that all they to whom he writes and the others also were visible Saints at the first constitution of that Church and that it was necessary they should be such He writes to the Church called to be Saints or called Saints not to the Saints called to be a Church or to the Church constituted of Saints which expression rather of the two proves there was a Church before they were Saints See v. 1. Paul called to be an Apostle then that they were Saints before they were a Church though I maintain not the validity of either inference But how appeares it that all the Honourable titles and Epithets given by Paul are given with relation to Church membership The Corinthians were enriched by God in all utterance and all knowledge and did come behind in no gift will you thence conclude that all Church-members are or ought to be enriched by God c So when he called others Saints beloved of God elect blessed c. or saith their life is hid with Christ in God if these things be spoken of them as Church-members then they are true of all Church-members which you know they are not See for this the Answ to 32 Q. p. 9. Church Covenant p. 5.6.7 6. The forme of a Church is the gathering together of these visible Saints and combining and uniting them into one body by the for me of an holy Covenant Deut. 29.1 10 11 12. By which is plainly shewed that a company of people become Gods people that is a Church by entring into Covenant with God If it be said they were a Church before yet that was when the Church of the Jews was constituted in Abrahams family by Covenant Answ You intend not that this Covenant doth make a true Church but a pure congregationall Church as it is refined according to the platform of the Gospell (b) T.W. to W.R. p. 24. so interprets you A Church Covenant is of such duties as the Gospell requires of every Church and the members thereof Apol. for Church cov p. 3. p. 25. The substance of this is agreed to by Answ to 32. Q. p. 15. A Church Covenant is especially in relation to Church estate and Church duties as a marriage Covenant is with relation to the married state and marriage duties But the Covenant here mentioned was not entred into in reference to Church estate and Church duties rather than to other duties of the morall Law and may be taken by two or three though they be too few to make a Church or by persons of severall Churches in a Ship or a Journey and yet let leave them in the same Church-state they were before and not make them members of a distinct Church A Covenant in Generall doth not make a Church nor a marriage a Covenant between this man and that woman makes it but a Covenant with appropriation and application to this or that Pastor or people But the Scripture Covenants are not with appropriation and application to this Pastor or people viz. that they would serve God with this people or Pastor rather then with that therefore they are not Church Covenants To be Gods people and Gods Church is not alone in your sence To be the Kings Subjects and to be of a Corporation is not all one 40 Beleevers of no Church or if 40. severall Churches are the Lords people but they are not an instituted Church no Covenant in Scripture was at the founding of the Jewish Church nor of the Christian Churches though many be mentioned in the New Testament to be founded nor at the adding of any members to them neither did they make a Church more truly a Church or politicke society or more truely members but did make them or shew them to be more pure and holy servants of God even as when single persons or families do Covenant with God The Covenant in Gen. 17. is taken onely for Gods part of the Covenant or his promise to Abraham Gal. 3.16 17. not for mans part to God whereof we now speak Gods Covenanting with Abraham did not impose nor suppose an expresse vocall Covenant on Abrahams part although when God appeared visibly and spake vocally there was more colour for an expresse Covenant then now he doth not not alwayes an implicite Covenant Gen. 9.9 10. The Birds the Beasts the children not then born could not give so much as an implicite assent Indeed receiving of circumcision doth import a Covenant on Abrahams part or consent to the Covenant as Baptisme also doth but it is held they were in Church-state before they had right to circumcision therefore you should shew they made a Covenant before circumcision but how prove you that Abraham was not in Church-state before Gen. 17. That Melchizedeck a Priest and Lot which were not of his seed nor of his family were out of Church-state That a Beliver is not a son of Abraham nor an heir of the promise and covenant made to Abraham if he be not in Church-state by Covenant All which you seem to imply when you say that Jewish Church was constituted in Abrahams family by Church-covenant The family of Sem was the Church of God long before this Gen. 9.25 26 27. See the like Allegation in Answ to 9. pos p. 73. 7. Every member at his admission doth promise to give himselfe as to the Lord to be guided by him so to the Church to be guided by them which is no more then the members of the Church of Macedonia did in a Paralell case 2 Cor. 8.5 Answ The givers are not the members of the Church of Macedonia as you for your advantage phrase it but the Churches of Macedonia (a) Apol. for Ch. Covenant v. 12. and therefore if this do prove Union or Covenant it is of the members of severall Churches and not of one onely It is not said that they gave themselves to the Church or Churches but to us viz. to Paul and Timothy which were not so much as set members of any particular Church 2 Cor. 1.1 19. which as they joyned in the Epistles extant to the Macedonian Churches Phil. 1.1 1. Thess 1.1 2. Thess 1.1 so they commend those Churches for being guided by them Phil. 2.12 19. 4.9 15. 1 Thess 1.5 6 7. 3.6 But how the case of the Churches of Macedonia is paralell with your Church-covenant to abide in that particular congregation you shew not 8. This particular congregation is a Church before it have Officers Acts 2.47 Answer In a generall sence a few private men without Officers yea a few women without men yea 20. members of severall Churches may be called a Church but a governing Church they are not The Church hath not received an Office of rule without her Officers (b) Cotton Keyes p. 16. The Church in Acts 2. had Officers and better Officers than any Church now hath even the Apostles if the Commission of the 70. was expired which were the Elders of
all Churches (d) The Apostles were as the Elders and Rulers of all Churches Cotton Keyes p. 48. 1 Pet. 5.1 2. Cor. 11.28 and particularly of the Church of Jerusalem and did act therein as Elders It is not all one to want Elders now they are instituted as before ordinary Elders were not appointed at that time 9. She hath also full and free power to choose her own Officers without the help of Synod This though not so fully is asserted by R. M. and W. T. to C. H. Classis or Presbytery Acts. 1.15 Acts 6.3 Acts 14.23 In Church affaires of weighty and difficult common concernment as Election and Ordination of Elders excommunication of an Elder it is safe and wholsome and an holy Ordinance to proceed with consultation and consent of the Churches Prov. 11.14 (p) Cottons Keyes p. 55. You will not take upon you hastily to censure the many notable Precedents of ancient and later Synods who have put forth Acts of power in Ordination and Excommunication (q) Cot. Keyes p. 28. We hold it a priviledge of the people especially if they proceede wisely and piously to Elect their Officers and an injury to obtrude any on them without their consent but let us view your Scripture The assembly Acts 1. it is likely was not a body politick but occasionall onely no part of Church Government being as yet set on foot here were not all but some of the sounder Members of the Jewish Church and they had no Commission to seperate from the Jews before Acts 2.44 The company was not without Elders the Apostles if not the 70. were present all the Churches and Elders that were at that time in the world were present in respect whereof it may be called an Aeconienicall counsell the Apostles being Elders of all Churches rather then a particular Congregation If there had been any more Elders and Churches they must have conveened upon that occasion to choose an Apostle who is a Pastor of all Churches The choise was limited by the Apostle Peter First to the persons present secondly to those that had accompanied the Apostles all the time that the Lord Jesus went in and out amongst them and by God the director of the lot to whom properly the Election of an Apostle doth belong to Matthias As for the Deacons and Over-seers for the poor though people may better discerne of mens fitnesse and ability for that Office then for the Ministery and their liberty of choosing was a good meanes at that time to abate their discontentments because of former neglect yet at their Election there were all the Churches and Elders in the world and more there could not have been in any case such necessity hath no Law Your selves acknowledge Synods an Ordinance of Christ usefull in sundry cases as in case a Church being leavened with Popery Arminianisme Antinomianisme Libertinisme Anabaptisme c. should choose a Minister like themselves If such a case had happened they could have had no more of a Synod at that time then they had the company did nominate two but they that prayed which is likely was the Apostles did appoint them ver 23 24. The people chose seven such as they were directed to choose set them before the Apostles which did appoint them over the businesse prayed and imposed hands In Acts 14.23 Paul and Barnabas ordained Elders by Suffrages given by lifting up or stretching out of hands for so the Greek Word usually signifies though not alwayes Acts 10.41 but that the people did ordain Elders by Election without the Apostles it saith not but rather the contrary viz. that they stayed from Election and Ordination of Elders till the Apostles came to advise and assist them therein The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth rather to give then to gather suffrages As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth imply the election of more Churches then one Churches do joyn in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and yet it imports the election of no more Churches then those there spoken of so the phrase Paul and Barnabas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not imply that any Church or other person besides Paul and Barnabas did elect those Presbyters 10. The particular Congregation This Scripture is alleadged by R. M. and W. T. to C. H. and Answ to 32. q. p. 69. though it want Church-Officers hath power and authority to ordain Officers as the childrâ—n of Israel did put their hands upon the Levites Numb 8.9 10. Answer That Congregation had Officers Aaron the high-Priest and many other Priests Numb 3.4 But you hold not that people may ordain in the presence and plenty of Officers R. M. and W. T. to C. H. p. 52. 45. All the children of Israel being about 600000 and many women and children did not probably lay hands on the Levites but some in stead of the rest which were more likely to be the Elders then any other All the congregation and All the Elders of the congregation are all one Exod. 12.3 cum 21 The Levites were separated to their work and taken from amongst the children of Israel cleansed and offered before the Lord by Moses and Aaron respectively according to Gods expresse appointment v. 6 7 8 11 13 14 therefore this laying on of hands was either onely obedientiall for approbation of Gods election or for oblation of the Levites to God in stead of their first-born v. 16 17 18. as they laid hands on sacrifices v. 12. which was a speciall reason and peculiar to those times If the people did ordain the Levites I am sure they did not choose them If this be a binding patern you will lose Election while you contend for popular Ordination You tell us that it is a main pillar of Popery to proportion the Church now to the outward policie in Israel and that Christs faithfulnesse above Moses consists in as full determination of Gods Worship in the New Testament as in the Old and that we are as strictly tied to the Gospel-patern as the Jews were to the Old Testament Why then should we in Ordination of Officers be guided by the Old Testament and not by the New And why should we follow the Ordination of Levites rather then of Priests for a patern for the Ordination of Elders except to gratifie you 11. When the Apostles were sent out by Christ The words of the Answer to 32. q. p. 71. there was no mention of Ordination in the Commission of theirs but onely of teaching and baptizing Mar. 16.15 16. and 28.19 20. If Ordination of Ministers had been such a speciall work there would belike have been some mention of it in their Commission Answer Neither is there mention of celebration of the Eucharist Preaching and Baptising were first to be done to the Nations therefore they are there mentioned We finde the Apostles did practise Ordination and yet we suppose not that they went beyond their Commission Acts 6. c. 13. 14. And
sense 1 Cor. 5.12 Those without Answ of whom the Apostle speaketh were unbelievers Pagans and Heathen Answ to 32 q. p. 11. without Christ as well as without the visible Church The Apostle opposeth Fornicators of the world to Fornicators that are Brethren Without are dogs Sorcerers Rev. 12.15 such as Paul had not to do with What have I to do c. v. 12. and yet he had to do with all Christians by his illimited Apostolike power (y) Answ to 9 Pos p. 64. whether they belong to that or any other Congregation or no such as God judgeth or are left to the immediate judgement of God But this is not the case of Believers not joyned especially in your sense of joyning to a particular Congregation nor do you I hope judge it to be the case of Believers in the Churches of England and Scotland 18. The Elders are not Lords over Gods Heritage 1 Pet. 5.3 nor do exercise authority as the Kings and Princes of the earth do remembring our Saviours lesson Matth. 20.25 26. Luke 22.25 26. They are not so many Bishops (z) A Classicall Presbytery sets up many Bishops for one M. D. striving for preeminence as Diotrephes did 3 Joh. v. 9 10 (a) These Scriptures are alleadged Answer to 32 q. p. 59. 76. though not with such tartnesse against Presbyteriall Government To say nothing that the title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominus sometimes translated Sir and sometimes Lord Job 12.21 1 Pet. 3.6 is given to Christ to Elders and meaner persons 3 Job v. 4.40 5.7 12.21 Kev 7.14 Though Elders be not Lords over Gods heritage yet they are Leaders and Guides yea Shepherds Rulers Overseers Bishops and Governours and not onely Presidents of the Congregation Answer Moderatours of her actions or as the fore-men of the Jury The other Text forbids Kingly or Lordly power in the Ministers of the Gospel for the two Apostles still dreaming of a Temporall kingdom and being kinsmen to Christ did expect some Temporall honour and advancement Christ saith not there was inequality amongst the Priests of the Jews or amongst the Priests of the Gentiles or between the Priests and People but it shall not be so among you but very aptly and pertinently to their Petition answereth The Princes of the Gentiles c. propounding himself v. 28. whose Kingdom is not of this world for an example to them yet he had no intent to equall them to himself in Church-power or other Ministers to the Apostles or the People to the Presbyters We make not all Church Ministers Bishops but the Elders onely as we are warranted by Acts 20.17 28. Tit. 1.5 7. Diotrephes being but one was liker to a Prelate then to a Presbytery yet Saint John doth not blame him simply for accepting or having pre eminence or for taking upon him to answer in behalf of the Church to which S. John writ or for taking to him the power of commanding forbidding excommunicating but for loving pre eminence as Mat. 23.6 7. for not receiving the Apostles and Brethren and prohibiting what he should have required and encouraged and excommunicating such as were the best members of the Church I will not tell you who said All the Church is holy ye take too much upon you c. 19. The power of Government is expresly given to the Church when we are bidden hear the Church which is a particular congregation Mat. 18. Answer The Church in the first and primary intent of these words was a Church then in being which did abominate the Gentiles for Heathens and Gentiles are all one viz. the Jewish Church which was not a particular congregation but a Nationall Church having graduall judicatories and appeals of which the Apostles were at that time and Christ lived dyed an actuall member (b) Answ to 32. Q. p. 14. They who presume that Christ did no more respect the Jewish Church then they do the Church of England do over-skip it and understand this onely of the Christian Church and bring Christ in speaking on this manner Peter if thy Brother offend thee to day or to morrow and will not be gained keep it in thy mind two or three yeares and thou shalt have a Church to which thou mayst complain tell the Church when there is one This Gospell was writ principally to and for the Jews some say in Hebrew in it the Spirit of God useth much the language and dialect of the old Testament in which Kahal and Ecclesia with the 70. do sometimes signifie the company of Elders (c) A subordination of the Jewish Synagogues and courts is acknowledged by Cot. Keyes p. 24. aswell as the body of the people and a Nationall Church with graduall Judicatories and appeals as well as a particular assembly Now there is not a Word in the Text to shew either that Church is not here taken for the Presbitary but for the people seeing when Christ saith Whatsoever ye shall bind c. he speaks to the Disciples v. 1. or Apostles which are elsewhere said to have the power of binding and loosing Mat. 16.19 Jo. 20.23 and were not ordinary beleevers but Elders 1 Pet. 5.1 or that it is meant onely of a parutilar congregation without graduall Judicatories or appeals a Notion not agreeable to the Jewish Church here in the first place spoken of I read that the promise of binding and loosing is not given to a particular congregation when it is leavened with errour and variance Ecclesia litigans non ligat clavis errans non ligat but then a Synod of Churches or of their messengers may Judicially convince and condemn errour fearch out truth determine declare and impose the way of truth and peace upon the Church (d) Cot. Keyes p. 47. 20. Mat. 16.19 Christ directeth his speech not to Peter alone but to all the Disciples also This seemes to be taken out of the Answ to 32. Q. p. 44. for to them all was the Question propounded by Christ v. 15. Nor to them as Generall Officers of all-Churches for that commission was not yet given them but as Disciples and Beleevers Peter was an Apostle in Office and Commission Answ though not yet sent out into all the world and an Elder Mat. 10. 1 2 c. and doubtlesse the key of Authority and Rule when it was promised to Peter and given to him with the rest of the Apostles John 20.23 is the same authority which is given to their successors the Elders See Cot. Keyes p. 4. p. 10. whereby they are called to feed and rule the Church of God as the Apostles had done before Acts 20.28 If the Keyes were not given to Peter as an Elder or Apostle but as a Believer then it will follow First that the Keyes are not given to a congregationall Church or any visible Church or the Members thereof against whom the Gates of hell may prevail but to true beleevers or
T. to C. H. p. 8. which in the essentials of it is unchangeable and to be kept till the appearing of the Lord Christ 1 Tim. 6.13 14. It seems by the words Thou O man of God I give thee charge that thou keep this Commandment Answer viz. which immediately precedes concerning faith and holinesse in the ministery of the Word to be directed to Timothy himself or if to his successours then it it must be to the ordinary Elders for evangelists which succeeded him we know none not to the Churches for example not to the Church of Ephesus to whom Paul writes nothing of Government though in his Epistles to Timothy he writes almost of nothing else and chargeth the Elders to take heed to the Flock and look to the Wolves Act. 20.28 But if you wil needs have the words this commandment extended to this whole Epistle yea to every Precept and Example of Discipline in Gods Book you had need of good warrant for this exposition That the essentials of Discipline set down in Scripture are unchangeable I grant but whether any essentials be in controversie or how many and which they are you tell us not I am sure those things that some possibly do make essentiall are not such as holy kisse anointing with Oil washing of feet c. The differences between the Apostolike Churches and ours are observable because they justly occasion some alteration at least in externals of Discipline or Worship As first the Jewish ceremonies were then scarce dead at least not buried hence we are not bound to use unleavened bread at the Sacrament to abstain from things strangled and from blood to circumcise to purifie our selves and to shave our heads c. Matth. 26. Acts 15.20 16.3 21.21 22 23 26. 23.2 5. Secondly the civill customes of these countreys differ much from ours Hence we are not bound to lie or lean on a bed at the Sacrament Joh. 13.23 25. 21.20 to wash one anothers feet Joh. 13.5 14 15. Luke 7.38 1 Tim. 5 10. to kisse one another Acts 20.37 Mark 14.4 5. Rom. 16.6 1 Cor. 16.20 1 Thess 5.26 or to make covering of the mans head a token of dishonour 1 Cor. 11.11.4.5.7.10 Thirdly the Churches were then but in gathering from amongst Heathens and Jews Hence we want examples to convince refractory Anabaptists or Socinians of the Baptizing of Christian Infants or of any other though of riper yeers that was born of Christian parents and educated in a Christian way and was not in person a Jew or an Heathen Fourthly the Church was then under Heathenish persecuting Magistrates Hence they had no houses built for or appropriated to holy Worship they met in the night to pray preach and celebrate the Supper Ministers had no setled maintenance no Laws did compell men to keep the Sabbaths to frequent the Assemblies to submit to the Churches Discipline Christians bare no civill Offices the Magistrate did not meddle with nor protect but persecute the Church Fifthly there was then an extraordinary effusion of the holy Ghost upon the Apostles Evangelists and sundry of the Elders and people Hence there was no need of Universities nor Schools to teach Tongues and Arts Acts 2. nor of studying for Sermons nor using set Prayers or Psalms for by the Spirit they then composed both 1 Cor. 14. no looking on Bibles Printing being not then in use when the Pastour read or preached no writing Sermons c. Sixthly The Apostles had the care of all the Churches and without difference taught and baptized and ordered matters in all Churches where they came 1 Cor. 11.28 4.17 16.1 7.11 to say nothing of the Evangelists and Prophets Now we may not without presumptuous tempting of God expect such Officers but must be contented with ordinary Elders amongst whom so much of their power as God intended to be perpetuall is divided Seventhly there were then some extraordinary occasionall Precepts and Practices which binde not in ordinary as selling all to give to the poor Matth. 19.21 having all things common Acts 2.44.45 4.32 34 35. anointing the sick will Oil James 5.14 which are Apishly imitated by the Papists if not by others Finally do but publish a full Narrative of your Church-courses and practices and especially of all which you count Essentials and prove them by Scripture and I shall freely by the grace of God either consent with you or shew reason of dissenting 25. The Church or the Ministers thereof The like words are found Answ to 32 q. p. 11 15. Answ to 9 Pos p. 76 77 78. must not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 4. and therefore the Minister must not perform a Ministeriall act to another Congregation Acts 10.28 1 Pet. 5.1 2. The Text in Peter speaketh not of the Church or of Elders more then any other man Answ nor of medling with the affairs of other Churches but with other mens matters or rather as the word implieth other mens riches or possessions whether Christians or Heathens Church-members or no and not every medling with them but such a medling as for which they suffered from the Heathens in those days Let no man suffer as a busie-bodie in other mens matters and therefore it is of no more strength against the power of a Presbytery over particular Congregations then against the power of Parliament over other Courts of Judicature The Inference supposeth that the Flocks mentioned in those two Texts were two particular Congregations which is impossible to be proved Peter bids the Elders of Pontus Galatia c. to feed the flock of God that is amongst them therefore say you the Elders of one Church of Galatia must not feed the people of another Church of Galatia A communicant must examine himself Will you thence infer that none else must examine him The Thessalonians were to know them that were over them and laboured amongst them and esteem them very highly in love for their works sake therefore they must not hear or at least not esteem highly for their works sake the Pastours of other Congregations 1 Thess 5.12 13. Taking heed to the Flock and feeding it doth include Administration of the Word and prayer as well as of Sacraments yet you hold he may notwithstanding this Text preach and pray in another Congregation The relation of Ministers and people is mutuall If the people may receive the Sacrament from one that is not their Minister then the Minister may administer it to them that are not of his Flock By vertue of Communion of Churches you may you say and you do receive known approved recommended members of another Church to the holy Communion If you may receive one why not two three four five six seven eight which it may be are the whole Congregation Where doth the Scripture allow the one and not the other You grant that Elders have a calling to ordain Elders in other Churches whereof themselves are neither Elders nor members
by request of that Church where the Elders are to be ordained (k) R. M. and W.T. to C.H. p 48. 26. Gifted men not called unto the Ministery This is but a little altered from Answ to 3â— q. p. 80. 73. and T.W. to W.R. p 44. 56. nor intended for it may preach They that were scattered abroad upon the persecution which arose about Steven were not Church-Officers at least not all of them yet these men did preach the Word and Philip which was but a Deacon preached without the calling or privity of the Apostles Acts 11.19 8.14 This Text cannot be understood generally of all that were scattered Answer your selves explain it of men not of women 1 Cor. 14. of gifted men and called to that work by the Church and not of ungifted and uncalled men yet the words in their indefinite latitude will prove as well the preaching of ungifted and uncalled men as others Questionlesse there were Elders amongst them it may be the seventy Disciples were not quite out of Commission certainly Philip was amongst them who was an Evangelist which Office began upon that dispersion as well as a Deacon Acts 21.8 and did baptize which your selves confesse unofficed men cannot do as well as preach They were all filled with the holy Ghost Acts 2.4 10. 4.31 (l) And the hand of the Lord was with them Acts. 11.21 cum Ezek. 3.14 which made them Doctours the first day and gave them both ability and a call to speak the Word which the Apostles counted their principall work and after it Prayer and Administration of the Sacraments 1 Cor. 1.17 Acts 6.4 (m) Answ to 32 q. p. 71. this therefore was an extraordinary Case Yet that these did preach ordinarily and usually to the Churches like to Pastours and received maintenance for the same as some do in London and elsewhere is impossible to be proved 27. Jehoshaphat sent Princes who were neither Ministers See Answ to 32 q. nor intended so to be to teach with the Priests and Levites to wit at least to encourage the people to hearken to the Priests and Levites 2 Chron. 17.7 8 9 as Jehoshaphat did 2 Chro. 20.20 yea and was their mouth to God in Prayer verse 25. to 13. As we conceive something in that Prophesying 1 Cor. 14. to be extraordinary so we conceive it to be Ordinary that some private men grown Christians of able gifts who may have received a gift of Prophesie need no more extraordinary Calling for them to prophesie in the Churches then for Jehoshaphat and his Princes to prophesie in the Church of Israel In the Church of Israel Answer none besides the Priests and Levites did ordinarily prophesie either in the Temple or in the Synagogues unlesse they were either furnished with extraorpinary gifts of Prophecie as the Prophets of Israel or were set apart and trained up to prepare for such a Calling as the sons of the Prophets (n) Cot. Keys p. 20. but Jehoshaphat and his Princes were neither Prophets nor sons of the Prophets There is a vast difference between prophesying and encouraging the people to hear the Priests and Levites Had Jehoshaphat a Warrant for what he did or no if he had was it ordinary or extraordinary If either he had no Warrant or an extraordinary one he is not to be imitated if an ordinary Warrant you may produce it for all the Books of Scripture that were writ in his time are extant and many more Jehoshaphat knew well the difference between matters of God and the Kings matters 2 Chron. 19.11 matters concerning the King and Common-wealth The Princes might as Judges Justices c. now do teach in the Cities Do you indeed hold that the King may not onely preach himself but also appoint others to preach and teach though the Church do not call them If so tell us I pray you whether he may preach in the whole Nation or onely in one particular Congregation You tell us that the Kings of Judah being Types of Christ and not onely their people but their very Land being typicall c. might be invested by God With a larger power in matters of Religion then Kings and Magistrates under the Gospel may not I adde or Subjects have any ground or warrant to claim from (o) Two Brethren to A.S. p. 54. Those in 1 Cor. 14. had not an ordinary but an extraordinary gift of Prophecie and the gift of Tongues also yea they composed Songs and Psalms as the Spirit did thereunto move enable and authorize them yet you hold not that a man having attained variety of Tongues See Cot. Keyes p. 20. and M. Goodwin and M. Nyes Epistle or a Poeticall vein might then or now may in Churches exercise the gift of Tongues and sing self-composed Songs or Psalms nor can you from hence shew that it is lawfull for unofficed men to preach in an ordinary course and to receive maintenance for the same Reader other Witnesses are come in and more may come in while thou art reading these I shall hear them Their testimonies as Scouts shall bring tidings shall be concealed or published FINIS
An EXAMINATION Of SUNDRY SCRIPTURES alleadged by our BRETHREN In Defence of some Particulars Of their CHURCH-WAY Humbly submitted to the Sight and Censure of any judicious Divine ESPECIALLY Of such of the Reverend Godly-Learned ASSEMBLY as vouchsafe to read it By R. Hollingworth M. A. of Magd. Gol. Camb. IMPRIMATUR Ja. Cranford Decemb. 17. 1644. LONDON Printed by J. R. for Tho. Smith and are to be sold at his Shop at Manchester 1645. The PREFACE to the Reader TRue Propositions and lawfull Practices should not much lesse untrue and unlawfull be fathered on God by misinterpretation of his Word Every false Exposition of Scripture is a belying of God counterfeiting of the King of kings hand and an addition to his Word The Way of Independencie pretending to be the Way of God the Scripturall Way the onely Way as the most rigid Separation Anabaptism Familism also doth produceth sundry Texts in Preaching Writing and Conference I conceal persons times and places for reserved Reasons to witnesse the right of her Claim Which for the most part she also in Print produceth upon the same or like occasion in Answ to 32 q. Apol. for Church-covenant Answ to 9 Pos T.W. to W.R. Mr T. Mr M. to Mr H. I as the Lord hath enabled me have conferred with and examined some speciall Witnesses they answer if I understand them aright that they can witnesse no such thing as they are produced for If this be acknowledged I have my full end If any will reexamine them I beseech him not to put them on the Wrack (a) 2 Pet. 3.16 nor to meddle with by-standers or by-matters but to minde the thing in hand If he shew that their Testimonies are fit and full for the purpose he doeth something if not whatsoever else he do he doeth nothing I publish not all their Deposition not all that is materiall but so much as I conceive at present sufficient If any of the Brethren amongst whom M. Cotton is deservedly the chief seem in my apprehension to come neerer the Truth then others I willingly take notice of it both to honour their Ingenuity and to help Accommodation if it may be between us and them What strength is in this Writing I confesse it is borrowed the weaknesse of it is mine own for which I have onely this Excuse That I am not willingly wilfull but shall be ready as God shall assist to give or receive further Satisfaction An Examination of sundry Scriptures alleadged by our Brethren in Defence of some Particulars of their Church-way See almost the same Argument verbatim in Answer to 32. q. p. 35. 1. GAthering of Churches in the name of Christ and setting up of Church-Ordinances cannot be unlawfull for want of a Commandment from man as appears by the Doctrine and Practice of the Apostles Acts 4.19 and 5.29 The Apostles never taught or practised to gather or separate some Christians from others one part of this true Church Answer and another part of that especially persons which themselves converted not to make a purer Church neither with nor without the Magistrates Authority The Apostles being not of men nor by man but by Jesus Christ Gal. 1.1 (b) This was proper to the Apostles or Apostolike men Answ to 9 pas p. 76. T.W. to W.R. p. 67. did preach not onely without but against the peremptory Command and Laws of the Magistrate Acts 4.17 18 21. 5.28 But you professe not such a Latitude of opposition against Magistracie nor do you hold I suppose that our godly non-conformable Brethren suspended by the Bishops or New-England-Ministers deposed by their Churches to say nothing of Ministers deprived by the Parliament for Malignancie are bound by the Apostles example to execute their Ministery in the Churches notwithstanding such Suspension or Deposition or that Master Ward deposed by the Church at Roterdam was bound to execute his Ministery there before his Restauration Had you such an immediate Commission sealed from heaven and such infallible direction of the holy Ghost as the Apostles had you might more boldly imitate them therein especially if the case of living under a Christian Magistrate intending endeavouring and consulting with Divines about the Reformation of the Church and of living under a heathen Magistrate and professed publike enemy of the Church were not much different Would our Brethren in New-England allow a Presbyterian Church or but a New-Independant Church to be erected in New-England against the will and minde of the Magistrates and Churches there (a) T.W. to W.R. p. 31. Our Brethren at London I hear do hold it at least unreasonable to gather Churches now how their opinion and yours are reconcileable I see not It may be the Brownists Anabaptists Antinomians Familists and other grosse Heretikes and Schismatikes in old or new England do also pretend the Doctrine and Practice of the Apostles for the setting up of their Churches yet our godly and conscientious Divines do therein oppose them 2. Seven T.W. to W.R. p. 13. 14. Answ to 32. q. p. 43. alleadgeth the same things eight or nine may make a Church In Adams and Noahs time there was not above seven or eight will you deny them the being of a Church What will you make of Christ and of his family which were not above twelve besides himself and of the first Foundationals of the Church of Ephesus which were about twelve The number in the first beginning of the greatest Church was small enough in comparison Acts 1.15 The case of Adam and Noah was extraordinary there were no more in the world and therefore could be no more in the Church Adam and his wife and first sons yea Adam himself was the Church if then there was any yet you hold not that two or three yea one may make a Church Cain lawfully married his own sister May other men now do the like Twelve are more then seven or eight and an hundred and twenty a competent number yet it appears not that they were called or counted a Church till they were more encreased If there were no more Believers in Ephesus then twelve as there was viz. Aquila and Priscilla which knew more then Johns Baptism Acts 18.26 cum 24.25 if not others yet there were more in Jerusalem then one hundred and twenty even five hundred Brethren at once (c) 1 Cor. 15.6 Adam and Noah with their Families if they were Churches they were but Domesticall Churches not Congregationall What will you make of Christ and his Disciples a Church distinct from the Jewish You know Christ did not make a new Church or gather men into it but lived and died a member of the Jewish Church (d) Answ to 32. q. p. 14. Had they been called a Church as some housholds are in the New Testament (e) Phile. 2. witnesse T.W. to W.R. you had some more pretexts and yet they had been but a Domesticall Church many whereof may be within a Congregationall and
signifie a dispersed multitude or company that possibly never did or could meet together hence we read of a church of Nations Gen. 35.11 church of evil-doers Psal 26.5 church of the dead Prov. 21.16 church of the Righteous Psal 1.5 And the people of Israel though divided into severall domesticall Assemblies to keep the Passeover are called one Church Exod. 12.46.47 But usually an Assembly or Concio is all one with Kahal or Ecclesia whether that Assembly was orderly or disorderly good or bad lesse or greater Jer. 50.9 a church of the Nations Ezek. 32.22 Asshur and his church Acts 19.39 40. lawfull church dismissed the church When all the Israelitish men women and children were together they were but one congregation which in the Dialect of the Translatours of the New Testament is all one with one church Acts 7.38 When all the Israelites did not meet for all the members of the Jewish Church did never meet after their setling in the Land of Canaan nor all the males save thrice every yeer they that met though scarce the half or third part of them that were of the Jewish Faith and Communion were notwithstanding called all the church the whole church Josh 9.18 19. 22.12 Ezra 2.64 And when there was a great Assembly then the Scripture tells us There was a great church I set a great church a very great church Nehem. 5.7 2 Chron. 7.8 30.13 Ezra 10.1 accounting no more persons of the Church but those that were then assembled yea Simeon and Levies assembly is called a Church unto which Jacobs honour should not be united Gen. 49.6 and those many that were gathered together praying in the house of Mary are called the Church though James and his Brethren were not there not it may be the tenth part of those which in our sense were of the Jewish Church Acts 12.12 cum 5 Yea 4 or 5. in a family joyning in the worship of God are called a Church Rom. 16.5 1 Cor. 16.19 Philem. v. 2. In this sence there were many Churches among the Jews The Scripture calls them Church or congregation often and sometimes in respect of their severall Synagogues Tribes and Families Congregations Psal 74.4.8 The phrase Churches of Judaea which were in Christ seems to imply that some Churches in Judaea were not in Christ 1 Thess 2.14 Gal. 1.22 No wonder therefore if that Christians of one Country meeting in severall Synagogues Jam 2.2 Heb. 10.25 Acts 19.8 9. 22.19 Acts 13.15 16 43. and Houses Acts 12.12 Rom. 16.5 do receive the denomination of Churches which in Scripture phrase is all one with assemblies See Answ to 2. many whereof we confesse were in Galatia Macedonia c. But more particularly you say there were Churches in Galatia Ergo they were Congregationall Answ Galatia was a large Country as is intimated Acts 18.23 The Galaetians in Saint Pauls time held all Paphlagonia a part of Phrygia Cappadocia and of all the neighbouring Countries round about which after their names were called Gallograetia or Gallatia containing in them the Cities and Churches of Antioch and Laodicea as Macedonia also did include Philippi Thessalonica Berhaea c. In England a far lesse Country then either of them in former times have been severall Churches at once and yet those Churches not meerly Congregationall but Nationall rather The Churches of Galatia might for ought you alleadge to the contrary be combined one to another as the Churches of England Scotland Holland France are respectively combined For the Apostle speaks of them as one lump 1 Cor. 5.6 cum Gal. 5.9 and wisheth the anathematizing or excommunicating of him that troubleth them Gal. 1.8 9. 5.10.12 and the restoring with the spirit of meeknesse both which I take to be Acts of Discipline (k) Cott. keyes v 8.9 doth so take them of a fallen brother Gal. 6.1 And the Churches of Macedonia were not so severall but they joyned in one to choose a brother which I conceive was an Authoritive act to go with Paul for the managing of the Churches contributions 2 Cor. 8.18 19. and the Churches of Judaea consisting of Myriads of people did come together Acts 21.20 21 22. to be satisfied of Paul concerning an accusation they had received against him and are called a Church Gal. 1.13 Acts 12.1 and an house Heb. 3.4 which title you say is not given to loose stones and timber but imports knitting and joynting one to another 5. When a Visible Church is to be erected the matter of it should be visible Saints and beleevers This is not unlike the Answ to 32. Q p. 8 9. 1 Cor. 1.2 True so it should when an Army is to be raised a city begun a family set up much more when a Church is to be erected or continued the matter of them should be visible yea reall Saints Beloved of God elect blessed c. Deut. 83.14 Isa 1.21.26 Acts 16.34 Rom. 1.7 Eph. 1.1 2 3 4. and we heartily wish thy were all such yet we dare not use unscripturall wayes and meanes for the procuring or preserving of Church-members-sanctity To be wise or holy above the rule is to be foolish prophane presumptuous superstitious could you shew us out of Scripture that the Church should examine persons that come to be admitted whether the work of Grace be wrought in their hearts or no and that they must make any other Declaration then profession of faith and repentance and that the congregation ought to reject such of whose sincerity and sanctity they are not satisfied and that the want of this care in the first constitution of a Church doth nullifie it or make it unlawfull for men to joyn to it or continue in it and that it is necessary to know that a Church was constituted of visible Saints which none but they that were present can know before he can in faith joyn to it or continue in it we should not differ about the sanctity of the Members If the Gospell and Christian Religion was brought into England in the Apostles times Church cov p. 37. then it was like it was constituted of Saints as well as the Church of Corinth If we look upon the latter constitution in Queen Elizabeths time many congregations of London and M for example had visible yea doubtlesse reall Saints which were sufferers all Queen Maries time to be the foundationalls thereof The Text in the 1 Cor. 1. shews rather what the members of the Church of Corinth were at the time of Pauls writing to them then that they were or ought to have been visible Saints at the first erection of that Church yet it shews not that all the Church-members he writes to were visible Saints for many known evill livers as the Incestuous person Drunken communicants Hereticks Schismatickes Fornicators were known members but the denomination of Saints is a parte meliore as we call a wheat-field a corn-field though we see weeds and tares in it much lesse doth it prove
members of the Catholick Invisible Church which onely are built on the rock and the gates of Hell c. So that Hypocrites as Judas have not to do with them Secondly that they are given to all beleevers making Peters confession whether in Church-covenant or no whether Church-members or no whether males or females for a quatenus ad omne valet consequentia Thirdly that Peter as an Apostle and Pastors as Pastors have no more power of the Keyes given to them hereby then other ordinary Beleevers a groundlesse and sencelesse tenent which makes Church-government meerly Democraticall and popular 21. 1 Cor. 5. Paul himself though an extraordinary Officer yet would not take upon him to excommunicate the Incestuous person without the Church but sends to them exhorting them to do it (a) See also Answ to 32. Q. p. 49. and reproves the brethren of the Church of Corinth as well as the Elders that they did no sooner put him away (b) Cot. Keyes p. 13. Answer He blames them all women as well as men that notwithstanding the notorious fornication which was amongst them were puffed up and gloried and did not rather mourn that he might be put away ver 1.2.6 Paul himself did excommunicate Alexander and Hymaencus 1 Tim. 1.20 and it is not mentioned that he took the consent of any Church or Presbytery in it (b) Cot. Keyes p. 30. The Apostle saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have judged or decreed already as if I were present to deliver c. which imports rather that Paul himself would deliver him to Sathan then that he exhorted them to do it indeed he commands them to put him away as he writes to them to restore him again to see whether they would be obedient in all things 2 Cor. 2.9 and he would have it done when they were gathered together that the people might behold approve and execute what was decreed Paul bids the Colossians to cause an Epistle to be read id Laodicea they it is like did it in obedience to Apostolique Authority yet it will not hence follow that a Church hath ordinarily the same power over another Church he bids them purge out the leaven and put away from them that wicked person c. which must not be understood as if Elders and people were equally authorized thereunto but Quilibet in suo gradu every man in his place So Numb 5.2 The children of Israel are commanded to put out of the camp every Leper yet the Elders did judicially make clean or unclean Levit. 13.3 Deut. 17.13 yea sometime they alone did put the Leper as Vzzials 2 Chro. 26.20 from amongst them The allusion to the Leaven is not to be too far strained for every woman or childe in their private house without the consent of the Church might cast out Leaven but yet they cannot excommunicate The Apostle 1 Cor. 14 31. bids them all prophesie one by one yet our Brethren do not hold that all sanctified persons which in any place call upon the Name of the Lord Jesus 1 Cor. 1.1 2. were by this Precept bound to prophesie Also in 1 Thess 5.12 he beseecheth the Thessalonians to know them that are over them c. which he speaketh to the Believers and not to the Elders So when he speaks of acts of governing power it is to be understood of Elders and not of Believers 22. The Lord Jesus reproving the Angel of Pergamus for suffering Balaamites sends his Epistle not onely to the Angel This is alledged by Answ to 32. Q 45. 49. but to the Church The Spirit saith not onely to the Angels but to the Churches Revel 2.11 And the Church-members are seen by John in a Vision sitting on Thrones clothed with white raiment having on their heads crowns of gold Revel 4.14 Now thrones and crowns are ensignes of Authority and governing power The Lord Jesus reproving the Angel of Pergamus Answer sends his Epistle say you not to the Angel but to the Church I adde Not to the Church but to Churches As you gather that the suffering of corrupt persons and practice was the sin of the Church and not of the Angel onely so I may gather that it was the sin not of one Church onely but the neighbouring Churches also But this you deny I read in Revel 4. that four and twenty Elders distinguished from Believers c. 7.8 11.13.14 not four and twenty Saints or Members were so clothed and crowned by which I understand the Officers of the Church alluding to the four and twenty Orders of the Priests and the four Beasts represent the Christian Churches thorow the four quarters of the world alluding to the four Camps of Israel bearing in their Standards the same Beasts (h) Cot. Keyes p. 16. By your Exposition the Elders which you say are signified by the four Beasts are excluded from governing power for they sit not on Thrones nor have Crowns on their heads Their Crowns and Thrones are no more Ensignes of Power and Authoritie then their white Raiments of Priesthood (h) Cot. Keys p. 16. But they are not Priests by Office they cannot do Pastorall acts as Baptize c. neither have they authority to govern Every Christian man or woman Church-members or other hath a Crown and sitteth on a Throne viz. is Spiritually a King and Priest to God Revel 5.10 Finally governing power properly so called you (i) M. T. to C.H. Cot. Keys and G. and N. Epistle acknowledge none but in the Elders alone 1 Cor. 12.28 Rom. 12.8 Heb. 13.17 The peoples power is more fitly called Liberty and Priviledge too mean a thing to be represented by Crowns and Thrones 23. The particular Congregation takes Christ for her onely Spirituall Prophet Priest and King Deut. 18.15 Acts 7.37 Psal 110.4 Hebr. 5.4 Isai 9.6 7. Revel 15.3 Seven or eight you say are the fewest that will make a Church Answer but five or six yea any one particular Saint though out of Church-fellowship by Excommunication c. may take Christ to be his onely Spirituall Priest Prophet and King yea a Presbyteriall Classicall Nationall Church may do it the Jewish Church did it the Hebrews did it Heb. 5.4 and 4.15 yea the Churches of the Gentiles which at that time were not meerly Congregationall did acknowledge Christ their King Revel 15.3 What Scripture witnesseth that a Congregationall Church rather then a Presbyteriall Church doth acknowledge Christ to be the onely absolute King Priest and Prophet Do your selves believe what you would have us believe that Christ doth exercise his Kingly Priestly Propheticall Office onely in Churches meerly Congregationall did Christ offer up himself a Sacrifice for all the Members of a Congregationall Church and onely for such If you believe it not why do you so clearly hint it 24. Christ hath left but one Way of Discipline for all Churches This is found in Answ to 32 q. p. 82 83. and the like in R. M. and W.