scandals presently take away the nature of the Church. Mr. Cotton, holiness of Church-members, pag. 2. line 8.

4. For the members of the Church though orderly constitu­ted, may in time grow corrupt, which though they ought not to be tolerated in the Church, yet their continuance therein, through the defect of the execution of discipline and Church-censures, doth not immediately dissolve the being of the Church, as appears in the Church of Israel, and in the Chur­ches of Galatia, Corinth, Pergamus, and Thyatira. Platform of discipline from New England, chap. 3. sect. 3.

5. Yea if all the members of the Church should make but an hypocritical ignorant and verbal profession of Christ and faith in him, yet I will not deny but such a society may have the name of a Church; and thus far the nature of it, that the acti­ons thereof are not null. Mr. Cotton holiness of Church-mem­bers, p. 62. l. 33.

Quest. 3. But there are many precious promises made to, and many glorious things spoke of the Church of Christ, and can they be truely applied to such a Church as this?

Answ. Look what promises are made to the invisible Church, Mr. Cotton. they are for their sakes offered to all the members of the visible, whereof the lively are the chief. Mr. Cotton of in­fant baptisme, p. 6. l. 9.

2. It is one thing to prophesie of the transcendent glorious happiness of an exact pure Church in some age of it; another to command and foretell the perpetual continuance of it in such a degree of purity. Mr. Cotton of infant bapt. p. 134. l. 20.

[Page 17]Quest. 4. But were it not better therefore to gather the Saints, those that are really gracious and holy into bodies by themselves separate from the rest that are corrupt members?

Answ. This were upon the point to cast them upon supposal that these corrupt members be such as receive her membership in their infancy out of the Church, Mr. Cotton. and the Lord hath allowed but two causes for the casting off any person out of the Church; first, obstinacy persisted in after the admonition fo [...] an offence first private, Mat. 18.17. Secondly, breaking ou [...] into some heinous crime against the light of nature, 1 Cor. 5.11. Mr. Cot­ton holiness of Church-members, p. 56. l. 21.

Quest. But if such members as these are, be not to be cast out, nor withdrawn from, what is to be done?

Answ. Such as are born of Christian parents, and bap­tized in their infancy into the fellowship of the Church, Mr. Cotton. are ini­tiated members of the same Church, though destitute of spiri­tual grace, untill they justly deprive themselves of the privi­ledge of that fellowship, for even of such is the Kingdom of God, Mark. 10.14. Mr. Cotton holiness of Church-members, pag. 1. line 16.

2. Such members of the Church as were born in the same, and received their membership in their infancy by vertue of the covenant of their parents, when growing to years of discre­tion they desire to be made partakers of the Sacrament of the Lords Supper, unto which, because holy things are not to be given to the unworthy, therefore it is requisite that these as well as others should come to their tryal and examination, and ma­nifest their faith and repentance by an open profession thereof, before they be received to the Lords Supper, or otherwise not to be admitted thereto. Platform of discipline from New England, chap. 12. sect. 7.

3. Yet these Church members that were so born, or received in their child-hood before they are capable of being made par­takers of full communion, have many priviledges which others, not Church-members, have not, they are in covenant with God, have the seal thereof upon them, to wit, baptisme; and so if not regenerate, are in a more hopeful way of attaining regenerating grace, and all the spiritual blessings both of the covenant and seal, they are also under Church-watch, and so [Page 19]consequently subject to the reprehensions, admonitions, and censures thereof for their healing and amendment as need shall require. Platform of discipline, chap. 12. sect. 7.

Infants though born in the Church, yet if when they grow up to years, they shall degeenrate into a prophane or scanda­lous course, they shall not be tolerated to abide in the Church; yea if they shall not take hold of the covenant of their fathers, but content themselves in an ignorant civil worldly course of life, they shall not be allowed to enter into the holy commu­nion with the sincere members of the Church at the Lords Table. Mr. Cotton of infant baptism, pag. 134. line 12. And this he speaks of as the perfection of the New Hierusalem.

CHAP. IV. Of Church-officers and their Ordination.

Question. 1.

WHat need is there of Officers in the Church of Christ?

Answ. Though Officers be not necessary to the simple, being of Churches when they be called, Platforme of Discipline from N. E. yet ordinarily to their cal­ling they are, and to their well-being; and therefore the Lord Jesus out of his tender compassion hath appointed and ordain­ed officers, which he would not have done, if they had not been useful and needful for the Church. Platform of discipline from New England, chap. 6. sect. 2.

Quest. 2. What officers then hath Christ appointed and ordain­ed in the Church?

Answ. These officers were either extraordinary, or ordinary; extraordinary, as Apostles, Prophets, and Evangelists, or ordi­nary as Elders and Deacons. Platform of discipline, chap. 6. sect. 3.

Quest. 3. How many sorts of Elders hath Christ appointed in his Church?

Answ. Of Elders (who are also in Scripture called Bishops) there are two sorts; Platforme of Discipline from N. E. some attend chiefly to the Ministry of the [Page 20]Word, as the Pastors and Teachers, others attend especially un­to rule, who are therefore called ruling-Elders. Platform of discipline Chap. 6. sect. 4.

Quest. 4. Have the Pastor and Teacher a like power in the Ministry of the Word?

Answ. They are alike charged with the preaching of the Word, Platforme of Discipline from N. E. and the application thereof, and either of them to ad­minister the seals of the covenant unto the dispensation where­of they are alike called, as also to execute the censures, being a kind of application of the Word. Platform of discipline, chap. 6. sect. 5.

Quest. 5. Is there any such thing as an outward call necessary to the constituting of a Pastor or Teacher? Mr. Hooker.

Answ. 1. It is a standing and a staple rule, No man taketh this honour to himself, Mr. Hooker. but he that is called, is Aaron, Heb. 5.9. Mr. Hookers Surney of discipline, part. 2. pag. 42. line 33.

2. Without this call none can warrantably do any act that belongs to any officer. Ibid. pag. 45. line 28.

3. Without this whatever is done in that behalf is void and of none effect. Ibid. line 30.

Quest. 6. May none then preach the Word and administer the Sacraments in the Church, but the Pastor or Teachers?

Mr. Cotton. Answ. We are far from allowing that sacrilegious usurpation of the Ministers office which we hear of, (to our grief) to be practised in some places, that private Christians ordinarily take upon them to preach the Gospel publickly, and to minister the Sacraments. Mr. Cotton of the Keys. pag. 6. line 33. It is a frenzy of the Anabaptists that begins to labour with the loathsomnesse of it self, that any Christian gifted, who can teach or minister a word of instruction to win a Disciple after him, that he in a corner may baptize him also whom he hath won to his opinion. But as Paul said of Jannes and Jambres, their madnesse is made appear to all who are not willing to shut their eyes against the Sunne when it shines in its beauty.

For if the Lord Christ in his infinite wisdome and Kingly care, conceived it necessary for the honour of the place, and the ex­ecution of the work of the Deacon to appoint choice men, and solemn ordination to authorize them to the work, that they be­ing called and fitted to the work, might be accepted therein of [Page 21]the people, and blessed of him who did appoint them to the employment. In reason, what greater need is there that per­sons who are peculiarly gifted, and furnished with grace and a­bitity, should be called to this work of preaching and dispensing these holy mysteries, a service above all other of greatest weight and worth.

Adde hereunto that the Apostle, as by a flaming Sword doth stop the way to all pretenders, and therefore layes in this prohi­bition. No man taketh this honour to himself, but he that is called of God, as Aaron, he must have a special call from God, who must dare to meddle with a service which is of such peculi­ar eminence in the house of God; yea, the Lord himself doth appropriate this, and that to some persons whom he puts in place. He gave some to be Pastors and Teachers, Ephes. 4.11. Are all Apostles? are all Governours? are all Tea­chers? 1 Cor. 12.29. This would bring confusion, and so de­struction to the whole. Mr. Hookers Survey of Discipline. part 3. pag. 9. line 8, &c. and part 2. page 42. line 23.

Object. 1. But doth not the Apostle, 1 Cor. 14.31. say, you may all prophesie one by one, that all may learn, and all may be comforted.

Answ. 1. That place in the Corniths doth not speak of or­dinary private members, Mr. Cotton. but of men furnished with extraordi­nary gifts, the Members of the Church of Corinth, (as of ma­ny other Churches in the primitive times) were enriched with all knowledge, and in all utterance, 1 Cor. 1.5. and the same persons which had the gift of prophesie in the Church of Co­rinth, had also the gift of tongues, which put upon the Apostle a necessity to take them off from their frequent speaking with tongues, by preferring prophesie before it, 1 Cor. 14. from ver. 2. to 24. so that though all they might prophesie having extraordinary gifts for it, yet the like liberty is not allowed to them that want the like gifts.

In the Church of Israel, none besides the Priests and the Levites did ordinarily prophesie, either in the Temple, or in the Synagogues, unlesse they were either furnished with extra­ordinary gifts of Prophessie, as the Prophets of Israel; or were set apart, and train'd up to prepare for such a calling as the sons of the Prophets. When Amos was forbidden by the high [Page 22]Priest of Bethel to prophesie at Bethel, Amos doth not al­ledge nor plead the liberty of an Israelite to prophesie in the holy Assemblies, but alledgeth only his extraordinary calling, Amos 7.14,15. It appears also that the sons of the Prophets, that is, that men set apart and train'd up to prepare for that cal­ling, were allowed the like liberty.

2. But neither the sons of the Prophets, nor the Prophets themselves were wont to offer sacrifices in Israel, (except Samuel and Elias by special direction) nor did the extraordi­nary Prophets in Corinth take upon them to administer the Sacraments. Mr. Cotton of the Keyes. page 20. line 16.

Object. 2. But if the Prophets in the Church of Corinth had been ended with extraordinary gifts of Prophesie, they had not been subject to the judgment of the Prophets, which these are directed to be, 1 Cor. 14.22.

Answ. It follows not; for the people of God were to ex­amine all Prophesies by the Law and Testimony, Mr. Cotton. and not to re­ceive them but according to that rule, Isa. 8.20. Yea, and Paul himself referred all his doctrine to the Law and the Pro­phets, Acts 26.22. And the Bareans are commended for ex­amining Pauls doctrine according to the Scripture. Idem. pag. 21. line 14.

Quest. 7. But though every private Christian may not, yet may not the Magistrate either inferiour or supreme, preach and administer the Sacraments? hath not he a power Pa­ramount?

Answ. As it is unlawful for Church-Officers to meddle with the Sword of the Magistrate, Platforme of Discipline from N. E. so it is unlawful for the Magistrate to meddle with the work proper to Church-Officers; the acts of Moses and David who were not only Princes, but Pro­phets, were extraordinary, therefore not imitable. Against such usurpation the Lord witnessed, by smiting Uzziah with le­prosie for presuming to offer incense. Platforme of Discipline from New Engl. chap. 17. sect. 5.

Imberare, (that is to rule) and praedicare, (that is to preach) are not compatible, (that is, cannot agree to one and the same person) hath been a ruled case, admitting no con­tradiction in an ordinary way. Mr. Hookers Survey of Discipline. part 1. page 13. line 25.

[Page 23]Quest. 8. You we even now mentioning Ordination, are then these Officers which Christ hath appointed in his Church, to be ordained to their Office?

Answ. Church-Officers are not only to be chosen by the Church, Platforme of Discipline. but also to be ordained by imposition of hands and prayer, with which, at the Ordination of Elders, fasting also is to be joyned. Platforme of Discipline from New England. chap. 9. sect. 4.

Quest. 9. But is not Election alone enough without Or­dination?

Answ. No; for as Dr. Ames saith, Election gives jus ad rem; Ordination gives jus in re. Mr. Hooker. Mr. Hookers Survey of Di­scipilne. part 2. page 40. line penult.

Quest. 10. Is then the right of Ordination im­mutable?

Answ. That which is a fundamental point of Religion, Mr. Hooker. that hath divine institution, and so becomes immutable, unlesse Christ himself repeal it. Mr. Hookers Survey of Discipline. part 1. page 7. line 21.

But Ordination is a fundamental point of Religion, Heb. 6. Laying on of hands, being by a Metonymie of the adjunct, put for Ordination. Mr. Hooker. part 1. pag. 7. l. 21.

Quest. 11. To whom then doth the power of ordaining Officers. in the Church of Christ belong?

Answ. 1. Ordination is an act of rule, Mr. Cotton. and pertains to the Presbyters. Mr. Cotton way. pag. 49. l. 4.

2. When the Churches are rightly constituted and complea­ted with all the orders and officers of Christ, the right of Ordi­nation belongs to the teaching Elders, the act appertains to the Presbytery constituted of teaching and ruling Elders. Mr. Hook­ers Survey of Discipline. part 2. pag. 76. l. 1.

Quest. 12. But what if there be no Elders in the Church, who shall ordain the Officers then?

Answ. In such Churches where there are no Elders, and the Church so desire, Platforme of Discipline. we see not why imposition of hands may not be performed by the Elders of other Churches. Platforme of Disc. from N. E. chap. 9. sect. 5.

Quest. 13. Are the Word and Sacraments to be dispensed by the Ministers thereof, only in publick or in private also?

[Page 24] Answ. They must be dispensed publickly in the presence, Mr. Hooker. and with the concurrence of the Church solemnly assembled. It is not in the power of the Church to confine preaching to cor­ners; for wisdome cryeth openly in the str [...]ets, Prov. 8.2, 3. And of old, the Church of the Jewes erected Synagogues in e­very City, besides the Temple at Hierusalem, for the hearing and preaching of the Word. And the Apostle, as he compa­res the Supper of the Lord to their ordinary supper; so he op­poseth manifestly the Church or Congregation to the private house, and declareth that the Lords Supper should be celebra­ted in the Congregation, as the banquet should be kept in their private house. Yea, the scope and nature of the Ordinance calls for such an administration, for since the Sacraments are badges to shew our separation from all other profane societies, and to signifie our communion one with another, visibly in the profession and confession of the faith, as our spiritual union and communion with Christ our head myistcally; therefore the administration of them should be such as should suit the nature of the Ordinances, and serve the end of it. And therefore it is that in times of persecution when the Church dares not, nor is meet she should shew her self to the enemy; yet not then is the Word nor Sacraments privately preached nor administred neither, yet ought to be; for though they be done in the house of a private man, yet because they are and ought to be admi­nistred in the presence of the Congregation, there is neither private preaching, nor private celebrating of the Sacrament. Mr. Hookers Survey of Discipline. part 3. pag. 28. line 15, &c.

Quest. 14. To whom are the Pastors and Teachers of the Church to dispense the Sacraments.

Answ. A person hath his first right to a Sacrament, because he hath an interest in the Covenant of the Gospel, Mr. Hooker. of which it is a seal; but he must come to it in a right order of Christ; that is, the party must be a Member of a visible Congregation, because the seals can there only be rightly and orderly admini­stred. I say it is sufficient the party be a member of a visible Congregation, not this or that particular. Mr. Hookers Survey of Discipline. part 2. pag. 65. l. 26.

Yet it is requisite that such members of a particular Church as were baptized and received their membership in their in­fancy [Page 25]should come to their tryal and examination, and mani­fest their faith and repentance by an open profession thereof, before they come to the Lords Supper, or else not be admitted thereunto. Platforme of Discipline from New England. chap. 12 sect. 7.

Quest. 15. How is this tryal and examination to be made?

Answ. In case any through excessive fear or other infirmity, Platforme of Discipline. be unable to make the relation of their spiritual estate in pub­lick, it is sufficient that the Elders having received private sa­tisfaction, make relation thereof in publick, before the Church, they testifying their assent thereunto; this being the way that tendeth most to edification. Platforme of Discipline. chap. 12. sect. 4.

And this is necessary for some, and warrantable for all, (women) it is most without exception to receive all, (wo­men after the same manner) Mr. Hookers Survey of Discipline. part 3. pag. 6. line 37.

Quest. 16. But may those that are members of one Church partake of the Sacraments in another?

Answ. The members of one Church occasionally coming to another, Platforme of Discipline. we willingly admit them to partake with us at the Lords Table, it being the seal of our communion, not only with Christ, nor only with the members of our own Church, but with all the Churches of the Saints. Platform of Discipline. chap. 15. sect. 4.

Quest. 17. But this priviledge is restrained only to members of gathered Churches, is it not?

Answ. The members that come commended from the faith­ful Congregations in England to ours here, Mr. Hooker. so that it doth appear to the judgment of the Church whence they come, that they are by them approved, and not scandalous, they ought to be received into Church communion with us, as members of other Churches in New Engl. in like cases so commended and approved. Hookers Survey. Preface. A. 3.

Quest. 18. Are the administrations of men outwardly cal­led to the work of the Ministry, valid though the per­sons themselves be destitute of inward sanctity and saving grace?

[Page 26] Answ. Who ever in a regular way hath received this outward call, Mr. Hooker. is a compleat and true officer, and may act any part of his office, though not inwardly graced, and fitted worthily for such a place and work by God. The Scribes and Pharisees sit in Mo­ses Chaire, had this outward call to that office, therefore they must be heard by Gods own charge, though they were most un­worthy men, had neither sufficiency of parts to do the work of the place, nor yet sincerity of heart and life to endeavour, much lesse to discharge the weight of the services which should be done by them, being blinde guides, painted sepulchres, grosse­ly hypocritical, and scandalously vile in their general course, corrupting the Law by their false and unlearned glosses, and perverting the simple by their lewd carriages, polluting all Gods Ordinances by their corrupt handling, and administration thereof. Mr. Hookers Survey of Discipline. part 2. pag. 45. line 34.

Quest. 19. Is the office of the ruling Elder distinct from the Pastour and Teacher?

Answ. The ruling Elders office is distinct from the office of the Pastour and Teacher. Platforme of Discipline. Platform of Discipline from N. E. chap. 7. sect. 1.

Quest. 20. Why is this officer called a ruling Elder?

Answ. The ruling Elders are not so called to exclude the Pastors and Teachers from ruling; Platforme of Discipline. but because ruling and go­verning is common to these with the other, whereas attending to teach and preach the Word is peculiar to the former. Plat­form of Disc. chap. 7. sect. 1.

Quest. 21. How do you prove that there is such an Office as a ruling Elder appointed by Christ in the Church?

Answ. That there is such an office and officer appointed by Christ, Mr. Hooker. as the Scriptures are plain to him whose spirit and ap­prehension is not pre-possess't and fore-stalled with prejudice, so this hath been maintained by many of Christs worthies of for­mer and of later times.

So that we have no controversie here but with hierarchical persons, the force of whose argument lies especially in a pur­sevant and a prison, armed with authority of a high Commission. Mr. Hookers Survey of Discipline. part 2. p. 8. l. 11.

[Page 27]Quest. 22. But what Scripture have you to bottome this office upon?

Answ. The first argument we have from Rom. 12.7. Mr. Cotton. He that ruleth with diligence. Mr. Hooker part 2. p. 8. l. 28. Mr. Hooker. Mr. Cotton of the way of the Churches, pag. 13. line 31.

The second argument is taken from 1 Cor. 12.28. God hath set in his Church governments. Mr. Hooker part 2. page 10. line 15. Mr. Cotton of the way of the Churches. page 15. line 29.

A third argument is taken from that famous place which is full to the purpose; Let the Elders that rule well be counted worthy of double honour, 1 Tim. 5.17. Mr. Hookers Survey. part 2. page 11. line 25. Mr. Cottons way. page 19. line 17.

Quest. 23. What is the work of the ruling Elder?

Answ. The ruling Elders work is to joyn with the Pastour and Teacher in those acts of spiritual rule which are distinct from the Ministery of the Word and Sacraments committed to them, Platforme of Discipline. of which sort are these that follow.

1. To open and shut the doors of Gods house by admission of members, ordination of officers, excommunication of offenders, restoring of penitents.

2. To call the Church together when there is occasion, and seasonably to dismisse them again.

3. To prepare matters in private, that in publick they may be carried on with lesse trouble and more speedy dispatch.

4. To moderate the carriage of all matters in the Church assembled, to propound matters to the Church, to order the season of speech and silence, to pronounce sentence accor­ding to the minde of Christ with the consent of the Church.

5. To be guides and leaders to the Church in all matters what­soever pertaining to Church-administrations and actions.

6. To see that none in the Church live inordinately, and out of rank and place, without a calling, or idly in their calling.

7. To prevent and heal such offences in life or doctrine which might corrupt the Church.

8. To feed the flock of God with a word of admonition.

[Page 28]9. And as they shall be sent for to visit and pray over their sick brethren.

10. And at other times as opportunity shall serve thereunto. Platforme of Discipline from New▪ England. chap. 7. sect. 2. Mr. Cotton of the way. Mr. Cotton pag. 36. line 20. Idem. of the Keys. pag. 20, &c. Mr. Hookers Survey of Discipline. part 2. page 16.

11. And by the same parity of reason if any want comfort, sinking under discouragements and sadnesse of spirit, or through ignorance are not able to understand the things delivered, they may call for the help of the Elder in private, that they may be informed and comforted by him. And hence it follows,

12. That he hath power to enquire into the condition, and take account of the special state of such of the members; for else how should he be able to administer seasonable and sutable support? Mr. Hookers Survey of Discipline. part 2. pag. 17. line 33.

And that these especially the last mentioned, are works be­longing to the Ruling Elder, the nature of the thing would ea­sily perswade a mans reason to yield thereunto; for how une­qual and unreasonable would it seem to a man acquainted with the weight and work of the Ministery, that when the Pastor or Teacher should be attending upon reading and searching the sense and minde of God in his Word, and the mysteries of God therein, (who is sufficient for these things) that they should be then taken off their studies, and forced to attend upon mens spe­cial weaknesses and wants in private, when they should prepare for the publick dispensations, so that the one must of necessity be neglected, or they distracted in both. Whereas this appoint­ment of our Saviour provides for both without prejudice or dis­advantage to either. Mr. Hookers Survey. part 2. page 18. line 24.

Quest. 24. You have shewn fully what is the work of the Ruling Elders; but I pray tell me what is that power they are cloathed with in th [...]se acts of theirs.

Answ. 1. Negatively it is not. 1. Any Lordly pompous power. Mr. Shepherds. 2. It is not any Antichristian unlimited power. Nor. 3. Is it and Magisterial power. Mr. Shepherds wholesome caveat for a time of liberty. pag. 97.98, 99.

[Page 29]But positively.

1. They have power given them of ruling and governing from Christ by the people; hence they are called Rulers, and have a strict charge and command from the Lord to rule. Idem. page 99.

Hence those cast off the Lords government over then who will have no Rulers nor Governours in the Church, but leave all to themselves and their liberty, and so by this means they are not only single members or officers, but Pastor, Teacher and Elder, and all. This generation of men, sons of Ko­rah, are risen up in these later times, especially among Ana­baptists and rigid Separatists, whose condemnation sleeps not, Satan carrying them to extreams, and pride lifting them up a­bove themselves, above men, above Officers, above Ordinan­ces, above God. Idem. page 100. line 4.

2. This power which the Ruling-Elder hath, is more than a­ny one member hath which is not an Officer. It would be a most simple ridiculous thing if there should be Election, Ordi­nation, many prayers, much tryal of men to rule and guide and govern, separation from the rest, and yet to have no more pow­er than any other private member; therefore saith the Apostle, submit to them that are over you, 1 Thess. 5.12. Obey them that rule over you, Heb. 13.17. Master Shepherds wholsome caveat, &c. page 100. line 28.

Hence those that do acknowledge Gevernours in the Church for names sake, but they are such as have no more power than a private brother: They are to watch, say they, so are private members, to admonish, so is every private member, &c. these allow the name, but deny the thing. Idem. page 101. line 8.

Hence also when men shall cry for liberty to speak, an Elder forbids it; what may not the Church have liberty? yes true, but you are not the Church. An Elder reproves, they will reprove again; what shall not the Church have liberty? An Elder gives reasons strong and unanswerable for something to be done, a young fellow steps up and saith without ground or shew of it, that is your light, and mine is otherwise; what may not the Church have liberty? yes, but you are not the Church. This is very sad, and hath been a root of greatest scandal that ever Gods wayes had. Idem. page 102. line 9, &c.

[Page 30]3. In the execution of their office according to Christ, they are over the whole Church, Heb. 13. Obey them that rule you; he speaks to the whole Church. Mr. Shepherds wholesome cave­at. pag. 102. line 26. Their power rightly executed is the power of Christ. Hence refuse it, you refuse to be subject to him, if men will not be ruled by ordinances, but will rule ordinances, they go about to rule Christ. Ibid. pag. 104. line 28.

4. They have power to oversee when they see cause, Act. 20.28. and to enquire into the state of the flock, to know their spi­ritual condition. Mr. Shepherd pag. 105. line 20. Hence men cast off the government of Christ when they will not have their spiritual condition searched into; the Elders foot is now too great for his shoe. I am to give an account to God, so are they also of theirs. Now thou canst not give it if thou enquirest not how thy condition stands, neither can they with comfort, un­less thou tellest them how it stands with thee. Ibid. pag. 106. l. 3. The Ministers charge is to cast the seed, the Elders duty is to en­quire after the fruit in the husbandry of Christ; but you can quarrel and snap at the Elders when they come to enquire of your condition; and why do you enquire? you take too much upon you. Ibid.

5. They have power to guide counsel, and warn the Church, at least in all weighty affairs which may concern them and their common good, Heb. 13.17. Malac. 2.7. Mr. Shepherd pag. 106. Hence for men in matters of great and weighty affairs which concern the good of the whole Church, nay all Churches, ne­ver to enquire at Abel, is a casting off the Lord: as in election of Officers in the Church, or Magistrates in the Commonwealth. Hence to receive any opinion different from all the Elders in the Church, and never so much as speak, much less come to a sad debate about it, is to cast off this yoak: Hence to propose a doubtful question to the Church which may trouble or bring an offenders sin to the Church without councel of the Elders; hence when men will not take warning from the Elders of evil to come, it is a casting off the Lords yoke, Ibid. pag. 107.

6. They have power of publike reproof of any member of the Church, in case of plain, open, and publike offences, others without leave cannot nor ought not. Reproofs are part of the power peculiar to the Governors in any society where Gover­nors [Page 31]are present and at hand. In a family no wise man will suffer brawles among children and servants, but saith he, Tell me, 1 Tim. 5.20.

Now this is sad when a man cannot bear reproof of others, nor bear reproofs of Elders, but turns again and will be judge in his own case, though never so gross; a sign of an extream froward high spirit. Mr. Shepherd pag. 108.

7. They are to feed in power, as the word [...] signifies, every one in their places. Hence when men despise their food, and they are poor things they speak, and they can see no mat­ter in them (and that after study, prayers and tears) and so cast it by, that is to cast off the Lord; when men grow glutted and full, that they eat not a bit, these things call for chains. Mr. Shepherd, pag. 109.

Quest. 25. But why are you thus large in setting out the work and power of the ruling elder?

Answ. 1. Because the Apostle in many of his Epistles lays a special charge upon the people to have a care of the Officers, Mr. Shepherd. and obey them, Heb. 13.7, 17. It is twice repeated; first least officers be sadded in their work that is heavy. Secondly, least it be unprofitable for you; you think to get this and that good by it, but it will be nothing in the conclusion.

2. Because we lye under the slander of many, and that god­ly, as if Elders in Churches were but onely ciphers.

3. Because people begin to run into extreams, Elders taking all to themselves, and people all to themselves.

4. Because if here be not attendance, you will quickly see the miserable ruine and fall of Churches more sad than the burning of Solomons temple. It is observed of Jeroboam that when he stretched out his hand against the Lords Prophet it was withered, but not when he sacrificed; for the Lord will not bear here; they may be despised and you may think your selves Kings without them, 1 Cor. 4.8. and men will say so, they may rule as they will, but you will do as you list, but the Lord will be pro­voked for this. Mr. Shepherd his wholesome caveat for a time of liberty, pag. 109, 110.

Quest. 26. But seeing there is such plain ground in Scripture for the office of the ruling Elder, and seeing it is so useful and ne­cessary in the Church, what is the reason there is so much gain­saying and opposing this office?

[Page 32] Answ. 1. Mr. Hooker. It is no wonder to see the contention grow so hot touching a ruling Elder, because if he be confined within his compass, the wings of the Pope and Prelate will be exceed­ingly clipped, arid their power empeached. Mr. Hookers Sur­vey of discipline, part 2 pag. 12. line 8.

2. All Satans subtilty lies here, Disgrace the Elder saith one, divide them saith another, pull them down saith a third, that there may be no King in Israel, no nor in Sion, that we may do what is right in our own eyes. Mr. Shepherds wholesome ca­veat, pag. 110. line 19.

Quest. 27. What say you of the other Officers called Dea­cons?

Answ. Mr. Cotton. All men do acknowledge them both to be instituted by Christ in the Scriptures, Act. 6. 1 Tim. 3. and continued in the Church throughout all ages. Mr. Cotton of the way, pag. 38. line 7. Mr. Hookers Survey, part 2. 32. Platform of discipline, chap. 7. sect. 3, 4, &c.

Quest. 28. VVhat is the Deacons office?

Answ. His Office is to attend tables, i. e. to lay out the trea­sury and revenue of the Church as may be behoveful. 1. For to provide elements for the Lords table when that should be attended. 2. For the table of the poor for all their wants that they may be supplied (whether of their own bodie or strangers.) Mr. Cotton of the way, pag. 38. line 26.3. For the table of the Minister, whatever provision the Church shall put into their hands to be administred to them according to that debt which the Church owes them in way of wages. Mr. Hookers Survey, part 2. pag. 38. line 3.

Quest. 29. Is then the Ministers maintenance and the Poors to come all out of one stock or common treasury?

Answ. Mr. Hooker. 1. No: for first all are not bound to pay it to the trea­sury of the poor, but all are bound to pay to the maintenance of the Minister, Gal. 6.6.

2. People are bound to make their teachers partakers of all their good things: not so the poor.

3. This coupling of the poor and Ministers in one common treasury, confounds the works of Justice and Mercy. Mr. Hookers Survey of discipline. part. 2. pag. 30. line 23.

Quest. 30. VVhat was the chief aim of our Saviour in setting these officers in his Church?.

[Page 33] Answ. The chief aim of our Saviour (under the glory of his name) was to provide for the especial good of his elect; yet because those his elect were mingled here with the wicked in the world; nay, many an elect child proceeds of a reprobate parent, and because it is impossible for the eye of man to search into heart secrets and inward sincerity which is covered there, but must judge of men, and dispense Ordinances unto men ac­cording to the limits and laws of rational charity; therefore it is that our Saviour hath bestowed these Offices as a royall gift upon the visible Church over whom he is a head Political by outward guidance and government, as well as a head mystical by his special and spiritual conveyance of his grace. Mr. Hook­ers Survey of discipline, part. 2. pag. 2. line 29.

CHAP. V. Of Church Government and Censures.

Question 1.

WHo are the seat or subject of Church Rule or Govern­ment?

Answ. Church government or Rule is placed by Christ in the officers of the Church, Platform of discipline. who therefore are called Rulers; the holy Ghost frequently, yea alwayes when he mentioneth Church Rule and Church Government, ascribeth it to El­ders; whereas the worke and duty of people is expressed in the phrase of obeying their Elders, and submitting themselves to them in the Lord. Platform of discipline from New England, Chap. 10. Sect. 7.

Quest. 2. How is Church government to be considered?

Answ. Church government is to be attended, either in re­gard of the essentials or circumstantials of it, Mr. Hooker, part. 1. page 3. line 18.

Quest. 3. What are the essentials of Church government?

Answ. The essentials required to the compleating of Church government, are partly in the persons that dispense, partly in the Ordinances that are dispensed. Ibid. p. line 20.

Quest. 4. What is essential in the persons that dispense the Or­dinances?

Answ. In the persons that dispense, the kinds of officers ap­pointed to that work, the nature, bounds and limits of their of­fices, all these are essentials. Mr. Hooker, ibid. line 22.

Quest. 5. What are the Ordinances that these are to disperse?

Answ. The Ordinances that these are to dispense, are, Preaching, Prayer, Seals, Church censures, &c. These all are to be found in the Word, an fetched from the Word, and now under the Gospel, they are and ought to be the same in all places, amongst all people, at all times in all succeeding generations untill the coming of Christ. Ibid. line 25.

Quest. 6. May there then be no alteration in these things which you call essentials?

[Page 38] Answ. It is not left in the power of persons, Officers, Churches, nor all the States in the world, to add or diminish or alter any thing in the least measure: But as God did appoint all in the old Testament, and those Institutions did endure there ever (as Scripture speaks) untill the coming of Christ, when the same power which appointed, changed them: So in the new Testament where are to expect no alteration, Christ the Law-giver he onely appoints; none but he can; and he hath made known his will, that he will not change them. Mr. Hook­ers Survey, part 1. p. 5. l. 32.

Quest. 7. What are the circumstantials of government?

Answ. The circumstantials of discipline, as time, place, the carrying on of these dispensation in civil decencies suitable to the quality of the things and conditions of the time, as peace and persecution; the general rules of these are in the Word de­livered; but the particular application admits varieties, muta­bilities and alterations according as necessities or convenien­cies shall appear by emergent occasions. Mr. Hookers Survey part 1 page 6. line 3.

Quest. 8. You have spoken already of most of the essentials of Church government, namely Officers and Ordinances of worship; but what say you of Church censures? are they necessary?

Answ. The censures of the Church are appointed by Christ for the preventing, removing, and healing of offences in the Church, for the reclaiming and gaining of offending brethren, for the deterring others from the like offences, for purging out the leaven which may infect the whole lump; for vindicating the honor of Christ, and of his Church, and the holy profes­sion of his Gospel, and for preventing the wrath of God which may justly fall upon the Church, if they should suffer his Cove­nant and the seals thereof to be prophaned by notorious and obstinate offenders. Platform of discipline from New England, chap. 14. sect. 1.

Quest. 9. How many censures are there in the Church?

Answ. Three; the first admonition, the second suspension, the third excommunication.

Quest. 10. What is admonition?

Answ. Admonition is of two sorts; the first more private, when the offended brother admonisheth the offender of his of­fence, [Page 39]according to the rule of Christ, between him and the of­fender alone. The second lesse private, and yet not publike, when he takes one or two with him. Platform of discipline, chap. 14. sect. 2. Mr. Cottons way pag. 89.

Quest. 11. But what if the offending party be not gained by either of these admonitions?

Answ. The offended brother tells the Church of it, to wit, in Gods way. Mr. Cotton of the way, pag. 90. line 12.

Quest. 12. What do you mean by telling the Church in Gods way?

Answ. The offended brother is by the mouth of the Elders to tell it the Church. Platform of discipline from N. E. chap. sect. 2. That is, he telleth the Elders who are the mouth of the Church, that by them it may be presented before the Church. Mr. Cottons way, pag. 90. line 13. The matter must first be brought to the Elders, and by them debated and deli­vered to the Church. Mr. Hookers Survey, part 3. p. 36, l. 2.

Quest. 13. But why must the mattor be first brought to the El­ders, and debated by them?

Answ. 1. For that they are guides and leaders of the Church, Heb. 13.17. the watchmen and overseers of it; and therefore they must know the causes and controversies; to the full in all circumstances, difficulties, windings and turnings thereof, that they may be able to lead the Congregation in the way of peace and truth, which they cannot do unlesse they know the way themselves. Mr. Hookers Survey, part 3. pag. 36. line 3.

2. To them it appertains to judge, whether the things be of weight and worth, and so need and require the presence and assistance of the body to expresse their judgement against them, and the party guilty of them or no; for if they be petty businesses, and altogether unfit and unworthy to trou­ble the Congregation withall, it is in their power to prevent such causeless and needless disturbance, and therefore to sup­presse any further proceeding therein. Mr. Hooker, part 3. pag. 36. line 10.

Object. But by this means, if the Elders be corrupt in judge­ment, or partial in affections, they may silence the weightest cause that can be, and so prejudice the innocency of those they are not [Page 40]friendly to, and hinder the reformation of those whom in a corrupt and partial way they sinfully favour.

Answ. Therefore as it is in their power to suppresse such pet­ty occasions as are not worthy the times, pains, and disturban­ces that must be spent upon them: So yet to prevent injustice and partiality in such cases, the party who takes himself wrong­ed, may complain of the Elders in that behalf; and if the Congregation see apparently that they have dealt unjustly and partially, it is in their power to rectifie; but if the com­plaints prove unjust and unreasonable, be it at the peril of him that complains; for he is to be censured sharply and severely, as out of pride and perversenesse, refusing to listen to the sea­sonable advice and counsel of those who were set over him by the Lord; as also because he had needlesly disturbed the peace of the Congregation as much as in him lies. Hookers Survey of discipline, part 3. pag. 6. line 26.

Thirdly, the preparation is to be made by the Elders, because if the body of the people be numerous, they will be unable with any comely conveniency to weigh all the circumstances and difficulties which will certainly and necessarily occur in such agitation, nor can in reason bestow their times and pains upon them, as the intricacy and perplexity of the work will sometimes require. Ibid.

Quest. 14. But what is the work, or power of the Members then in order unto censures?

Answ. As the Brethren have a power of order, and the pri­viledge to expostulate with their Brethren in case of private scandal, according to the rule, Matth. 18.15, 16. So in case of publick scandal, the whole Church of Brethren have power and priviledge to joyne with the Elders, in enquiring, hearing, judging of publick scandals, so as to binde notorious offenders and impenitents under censure, and to forgive the repentant: Mr. Cotton of the Keys, page 13. But yet this enquiring and hearing is not to be understood as if the complaint were imme­diately, and pro primâ instantiâ, to be brought to the Church or Fraternity. No, but it is first to be brought to the Eldership, prepared and ripened by them, and by them related to the Church, for the Elders, before that have not onely examined [Page 41]the offender and his offence, and the proofs thereof privately; but, do also publickly revise the heads of all the material passages thereof before the Church, and do withall de­clare the counsel and will of God therein, that they may rightly discern and approve what censure the Lord requireth to be admi­nistred in such a case: Mr, Cotton of the Keys, page 14. line 36.

Quest. 15. But yet after the Elders have thus exami­ned the case, and declared their judgement concerning it, the Church have yet a power to judge; have they not?

Answ. Yes; but not as an act of rule and authority; for there is a judgment of discretion by way of priviledge, as well as of authority, by way of sentence; that of discretion is com­mon to all the Brethren, as well as that of authority belongs to the Presbytery of the Church. In England the Jury by their verdict, as well as the Judge by his sentence, do both of them judge the same Malefactor; yet in the Jury their verdict is but an act of Popular liberty, in the Judge it is an act of his judicial authority. Mr. Cotton of the Keys, page 14. line 11.

Quest. 16. What is the difference then between the judgment which the Brethren passe in the censure of Excommunication, and that which the Elders passe?

Answ. Great is the difference. For though the Jury have given up their judgment and verdict, yet the Malefactor is not thereupon legally condemned, and much lesse executed, but upon the sentence of the Judge. In like sort here, though the Bre­thren of the Church do with one accord give up their vote and judgment for the censure of an offender, yet he is not thereby censured till upon the sentence of the Presbytery. Mr. Cot­ton Keyes, page 14. line 20.

Quest. 17. Have then the Brethren no power of authority, but only of priviledge and liberty? Is not binding and loosing an act of authority? and power to binde and loose, given to the Church of Christ?

Answ. The whole Church may be said to binde and loose, in that the Brethren consent and concur with the Elders both before the censure, discerning it to be just and equal, and de­claring this by lifting up their hands, or by silence ; and after the censure, in rejecting the offender censured from their wonted communion. Idem. line 4.

[Page 42]Quest. 18. Whither is this consent of the Brethren unto the judgement and sentence of the Elders concerning the Excommunication of a Member an act of authority, or of o­bedience?

Answ. The people give consent in obedience to the will and rule of Christ: Hence is that speech of the Apostle, we have in readinesse to revenge all disobedience, when your OBE­DIENCE & is fullfilled, 2 Cor. 10.6. The Apostles revenge of disobedience by way of reproof in preaching, doth not fol­low the peoples obedience, but proceedeth whether the people obey it or no; it was therefore their revenge of disobedience by way of censure in Discipline which they had in readinesse when the obedience of the Church is fulfilled, in discerning and approving the equity of the censure, which the Apostles and Elders have declared to them from the Word. Mr. Cotton of the Keyes, page 15. line 6. And if the people cannot con­vince the Elder of his errour or mistake in the sentence, they are bound to joyne their judgment with his in the compleating of the sentence, without impertinent questions, needlesse scru­ples, wilfull and disorderly gain-sayings. Mr. Hookers Survey, P. 3. page 42. line 7.

Quest. 19. But what if the case prove doubtful, and there arise a difference between the Elders and the Brethren?

Answ. If the case be doubtful, and the difference grows wide and great, it is then seasonable to crave the counsel and help of neighbouring Churches. Mr. Hookers Survey, part 3. page 40. line 15.

Quest. 20. May not the Brethren proceed to the sentence of Excommunication without the Elders?

Answ. Excommunication is one of the highest acts of rule in the Church, and therefore cannot be performed but by some Rulers. Mr. Cotton of the Keyes, page 16. line 6.

Object. But the twenty foure Elders, (who represent the pri­vate Members of the Church, as the foure living creatures do the foure Officers) had all of them Crowns upon their heads, and sate upon Thrones, which are signes of Regal Autho­rity?

[Page 43] Answ. The Crowns and Thrones argue them to be Kings no more than their white garments argue them to be Priests, verse 4. but neither Priests nor Kings by office, but by liberty to per­forms like spiritual duties by grace, which others do by office and grace both. Mr. Cotton of the Keyes, page 16. line 19.

Quest. 21. What are the things or cases for which the cen­sure of Excommunication is to be inflicted?

Answ. It must not be for petty and small aberrations, but for such evils as the mind and conscience of a man inlightned by the Church of God would condemn in himself, or any upon the first serious consideration, was his understanding left to the li­berty of reason to act thereby, and not crack-brained and per­verted with prejudice and selfishnesse. Mr. Hookers Survey of Discipline, part 3. page 34. line 30.

Quest. 22. But tell us somewhat more particularly and expressely, what is the matter of Excommunication?

Answ. Such evils as are either heinous or abominable; as fornication, murder, adultery, incest, treason, or if not so grosse, yet carry the face of evil in their fore-head, upon the first serious and well-grounded consideration of reason, and have been pertinaciously and obstinately persisted in after all means improved for their conviction and reformation. Mr. Hookers Survey of Discipline, part 3. page 34. line 37.

Quest. 23. You did a little above (Quest.8.) mention suspension as a censure distinct from Excommunication; in what cases is that practised, or used in the Church of Christ?

Answ. In two Cases. First thus; Members born in the Church, and having received their Membership in their infan­cy, being grown to years of discretion, must come to tryal and examination, and manifest their faith and repentance by an o­pen profession thereof before they be received to the Lords Sup­per, or otherwise not to be admitted thereunto. Platform of Dis­cipline from New Eng. chap. 12. sect. 7. (see before chap. 3. Quest. 5.) though thy suspension be not strictly a censure, be­ing rather actus charitatis, than potestatis; and as they call it, suspensio per modum cautelae. Secondly, thus; while the of­fending brother lyeth under the censure of admonition, he stands in the judgment of the whole Church as a convinced [Page 44]publick offender; and therefore till he be reconciled to the Church by the penitent and publick acknowledgement of his sin before them, he doth abstain from the Lords Table, ac­cording to the direction of our Saviour who would not have an offender present himself nor his guift before the Altar, while the guilt of the offence of his brother lay upon him, Mat. 5.23, 24. Or as the Priests in the Law did forbear to eat of the holy things whilest they lay in uncleannesse, Lev. 22. 3, 4. Or as one Who lying in his uncleannesse, did rather pollute the holy Ordinance of God by partaking of it, than receive any holi­nesse from it. Mr. Cottons way of the Churches, page 91. line 26.

Object. But this seems to be but a voluntary act of the offending party; this is not a Church censure.

Answ. If the Church discern the offending brother to be willing to hear, but not yet fully convinced of his offence, as in case of Herefie, they are to dispense to him a publick Ad­monition, with declaring the offender to be under the publick of­fence of the Church, who doth thereby withhold or suspend him from the holy fellowship of the Lords Supper till his offence be removed by penitent confession. Platforme of Discipline from N. E. cap. 14. sect. 2. and this is truly and properly s [...]spensio per modum censurae.

CHAP. VI. Of Combination or Consotiation of Churches into Classes or Synods.

Question 1.

WHether is it lawful for particular Congregations, consist­ing of Elders and brethren, and walking with a right foot in the truth and peace of the Gospel, to joyn together in consoti­ation on combination of Churches?

Answ. Though the Church of a particular Congregation, consisting of Elders and Brethren, Mr. Cotton. &c. be the first subject of all Church power needfull to be exercised within it self, and con­sequently be independent from any other Church or Synods in the use of it; yet it is lawful, yea it is an useful, safe and whole­some, and holy Ordinance of Christ, and in some cases ne­cessary for such particular Churches to joyn together in holy covenant or communion and consotiation (so I think it was in­tended by the Author, though the printed copy say consolation) amongst themselves to administer all their Church affairs which are of weighty and difficult and common concernment, not without common consultation and consent of other Churches about them. Mr. Hookers Survey of discipline, preface A. 3. Mr. Cotton of the Keys pag. 54. line 27.

Quest. 2. Why do some say this consotiation of Churches is, useful?

Answ. The consotiation of Churches is not onely lawful but useful, serving not alone to search out the truth, but to settle the hearts of all that are sincerely minded in a right apprehen­sion of the same. Mr. Hooker. Mr. Hooker Survey of discipline, part 4. pag. 1. line 2.

When many, and those select and eminent, lay the best of their abilities together, improve their parts and prayers, dis­quisitions, consultations, determinations to promote the [Page 47]knowledge and practice of the things of Christ, the establish­ment of the Churches in the unity of the faith and their eternal peace. Mr. Hooker Survey of discipline, part 4. pag. 2. line 2.

Quest. 3. Why do you say it is safe?

Answ. It is safe; for in the multitude of Councellers there is safety, as in civil so in Church affairs, Prov. 11.14. Mr. Cottons Keys pag. 55. line 4. Mr. Cotton. The light of nature and right reason forceth men out of their own necessities and experiences to confess this that in multitude of Counsellers there is safety, Et plus vident oculi quam oculus, &c. The issue of the Councel eviden­ceth as much, Act. 16.4, 5. They delivered the decrees, &c. and the Churches were established in faith. Mr. Hookers Survey of discipline, part 4. pag. 2. line 9.

Quest. 4. But if the Church be of a good and strong constitu­tion and walk with a right foot in the truth and peace of the gospel, what need of such consotiation?

Answ. Though this or that particular Church may be of a good and strong constitution, and walk with a right foot in the truth and peace of the Gospel; Mr. Cotton, yet all Churches are not in a like athletick plight, and they that are not so, will be loth to call in, or look out for help as much or more then others, though they have more need then others; yea and the best Chur­ches may soon degenerate and stand in as much need of help as others, and for want of it may sink and fall into a deep Apo­stacy, which other Churches might have prevented if they had discerned it at first. Mr. Cotton Keyes pag. 55. line 7.

Quest. 5. Why do you say this combination and consotiation of Churches is wholesome?

Answ. It is wholesome as tending to maintain brotherly love and soundness of doctrine in Churches, Mr. Cotton. and to prevent many offences which may grow up in this or that particular Church, when it transacts all such things in it self without con-Mr. Cotton of the Keyes p. 55. line. 17.

Quest. 6. But how do you prove it an Ordinance of Christ?

Answ. It is an holy Ordinance of Christ as having just war­rant from a like precedent; the Apostles were as much inde­pendent one from another, Mr. Cotton. and stood in as little need of help one from another, as Churches do. And yet Paul went up to Jerusalem to confer with Peter, Jam [...]s and John, lest he [Page 48]should in vain run in the course of his Ministery, Gal. 2.2. And though in conference the chief Apostles added nothing to Paul, ver. 6. yet when they perceived the Gospel of uncircum­cision was committed to Paul and Barnabas, as that of the circumcision was to Peter, James and John, they gave unto one another the right hand of fellowship. Now then it will follow by just proportion, that if the Apostl s who were in­dependent each of them one of another, had need to consult and confer together, to procure a freer passage to their cal­ling, and to their doctrine; than surely Churches, and Elders of Churches, though independent one of another, had need to communicate te their courses and proceedings in such cases one with another, to procure the freer passage to the same. And if the Apostles giving the right hand of fellowship one to another, did mutually strengthen their hands in the work of the Mini­stery; then the Elders of Churches giving the right hand of fellowship one to another in their ordination, or upon any fit occasion, cannot but much strengthen the hearts and hands of one another in the Lords work. Mr. Cotton of the Keys. page 55. line 22.

Quest. 7. Is there any thing which may be added, if not for confirmation, yet for illustration of the point.

Answ. Yes, by comparing the dimension of the new Jeru­salem, which is the perfect platforme of a pure Church, as it shall be constituted in the Jewish Church State at their last con­version. Mr. Cotton. The dimensions of this Church, as they are described by Ezekiel, chap. 48.30. are twelve furlongs, that is, about three miles in length, and as many in breadth. But the dimen­sion of the same Church, Rev. 21.16. is said to be twelve thousand furlongs. Now how can those two dimensions stand together, that are so far discrepant one from another, as twelve, and twelve thousand? the fittest and fairest reconcili­ation seems plainly to be this; that Ezekiel speaketh of the dimension of any ordinary Jewish Church of one particular Congregation, but John speaketh of the dimension of many particular Jewish Churches combining together in some cases, even to the communion of a thousand Churches. Mr. Cotton of the Keyes. page 56. line 7.

[Page 49] Object. But Theologia Symbolica non est argumentativa; Arguments from Parables and mystical resemblances are not valid.

Answ. If there were no argumentative power in Parables, Mr. Cotton. why did the Lord Jesus delight so much in that kinde of tea­ching? and why did John and Daniel, and Ezekiel, deliver a great part of their Prophesies in Parables, if we must take them for Riddles, and not for Documents or Arguments? surely if they serve not for Arguments, they serve not for Documents. Mr. Cotton of the Keyes. page 56. line 36.

Quest. 8. But is this Combination of Churches necessary, as well as lawful?

Answ. The Consociation of Churches is not only lawful, Mr. Hooker. but in some cases necessary. Mr. Hookers Survey of Discipline. preface. a. 3.

Nemo, inquit Parkerus, quod sciam, Ecclesiae alicujus refor­matae alumnus ante Hugonem Grotium negavit Synodos esse necessarias quibus nos [...] libenter profitemur. Norton adversus Apollonium. pag. 112. Mr. Parker saith, that no man that was a Disciple of the reformed Churches, did ever deny the necessity of Synods before Hugo Grotius; and we do unanimously confesse the necessity of them. Mr. Norton a­gainst Apollonius. page 112. line 17.

Quest. 9. How many sorts and degrees of Consociation of Churches are there?

Answ. This Consociation is of several sorts and degrees, some lesser, some greater, as Classes, Synods, Mr. Hooker. and these Pro­vincial, National and Oecumenical; thus farre we agree. Mr. Hookers Survey of Discipline. part 4. page 2. line 15. and 25.

Quest. 10. What is a Synod?

Answ. Synods we acknowledge being rightly ordered, as an Ordinance of Christ. Mr. Cottons Keyes. page 23. line 21. And though not absolutely necessary to the being, Platform of Discipline. yet many times necessary to the well-being of Churches. Platforme of Discipline from N. E. chap. 16. sect. 1.

Quest. 11. How is a Synod to be composed, and of what Members ought it to consist?

[Page 50] Answ. Because it is difficult, if not impossible, for many Churches to come altogether in one place, Platform of Discipline. in all their Mem­bers universally; therefore they may assemble by their delegates or messengers, as the Church of Antioch went not all to Je­rusalem, but some select men for that purpose; because none are, or should be more fit to know the state of the Churches, nor to advise of wayes for the good thereof than Elders; therefore it is fit that in the choice of the messengers for such Assemblies, they have special respect unto such; yet, in as much as not only Paul and Barnabas, but certain others also were sent to Jerusalem from Antioch, Acts 15. and when they were come to Jerusalem, not only the Apostles and Elders, but other Brethren also do assemble and meet about the matter, therefore Synods are to consist both of Elders and other Church-members, endued with gifts, and sent by the Churches, not excluding the presence of any Brethren in the Churches. Platforme of Discipline chap. 16. sect. 6.

Quest. 12. Whether may there be called and k [...]pt a National Synod or no?

Answ. It may so fall out that the State of all the Churches in the Country may be corrupted, Mr. Cotton. and beginning to discern their corruption, may desire the concourse and counsel of one another for a speedy and safe, and general reformation; and then so meeting, all conferring together, may renew their Co­venant with God, and conclude and determine upon a course that may tend to the healing and salvation of them all: this was frequent in the Old Testament in the time of Asa, Hezekiah and Josiah; these and the like examples were not peculiar to the Israelites as one intire National Church; these examples hold forth no superiority in one Church or Court over another, but all of them in an equal manner give advice in common, and therefore such examples are fit precedents for Churches of equal power within themselves, to assemble together and take order with one accord for the Reformation of them all. Mr. Cotton of the Keyes. pag. 24 l. 22.

Quest. 13. But what is the work that properly belongs to Synods?

Answ. It belongs unto Synods and Councels to debate and determine controversies of faith and cases of conscience, Platforin of Discipline. to [Page 51]clear from the Word holy directions for the holy worship of God, and good government of the Church, to bear witnesse a­gainst male-administration, and corruption of doctrine and manners in any particular Church, and to give direction for the Reformation thereof. Platforme of Discipline from N. E. chap. 16. sect. 14.

In any part of the Churches way, Mr. Cotton. which is more hard to hit right upon, as in Elections, Ordinations and censures of emi­nent persons in office, it is a safe and holy faithful office of the vigilancy of the community of Churches, to be present with them, and helpful to them in the Lord; and at all times, when a particular Church shall wander out of the way, whither out of the way of truth or peace, the community of the Churches may by no means be excused from reforming them again into their right way according to the authority which the Lord hath given them for the publick edification of all the several Church­es within their Covenant. Mr. Cotton of the Keyes. page 58. line 36.

Quest. 14. What is then that power or authority which Sy­nods and Combinations of Churches have in these cases? is it only declarative and directive, or consultative?

Answ. We dare not say that their power reacheth no further than giving counsel; Mr. Cotton. for such as their ends be for which accor­ding to God they do assemble, such is the power given them of God as may attain those ends. As they meet to minister light and peace to such Churches, as through want of light and peace lye in error (or doubt at least) and variance; so they have power by the grace of Christ, not only to give light and coun­sel in matter of truth and practice, but also to command and injoyn the things to be believed and done. The expresse words of the Synodal Letter imply no lesse, It seemeth good to the Holy Ghost and us to lay upon you no other burden; this burden therefore to observe these necessary things which they speak of, they had power to impose; it is an act of the binding power of the Keyes to binde burdens; and this binding ariseth not only materially, from the weight of the matters imposed, (which are necessary, necessitare praecepti, from the Word) but also formally, from the authority of the Synod, which being the Ordinance of Christ, binds the more for the Synods sake. [Page 52]As a truth of the Gospel taught by a Minister of the Gospel, it bindeth to faith and obedience, not only because it is Gospel, but also because it is taught by a Minister for his Callings fake; and surely also a Synod sometimes meeteth to convince and ad­monish and offending Church or Presbytery; they have power (if they cannot heal the offenders) to determine to withdraw communion from them; and further, seeing they meet like­wise sometimes for general Reformation, they have power to decree and publish such Ordinances as may conduce according to God to such Reformation, examples whereof we have, Nehem. 10.32, 39. 2 Chron. 15.12, 13. Mr. Cotton of the Keys. page 25. line 10.

Quest. 15. How farre then are particular Churches bound to submit themselves to the directions or decrees of Synods?

Answ. Particular Churches are so far subject to the Consoci­ation of Churches, Mr. Hooker. that they are bound in case of doubt and difficulty to crave their counsel, and if it be according to God to follow it; or if the particular Churches erre from the rule, and continue obstinately therein, the Consociation have au­thority to renounce the right hand of fellowship. Mr. Hookers Survey. part 2. page 80. line 10.

The Synods directions and determinations so far as consonant to the Word of God, are to be received with reverence and submission; not only for their agreement therewith, but se­condarily for the power whereby they are made, as being an Ordinance of God appointed thereunto in his Word. Platforme of Discipline from New England. chap. 16. sect. 5.

Particular Churches are bound to acquiesce in the lawful de­crees of Synods received by the major part of the Churches, and approved by the Christian Magistrate. Mr. Nortons answ. to Apollonius. page 118. line 3. And this, 1. Under the danger of incurring the guilt of disturbing the order of the Church. 2. Under the penalty of non-communion by the rest of the Churches. 3. Under the penalty of civil punishment to be inflicted by the Magistrate, as the matter shall require. Mr. Norton, ib. l. 9, &c.

Quest. 16. But hath the Synod authority to determine or conclude any thing that shall binde the Churches, but accord­ing [Page 53]to the instruction which they have received before from the Churches?

Answ. We do not so apprehend it; for what need Churches send to a Synod for light and direction in ways of truth and peace, if they be resolved before hand how far they will go? but if the Elders be gathered in the Name of Christ in a Synod, and proceed according to rule the (Word) of Christ, they may consider and conclude sundry points expedient for the estate of their Churches, which the Churches were ei­ther ignorant or doubtful of before. Mr. Cotton of the Keys. pag. 26. line 33.

Quest. 17. But what if the Synod conclude and determine against the truth, and the Church stand for the truth?

Answ. 1. It is not readily to be granted (though neither is it simply to be denyed) that in Reformed times, Mr. Norton. the opini­on of a particular Church should be more sound than the opini­on of a Synod.

2. As it is in civil things, there is an absolute truth, and there is a judicial truth; and the sentence of the supreme civil Judge, (suppose the Parliament) is true quoad homines, though it be not absolutely true; so it is in Ecclesiastical things; the Synod being the supreme and highest Judge of the question, the sentence of the Synod, though it be not absolutely true, yet it is Ecclesiastically true. Scil. in foro exteriore.

3. Although, the truth after some new decrees of a new Sy­nod, repealing the act of the former, may remain with the Church.

4. If the error be not fundamental, publick order is to be preferred before obedience to an affirmative precept that is not fundamental; though therefore a hoof of truth is to be pre­ferred before the liberties and lives of the ten thousands of Is­rael; yet when the whole community is more endangered by the want of publick order, than by the present not observing of some affirmative command not fundamental, we ought to have more regard to publick order, than to the present obedi­ence of such a command.

5. Therefore the particular Church in this case may and ought to submit it self to such order, but yet without sin. Mr. Nortons answ. to Apollonius. pag. 118.119.

[Page 54]Quest. 18. But how can that been done?

Answ. 1. The truth is not to be dissembled, Mr. Norton. but the Church is modestly and peaceably to bear witnesse to the truth.

2. Effor is never to be approved though for awhile, in re­gard of the iniquity of the time it is to be tolerated.

3. Wisely and patiently we must wait in our stations in the due use of means, till God in his own proper season shall re­veal the truth. Mr. Norton against Apollonius. page 119. line 30.

Quest. 19. Have all the Members of a Synod equal power?

Answ. A Synod consisting, Mr. Cotton. as we have heard it doth, of Elders and Brethren, their power is not the same, but distinct; the power which the Brethren have, it is a power of liberty; the power which the Elders have, it is a power of authority. The Brethren have first liberty to dispute their doubts modestly and Christianly among the Elders; so in that Synod at Jerusa­lem, Acts 15.7, 12. Secondly, they had liberty to joyne with the Apostles and Elders in determining the same, as the common sense of them all. Thirdly, they had liberty to joyn with the Apostles and Elders in choosing and sending Messen­gers, and in writing Synodal letters in the name of all, for the publishing of the sentence of the Synod, Acts 13. ver. 22, 23. to 29. But the authority of the decrees lay chiefly, if not only, in the Apostles and Elders, as appears, Acts 16.4. So then it will be most safe to preserve to the Church of Brethren their due liberty, and to the Church of the Elders their due authority. Mr. Cotton of the Keyes. page 26. line 1.

Quest. 20. Whether may a person or persons wronged by particular Churches, appeal to a Synod or no for redress?

Answ. There is a right of appeals in weighty causes from an inferior to a superior sentence. Mr. Norton.

And seeing that in Ecclesiastical causes, and among Ecclesi­astical persons many differences do arise, who can deny but that this right of appeals must be granted there?

Appeals are of divine and natural right, and necessary in all societies, because of the ignorance and unrighteousnesse of [Page 55]many who are Judges. Mr. Nortons answer to Apoll. 3. pag. 112. line antepenult. & page 114.

CHAP. VII. Of Communion with, and Separation from the true Church.

Question 1.

WHether there is an universal visible Church?

Platform of Discipline. Answ. There may be acknowledged an universal visi­sible Church. Platform of discipline, chap. 2. sect. 3.

Quest. 2. What relation or respect do particular visible Chur­ches bear to the universal visible Church?

Answ. A Congregational Church by the institution of Christ, is a part of the militant visible Church. Platform of Discipline, Platform of Discipline. sect. 6. This Catholick Mystical Church is the Materia prima, out of which Political Churches by their combination are form­ed. Defence of the 9. positions, pag. 104. The Catholick Church is in some respects the first Church, and particular Churches ortae. Ibid. pag. 78.

Quest. 3. Is every particular person bound to be of some parti­cular congregation?

Answ. Every faithful person is bound by vertue of positive precept to joyn himself to some such single congregation, Mr. Owen. ha­ving the markes and notes by which a true Church may be known and discerned. Dr. Owen in his Eshcol, Preface A 3. It is the part of all Christians who look for salvation by Christ Je­sus, to joyn themselves to one or other particular Church of Christ. Mr. Cotton of the way, &c. pag. 2. line 10.

Quest. 4. But is a man bound to joyn himself to the Church of that place where his dwelling is?

Answ. Members ought to joyn themselves to the Church where they do inhabit, if it may be; Platform of Discipline. otherwise they can neither perform the duties nor receive the priviledges of members; such an example tolerated in some, is apt to corrupt others, which if they should follow, would threaten the confusion and dissolution of Churches, contrary to Scripture. Platform of dis­cipline, chap. 13. sect. 6.

2. All believers of one place are bound to joyn together in one congregation, unless through their being too numerous [Page 60]they are by common consent distinguished into more, which order cannot be disturbed without the guilt of schisme. Dr. Owens Eshcol Prefao? A. 3.

Quest. 5. But is a man bound after he hath once joyned him­self to a Church, to continue a member of this Church all his dayes?

Answ. 1. Church-members may not remove and depart from the Church, Platform Discipline. and so one from another as they please, but ought to dwell together. Platform of discipline, chap. 13. sect. 1.

2. Peoples joyning with a Parish at the calling and electing of a Minister at his first coming, hath such just weight in it, and is such an engagement, as we do not judge it safe for such to re­move from such a Minister, unless it be upon such grounds as may give him due satisfaction. Platform of discipline, Preface pag. 7.

3. To separate from a Church, either out of contempt of their holy fellowship, or out of covetuousness, or for greater enlargements, with just grief to the Church, or out of Schisme, or want of love, or out of a spirit of contention in respect of some unkindness, or some evil onely conceived, or indeed in the Church which might and should be tolerated and healed with a spirit of meekness, and of which the Church is not yet convinced, though perhaps himself be, nor admonished from these or like reasons to withdraw from publike communion in word or seals, or censures, is unlawful and sinful. Platform of discipline, cap. 13. sect. 5.

Quest. 6. But what if there be many wicked and scandalous persons, and the Church tolerate them in it, ought not the godly to withdraw and depart from such a Church?

Answ. 1. To separate from a Church for want of some Ordi­nances, or to separate from the true worship of God, Platforme of Discipline. because of the sin of some worshippers, is unlawful, Mr. Hookers Survey of discipline, Preface A. 3.

2. The suffering of profane and scandalous livers to continue in the Church, and partake in the Sacrament, is doubtless a great sin; yet the godly are not presently to separate from it, nor to [...]bstain from communion with such a Church in the partici­pation of the Sacrament. Platforme of discipline, chap. 14. sect. 8, 9.

[Page 61]3. The hypocrisie of sundry members of the Church, and toleration of some open scandal doth not presently take away the nature of the Church, nor is separation presently to be made from it. Mr. Cotton of holiness of Church members, pag. 2. line 8.

4. Christ and his Apostles in their times, and the Prophets and other godly in theirs did lawfully partake of the Lords com­manded Ordinances in the Jewish Church, and never taught nor practised separation from the same, though unworthy ones were permitted to be therein. Platform of discipline, chap. 14. sect. 8. And the Apostles kept communion with the Jews as a Church, notwithstanding their want of faith in Christ. Mr. Cot­ton of Infant Bapt. pag. 56. line 28. And the faithful in the Church of Corinth, wherein were many unworthy persons and practises, are never commanded to absent themselves from the Sacrament because of the same; therefore the godly in like causes are not presently to separate. Platform of discipline, chap. 14. sect. 8.

Quest. 7. But if I can go to a Church that is more pure, and where things are better ordered, and more according to the minde of Christ, why may I not leave communion with one Church and go to another? As suppose I think the Congregational Churches purer then the Presbyterian, may I not leave the Presbyterian and joyn to the Congregational?

Answ. We do not judge it safe or meet for any member of a Presbyterian Church, Platforme of Discipline. forthwith to desert his relation to his Church, and betake himself to the fellowship of a congregati­onal Church, though he may discern some defect in the estate and government of his own.

1. For first, Faithfulness of brotherly love in Church relation requires that the members of the Church should first convince their brethren of their sinful defects, and duely wait for their re­formation before they depart from them; for if we must take such a course for the healing of a private brother, by way of brotherly love, with much meekness and patience; how much more ought we to walk with like tenderness towards the whole Church?

2. Secondly, By the hasty departure of sound members from a defective Church; reformation is not promoted, but many [Page 62]times retarded and corruption increased: whereas on the contra­ry when sincere members breathing after purity of reformati­on abide together, they may by the blessing of God upon their faithful endeavors prevail much with their elders and neigh­bors towards a reformation; it may be so much that their El­ders in their own Church shall receive none to the seals but visi­ble Saints; and in the Classes shall put forth no authoritative act touching the members of other Churches, but consultative onely, nor touching their own, but with the consent (silent consent at least) of their own Church; which two things if they can obtain with any holy, humble, meek, faithful endea­vors, we conceive they might by the grace of Christ find liberty of conscience to continue their relation to their own Presbyte­rian Churches without scruple. Platform of discipline, preface pag. 5. line I.

Object. But we scruple not onely these but many other things: As first, Your Ministers many of them had their Ordination from the Bishops, and they theirs from Rome, and so your Mini­stery is Antichristian; and those that are not ordained by Bishops are Ordained by a Classis or Presbytery, which is a power forreign and extrinsecal to the Church whose Ministers they are?

Answ. First, For the Ministers that were ordained by Bi­shops, take it thus. Mr. Cotton. The power whereby the Ministers in Eng­land do administer the Word and Sacraments, is either spiritu­al and proper, essential to their calling, or adventitious or acci­dental. The former they have received from Christ by a twofold act of his. First, He hath furnished many of them with mini­sterial gifts. Secondly, He hath enclined the hearts of his peo­ple to choose them, and call them as in many Parishes in the Ci­ty, and in sundry Market-Towns and elsewhere, or at least to accept them, and submit to them, being commended to them by the Patron.

The latter power which is adventitious and accidental, that which they receive from the Patron who presents them to the Bishop, and from the Bishop who ordains and licenseth them to Minister to Christ, and to his people; This power though it hath been established by the Law of the Land, yet it is both ad­ventitious and accidental; for the Ministers power is compleat [Page 63]without it, and it is also usurped; For neither had the law law­ful power from Christ to give such power to the Patron and Bi­shop neither had the Bishop or Patron lawful power to receive it, neither could the people then choose their Minister without the leave of their Patron, nor induct him into the Church with­out the ordination or leave of the Bishop. Thus when Pyrates have invaded a ship, no man in it, neither Officer nor Passen­ger can come by his own goods, but by leave of the Pyrate, who upon their submission will give them their keyes of their own vessels and chests; this power to come to their own goods re­ceived from the Pyrate, it is not that which gives them true and proper right to enter upon the possession and use of their own goods; for that right they had by a former just title which Py­rates cannot disannull, Mr. Cotton. but it is onely adventitious and accident­tal. I need not apply it to the case in hand; the application is obvious. Mr. Cotton of Infant Bapt. pag. 181. line 25. And as for those Ministers that are ordained by Classes or Presbyteries, as you call them; I answer, first, Ordination is a work of rule and pertains to Presbyters. Mr. Cotton way of the Churches, pag. 49. line 4. And secondly, In such Churches where there are no Elders, and the Church so desires, we see not why imposition of hands may not be performed by the Elders of other Churches. Platform of Discipline from N.E. chap. 9. sect. 5.

Quest. 8. May then we who are members of gathered or consti­tuted Churches, hear their Ministers as Ministers of the Gospel, and hold communion with them in their Churches?

Answ. We may hold and retain communion with them in baptizing our children (as occasion may fall out by absence of our Ministers) in their Churches, Apologetical Narration. They say but do not, Mat. 23. and by occasional receiving the Supper of the Lord in their Churches, and receiving such mem­ber of theirs as are duly qualified unto communion with us oc­casionally; also our Ministers to preach in their Congregations, and receive theirs also to preach in ours as Ministers of the Gos­pel. Papers given to the Committee of accommodation, by Thomas Goodwin, Philip Nye, William Bridge, Sydrach Simson, Ierom. Burroughs, pag. 29. line 17.

Quest. 9. What shall we judge then of the Separatists or Brow­nists? are they of Antichrist?

Answ. Sure their practice is blame worthy:

[Page 64]1. Because they separate where Christ keeps fellowship, Rev. 1.18. and that he walks with us we argue, Mr. Cotton. because he is still pleased to dispense to us the word of life, and edifies many souls thereby; and therefore surely Christ hath fellowship with us; and shall man be more pure then his Maker? where Christ vouchsafes fellowship, shall man renounce it? if they be con­verted, where had they their conversion?

2. Have not many of Gods servants heretofore kept com­pany with Churches as corrupt as ours are? did not Peter and John keep company with their persons, and shall they be more pure and curious?

3. Christ commands, if thy brother offend thee, admonish him, Mat. 18.17, &c. then tell it to the Church; and if he hear not the Church, let him be unto thee as a heathen or a publican, he doth not say let the Church be unto the as a heathen or a pub­lican if the Church hear not thy complaint. Now there are many of our Separatists never admonish their brethren, nor made their complaint to the Church; and if they did, and the Church heard them not, must they therefore excommunicate the Church and renounce it? Therefore unless you finde in it blasphemy, or idolatry, or persecution, there is no just ground of separation. Mr. Cottons exposition of the first epistle of John, fol. 156. l. 38.

Object. I. They say our worship is corrupt.

Answ. Suppose there were and are sundry abuses in the Church, Mr. Cotton. yet that is no safe ground of separation, Ezek. 5.11. Ezek. 9.4. So when the sons of Eli corrupted the sacrifices of God, their sin was great; yet it was the sin of the people to separate and abhor, 1 Sam. 2.17. Mr. Cottons Exposition of the first epistle of John, fol. 157. line 10.

Object. 2 They say our government is Antichristian?

Answ. We say it is that Government that expelled Anti­christ, and sundry have witnessed it with their blood; and I say further, That there is no such corruption in our state as was in Jerusalem, when Christ and his Apostles kept fellowship with them, as two high Priests, &c. Ibid. line 13.

Obj. 3. They say our Ministry and Calling is Antichristian?

Answ. We say we do not profess our selves enemies to Christ; Mr. Cotton. and for our Calling, many of us are elected by the peo­ples approbation, or by such as are set up by the King or State, [Page 65]and if God bless our Ministry to convert thousands to God, it is an evident sign God approves our Calling; for if it were Anti­christian, they would not convert souls unto God. Ibid. line 18.

Object. 4. They say our people are corrupt, and some such as Paul bids not to have communion with, 1 Cor. 5.11. as drunkards whoremongers and the like.

Answ. We cannot deny but that there are very many cor­rupt and scandalous persons in our Church: But, Mr. Cotton.

1. Private Christians have no authority to put them out.

2. For Ministers, if they see it would turn to the dissipation and destruction of the flock, it were better to forbear, 1 Cor. 5. Mat. 13.29, 30. Ezra. 4.20. they ceased from building the Temple, when there came a command against it; O that you were wise to consider these things! therefore they had better forbear when it cannot be redressed without greater prejudice to the Church.

3. The corruption of some doth not corrupt the Church nor the ordinances of God; he that eates and drinks unworthily, eats and drinks damnation to himself, not to the whole Congre­gation; and you shall finde many Churches as corrupt, as the Church of Corinth; yet the Apostle would not have them re­nounce it. Mr. Cottons exposition of the first epistle of John, fol. 157. line 28.