ECclesiastical Polity, or Church-Government or Disci­pline, Ezek 43.11. Col. 2.5. 1 Tim. 3.15. is nothing else but that Form and Order that is to be observed in the Church of Christ upon earth, both for the Constitution of it, and all the Admini­strations that therein are to be performed.

2. Church-Government is considered in a double respect; either in regard of the parts of Government themselves, or ne­cessary circumstances thereof. The parts of Government are prescribed in the Word, because the Lord Jesus Christ, Heb. 3 5, 6. the King and Law-giver of his Church, is no less faithful in the House of God then was Moses, Exod. 25.40. who from the Lord delivered a Form and Patern of Government to the children of Israel in the Old Te­stament: and the holy Scriptures are now also so perfect, 2 Tim. 3.16. as they are able to make the man of God perfect, and throughly furnished unto every good work; and therefore doubtless to the well ordering of the House of God.

3. The parts of Church-Government are all of them exactly described in the Word of God, 1 Tim. 3.15. 1 Chron. 15.13 Exod 20 4. 1 Tim. 6 13 16. Heb. 12.27, 28. 1 Cor. 15.24. Deut. 12 32. Ezek. 43 8. 1 Kings 12 31, 32 33. being parts or means of insti­tuted Worship according to the second Commandment▪ and therefore to continue one and the same unto the appearing of our Lord Jesus Christ, as a Kingdome that cannot be shaken, until he shall deliver it up unto God even the Father. So that it is not left in the power of men, Officers, Churches, or any state in the world to adde, or diminish, or alter any thing in the least measure therein.

4. The necessary Circumstances, as time and place, 2 Kings 12. Exod. 20 19. Isa. 28.13. Col. 1.22, 23. Acts 15.28. Mat 15 9. 1 Cor. 11.23. & 8.34. &c. be­longing unto order and decency, are not so left unto men, as that under pretence of them, they may thrust their own Inven­tions upon the Churches, being circumscribed in the Word with many general limitations, where they are determined in respect of the matter to be neither Worship it self, nor Circumstances [Page 2] separable from Worship. In respect of their End▪ they must be done unto edification; 1 Cor. 14▪ 26. & 14 40 & 11.14 & 11.16 & 14 12, 19. Acts 15.28. in respect of the Manner, decently and in order, according to the nature of the things themselves, and Civil and Church-custome. Doth not even nature it self teach you? yea, they are in some sort determined particularly, name­ly, that they be done in such a manner, as all circumstances con­sidered, is most expedient for edification: so, as if there be no errour of man concerning their determination, the determining of them is to be accounted as if it were divine.

THe Catholick Church, is the whole Company of those that are elected, Eph. 1.22, 23. & 5.25, 26, 30. Her. 12.23. redeemed, and in time effectually called from the state of sin and death, unto a state of grace and salvation in Jesus Christ.

Rom. 8.17. 2 Tim. 2.12. & 4 8. Eph. 6.12, 13.2. This Church is either Triumphant, or Militant. Trium­phant, the number of them who are glorified in Heaven: Mili­tant, the number of them who are conflicting with their ene­mies upon earth.

2 Tim. 2 19. Rev. 2.17. 1 Cor. 6.17. Eph. 3 17. Rom. 1.8. 1 Thess. 1.8. Isa. 2.2. 1 Tim. 6.12.3. This Militant Church is to be considered as Invisible, and Visible. Invisible, in respect of their relation wherein they stand to Christ, as a Body unto the Head, being united unto him by the Spirit of God, and faith in their hearts: Visible, in respect of the profession of their faith, in their persons, and in parti­cular Churches. And so there may be acknowledged an Uni­versal Visible Church.

4. The Members of the Militant Visible Church, considered either as not yet in Church-order, Acts 19 1. Col. 2 5. M [...]t 18 17· 1 Cor. 5 12. or as walking according to the Church-order of the Gospel. In Order, and so besides the spiritual union and communion common to all Believers, they enjoy moreover an union and communion Ecclesiastical-Political. So we deny an Universal Visible Church.

5. The state of the Members of the Militant Visible Church [Page 3] walking in order, was either before the Law, Oeconomical, Gen. 18 19. Exod. 19.6. that is in Families; or under the Law, National; or since the com­ing of Christ, onely Congregational: (the term Independent we approve not) Therefore neither National, Provincial, nor Clas­sical.

6. A Congregational Church is by the Institution of Christ a part of the Militant Visible Church, 1 Cor. 14 23, 36. & 1.2. & 12.27. Exod 19 5, 6. Deut. 29.1. & 9 to 15 Acts 2 42. 1 Cor. 14.26. consisting of a Company of Saints by calling, united into one Body, by a holy Covenant, for the publick Worship of God, and the mutual edification one of another, in the fellowship of the Lord Jesus.

THe Matter of a Visible Church are Saints by calling. 1 Cor 1 2. Ephes. 1.1.

2. By Saints, we understand, 1. Such as have not onely attained the knowledge of the Principles of Religion, Heb. 6.1. 1 Cor. 1.5. Rom. 15 14. Psa. 50.16, 17. Acts 8.37. Mat. 3 6. Rom 6.17. 1 Cor. 1.2. Phil. 1.2. Col. 1 2. Ephes 1.1. 1 Cor. 5 2, 13. Rev. 2.14.15, 20 Ezek 44 7, 9. & 23 38.39. Num. 19 20. H [...]g 2 13, 14. 1 Cor 11 27, 29. Psal. 37.21. 1 Cor. 5.6. 1 Cor. 7 14. and are free from gross and open scandals, but also do together with the profession of their Faith and Repentance, walk in blameless obedience to the Word, so as that in charitable discre­tion they may be accounted Saints by calling (though perhaps some or more of them be unsound, and hypocrites inwardly;) because the Members of such particular Churches are common­ly by the holy Ghost called Saints, and Faithful Brethren in Christ: and sundry Churches have been reproved for receiving and suffering such persons to continue in fellowship amongst them, as have been offensive and scandalous; the Name of God also by this means is blasphemed, and the holy things of God defiled and profaned, the hearts of the godly grieved, and the wicked themselves hardened, and holpen forward to damnation. The example of such doth endanger the sanctity of others: A little leaven leaveneth the whole lump. 2. The Children of such, who are also holy.

3. The Members of Churches though orderly constituted, may in time degenerate, and grow corrupt and scandalous, [Page 4] which though they ought not to be tolerated in the Church, Jer. 2 21. 1 Cor. 5.12. Jer. 2 4. Gal. 5 4. 2 C [...]r 12.21. Rev 2.14, 15. & 21.21. yet their continuance therein, through the defect of the execution of Discipline and just Censures, doth not immediately dissolve the Being of the Church, as appears in the Church of Israel, and the Churches of Galatia and Corinth, Pergamus and Thyatira.

4. The Matter of the Church in respect of its Quantity, ought not to be of greater number then may ordinarily meet together conveniently in one place; 1 Cor. 14 21. Mat. 18.17. nor ordinarily fewer, then may conveniently carry on Church-work. Hence when the holy Scripture makes mention of the Saints combined into a Church-estate, in a Town or City where was but one Congregation, it usually calleth those Saints [ The Church] in the singular num­ber; Rom. 16 1. 1 Thess 1.1. Rev. 28. & 37 as, The Church of the Thessalonians, The Church of Smyr­na, Philadelphia, and the like: But when it speaketh of the Saints in a Nation or Province, wherein there were sundry Congre­gations, it frequently and usually calleth them by the name of Churches, 1 Cor. 16.1, 19 Gal. 1.2. 2 Cor. 8.1. 1 Thess. 2.14. in the plural number; as the [ Churches] of Asia, Galatia, Macedonia, and the like: which is further confirmed by what is written of sundry of those Churches in particular, how they were assembled and met together the whole Church in one place, Acts 2.46. & 5.12 & 6.2. & 14.27. & 15.38. 1 Cor. 5 4 & 14.23. Rom. 16.1 as the Church at Jerusalem, the Church at Antioch, the Church at Corinth, and Cenchrea, though it were more near to Corinth, it being the Port thereof, and answerable to a Vil­lage, yet being a distinct Congregation from Corinth, it had a Church of its own as well as Corinth had.

5. Nor can it with reason be thought, but that every Church appointed and ordained by Christ, had a Ministry ordained and appointed for the same; and yet plain it is, that there were no ordinary Officers appointed by Christ for any other then Con­gregational Churches; Elders being appointed to feed, not all flocks, Acts 20 28. but that particular flock of God over which the holy Ghost had made them Overseers, and that flock they must at­tend, even the whole flock; and one Congregation being as much as any ordinary Elders can attend, therefore there is no greater Church then a Congregation, which may ordinarily meet in one place.

SAints by calling, 1 Cor. 12 27. 1 Tim. 3 15. must have a Visible Political Union amongst themselves, or else they are not yet a particular Church; as those Similitudes hold forth which the Scripture makes use of to shew the nature of particular Churches: as a Body, Eph. 2.22. 1 Cor. 12 15, 16, 17. a Build­ing, or House, Hands, Eyes, Feet, and other members must be united, or else (remaining separate) are not a Body. Stones, Timber, though squared, hewn and polished, are not an House, until they are compacted and united: so Saints or Believers, in judgement of charity, are not a Church, unless orderly knit together.

2. Particular Churches cannot be distinguished one from an­other, but by their Forms. Ephesus is not Smyrna, Rev. 1. nor Perga­mus Thyatira; but each one a distinct Society of it self, having Officers of their own, which had not the charge of others; Vi [...]tues of their own, for which others are not praised; Cor­ruptions of their own, for which others are not blamed.

3. This Form is the Visible Cov [...]nant, Agreement or Consent, Ex [...]d 19.5, 8. Deut. 29 12, 13. Zech 11.14. & 9 11. whereby they give up themselves unto the Lord, to the obser­ving of the Ordinances of Christ together in the same Society, which is usually called the Church Covenant: for we see not otherwise how Members can have Church-power one over an­other mutually. Eph 2.19. 2 Cor 11.2. The comparing of each particular Church un­to a City, and unto a Spouse, seemeth to conclude not onely a Form, but that that Form is by way of Covenant. The Cove­nant, Gen. 17 7. Deut 29.12, 13 Eph. 2 12, 19. as it was that which made the Family of Abraham and children of Israel to be a Church and people unto God, so is it that which now makes the several Societies of Gentile-believers to be Churches in these dayes.

4. This voluntary Agreement, Consent, or Covenant (for all these are here taken for the same) although the more ex­press and plain it is, the more fully it puts us in minde of our mutual duty, and stirreth us up to it, and leaveth less room for [Page 6] the questioning of the truth of the Church-estate of a company of Professors, and the truth of Membership of particular per­sons; yet we conceive the substance of it is kept, where there is a real Agreement and consent of a company of faithful per­sons to meet constantly together in one Congregation, for the publick Worship of God, and their mutual edification: which real Agreement and consent they do express by their constant practise in coming together for the publick Worship of God, and by their religious subjection unto the Ordinances of God there: Exod 19 5 & 20.8 & 24 3, 17 Josh. 24.18 to 24. Psal 50 5. Neh. 9▪ 38. & 10 1. Gen. 17. Deut 29. the rather, if we do consider how Scripture-covenants have been entred into, not onely expresly by word of mouth, but by Sacrifice, by Hand writing, and Seal; and also sometimes by silent consent, without any writing, or expression of words at all.

5. This Form then being by mutual Covenant, it followeth, it is not faith in the heart, nor the profession of that faith, nor cohabitation, nor Baptism. 1. Not Faith in the heart; be­cause that is invisible: 2. Not a bare Profession; because that declareth them no more to be Members of one Church then of another: 3. Not cohabitation; Atheists or Infidels may dwell together with Believers: 4. Not Baptism; because it presup­poseth a Church-estate, as circumcision in the Old Testament, which gave no Being unto the Church, the Church being before it, and in the Wilderness without it. Seals presuppose a cove­nant already in being. One person is a compleat subject of Ba­ptism, but one person is uncapable of being a Church.

6. All Believers ought, as God giveth them opportunity thereunto, Acts 2. [...]7. & 9 26 M [...]. 3 13, 14, 15. & 28 19 20. Psa 133 2, 3. & 87 7. Ma [...] 18 20. 1 John 1 3. to endeavour to joyn themselves unto a particular Church, and that in respect of the honour of Jesus Christ, in his Example and Institution, by the professed acknowledgement of, and subjection unto the Order and Ordinances of the Go­spel: as also in respect of their good of communion founded upon their visible union, and contained in the Promises of Christs special presence in the Church; whence they have fellowship with him, Psal. 119.176. 1 Pet. 2 25. Eph 4 16 I [...]h. 22 24, 25. Mat. 18.15, [...]6, [...]7 and in him one with another: also for the keeping of them in the way of Gods commandments, and recovering of them in case of wandring, (which all Christs sheep are subject to in this life) being unable to return of themselves: together [Page 7] with the benefit of their mutual edification, and of their poste­rity, that they may not be cut off from the Priviledges of the Covenant. Otherwise, if a Believer offends, he remains desti­tute of the remedy provided in that behalf. And should all Be­lievers neglect this duty of joyning to all particular Congrega­tions, it might follow thereupon, that Christ should have no visible Political Churches upon earth.

THe first Subject of Church-Power is either Supreme, Mat 18.18. Rev. 3.7. Isa. 9.6. Iohn 20 21, 23 1 Cor. 14.32. Titus 1 5. 1 Cor. 5.12. or Subordinate and Ministerial. The Supreme (by way of gift from the Father) is the Lord Jesus Christ: the Ministerial is either extraordinary, as the Apostles, Prophets, and Evan­gelists; or ordinary, as every particular Congregational Church.

2. Ordinary Church-Power, is either the Power of Office, that is, such as is proper to the Eldership; or Power of Privi­ledge, such as belongs unto the Brotherhood. The latter, is in the Brethren formal [...]y, and immediately from Christ, that is, so as it may be acted or exercised immediately by themselves; Rom. 12.4, 8. Acts 1 23. & 6 3.4. & 14 23 1 Cor. 10.29, 30 the former is not in them formally or immediately, and there­fore cannot be acted or exercised immediately by them, but is said to be in them, in that they design the persons unto Office, who onely are to act, or to exercise this Power.

A Church being a company of people combined together by Covenant for the Worship of God, it appeareth thereby, [Page 8] that there may be the Essence and Being of a Church without any Officers, seeing there is both the Form and Matter of a Church; Acts 14 23. which is implied, when it is said, The Apostles ordained Elders in every Church.

Rom. 10 17. Jer. 3 15. 1 Cor. 12 28. Eph 4 11. Psal. 68.18. Eph. 4.8, 11.2. Nevertheless, though Officers be not absolutely necessary to the simple Being of Churches, when they be called; 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; yea, being ascended into Heaven, Eph 4 12, 13. he received gifts for men, and gave gifts to men, whereof Officers for the Church are justly ac­counted no small parts, they being to continue to the end of the world, and for the perfecting of all the Saints.

1 Cor. 12.28. Eph 4.11. Acts 8.6.16, 19 & 11 28. Rom. 11.13 1 Cor. 4.9.3. These Officers were either extraordinary, or ordinary: Extraordinary, as Apostles, Prophets, Evangelists; Ordinary, as Elders and Deacons. The Apostles, Prophets, and Evange­lists, as they were called extraordinarily by Christ, so their Of­fice ended with themselves. Whence it is that Paul directing Ti­mothy how to carry along Church-Administrations, giveth no direction about the choice or course of Apostles, 1 Tim. 3.1, 2, 8, to 13 Tim [...] 1.5. Acts 20.17.28. 1 Pet 5.1, 2 3. Prophets, or Evangelists, but onely of Elders and Deacons. And when Paul was to take his last leave of the Church of Ephesus, he committed the care of feeding the Church to no other, but un­to the Elders of that Church. The like charge doth Peter com­mit to the Elders.

1 Tim 2 3. Phil. 1 1. Acts 20 17 28. 1 Tim 5 17.4. Of Elders (who are also in Scripture called Bishops) some attend chiefly to the Ministry of the Word, as the Pastors and Teachers; others attend especially unto Rule, who are there­fore called Ruling Elders.

Eph 4 11. Rom. 12.7.8. 1 Cor. 12 8.5. The Office of Pastor and Teacher, appears to be distinct. The Pastors special work is, to attend to Exhortation; and therein to administer a word of Wisdome: the Teacher is to at­tend to Doctrine, and therein to administer a word of Know­ledge: and either of them to administer the Seals of that Cove­nant, unto the dispensation whereof they are alike called; as also to execute the Censures, 2 Tim. 4 1, 2. Titus 1.9. being but a kinde of Applica­tion of the Word: the Preaching of which, together with [Page 9] the Application thereof they are alike charged withall.

6 And forasmuch as both Pastors and Teachers are given by Christ for the perfecting of the Saints, Eph. 4.11, 12. & 1 22, 23. and edifying of his Body; which Saints and Body of Christ is his Church: there­fore we account Pastors and Teachers to be both of them Church Officers, and not the Pastor for the Church, and the Teacher onely for the Schools: though this we gladly acknow­ledge, that Schools are both lawful, profitable, 1 Sam. 10.12, 19 20. 2 Kin. 2.3, 15. and necessary for the training up of such in good Literature or Learning, as may afterwards be called forth unto Office of Pastor or Teacher in the Church.

THe Ruling Elders Office is distinct from the Office of Pastor and Teacher. The Ruling Elders are not so called, Rom. 12.7, 8, 9. 1 Tim 5.17. 1 Cor. 12.28. Heb. 13 17. 1 Tim 5 17. to ex­clude the Pastors and Teachers from Ruling, because Ruling and Governing is common to these with the other; whereas attending to Teach and Preach the Word is peculiar unto the former.

2. The Ruling Elders work is to joyn with the Pastor and Teacher in those acts of Spiritual Rule which are distinct from the Ministry of the Word and Sacraments committed to them. 1 Tim. 5 17. 2 Chro. 23.19. Rev. 21 12. 1 Tim 4 14. Mat. 18.17. 2 Cor. 2 7, 8. Acts 2 6. Of which sort, these be as followeth: 1. To open and shut the doors of Gods House, by the Admission of Members approved by the Church; by Ordination of Officers chosen by the Church; and by Excommunication of notorious and obstinate offenders renounced by the Church; and by restoring of pe­nitents forgiven by the Church. 2. To call the Church toge­ther when there is occasion, Acts 21.18 22 23· and seasonably to dismiss them again. 3. To prepare matters in private, that in publick they may be carried an end with less trouble, Acts 6 2.3 & 13 15. 2 Cor 8.19. Heb 13.7 17. 2 Thess. 2 10, 11, 12. and more speedy dispatch. 4. To moderate the carriage of all matters in the Church assembled; as, To propound matters to the Church; to order the season of speech and silence; and to pronounce [Page 10] 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. Acts 20 28, 32. 1 Thess. 5.12. Iam. 5.14. Acts 20 20. 6. To see that none in the Church live inordi­nately, out of rank and place, without a calling, or idlely in their calling. 7. To prevent and heal such offences in life or in do­ctrine, as might corrupt the Church. 8. To feed the flock of God with a word of Admonition. 9. And as they shall be sent for, to visit and to pray over their sick Brethren: 10. And at other times as opportunity shall serve thereunto.

Act 6 3 6. Phil. 1.1 1 Tim. 3 8. 1 Cor. 12.28. 1 Tim 3 8 9.3. The office of a Deacon is instituted in the Church by the Lord Jesus: sometime they are called Helps. The Scripture telleth us how they should be qualified; Grave, not double tongued, not given to much wine, not given to filthy lucre. They must first be proved, and then use the office of a Deacon, being found blameless. Acts 4 35. & 6 2, 3. The office and work of the Deacon, is to re­ceive the offerings of the Church, gifts given to the Church, and to keep the Treasury of the Church, and therewith to serve the Tables which the Church is to provide for; as the Lords Table, Rom. 12 8. the Table of the Ministers, and of such as are in neces­sity, to whom they are to distribute in simplicity.

4. The office therefore being limited unto the care of the temporal good things of the Church, 1 Cor. 7 17. it extends not unto the attendance upon, and administration of the Spiritual things thereof, as the Word and Sacraments, or the like.

5. The ordinance of the Apostle, and practice of the Church, commends the Lords-day as a fit time for the Contributions of the Saints. 1 Cor. 16.1, 2, 3

1 Cor. 12 28. Eph 4 8.11. Acts 20.28.6. The instituting of all these Officers in the Church, is the work of God himself, of the Lord Jesus Christ, of the holy Ghost: and therefore such Officers as he hath not appointed, are altogether unlawful either to be placed in the Church, or to be retained therein, and are to be looked at as humane crea­tures, meer Inventions and Appointments of man, to the great dishonour of Christ Jesus, the Lord of his House, the Ki [...]g of his Church, whether Popes, Patriarks, Cardinals, Archbishops, Lord Bishops, Arch deacons, Officials, Commissaries, and the like. These, and the rest of that Hierarchy and Retinue, not being [Page 11] plants of the Lords planting, shall all be certainly rooted out, Mat 15.13. and cast forth.

7 The Lord hath appointed ancient Widows (where they may be had) to minister in the Church, 1 Tim. 5 9, 10. in giving attendance to the sick, and to give succour unto them, and others in the like necessities.

NO man may take the honour of a Church-officer unto himself, but he that was called of God, as was Aaron. Heb. 5.4.

2. Calling unto Office is either immediate, by Christ himself, such was the call of the Apostles and Prophets; Gal. 1.1. Acts 14.23. & 6 3. this manner of calling ended with them, as hath been said: or mediate, by the Church.

3. It is meet, that before any be ordained or chosen officers, 1 Tim. 5.22. & 7.10. Acts 16 2. & 6.3. they should first be tried and proved; because hands are not suddenly to be laid upon any, and both Elders and Deacons must be of honest and good report.

4. The things in respect of which they are to be tried, are those gifts and virtues which the Scripture requireth in men that are to be elected into such places; viz. that Elders must be blameless, sober, apt to teach, and endued with such other qualifi­ca [...]ions as are laid down, 1 Tim. 3.2. Titus 1.6, to 9. Deacons to be fitted as is directed, Acts 6.3. 1 Tim. 3 8, to 11.

5 Officers are to be called by such Churches whereunto they are to minister. Acts 14 23. & 1 23 & 6.3 4, 5 Of such moment is the preservation of this Power, that the Churches exercised it in the presence of the Apostles.

6. A Church being free, cannot become subject to any, but by a free election; Gal. 5 13. Heb. 13.17. yet when such a people do chuse any to be over them in the Lord, then do they become subject, and most willingly submit to their Ministry in the Lord, whom they have so chosen.

7. And if the Church have power to chuse their Officers Rom. 16 17. [Page 12] and Ministers, then in case of manifest unworthiness and delin­quency, they have power also to depose them: for, to open and shut, to chuse and refuse, to constitute in office, and remove from office, are acts belonging unto the same power.

Cant 8 8, 9.8. We judge it much conducing to the well-being and com­munion of Churches, that where it may conveniently be done, Neighbour-Churches be advised withall, and their help made use of in the trial of Church-officers, in order to their choice.

9. The choice of such Church-officers belongeth not to the Civil Magistrates as such, or Diocesan Bishops, or Patrons: for of these, or any such like, the Scripture is wholly silent, as having any power therein.

Acts 13.3. & 14 23. 1 Tim. 5 22.CHurch-officers are not onely to be chosen by the Church, but also to be ordained by Imposition of hands, and prayer; with which at the ordination of Elders, Fasting also is to be joyned.

Numb. 8 10. Acts 6 5, 6. & 13 2, 3.2. This Ordination we account nothing else, but the solemn putting of a man into his Place and office in the Church, where­unto he had right before by Election: being like the installing of a Magistrate in the Common-wealth. Ordination therefore is not to go before, Acts 6 5, 6 & 14.23. but to follow Election. The essence and substance of the outward calling of an ordinary officer in the Church, doth not consist in his ordination, but in his voluntary and free Election by the Church, and in his accepting of that Election: whereupon is founded that relation between Pastor and Flock, between such a Minister, and such a People. Ordi­nation doth not constitute an officer, nor give him the essentials of his office. The Apostles were Elders, without Imposition of hands by men: Paul and Barnabas were officers, before that Imposition of hands, Acts 13.3. The posterity of Levi were Priests and Levites, before hands were laid on them by the children of Israel.

[Page 13]3. In such Churches where there are Elders, 1 Tim. 4 14. Acts 13 3. 1 Tim. 5.22. Imposition of Hands in ordination is to be performed by those Elders.

4. In such Churches where there are no Elders, Imposition of Hands may be performed by some of the Brethren orderly chosen by the Church thereunto. Numb. 8.10. For if the people may elect officers, which is the greater, and wherein the substance of the office consists, they may much more (occasion and need so re­quiring) impose hands in ordination, which is less, and but the accomplishment of the other.

5. Nevertheless, in such Churches where there are no Elders, and the Church so desire, we see not why Imposition of Hands may not be performed by the Elders of other Churches. Ordi­nary officers laid hands upon the officers of many Churches: The Presbytery at Ephesus laid hands upon Timothy an Evange­list; 1 Tim. 4 14. Acts 13.3. the Presbytery at Antioch laid hands upon Paul and Bar­nabas

6 Church-officers are officers to one Church, 1 Pet. 5.2. Acts 20 28. even that par­ticula [...] [...]ver which the holy Ghost hath made them overseers. Insomuch as Elders are commanded to feed, not all flocks, but that flock which is committed to their faith and trust, and de­pendeth upon them. Nor can constant residence at one Con­gregation be necessary for a Minister, no nor yet lawful, if he be not a Minister to one Congregation onely, but to the Church Universal, Acts 20 28. because he may not attend one part onely of the Church whereto he is a Minister, but he is called to attend unto all the flock.

7. He that is clearly loosed from his Office-relation unto that Church whereof he was a Minister, cannot be looked at as an Officer, nor perform any act of office in any other Church, unless he be again orderly called unto Office: which when it shall be, we know nothing to hinder, but Imposition of Hands also in his Ordination ought to be used towards him again. For so Paul the Apostle received Imposition of Hands twice at least from Ananias, Acts 9.17. & 13.3.

Psal. 2 6. Eph. 1.21, 22. Isa. 9 6. Mat. 28 18.SUpreme and Lordly Power over all the Churches upon earth doth onely belong unto Jesus Christ, who is King of the Church, and the Head thereof. He hath the Government up­on his shoulders, and hath all power given to him, both in Hea­ven and Earth.

2. A Company of professed Believers Ecclesiastically Confe­derate, Acts 1.23. & 14.23. & 6.3, 4. Ma [...] 18.17. 1· Cor. 5.4.5. as they are a Church before they have Officers, and without them; so even in that estate, Subordinate Church-power under Christ, delegated to them by him, doth belong to them, in such a manner as is before expressed, Chap. 5. Sect. 2. and as flowing from the very Nature and Essence of a Church: It being natural to all Bodies, and so unto a Church Body, to be furnished with sufficient Power for its own preservation and subsistence.

3. This Government of the Church is a mixt Government (and so hath been acknowledged long before the term of Inde­pendency was heard of:) In respect of Christ, the Head and King of the Church, Rev. 3 7. and the Soveraign Power residing in him, and exercised by him, it is a Monarchy; in respect of the Body or Brotherhood of the Church, 1 Cor▪ 5.12. and power from Christ granted unto them, it resembles a Democracy; in respect of the Presby­tery, 1 Tim 5.17. and power committed unto them, it is an Aristocracy.

4. The Soveraign Power which is peculiar unto Christ, is ex­ercised 1. In calling the Church out of the world unto holy fellowship with himself. Gal. 1 4. Rev 5 8, 9. Mat. 28 20. Eph 4 8, 11. Jam. 4.12. Isa▪ 33 22. 1· Tim. 3 15. 2 Cor. 10 4 5. Isa. 32 2. Luke 1.71. 2. In instituting the Ordinances of his Worship, and appointing his Ministers and Officers for the dispensing of them. 3. In giving Laws for the ordering of all our wayes, and the wayes of his House. 4. In giving power and life to all his Institutions, and to his people by them. 5. In protecting and delivering his Church against and from all the enemies of their peace.

5. The Power granted by Christ unto the Body of the Church [Page 15] and Brotherhood, is a Prerogative or Priviledge which the Church doth exercise, 1. In Choosing their own officers, whe­ther Elders or Deacons. 2. In Admission of their own Mem­bers; Acts 6.3, 5. & 14.23. & 9.26. and therefore there is great reason they should have power to remove any from their fellowship again. Hence in case of offence, Mat. 18.15, 16, 17. any Brother hath power to convince and admo­nish an offending Brother; and in case of not hearing him, to take one or two more to set on the Admonition; and in case of not hearing them, to proceed to tell the Church: and as his offence may require, the whole Church hath power to proceed to the publick Censure of him, whether by Admonition, Titus 3.10. Col 4 17. Mat. 18 17: 2 Cor. 2.7, 8. or Ex­communication: and upon his Repentance to restore him again unto his former communion.

6. In case an Elder offend incorrigibly, the matter so requi­ring, as the Church had power to call him to office, so they have power according to order (the counsel of other Churches, where it may be had, Col. 4▪17. Rom. 16 17. Mat 18 17. directing thereto) to remove him from his office: and being now but a Member, in case he adde con­tumacy to his sin, the Church that had power to receive him into their fellowship, hath also the same power to cast him out, that they have concerning any other Member.

7. Church-government, or Rule, 1 Tim 5 17. Heb. 13.17. 1 Thess. 5 12. is placed by Christ in the officers of the Church, who are therefore called Rulers, while they rule with God: yet in case of Mal-Administration, they are subject to the power of the Church, as hath been said before. The holy Ghost frequently, yea alwayes, Rom. 12 8. 1 Tim. 5 17. 1 Cor. 12 28, 29 Heb. 13 7, 17 where it mentioneth Church-Rule, and Church-Government, ascribeth it to Elders: whereas the work and duty of the people is expressed in the phrase of obeying their Elders, and submitting themselves unto them in the Lord. So as it is manifest, that an organick or com­pleat Church is a Body Politick, consisting of some that are Go­vernours, and some that are governed in the Lord.

8. The power which Christ hath committed to the Elders, Acts 20 28. & 6 2 Numb 16 12. Ezek. 46 10. Acts 13.15. is to feed and rule the Church of God, and accordingly to call the Church together upon any weighty occasion: when the Members so called, without just cause, may not refuse to come, nor when they are come, depart before they are dismissed; nor speak in the Church, before they have leave from the Elders; Hos. 4 4. [Page 16] nor continue so doing, when they require silence: nor may they oppose nor contradict the judgement or sentence of the Elders, without sufficient and weighty cause, because such pra­ctices are manifestly contrary unto Order and Government, and inlets of disturbance, and tend to confusion.

9. It belongs also unto the Elders to examine any Officers or Members, Rev 2 2. 1 Tim. 5.19. Acts 21.18, 22, 23. 1 Cor. 5.4, 5. before they be received of the Church; to re­ceive the Accusations brought to the Church, and to prepare them for the Churches hearing. In handling of offences and other matters before the Church, they have power to declare and publish the counsel and will of God touching the same, and to pronounce Sentence with consent of the Church. Last­ly they have power, Numb. 6.23, to 26. when they dismiss the people, to bless them in the Name of the Lord.

10. This power of Government in the Elders, doth not any wise prejudice the power of Priviledge in the Brotherhood; as neither the power of Priviledge in the Brethren, doth prejudice the power of Government in the Elders, but they may sweetly agree together: as we may see in the example of the Apostles, furnished with the greatest Church-power, who took in the concurrence and consent of the Brethren in Church-Admini­strations. Acts 14.15, 23. & 6.2. 1 Cor. 5 4. 2 Cor. 2.6, 7. Also that Scripture, 2 Cor. 2.9. & 10.6. do declare, that what the Churches were to act and do in these matters, they were to do in a way of obedience, and that not onely to the direction of the Apostles, Heb. 13 17. but also of their ordinary Elders.

11. From the premises, namely, That the ordinary power of Government belonging onely to the Elders, Power of Pri­viledge remaineth with the Brotherhood, (as power of judge­ment in matters of Censure, and power of liberty in matters of liberty:) It followeth, That in an Organick Church, and right Administration, all Church-acts proceed after the manner of a mixt Administration, so as no Church-act can be consum­mated or perfected without the consent of both.

THe Apostle concludes, 1 Cor 9 14 15. Ma [...]. 9 38. & 10.10. 1 Tim. 5.18. that necessary and sufficient Main­tenance is due unto the Ministers of the Word, from the Law of Nature and Nations, from the Law of Moses, the Equi­ty thereof, as also the Rule of common Reason. Moreover, the Scripture doth not onely call Elders Labourers, and Work­men, but also speaking of them, doth say, Gal 6 6. that the Labourer is worthy of his hire: and requires that he which is taught in the Word, should communicate to him in all good things; 1 Cor 9.9.14. 1 Tim. 5 18. and mentions it as an ordinance of the Lord, That they which preach the Gospel, should live of the Gospel; and forbiddeth the muzling of the mouth of the Ox that treadeth out the corn.

2. The Scriptures alledged requiring this Maintenance as a bounden duty and due debt, and not as a matter of Alms and free gift, therefore people are not at liberty to do or not to do, what and when they please in this matter, no more then in any other commanded duty, and ordinance of the Lord; but ought of duty to minister of their carnal things, Rom 15.27. 1 Cor. 9 21. to them that labour amongst them in the Word and Doctrine, as well as they ought to pay any other workmen their wages, and to discharge and satisfie their other debts, or to submit themselves to observe any other ordinance of the Lord.

3. The Apostle ( Gal. 6.6.) enjoyning, Gal 6.6. that he which is taught communicate to him that teacheth in all good things, doth not leave it arbitrary, what or how much a man shall give, or in what proportion, but even the latter, as well as the former, 1 Cor. 16.2. is prescribed and appointed by the Lord.

4. Not onely Members of Churches, Gal. 6.6. but all that are taught in the word, are to contribute unto him that teacheth, in all good things. In case that Congregations are defective in their Con­tributions, the Deacons are to call upon them to do their duty: Acts 6.3, 4. If their call sufficeth not, the Church by her power is to require [Page 18] it of their Members; and where Church-power, through the corruption of men, doth not, or cannot attain the end, the Ma­gistrate is to see the Ministry be duely provided for, as appears from the commended Example of Nehemiah. Neh. 13.11. The Magistrates are Nursing-fathers, Isa. 49 23. and Nursing-mothers, and stand charged with the custody of both Tables; because it is better to prevent a scandal that it may not come, and easier also, then to remove it when it is given. 2 Cor. 8.13, 14. Its most suitable to Rule, that by the Chur­ches care each man should know his proportion according to Rule, what he should do, before he do it, that so his judgement and heart may be satisfied in what he doth, and just offence pre­vented in what is done.

2 Chro. 23.19. Mat 13 25. & 22.12.THe doors of the Churches of Christ upon earth, do not by Gods appointment stand so wide open, that all sorts of people, good or bad, may freely enter therein at their pleasure; but such as are admitted thereto as Members, ought to be ex­amined and tried first, whether they be fit and meet to be re­ceived into Church-society, or not. The Eunuch of Ethiopia, before his admission, Acts 8.37. was examined by Philip, whether he did believe on Jesus Christ with all his heart. The Angel of the Church at Ephesus is commended, Rev. 2.2. for trying such as said they were Apostles, and were not. There is like reason for trying of them that profess themselves to be Believers. Acts 9 26. The Officers are charged with the keeping of the doors of the Church, and therefore are in a special manner to make triall of the fitness of such who enter. Rev. 21.12. 2 Chro. 2 [...].19. Twelve Angels are set at the gates of the Temple, lest such as were Ceremonially unclean should enter thereinto.

2. The things which are requisite to be found in all Church-members, are Repentance from sin, and Faith in Jesus Christ: and therefore these are the things whereof men are to be ex­amined at their admission into the Church, Acts 2.38, to 42. & 8 37. and which then they [Page 19] must profess and hold forth in such sort, as may satisfie rational charity that the things are there indeed. Mat. 3 6. John Baptist admit­ted men to Baptism, confessing and bewailing their sins: and of other it is said, that they came, and confessed, Acts 19.18. and shewed their deeds.

3. The weakest measure of faith is to be accepted in those that desire to be admitted into the Church; because weak Chri­stians, if sincere, have the substance of that Faith, Rom. 14.1. Repentance and Holiness which is required in Church-members; and such have most need of the Ordinances for their confirmation and growth in grace. Mat. 12.20. Isa. 40.11. The Lord Jesus would not quench the smoak­ing flax, nor break the bruised reed, but gather the tender lambs in his arms, and carry them gently in his bosome. Such charity and tenderness is to be used, as the weakest Christian, if sincere, may not be excluded nor discouraged. Severity of ex­amination is to be avoided.

4. In case any through excessive fear, or other infirmity, he unable to make their personal 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 assents thereunto: this being the way that tendeth most to edification. But whereas persons are of grea­ter Abilities, there it is most expedient that they make their Re­lations and Confessions personally with their own mouth, Psal 66 16. as David professeth of himself.

5. A personal and publick Confession, and declaring of Gods manner of working upon the soul, is both lawful, expedient, and useful, in sundry respects, and upon sundry grounds. Those three thousand, Acts 2.37, 41. before they were admit­ted by the Apostles, did manifest that they were pricked in their hearts at Peters Sermon, together with earnest desire to be de­livered from their sins, which now wounded their consciences, and their ready receiving of the word of Promise and Exhorta­tion. 1 Pet. 3.15. We are to be ready to render a reason of the hope that is in us, to every one that asketh us; therefore we must be able and ready upon any occasion to declare and shew our Repen­tance for sin, Faith unfeigned, and effectual Calling, Heb. 11.1. Eph. 1.18. because these are the reason of a well-grounded hope. I have not hid­den [Page 20] thy righteousness from the great congregation, Psal. 40.10.

6. This profession of Faith and Repentance, as it must be made by such at their Admission, that were never in Church-society before; so nothing hindreth, but the same way also be performed by such as have formerly been Members of some other Church, and the Church to which they now joyn them­selves as Members, may lawfully require the same. Those three thousand, Acts 2. which made their Confession, were Mem­bers of the Church of the Jews before, Mat. 3 5 6. Gal. 2.4. 1 Tim 5.24. so were they that were baptized by John. Churches may erre in their admission; and persons regularly admitted, may fall into offence. Otherwise, if Churches might obtrude their Members, or if Church-members might obtrude themselves upon other Churches with­out due triall, the matter so requiring, both the liberty of Churches would hereby be infringed, in that they might not examine those, concerning whose fitness for communion they were unsatisfied: and besides the infringing of their liberty, the Churches themselves would unavoidably be corrupted, and the Ordinances defiled, whilst they might not refuse, but must receive the unworthy: which is contrary unto the Scripture, teaching that all Churches are Sisters, Cant 8.8. and therefore equal.

7. The like trial is to be required from such Members of the Church as were born in the same, or received their Member­ship, and were baptized in their Infancy, or minority, by virtue of the Covenant of their Parents, when being grown up unto years of discretion, they shall desire to be made partakers of the Lords Supper: unto which, because holy things must not be given unto the unworthy, Mat. 7▪6. 1 Cor. 11 27. therefore it is requisite, that these as well as others should come to their triall and examination, and manifest their Faith and Repentance by an open Profession thereof, before they are received to the Lords Supper; and otherwise not to be admitted thereunto. Yet these Church-members that were so born, or received in their Childhood, 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, viz. Baptism; and so if not re­generated, yet are in a more hopeful way of attaining regene­rating [Page 21] grace, and all the spiritual blessings both of the Cove­nant and Seal; they are also under Church-watch, and conse­quently subject to the Reprehensions, Admonitions, and Cen­sures thereof, for their healing and amendment, as need shall require.

CHurch-members may not remove or depart from the Church, and so one from another as they please, nor with­out just and weighty cause, but ought to live and dwell toge­ther; forasmuch as they are commanded, Heb. 10 25. not to forsake the assembling of themselves together. Such departure tends to the dissolution and ruine of the Body; as the pulling of stones and pieces of timber from the Building, and of members from the Natural Body, tend to the destruction of the whole.

2. It is therefore the duty of Church-members, in such times and places where counsel may be had, to consult with the Church whereof they are Members, about their Removal, Prov. 11.16. that accordingly they having their approbation, may be en­couraged, or otherwise desist. They who are joyned with consent, should not depart without consent, except forced thereunto.

3. If a Members departure be manifestly unsafe and sinful, Rom. 14.23. 1 Tim. 5.22. Acts 21 14. the Church may not consent thereunto; for in so doing, they should not act in faith, and should partake with him in his sin. If the case be doubtful, and the person not to be perswaded, it seemeth best to leave the matter unto God, and not forcibly to detain him.

4. Just Reasons for a Members Removal of himself from the Church, are, Eph. 5.11. Act▪ 9 25, 29, 30 & 8 1. 1. If a man cannot continue without par­taking in sin. 2. In case of personal Persecution: so Paul de­parted from the Disciples at Damascus. Also in case of general Persecution, when all are scattered. 3. In case of reall, and [Page 22] not onely pretended want of competent Subsistence, Neh. 13.20. a door be­ing opened for better supply in another place, together with the means of Spiritual edification. In these, or like cases, a Member may lawfully remove, and the Church cannot lawfully detain him.

5. To separate from a Church, either out of contempt of their holy fellowship, 2 Tim. 4 10. or out of covetousness, or for greater enlargements, with just grief to the Church; or out of Schism, or want of love, Rom. 16.17. Jude v. 19. Eph. 4.2, 3. Col. 3 13. Gal. 6.1, 2. and 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 evil the Church is not yet convinced (though perhaps himself be) nor admonished: for these or like Reasons to withdraw from publick communion, in Word, or Seals, or Censures, is unlawful and sinful.

Isa. 56.8. Act [...] 9 26.6. Such Members as have orderly removed their Habi [...]ation, ought to joyn themselves unto the Church in order where they do inhabit, if it may be: 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 many should follow, 1 Cor. 14.33. would threaten the dissolution and confu­sion of Churches, contrary to the Scripture.

Acts 18 27.7. Order requires, that a Member thus removing, have Letters Testimonial, and of Dismission from the Church where­of he yet is, unto the Church whereunto he desireth to be joyned, lest the Church should be deluded; that the Church may receive him in faith, and not be corrupted by receiving de­ceivers, and false Brethren. Untill the person dismissed be re­ceived into another Church, he ceaseth not by his Letters of Dismission to be a Member of the Church whereof he was. The Church cannot make a Member no Member, but by Ex­communication.

Rom 16. [...], 2. 2▪ Cor. 3.1.8. If a Member be called to remove onely for a time where a Church is, Letters of Recommendation are requisite, and sufficient for communion with that Church, in the Ordinances, and in their watch; as Phoebe, a servant of the Church at Cen­chrea, had Letters written for her to the Church at Rome, that she might be received as becometh Saints.

[Page 23]9. Such Letters of Recommendation and Dismission, were written for Apollos; for Marcus to the Colossians; Acts 18 27. Col. 4 10. Rom. 16.1. 2 Cor 3 1. for Phoebe to the Romans; for sundry others to other Churches. And the Apostle telleth us, that some persons, not sufficiently known otherwise, have special need of such Letters, though he for his part had no need thereof. The use of them is to be a benefit and help to the party for whom they are written, and for the furthering of his receiving amongst the Saints in the place whereto he goeth, and the due satisfaction of them in their receiving of him.

THe Censures of the Church are appointed by Christ for the preventing, removing, 1 Tim 5 20. Deut 17 12, 13. Jude v. 29. Deut 13 11. 1 Co [...] 5 6. Rom. 2 24. R [...]v 2 14, 15, 16, 20. and healing of offences in the Church; for the reclaiming and gaining of offending Brethren; for the deterring of oth [...]rs from the like offences; for purging out the leaven which may infect the whole lump; for vindi­cating the honour of Christ, and of his Church, and the holy Pro [...]ession of the Gospel; and for preventing of the wrath of God, that may justly fall upon the Church, if they should suffer his Covenant, and the Seals thereof, to be profaned by notori­ous and obstinate offenders.

2. If an offence be private, Mat. 5.23, 24. Luke 17.3, 4. (one Brother offending another) the offender is to go and acknowledge his Repentance for it un­to his offending Brother, who is then to forgive him; but if the offender neglect or refuse to do it, the Brother offended is to go, and convince and admonish him of it, Mat. 18.15. between them­selves privately: if thereupon the offender be brought to re­pent of his offence, the admonisher hath won his Brother; but if the offender hear not his Brother, Ver. 16. the Brother offended is to take with him one or two more, that in the mouth of two or three witnesses, every word may be established, (whether the word of Admonition, if the offender receive it; or the word of Complaint, if he refuse it:) for if he refuse it, Ver. 17. the offended [Page 24] Brother is by the mouth of the Elders to tell the Church; and if he hear the Church, and declare the same by penitent Con­fession, he is recovered and gained: and if the Church discern him to be willing to hear, Tit. 3.10. yet not fully convinced of his offence, as in case of Heresie, they are to dispense to him a publick Ad­monition; which declaring the offender to lye under the pub­lick offence of the Church, doth thereby withhold or suspend him from the holy fellowship of the Lords Supper, Mat. 18.17. till his of­fence be removed by penitent Confession. If he still continue obstinate, they are to cast him out by Excommunication.

1 Cor. 5.4 5, 113. But if the offence be more publick at first, and of a more hainous and criminal nature, to wit, such as are condemned by the light of Nature; then the Church, without such gradual proceeding, is to cast out the offender from their holy commu­nion, for the further mortifying of his sin, and the healing of his Soul in the day of the Lord Jesus.

4. In dealing with an offender, great care is to be taken that we be neither over-strict or rigorous, nor too indulgent or remiss: Gal 6 1. our proceeding herein ought to be with a spirit of meekness, considering our selves lest we also be tempted; and that the best of us have need of much forgiveness from the Lord. Mat 18.34, 35. Ezek. 13 10. Yet the winning and healing of the offenders soul, be­ing the end of these endeavours, we must not dawb with un­tempered morter, nor heal the wounds of our Brethren sleight­ly. On some have compassion, others save with fear.

Mat. 18 17. 1 Cor 5 11. 2 Thess. 3 6, 145. While the offender remains excommunicate, the Church is to refrain from all Member-like communion with him in spi­ritual things, and also from all familiar communion with him in civil things, further then the necessity of natural, or domestical, or civil Relations do require; and are therefore to forbear to eat and drink with him, that he may be ashamed.

6. Excommunication being a Spiritual Punishment, it doth not prejudice the Excommunicate in, nor deprive him of his Civil Rights, and therefore toucheth not Princes, or other Ma­gistrates, in point of their Civil Dignity or Authority: and, the Excommunicate being but as a Publican and a Heathen, 1 Cor. 14.24, 25▪ Heathens being lawfully permitted to come to hear the Word in Church-Assemblies, 2 Thess. 3.14. we acknowledge therefore the like li­berty [Page 25] of hearing the Word, may be permitted to persons ex­communicate, that is permitted unto Heathen. And because we are not without hope of his recovery, we are not to ac­count him as an enemy, but to admonish him as a Bro­ther.

7. If the Lord sanctifie the Censure to the offender, so as by the grace of Christ he doth testifie his Repentance, with humble confession of his sin, and judging of himself, 2 Cor. 2.7, 8. giving glory unto God; the Church is then to forgive him, and to comfort him, and to restore him to the wonted brotherly com­munion, which formerly he enjoyed with them.

8. The suffering of profane or scandalous livers to continue in fellowship, and partake in the Sacraments, Rev. 2.14, 15, 20. is doubtless a great sin in those that have power in their hand to redress it, and do it not. Nevertheless, Mat 23▪ 3. Acts 3.1. inasmuch as 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 neither taught nor practised separation from the same, though unworthy ones were permitted therein; and inasmuch as the faithful in the Church of Corinth, 1 Cor. 6. & 15.12. wherein were many unworthy persons and practises, are never com­manded to absent themselves from the Sacraments, because of the same: therefore the godly in like cases are not presently to separate.

9. As separation from such a Church wherein profane and scandalous persons are tolerated, is not presently necessary; so for the Members thereof, otherwise unworthy, hereupon to abstain from communicating with such a Church in the par­ticipation of the Sacraments, is unlawful. For as it were un­reasonable for an innocent person to be punished for the faults of other, wherein he hath no hand, 2 Chro. 30.18. Gen. 18.25. and whereunto he gave no consent: so is it more unreasonable, that a godly man should neglect duty, and punish himself, in not coming for his por­tion in the blessing of the Seals, as he ought, because others are suffered to come that ought not: especially, considering that himself doth neither consent to their sin, nor to their approach­ing to the Ordinance in their sin, nor to the neglect of others who should put them away, and do not; but on the contrary [Page 26] doth heartily mourn for these things, Ezek 9 4. modestly and seasonably stir up others to do their duty. If the Church cannot be re­formed, they may use their liberty, as is specified, Chap. 13. Sect. 4. But this all the godly are bound unto, even every one to do his endeavour, according to his power and place, that the unworthy may be duely proceeded against, by the Church to whom this matter doth appertain.

Rev 1 4. Cant 8 8. Rom. 16 16. 1 C [...]r. 16▪ 19. Acts 15.23. Rev. 2.1.ALthough Churches be distinct, and therefore may not be confounded one with another; and equal, and therefore have not dominion one over another: yet all [...]he Churches ought to preserve Church-Communion one with another▪ because they are all united unto Christ, not onely as a Mystical, but as a Political Head; whence is derived a Communion sui [...]able thereunto.

2. The Communion of Churches is exercised▪ sundry wayes. 1. By way of mutual Care, Cant. 8 8. in taking thought for one anothers welfare. 2. By way of Consultation one with another, when we have occasion to require the judgement and counsel of other Churches, touching any person or cause wherewi [...]h they may be better acquainted then our selves. As the Church of An­tioch consulted with the Apostles and Elders of the Church at Jerusalem, Acts 15.2 about the question of Circumcision of the Gentiles, and about the false Teachers that broached that Doctrine. In which case, when any Church wanteth light or peace amongst themselves, Acts 15 6. it is a way of Communion of Churches (according to the Word) to meet together by their Elders and other Mes­sengers in a Synod, Ver. 22, 23. to consider and argue the Points in doubt or difference; and having found out the way of Truth and Peace, to commend the same by their Letters and Messengers to the Churches whom the same may concern. But if a Church be rent with Divisions amongst themselves, or lye under any open scandal, and yet refuse to consult with other Churches, [Page 27] for healing or removing of the same; it is matter of just of­fence both to the Lord Jesus, and to other Churches, as be­wraying too much want of mercy and faithfulness, not to seek to binde up the breaches and wounds of the Church and Bre­thren: Ez [...]k 34 4. and therefore the state of such a Church calleth aloud upon other Churches, to exercise a fuller act of brotherly communion, to wit, by way of Admonition. 3. A third way then of Communion of Churches, is by way of Admonition; to wit, in case any publick offence be found in a Church, which they either discern not, or are slow in proceeding to use the means for the removing and healing of. Paul had no authori­ty over Peter, Gal 2.11, to 14. yet when he saw Peter not walking with a right foot, he publickly rebuked him before the Church. Though Churches have no more authority one over another, then one Apostle had over another, yet as one Apostle might admonish another, so may one Church admonish another, and yet with­out usurpation. In which case, if the Church that lyeth under offence, Ma [...]. 18.15, 16, 17. by pro­portion. do not hearken to the Church which doth admonish her, the Church is to acquaint other Neighbour-Churches with that offence which the offending Church still lyeth under, together with their neglect of the Brotherly Admonition given unto them: whereupon those other Churches are to joyn in seconding the Admonition formerly given; and if still the of­fending Church continue in obstinacy and impenitency, they may forbear Communion with them, and are to proceed to make use of the help of a Synod, or Council of Neighbour-Churches walking orderly (if a greater cannot conveniently be had) for their convict [...]on. If they hear not the Synod, the Synod having declared them to be obstinate, particular Chur­ches approving and accepting the judgement of the Synod, are to declare the Sentence of Non commu [...]ion respectively con­cerning them: and thereupon, out of a religious care to keep their own Communion pure, they may justly withdraw them­selves from participation with them at the Lords Table, and from such other acts of holy communion, as the Communion of Churches doth otherwise allow and require. Nevertheless, if any Members of such a Church as liveth under publick of­fence, do not consent to the offence of the Church, but do in [Page 28] due sort bear witness against it, they are still to be received to wonted communion; Gen. 18▪ 25. for it is not equal, that the innocent should suffer with the offensive. Yea furthermore, if such in­nocent Members, after due waiting in the use of all good means for the healing of the offence of their own Church, shall at last (with the allowance of the counsel of Neighbour-Churches) withdraw from the fellowship of their own Church, and offer themselves to the fellowship of another, we judge it lawful for the other Church to receive them (being otherwise fit) as if they had been orderly dismissed to them from their own Church. 4. A fourth way of Communion of Churches, is by way of Participation. The Members of one Church occasio­nally coming unto another, we willingly admit them to partake with us at the Lords Table, it being the Seal of our communion not onely with Christ, 1 Cor. 12.13. nor onely with the Members of our own Church, but also of all the Churches of the Saints: in which regard, we refuse not to baptize their Children presented to us, if either their own Minister be absent, or such a fruit of holy fellowship be desired with us. In like case such Churches as are furnished with more Ministers then one, do willingly af­ford one of their own Ministers to supply the place of an ab­sent or sick Minister of another Church for a needful season. 5. A fifth way of Church-communion, Rom. 16.1. is by way of Recom­mendation, when the Member of one Church hath occasion to reside in another Church; if but for a season, we commend him to their watchful fellowship by Letters of Recommenda­tion; but if he be called to settle his abode there, we commit him according to his desire, Acts 18 27. to the fellowship of their Cove­nant, by Letters of Dismission. 6. A sixth way of Church-communion, Acts 11.22. is in case of Need to minister relief and succour one unto another, Ver. 29. either of able Members, to furnish them with Officers; or of outward support, to the necessities of poorer Churches, Rom. 13.26, 27 as did the Churches of the Gentiles contri­bute liberally to the poor Saints at Jerusalem.

3. When a Company of Believers purpose to gather into Church-fellowship, it is requisite for their safer proceeding, and the maintaining of the Communion of Churches, that they signifie their intent unto the Neighbour-Churches, walking [Page 29] according unto the Order of the Gospel, Gal 2.1, 2, & 9. by pro­portion. and desire their pre­sence, and help, and right hand of fellowship, which they ought readily to give unto them, when there is no just cause to except against their proceedings.

4. Besides these several wayes of Communion, there is also a way of Propagation of Churches: when a Church shall grow too numerous, it is a way, and fit season, Isa 40.20. Cant. 8 8, 9. to propagate one Church out of another, by sending forth such of their Members as are willing to remove, and to procure some Offi­cers to them, as may enter with them into Church estate a­mongst themselves. As Bees, when the Hive is too full, issue forth by Swarms, and are gathered into other Hives; so the Churches of Christ may do the same upon like necessity; and therein hold forth to them the right hand of fellowship, both in their gathering into a Church, and in the Ordination of their Officers.

SYnods orderly assembled, and rightly proceeding according to the Patern, Acts 15 2, to 15. Acts 15. we acknowledge as the Ordinance of Christ: and though not absolutely necessary to the Being, yet many times, through the iniquity of men, and perversness of times, necessary to the well-being of Churches, for the esta­blishment of Truth and Peace therein.

2. Synods being Spiritual and Ecclesiastical Assemblies, are therefore made up of Spiritual and Ecclesiastical Causes. The next Efficient Cause of them under Christ, is the Power of the Churches, sending forth their Elders and other Messengers, Acts 15.2, 3. who being met together in the Name of Christ, are the Matter of a Synod; and they in Arguing, Debating, Ver 6. and Determining Matters of Religion according to the Word, Ver. 7, to 23. and publishing the same to the Churches it concerneth, do put forth the pro­per and Formall Acts of a Synod, Ver. 31. to the conviction of Er­rours [Page 30] and Heresies, Acts 16.4, 15. and the establishment of Truth and Peace in the Churches, which is the end of a Synod.

3. Magistrates have power to call a Synod, by calling to the Churches to send forth their Elders and other Messengers, 2 Chron. 29 4, 5, to 11. to counsel and assist them in Matters of Religion; but yet the constituting of a Synod, is a Church-act, and may be transacted by the Churches, Acts 15. even when Civil Magistrates may be enemies to Churches, and to Church-Assemblies.

Acts 15.1.2 6 7 1 Chron. 15.13 2 Chr. 29 6, 7. Act 15 24, 28, 294. It belongeth unto Synods and Councils, to debate and determine Controversies of Faith, and Cases of Conscience; to clear from the Word holy directions for the holy Worship of God, and good Government of the Church; to bear witness against Mal-Administration and Corruption in Doctrine or Manners in any particular Church; and to give directions for the Reformation thereof: Not to exercise Church-censures in way of Discipline, nor any other act of Church authority or jurisdiction; which that Presidential Synod did forbear.

5. The Synods Directions and Determinations, so far as consonant to the Word of God, are to be received with reve­rence and submission; not onely for their agreement there­with (which is the principal ground thereof, and without which they binde not at all) but also secondarily for the Power where­by they are made, Acts 1 [...]. as being an Ordinance of God appointed thereunto in his Word.

6. Because it is difficult, if not impossible, for many Chur­ches to come together in one place, in all their Members uni­versally; therefore they may assemble by their Delegates or Messengers, Acts 1 [...].2 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▪ then Elders; there­fore it is fit that in the choice of the Messengers for such As­semblies, they have special respect unto such: yet inasmuch as not onely Paul and Barnabas, Act 15 2, 22, 23. but certain others also were sent to Jerusalem from Antioch, Acts 15. and when they were come to Jerusalem, not onely the Apostles and Elders, but other Brethren also do assemble, and meet about the matter; there­fore [Page 31] 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.

IT is lawful, profitable and necessary for Christians to gather themselves into Church-estate, and therein to exercise all the Ordinances of Christ according unto the Word, Acts 2.41, 47. & 4.1, 2, 3. although the consent of the Magistrate could not be had thereunto; because the Apostles and Christians in their time did frequently thus practise, when the Magistrates being all of them Jewish or Pa­gan, and most persecuting Enemies, would give no countenance or consent to such matters.

2. Church-government stands in no opposition to Civil Go­vernment of Common-wealths, John 18.36. Acts 25.8. nor any way intrencheth upon the Authority of Civil Magistrates in their Jurisdictions; nor any whit weakeneth their hands in governing, but rather strengtheneth them, and furthereth the people in yielding more hearty and conscionable obedience unto them, whatsoever some ill-affected persons to the wayes of Christ have suggested, to alienate the affections of Kings and Princes from the Ordinan­ces of Christ; as if the Kingdome of Christ in his Church could not rise and stand, without the falling and weakening of their Government, which is also of Christ: Isa 49 23. whereas the con­trary is most true, that they may both stand together and flou­rish, the one being helpful unto the other, in their distinct and due Administrations.

3. The Power and Authority of Magistrates is not for the restraining of Churches, or any other good works, Rom 13 4. 1 Tim. 2 2. but for helping in and furthering thereof; and therefore the consent and countenance of Magistrates, when it may be had, is not to be sleighted, or lightly esteemed: but on the contrary, it is part of that honour due to Christian Magistrates, to desire and [Page 32] crave their consent and approbation therein: which being ob­tained, the Churches may then proceed in their way with much more encouragement and comfort.

4. It is not in the power of Magistrates to compel their Sub­jects to become Church-members, and to partake at the Lords Table; Zek. 44 7, 9. for the Priests are reproved that brought unworthy ones into the Sanctuary: then, as it was unlawful for the Priests, so it is as unlawful to be done by Civil Magistrates. Cor. 5 11. Those whom the Church is to cast out if they were in, the Magistrate ought not to thrust them into the Church, nor to hold them therein.

5. As it is unlawful for Church-officers to meddle with the Sword of the Magistrate, Mat. 2 25, 26. so is it unlawful for the Magistrate to meddle with the work proper to Church-Officers. The acts of Moses and David, who were not onely Princes, but Prophets, were extraordinary, therefore not imitable. Against such usur­pation the Lord witnessed, 2 Chron. 26.16, 17. by smiting Vzziah with leprosie, for presuming to offer Incense.

6. It is the duty of the Magistrate to take care of matters of Religion, and to improve his Civil Authority for the observing of the duties commanded in the first, as well as for observing of the duties commanded in the second Table. They are called Gods. Psal. 82.2. The end of the Magistrates Office, is not onely the quiet and peaceable life of the Subject in matters of Righteousness and Honesty, 1 Tim. 2.1, 2. but also in matters of godliness, yea of all godli­ness. Moses, Joshua, David, Solomon, Asa, Jehoshaphat, Heze­kiah, 1 Kings 15.14. & 22.43. 2 K [...]ngs 12 3. & 14 4 & 15.35. 1 Kings 20.42. Job 29 25. & 3 [...].26, 28. Neh. 13. Jonah 3.7. Ezra 7. Dan. 3 29. Josiah, are much commended by the holy Ghost, for the putting forth their Authority in matters of Religion: on the contrary, such Kings as have been failing this way, are fre­quently taxed and reproved by the Lord. And not onely the Kings of Judah, but also Job, Nehemiah, the King of Nineveh, Darius, Artaxerxes, Nebuchadnezzar, whom none looked at as Types of Christ, (though were it so, there were no place for any just objection) are commended in the Book of God, for exercising their Authority this way.

7. The object of the Power of the Magistrate are not things meerly inward, and so not subject to his cognizance and view, as Unbelief, Hardness of Heart, Erroneous Opinions not vented; but only such things as are acted by the outward man: [Page 33] neither is their power to be exercised in commanding such acts of the outward man, and punishing the neglect thereof, as are but meer inventions, and devices of men; but about such acts as are commanded and forbidden in the Word: yea, 1 Kings 20.28, 42. such as the Word doth clearly determine, though not alwayes clearly to the judgement of the Magistrate or others, yet clearly in it self. In these he of right ought to put forth his Authority, though oft-times actually he doth it not.

8. Idolatry, Blasphemy, Heresie, Deut. 13. 1 Kin. 20.28, 42 Dan. 3.29. Zech. 13.3. Neh. 13 31. 1 Tim. 2 2. Rom. 13 4. venting corrupt and per­nicious Opinions that destroy the Foundation, open contempt of the Word Preached, Profana [...]ion of the Lords-day, disturb­ing the peaceable Administration and Exercise of the Worship and holy things of God, and the like, are to be restrained and punished by Civil Authority.

9. If any Church, one or more, shall grow Schismatical, rending it self from the Communion of other Churches, or shall walk incorrigibly or obstinately in any corrupt way of their own, contrary to the Rule of the Word; in such case the Magistrate is to put forth his Coercive Power, as the matter shall require. Josh. 22. The Tribes on this side Jordan intended to make war against the other Tribes, for building the Altar of Witness, whom they suspected to have turned away therein from follow­ing of the Lord.