21. If the Parson should not rule alone ordinarily, why should the principall leaders rule ordinarily alone without the advise and assistance of a competent number of their Presbyters, who may afford them counsell? Did not the holy Apostles advise with the Elders sometimes? is it safe a Acts 15. 6. for them or the whole ?

22. But were there any Bishops superintendent, over other Bishops, or Presbyters, in the first hundred years after Christs birth? Objection. Did not Saint Iames write his Generall

Epistle to the twelve [p. 62.] Tribes, which were then scattered abroad, no doubt, in many places, and therein mention for Rulers, onely Elders? and S. Peter write his generall & James 5. 14. Epistle, and therein direct or command the Elders not to over-rule the flock, c 1 Pet. 5. 1, 2, 3. the Lords inheritance? where was the Order of Bishops? had not the Elders the rule? might they not else have returned answer, that the command concerned not them, but a certaine Order of men, called Bishops, above us?

d

e

d Acts 1. 20.

to the end.

23. Were not the Apostles and Evangelists then living, Bishops, and superintendent overseers? had they not the care of Answer. all the Churches, in their lines? did not these holy Apostles, S. Iames and S. Pe- e 2 Cor. 11. 28. ter, mention their owne names, in their & Chap. 10. 12 Epistles? is it not plain, that Peter had over-sight upon those to whom he wrote, to see that they did not over-rule, and take account of them, if they did? And did the Lord ordaine there should be such a superintendencie, onely for an 80. years, and not some equall correspondent superspection also in after-ages, when those extraordinary men should cease? If some had then the care of all the Churches, should there not be some, in after-times, to have the care of some, to a competent number of

Churches, in their fitting lines, and as they are fable? And though this Divine right be broken f 2 Cor. 8. 12. through the many grosse corruptions of successions, and the like, yet is it not equall to observe the first Institution, as neere as may be, as we say the equity of some Lawes and Statutes among us is sometimes to be observed, though [p. 63.] not in the Letter? And why may not a chiefe Pastor be called a Bishop, as well as an Elder, or any other officer heretofore superiour?

g Eph. 5.

24. If Psalms, and Hymnes, and spirituall songs are to be sung in the Church, and to sing Ch 14.26. 40. melodiously, and with good harmony, is the gift of God, and uncomely singing a kind of sin in the holy Assemblies; why should not the chiefe leaders, and rulers of the Church, appoint some, in their stead, to take care of the singings of the Church? and may not some be fitter to lead in singing, then others? and lest they may fall out of their tunes to jarring, why may they not use the help of some musicall instruments? and lest they should want able men this way, why should they not take care, that some children be trained up in Musique?

h Mat. 6. 9. Sic ergo adorate VOS. οὕτως. Luke 11. 2.

i Rom. 15. 1.

25. Whether or no Christ did not allow of a form of Prayer, and a short one too? will not the strong allow the weak helps in Prayer? are not the best Christians often distracted in long Prayers? is it not easier for the strong to pray, then for as strong men to hear Prayer well? should those that are strong Proficients in grace not be satisfied, without all their weak brethren come to the same pitch of high sanctification with themselves? should they not rather condescend to the weaker? And

k Rom. 12. 16.

Idipsum in invicem sentien

tes; non alta sapientes, sed humilibus consentientes. ἀλλὰ

·τοῖς ταπεινοῖς συναπαγόμενοι, but condescend

ing to the hum- although it be rare to tell of any actually

ble.

converted by formes of Prayer, and Scrip

tures read; yet who can justly deny, but that much good hath been, is, and may for ever be done by such things that way, Sicut ultimus ictus [p. 64.] quercum non cædit, extrema arena clepsydram non exhaurit, as the last stroak fells not the oake, nor the last sand exhausts the houre-glasse?

m

26. Whether may not a man 1 and his household, a woman and her houshold, a whole l Act. 10. 24. 44, City, or Countrey, a King and his peo- 47, 48. & 16. 30. ple, a whole Nation, be baptized, after 31, 32, 33. vers. they are competently instructed in the m Acts 8. 8. Religion of God?

14, 15.

12. 14.

q Acts 18.

27. Is it certain, that all that were baptized in Cornelius his house, in the Gaolers n Acts 10. house, in Lydia's, in Samaria, in Co- o Acts 16. rinth, were such true beleevers, as now p Acts 8. good men require all those that joyne with them, to be, before they will receive them to the Communion of their Church? Were r Acts 8. 13. not hypocrites admitted & baptized in Act. 2. 41. & the Primitive Church, by the Apostles 5. 1. compared. and Evangelists themselves, being deceived by them? Were not children circumcised in the old Testament, and baptized all along in the times of the New, so received into the bosome of the Church?

28. Could, or can ever any Nation, probably, be brought into the obedience of the Gospel, poll by poll, in such manner as is imagined by the leaders of separations?

29. If it be possible, let them make experience, and try whether the Indians, or any other Heathen people, can be so converted, before the Greek Kalends.

30. Whether there be any direct Scripture for the peoples choice of their chiefe Pastour? Can there, ordinarily, be a better election, then when the supreame Magistrate (who hath, at most [p. 65.] times, the power of all the people, and sometimes their counsell in a regular way) joynes with a select and competent number and company of Presbyters in the same?

31. Whether any that have not skill, grace, and learning, to judge of the parties to be ordained, whether they be fit, and able to what they are to be ordained, may or

s 1 Tim. 5. 22. Titus 2. 2.

daine them?

32. Whether or no to maintain a desired purity or perfection in the Magistracie, by election of the people, these good men of New-England, are not forced to be too strict in receiving the brethren, and to run a course tending to heathenisme?

33. Whether have not popular elections of chiefe Magistrates beene, and are they not very dangerous to States and Kingdomes? Are there not some great mysteries of State and government? Is it possible, convenient, or necessary, for all men to attain to the knowledge of those mysteries, or to have the like measure of knowledge, faith, mercifulnesse, wisdome, courage, magnanimity, patience? Whence are Kings denominated, but from their skill and knowledge to rule? whereto they are even born and educated, and by long experience, and faithfull Counsellors enabled, and the grace and blessing of God upon all? Doe not the wise, good, ancient, and renowned Laws of England attribute much, yea, very much trust and confidence to the King, as to the head and supreame Governour, though much be also in the rest of the great body, heart and hands, and feete, to counsell, maintain, and [p. 66.] preserve the whole, but especially the Head?

34. Hence what government for an Englishman but an hereditary, successive, King, the son of Nobles, well counselled and assisted?

v Pro. 25. 3. Eccles. 8. 4. & 10. 16, 17.

35. Whether we the posterity of the Church, and people of God, who now see the tops of things onely, may safely condemne the foundations, which we have not seen?

36. Whether is there not a difference between bare speculation, and knowledge joyned with sound experience, and betweene the experience of Divines and people reforming from out of some deepe corruptions in Churches called Christian, and the experience of those that have conversed in and about planting, and building Churches, where there was none before, or among Heathens? what is art many times without experience?

37. Whether those Authors from Hierome, to Arch-Bishop Adamson, that alledge all Presbyters to be equall, and should alwayes have equall power and authority, had any great skill, or will, or experience, in the propagation of Churches among heathens, or barbarous Nations?

38. If not, whether their Testimony bee of that validity as is thought by some? If they had, whether they might not erre?

39. Whether messengers sent by Churches, or Ministers taking upon them to go to gather or plant Churches, and to ordain, or give the right hand of fellowship to Ministers in those [p. 67.] Churches, and to appease differences in Church affairs, are not Episcopall acts?

u

& 2. 10.

40. Is Episcopacie, or a superintendencie necessary at New-England, and is it not necessary in more populous places? Are there not some, nay many depths and mysteries in Gods holy Word, the Scriptures, and certain Catho- 1. Cor. 4. 1. lique interpretations, which transgressed, the faith is hurt? Is it possible, convenient, or necessary for all men, nay all Ministers, to attain the knowledge of those mysteries, or to have the like measure of knowledge, faith, mercifulnesse, wisdome, patience, long suffering, courage, whereby to be enabled to rule in the Church of God, whereto they are educated, tryed, chosen, and ordained? and do not the sacred rules and Laws of God, of holy Church and of this