was numerous before the dispersion yet might meet together in one Assembly as appears Acts 6.2 When the twelve called the multitude of the Disciples unto them about the election of Deacons To this it is answered 1. That in St. Luke there are many places where the multitude with an universal sign is not to be taken for every one not one exempted as Luke 8.37 Acts 25.24 when it is said that all the multitude of the Disciples began to rejoyce Luke 19.37 it is to be limited to those that were present And so in this place and Act. 16.12 30. and 21.22 As in many the like expressions all sorts of Authors are to be interpreted to understand by the multitude and all or the whole multitude City Company of such a number as might be reputed as the whole Now it is not likely that there was one place fit for that business which could receive the whole number of the Disciples then at Jerusalem so as to place them orderly for the hearing and debate of that business for which they met and the multitudes being of Women as well as Men Act. 5.14 it is not likely every Woman was called to that Meeting 2. But were it granted that they then met for that business yet there is no likelyhood they met for all Ordinances For though it be said Act. 5.12 that they were all with one accord in Solomons porch and they continued daily with one accord in the Temple yet they did break bread from house to house Acts 2.46 3. This Church of Jerusalem though the first Church cannot be said to be the pattern of all Churches sith it was not with any distribution of Believers under particular Pastors nor at that time had any fixed Officers but was to be surcularis Ecclesia that Church from whence were to be taken such as might plant other Churches for which end they were after dispersed Acts 8.1.4 4. This disposition of that Church we find not to have been by any institution of precept which should make a certain rule to us about the fashioning and setling of Churches But these things came to pass according to Divine Promises and Providence which being so various as that no certain rule can be accommodated to all times places and estates of the Church of God we may judge that Christ hath left the shaping of Churches much to Humane Prudence the ends of Christian Assemblies and Societies being observed Sect. 17. Mr. Parker's arguments that the form of Churches is of Divine Institution are answered But this seems to some to be absurd and thus I find it argued by Mr. Robert Parker De Polit. Eccl. l. 3. c. 17. Is not the first Church the Body of Christ 1 Cor. 12.27 And he that shewed himself an accurate worker in the determining the dimension and measure of mans body Gen. 2. so as that nothing might be added or taken from it by any may it be thought that he hath not shewed himself also an accurate worker in circumscribing the dimension of his own Body Answ. It is true The Church of Christ is the Body of Christ. But this is rather true of the Universal Church and mystical Body of Christ as may be gathered from 1. Cor. 12.12 13. in that by one spirit Christians are all baptized into one Body whether Jews or Gentiles Bond or Free and from Ephes. 1.22 23. where the Church which is the Body of Christ the Head is the fulness of Him that filleth all in all Eph. 4.4 there is one Body and one Spirit then of the first Church that is the first visible Church which he makes a particular Congregation such as that at Jerusalem was And it is true of this Church he is so accurate a Former as that he fashions the Dimensions of it He is the Head from whom the whole Body fitly joyned together and compacted by every joynt of supply according to the effectual working in the measure of every part maketh increase of the Body unto the edifying of it self in love Eph. 4.15 Yet this is not without the use of men for the perfecting of the Saints for the work of the Ministry for the edifying of the Body of Christ till we all come in the unity of Faith and of the knowledge of the Son of God unto a perfect man unto the measure of the stature of the fulness of Christ v. 12.13 So that it cannot be said that no more is left to man about circumscribing the Dimensions of this Body much less that nothing more is left to Humane prudence about circumscribing the dimensions of the visible Church universal national or parochial than was to the making of mans body in the first creation Gen. 2. This therefore is but a Rhetorical flourish from a similitude in which though there be an agreement thus farr that Christ is the alone framer of his Church in respect of its inward form by the operation of his spirit yet it is not so in respect of the outward forme but that much of it is left to the ordering of men as Divine providence shall guide them and circumstances require The rest of his arguing is of like sort Again Each first Church of God is the house and building of God 1 Cor. 3.9 Heb. 3.3.4 1 Tim. 3.15 And what prudent housholder will permit the figure or quantity of his house to the arbitrement and will of others Answer It is true the Church of God not only the universal or particular Church but also each believer is the house of God not a material but as St. Peter speaks 1 Pet. 2.5 a spiritual house and it is true that it is God that builds this house and that Christ is the only foundation and yet others are subordinate builders and foundations whereof some are Master builders and wiser than other after workmen 1 Cor. 3.10 and foundations too in respect of their doctrine Ephes. 2.20 And to these builders or foundations though the faith and doctrine upon and by which they are to be built is not left to mens will and choice yet many things pertaining to the outward figure and quantity that is the distributing of Churches into Oecumenical National Classical Parochial and the ordering of meetings for their edifications with many things pertaining to good order and decent behaviour are left under general rules to be observed to the prudence of governours of Gods house But we have more of the like stuffe What The corporal temple had its dreadth and its measure described most accurately by God shall not the spiritual have its Wherefore then was that reed given to John Wherefore a command to measure the Temple Rev. 11.1 Answer Each believer is the Temple of God 2 Cor. 6.16 1 Cor. 3.16 and 6.19 and this is as true of each Houshold Church as of each Congregational Church and it is true that God hath by his providence described the Spiritual Temple as well as the Corporal but he hath not given to us any such
Sect. 2. Meeting of separated Christians as a distinct body is not Christs institution Secondly That Saints separate from the world should frequently meet togâ—ther as a distinct body therefrom for the edification and building up of each other in the way and will of God according to the gifts bestowed upon them is so evidently asserted as the institution of our alone King and Law-giver in the Scripture that it cannot be gainsaid Mal 3.16 1 Thes 5.11 Heb. 3.12 Jude 20. Heb. 10.24 25. 1 Cor. 12.9 Acts 12.12 18.23 Ephes 5.19 James 5.16 1 Thes. 5.14 Answ. It is granted That Saints separated from the world that is professed unbelievers should frequently meet for the edâ—fication and building up of each other in the way and will of God But it is neither agreeable to Scripture nor allowable that one party of Christians should call another part of Christians the world and the men of the world who own the true Faith of God and worship him because they are not of the same way of Church-government and worship Nor is it either in the Scriptures alleged or any other that such should meet as a distinct body from other Christians holding the true Faith and worshipping the true God in Christ as if they were a severed body from other Christians The Separatists I think do not rebaptize but hold Baptism in the Church of England as being into the universal Church right so in the Brownists Apology p. 91. Robinsons Justification against Bernard p. 349. and else-where which if this Author hold he must hold that the Saints of the gathered Churches are one body with other Christians according to that of St. Paul Ephes. 4.4 5. There is one body and one spirit even as ye are called in one hope of your calling one Lord one Faith one Baptism one God and Father of all who is abâ—ve all and through all and in you all 1 Cor· 12 12 13. For as the body is one and hath many members and all the members of that one body being many are one body so also is Christ. For by one Spirit we are all baptized into one body whether we be Jews or Gentiles whether we be bond or free And therefore it is against the institution of Christ that Christians of one profession in point of Discipline and Worship should meet as a distinct body separate from other Christians of different perswasions unless there were another Faith Lord Baptism God whom they worship Nor do the Texts justifie such separate meetings Not Mal. 3.16 in which is mention of speaking one to another but not as a distinct body from other believers The same may be said of 1 Thes. 5.11 Heb. 3.12 13. Jude 20. The Assemblies Heb. 10.24 25. were not meetings of a distinct body from other believers but from Hebrew Infidels 1. Cor. 12.9 or rather it speaks of gifts given to profit withall but not of meeting much less as a distinct body from other believers Acts 12 12. mentions a meeting for prayer but not as a distinct body from other believers Acts 18.23 Ephes. 5.19 James 5.16 1 Thes. 5.14 mentions employing of Gifts for our own and others good not a Church meeting as a distinct body from other Christians It follows Sect. 3. Separated Congregational Churches in opposition to National are not of Christs institution Thirdly That particular Congregations or Assemblies of Believers gathered into one body for the celebration of the worship of God in opposition to any National Church or Churches whatsoever is of the appointment of Christ is alike evident as the former Act. 1.1 3. 12.1 13.14 15.22 18.22 20.14 28. 1 Cor. 1.2 6.4 Act. 9.1 1 Cor. 16.19 Rom. 16.4 2 Cor. 8.1 Gal. 1.2 Acts 16.4 5. 14.23 1 Cor. 11.12 14.4 5.12 19 2 Cor. 1.1 Rev. 1.2 3 11. Answ. In these Texts there is mention made of Churches where the Christians in different cities or in a Province are mentioned and of the Church where Christians of one city are mentioned though it be made a question whether the Church Acts 15.22 18.17 be not a Provincial Church But that this proves an appointment of Christ That the Assemblies of Believers gathered into one body for the celebration of the worship of God by their voluntary agreement under Pastours of their own choice in opposition to any national Church or Churches whatsoever should be accounted the only lawful and regular Churches of Christ appears not For there is no mention in any of the Texts of any institution of Christ or his Apostles but only thence may be gathered that it was then the manner of speech to call the Christians that dwelt together in one Town the Church of such a place though it is probable they were not gathered into one body or congregation for the celebration of the worship of God under select Officers but that they were called the Church of such a city as that of Jerusalem from their habitation where they had many meetings from house to house for celebration of the worship of God as from Acts 2.46 47. and other places was gathered by the Presbyterians in their Answer to the dissenting Brethren Nor was then any such distinction of congregations of Christians as that in one city as the Independents in London and elsewhere did distinguish them such a number should belong to such a Pastour and be termed his Church and another number be another Church in the same city but the Elders of the Christians in Jerusalem are termed the Elders of the Church there Acts 15.4 23. 21.18 Not one an Elder of one part another of another part Sometimes there is mention made of the Church in the house of such persons 1 Cor. 16.19 Rom. 16.5 Philem. 2. And yet this proves not that particular congregations or assemblies of believers gathered into one body in a house for the celebration of the worship in opposition to any city church or churches whatsoever is of the appointment of Christ and therefore no such appointment of Christ as here is asserted can be gathered from the phrase of calling the christians in one city the church there the christians in a Province or Nation the churches A national or universal church may be as well collected from 1 Cor. 12.28 where it is said God hath set some in the church first Apostles secondarily Prophets thirdly Teachers sith the Apostles were for the universal church But for my part I conceive the distinction of churches only prudential not by any constitution of Christ or his Apostles And that however Mr. Robâ—râ—sâ—n in his Catechism Mr. Cotton in his Way of the Churches of New-England have put it into their definitions of the visible Church that it consists of so many as may meet every Lords-day for all Ordinances And Mr Norton in his Answer to Apollonius ch 3. makes such a church the only lawful political church And this hath been continually inculcated that it is necessary
intent of the Apostle being to shew that by partaking thereof they shew themselves of one body or community with all Christians and so may not partake of the table of Devils ver 21. Christ did institute the Lords Supper to his Disciples but that so many or a number above two are necessary so as that otherwise it should not have the nature of that Sacrament cannot be thence inferred 1 Cor. 11.33 Acts 20.7 do prove it should be administred when all Communicants come together but whether it want the nature of the Sacrament if but two be together specially in a case extraordinary may be questioned As Acts 2.42 it is said They continued in breaking of bread so ver 46. it is said they did it from house to house therefore not the whole Church in Jerusalem brake Bread in one house but by companies in several houses and so as they could commodiously which is an argument that the smalness of the number takes not away the nature of the Sacrament if the thing appointed by Christ be done Sect. 7. A prescript Form of words in Prayer devised by man is not contrary to Rom. 8.26 1 Cor. 14.15 1. That a prescript Form of words in Prayer a ceremonius pompous Worship devised by man and abused to Idolatry is according to the will of God and may lawfully be used under the New-Testament dispensation contrary to Mat. 15.9 and 28.20 John 4.23 Deut. 12.32 Jer. 51.26 Rom. 8.26 1 Cor. 14.15 Answ. That which the present Ministers own and subscribe to as containing in it nothing contrary to the word of God and that it may lawfully be used with promise to use it is the Book of Common-prayer This Author impeacheth it as contrary to the will of God and not to be lawfully used under the New-Testament dispensation 1. Because there is a prescript From of words in prayer 2. The worship is Ceremonious 3. That it is Pompous 4. Devised by man 5. Abused to Idolatry What part of it is or was abused to Idolatry should have been expressed If he mean kneeling at the Lords Supper that is his tenth instance to be considered again if that which is said already in answer to this Chapter Sect. 3. be not sufficient if he mean the whole Book because out of the Popes Portuis that is answered before in answer to Chap. 3. Sect. 4. His allegation of Jer. 51.26 seems to be brought to prove it unlawful to use any thing in the worship of God abused to Idolatry But it is so impertinent that were any conscience made how Scripture is applyed or shame to abuse Readers with texts impertinent it had been omitted it being only a prediction of the ruine of the City of Babylon not of the Temple of the Idol that it should not be built again by reason of the Opression and Idolatry of the Inhabitants not a prohibition to the Jews that they should not use the stones of Babylon to build a Temple to God at Jerusalem because abused to Idolatry Why the worship of the Common Prayer is termed Ceremonious or Pompous is left to be ghessed If he mean it as it is used in Cathedrals and Collegiate Churches and Chappels there is no constitution for it as such to which Ministers are required to subscribe if because of the ceremony of the Surplice and Cross and the Singing of Psalms or because it is with external words and gestures the first of these being an adjunct only to the Minister doth not make the Worship it self Ceremonius or Pompous and the second being only a monitory sign annexed to a rite of worship is not fitly termed Worship the third methinks should be allowed as commanded Ephes. 5.19 Col. 3.16 external words and gestures if agreeable to the examples of holy men should not be excepted against nor are they contrary to John 4.23 which excludes only the legal shawdowy worship of the Law and that which is only external and so hypocritical otherwise external Worship is required 1 Cor. 6.20 But I suppose the chief exception is that the Ministers own and use a prescript Form of words devised by man which he conceives contrary to the other texts alledged by him how pertinently is to be considered To Mat. 15 9. and Deut. 12.32 answer is made Chap. 1. Sect. 3. Mat. 28.20 requires Teachers to teach Disciples of Christ to observe all that he hath commanded But proves not that no prescript Form of Prayer devised by man may be lawfully used For then it would follow that conceived Forms of Prayer may not be used for they are devised by men they are not immediately from Gods Spirit as is apparent by the phrases and matter oft times used nor are they commanded by Christ but rather a set Form is commanded to wit the Lords Prayer Luke 11.2 and therefore the use of a prescript Form of words in Prayer devised by man is not contrary to Christs revelation Mat. 28.20 For all that Christ hath commanded may be observed by those who use it and it is more agreeable to Christs command to use one prescript Form of words of Prayer which he hath directed Mat. 6.7 8 9. Rom. 8.26 is more impertinently alledged For it is not said The Spirit helps our infirmities by suggesting to us the Form of words we shall use but by making known what things we shall ask in his secret impulse on our spirits not in ordinary motions of our tongues and by exciting in us grones and sighes that are unutterable and therefore this text is so far from proving that it is unlawful to use a prescript Form of words in Publick Prayer because of this promise of the Spirit to suggest without meditation such words as shall be spoken that it is quite another thing which is here meant First it is not meant of publick Prayers but of secret private Prayers Secondly it is not meant of private ordinary Prayers but as Cameron in his Treatise of the nature and condition of the Church observes The Apostle distinguisheth some and those singular Prayers of Believers from the rest to wit when the minde constituted in anguish and the same erected by trust in God prayes as wrapt beyond it self such as were Moses his Prayers who when he is not said to have prayed in Scripture yet God so be speaks him as if he had cryed to wit the Spirit did pray in Moses the understanding prayed not the Spirit that is the understanding conceived not distinctly the prayers And 1 Cor. 14.15 which is the other place cited by this Author I will sing with the spirit I will sing also with the mind To wit I believe none sings with the will for to sing is a work of the understanding but the Apostle hath opposed the Spirit to the Understanding because the Spirit in that place signifies the Understanding so affected as that it cannot distinctly explain what it hath conceived Therefore in the same Chapter above he exhorts that he who speaketh with tongues that
that every person be in such a particular instituted church and that is the fiâ—st seat of Ecclesiastical power alleging Matth. 16.18 18.17 to that purpose and build thereupon their Separation Yet I never judged either the allegation of those Texts to be pertinent to that they produce them for or that such conclusions as they gather from them about the constitution and power of a congregational church or the necessity of being a member in such a church so formed are rightly deduced But of this I need say no more than what is said in Answer to the Preface of this Book sect 15. and else-where Sect. 4. To attend only on the ministry of Ministers of Congregational Churches is not of Christs appointment Fâ—uâ—thly Saith this Author That Christ hath appointed Officers of his own to act in the holy things of God in and over thâ—se Assemblies whom he furnisheth with gifts every way suiting their employment to whom without turning aside to the voice of strangers or attending upon the ministry of such as are not of his appointment it s the duty of Saints to hearken is very conspiâ—uous in the ensuing Scriptures Ephes. 4.11 Heb. 13.7 13 Mat. 24.4 5.23.24 1 Joh. 2.18 4.1 2 Joh 10 Acts 20.29 30 31. Revel 2.14 15 16. Which exactly agrees with what was practised by primitive believers who it seems received none without the testimony of some Brethren of known integrity in the Churches 1 Cor. 16.3 Acts 9.26 Answ. It is true That Christ hath appointed officers of his own to act in the holy things of God in and over the Churches and that he furnished them with gifts every way suiting their imployment when he ascended up on high and this may be proved from Ephes. 4.11 and that such officers as may gather and perfect his Churches are of his appointment and that we are to follow and obey them Heb. 13.7.17 and that we are not to hear or attend upon the Ministry of such strangers as are deceivers false teachers Antichrists that bring not the same doctrine with the Apostles that are false prophets speak perverse things Nicolaitans that teach the doctrine of Balaam as the Texts alleadged do import and that S. Paul sent alms to Jerusalem by such messengers as the Corinthians approved that S. Paul was not at first admitted into society with the disciples till Barnabas brought him to the Apostles and informed them of his conversion But that Christ hath appointed Officers onely in and over particular Congregational Churches or that they onely who are chosen by such a Church are his Officers or that they are furnished by Christ with gifts every way suiting their imployment as when he ascended up on high or that all other Ministers or Preachers are strangers not of Christs appointment or that the Saints are not to attend on their Ministry or that hearing them is turning aside to the voice of strangers or that none is to be admitted to Preach or to Communion in a Congregational Church or to be heard Preach but such as have had testimony of some brethren of known integrity in the gathered Churches are not in the Texts alleadged nor in any other part of the holy Seripture But these Tenents and Rules of the Congregational Churches although the things may be observed in many cases as agreeing with the state of Churches at some times and in prudence may be commended yet to make them Institutions of Christ necessary to be observed at all times and no other Orders different from these lawful but rather Antichristian is an humane invention and no better then superstition which this Authour and other Separatists do so much inveigh against And indeed to injoyn Christians Members of a Congregational Church or other Christians to hear onely such Officers is both against the doctrine and practise approved in the Scripture against the practise of the Congregational Churches themselves and if it be urged rigidly according to this principle of this Authour puts such a yoke of bondage on the consciences of Christians as is intolerable and pernicious For 1. The Ministers of the Gospel are according to Christs design for the benefit of all Christians not appropriate to this or that particular number of men so as not to act as Ministers of his appointment but in particular gathered Churches It may be requisite perhaps for good order and government to assign particular places to them and this is of Divine and Apostolical institution that in particular Churches there should be Pastors and Elders and that they should be bound to be resident with them and to feed them But that no other then such should be Officers of Christ is not proved If there be not Apostles Prophets or Evangelists now as were in the Primitive times yet I presume none will deny that men may be Officers of Christ that are assigned to no particular Charge as Lecturers Catechists Readers in the Universities Members of Synods Commissioners for setling Churches in Discipline for Approbation of Preachers and the like and they being for the benefit of the Church of God either in common or more specially for some place may be heard or else the end of Christ in giving them should be frustrate This I gather partly from the expressions 1 Cor. 12.28 That not onely Apostles and Prophets but also Teachers are set by God in the Church indefinitely not in this or that definite Church and Pastors and Teachers as well as Apostles Prophets and Evangelists are given by Christ Ephes. 4.12 for the perfecting of the Saints for the work of the Ministry for the edifying of the body of Christ without the determinate assignation of some Saints or some part of the body but making them his gift to any Saints or any part of the body which his providence shall order partly and chiefly in that S. Paul counts it sinful glorying in men to appropriate this or that Teacher as peculiar to some and that because Paul and Apollos and Cephas and by the same reason every Minister was every Christians in that every Christian was Christs and he Gods 1 Cor. 3.22 So that however every of them cannot be every Christians in use so as that he should have jus in re yet every Christian hath a title to every Minister or jus ad rem and therefore to say none are Christs Officers but such as are in the Coâ—gâ—egational Churches and over them and to attend on the Ministry of others is to turn aside to the voice of strangers is to deprive Christians of the right God gives them to all the Ministers and tends to that gloâ—ying in men whch the Apostle condemns 2. We find that Apollos said to be a Minister by whom the Corinthians believed whom Paul planted and Apollos watered 1 Cor. 3.5 6. was a diligent Teacher of the things of the Lord at Ephesus and he disdained not to be instructed in the way of the Lord more perfectly by Aquila and Priscilla Acts 18.25 26. who are
congregational Churches and they are to Minister the same which cannot be done unless they be heard and therefore are to be heard When is opposed against this is answered in the examination of the Second Chapter of this book 19. That the present Ministers may be heard preach the Gospel is further proved from 1 Cor. 3.22 where it is said to the Corinthians against their addicting themselves to some teachers rather than others whether Paul or Apollos or Cephas or the world or life or death or things present or things to come all are yours They are said to be theirs because they had interest in the use of of them and the use of the teachers was their hearing them any of them though not their particular Pastour and one of them to wit Apollos his setting a part to that function is not recorded and however he did teach and was to be heard Acts 18.24 25 26. afore he was ordained to be a preacher or fully knew the way of God Whence I infer that every Christian hath an interest in every preacher of the Gospel that no Minister is to be accounted 〈◊〉 peculiar to any party of Christians so as to be impropriated by them that the ability of every one may be used by any though not their proper Minister nor perhaps regularly ordained and therefore the present Ministers of England may be heard by any Saints while they teach the Gospel though such irregularities as are objected against them were granted to be in them or their Ministry 20. From the same Scripture I collect that the practise of this Author in disclaiming the Ministry of those who are not either Officers in a gathered Church in the congregational way or gifted brethren Members in such a Church though otherwise good men and able diligent preachers and adhering only to those of their own Society is glorying in men forbidden by the Apostle 1 Cor. 3.21 and contrary to what he saith 1 Cor. 4.6 And these things brethren I have in a figure transferred to my self and to Apollos for your sakes that ye might learn in us not to think of men above that which is written that no one of you be puffed up for one against another Wherein the Apostle dissuades from such esteem of some Ministers above others as to overprize some elevating some and disparaging others following some and flighting others though teachers of truth Which sin I deprehended long ago to be in this land chiefly in the Capital City thereof and therefore discovered it in a Sermon in one of the most eminent Auditories thereof many years before and printed it in the year 1645. with this Title Anthopolatria or the sin of glorying in men especially in eminent Ministers of the Gospel and I wish I had not been too prophetical therein I do now wish that this Author and such others as magnifie their own teachers or tie men to them and draw them off from hearing other Ministers because Conformists though teachers of the Gospel did by scanning these texts see their errour and evil It is true Chrysostom and Hierom on 1 Cor. 1.12 and many other interpreters conceive a fiction as if the Apostle Paul had transferred that to the persons of the Apostles which did agree to the false Apostles being moved by the words 1 Cor. 4.6 which it is likely our translators conceived by their reading I have in a figure transferred these things to my self At which Pareus marvaiâ—â— in his Commentarie on 1 Cor. 1.12 And I give reasons against it in my Sermon forenamed Sect. 5. conceiving the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to note a Rhetorical figure of speech but application as the outward habit is to the body and the things applied are either as Pareus what he had said 1 Cor. 3.7 That he which planteth is nothing and he which watereth is nothing or as I rather conceived then what is said 1 Cor. 4.1 That they were Ministeâ—s of Christ and Stewards of the mysteries of God Christian Berman exerciâ— Theolog. 12. Intelligit metaphoram ministri Oeconomi Villici Hortuâ—an he mâ—ans the metaphor of a Minister Steward Husbandman Gardiner which confirms my argument against the separating principle of those that forbid the hearing of the present Ministers though Stewards of the mysteries of God Planters Waterers Builders and tie men to hear those only who are their elected Ministers or gifted brethren which is glorying in men and tends to puff up for one against another 21. The Apostle 1 Cor. 4.1 saith Let a man so account of us as of the Ministers of Christ and Stewards of the mysteries of God 1 Thess 5.12 â—3 And we beseech you brethren to know them which labour among you and are over you in the Lord and admonish you and to esteem them very highly in Love for their works sake and be at peace among your selves 1 Tim. 5.13 Let the Eldeâ—s that rule well be counted worthy of double honour especially they who labour in the Word and Doctrine Heb. 13.7 Remember your Rulers or Guides who have spoken to you the Word of God Whâ—ch texts do shew who are to be accounted true Ministers to wit such as are Stewards of the mysteries of God who labour in the Word and Doctrine who spake unto us the Word of God what account should be made of them they are to be esteemed highly honoured remembred and for what reason for their work sake not for particular respects only as our election of them our opinion of their parts our affection to them as of our party Now I suppose the present Ministers of England are Stewards of the mysteries of God in dispensing the Gospel truly that they speak the Word of God to the people that they labour in the Word and Doctrine and therefore are to be accounted Ministers and to be esteemed honoured remembred for their work sake and therefore much more are to be heard who are such for this reason however otherwise defective The main of this that they speak the word of God is so manifest that it is not denyed what is gainsaid is answered before and therefore judge the denying the Saints liberty of giving them audience and most of all the 〈◊〉 against them are great sins against these Precepts the 5th Commandement and other Precepts as Acts 23.5 St. Paul conceived 22. The Precept 1 Thess. 5.13 and be at peace among your selves aâ—ded to that of esteeming them in love who admonish them for their woâ—k sakâ— gives me occasion to annex this further reason why the present Ministers should be heard because it tends to peace among Christians and the not hearing them especially upon the principles of separation is from disunion is Schism or tends to it contrary to that peace unity and love which should be among Christians who have the same God Lord Spirit Faith Hope and are or should be joyned in one body with all Christians from whom there should be no Schism 1 Cor. 12 25 26
27. The Schism in the Church of Corinth did arise from the affecting of and addicting themselves to some teachers with relinquishment if not disclaiming of others as appears by that which is said 1 Cor. 1.12 Every one of you saith I am of Paul and I of Apollos and I of Cephas and I of Christ whereupon there were among them envying and strife and division 1 Cor. 3.3 and they sorted themselves into companies severed from others as may be gathered from 1 Cor. 11.17 18. and that about the Lords Supper v. 21.33 Now the not hearing of the present Ministers and the separation from the Churches that hear them and adhering only to their own teachers and Churches according to the principles of the Separatists is either the same or very like the Schism or division among the Corinthians or tends to it and hath begotten and is like to beget the same if not worse effects among the Christians in England as were in the Church of Corinth and therefore it is to be censured to be alike evil as the Schism among the Corinthians and is reckoned Gal. 5.20 21. among the works of the flesh excluding out of the Kingdom of God What is alledged by this Authour to justifie such separation is answered before That which Dr. John Owen hath in his book of Schism tending to acquit such separation from the crime of Schism or to difference it from that which was the evil among the Corinthians hath been examined by Mr. Daniel Cawdrey That notion which is appropriated to the Corinthian Schism as if it were onely division in the same particular Church and not separation from others not joyned in the same particular Congregation or such congregational Church is not agreeable with what the Apostle delivers 1 Cor. 10.17 and 12.12 13. Rom. 12.4 5. Ephes. 4.4 Ephes. 5.30 31 32. Ephes. 1.23 Col. 3.11.15 whereby every Christian believer where-ever is counted of the same body to which they should be joyned in love peace mutual affection and correspondent endeavours for their good and if the Apostle 1 Cor. 12.25 expresly count it a Schism in the body when any Christian doth neglect another and not take care of another much more is it Schism when Christians separate wiâ—hout necessary cause from communion with others and more specially when they disclaim them that are teachers of the Word of God as if Christ were divided as St. Paul speaks 1 Cor. 1.13.23 St. James in his Epistle ch 2.1 writes thus My brethren have not the faith of our Lord Jesus Christ the Lord of glory with respect of persons and he expresseth himself by instance that they preferred the rich before the poor in placing them in their Assemblies and taxeth them therefore as partial in themselves and judges of evil thoughts Now to hear one that preacheth the faith of Christ because he is of our particular Society or by reason of particular interest or agreement in opinion or any other then the unity of faith in the Lord Jesus and to disclaim hearing another that hath the same faith preacheth it and holds communion with them that embrace it and to separate from such to despise or oppose such is to have the faith of our Lord Jesus Christ with respect of persons for other reasons then their faith and therefore is condemned by St. James as evil 24. St. Paul Rom. 16 17. writes thus Now I beseech you brethren maâ—k them which cause divisions and offences contrary to the Doctrine which ye have learned and avoyd them But those who teach men not to hear their Ministers which preach to them the truth of Gods Word because they are not in a congregational Church or not elected or ordained according to the rules of such Churches or because they conform to some things conceived unwarrantable which are made the reasons of unlawfulness to hear the present Ministers who preach the Gospel do cause offences and divisions contrary to the Doctrine Rom. 12.4.5 Rom. 14.1 c. Rom. 15.1 c. therefore their Doctrine is to be avoyded 25. The Apostle 1 Cor. 14.36 speaks thus What came the Word of God out from you or came it unto you only Which seems to reprehend the conceits whether schismatical or arrogant as if the Word of God were from them as the onely right teachers or confined to them as the only persons to whom it was communicated and from whom it might be received and so condemns such supposed inclosures by any Church or company of teachers But such conceits and inclosures they have and make who deny the present Ministers are to be heard conceiving the separated Churches and Ministers the only right Churches and Ministers to be heard 26. The Apostle Philip. 3 15 16. writes thus Let us therefore as many as be perfect be thus minded and if in any thâ—ng ye be otherwise minded God shâ—ll reveal even this unto you thaâ— is as many of you as are well instructed in the Christian Doctrine for so the word is used 1 Cor. 2.6 1 Coâ— 14.20 Hâ—b 5 14. being opposed to Children and Babes that is wâ—ak in thâ— faith Rom. 14.1 Lâ—t them be minded as I am which he had expressed before in the chapter from v. 4. to v. 15. and if any through weakness â—n faith be otherwise minded as those Rom. 14 2.5 that thought Mosaical Laws were yet obligatory God would in time reveal this to be their liberty whicâ— I now judge to be mine Nevertheless saith he whereto ye have already attained let us walk by the same rule let us mind the same things Which requires Christian communion without separation notwithstâ—nding such difference and consequently condemns separation from Ministerâ— or Christians by reason of diversity of judgement about Church Government and Liturgy and different practise about Conformity or Non-conformity to them which are of less moment than those differences about meats and dayes and therefore notwithstanding them there should be walking together in preaching hearing praying and other duties of Christian communion 27. The Holy Ghost hath recorded the Prophesie of â—alaam Numb 24.3 4. c. of Caiaphas John 1â— 51 52. yea the sayings of Greek Infidel Idolatrous Poets cited by St. Paul as the words of Aratus Acts 17.28 of Menander 1 Cor. 15.33 of Epimâ—nides Titus 1.12 which shews the lawfulness of reading hearing and making use of true sayings of any though neither true Ministers of Christ nor believers but Idolaters and wicked enemies to the faith much more may the books be read and the Sermons heard of such learned men or preachers as clear and deliver the word of God notwithstanding dissent or disconformity to others about Liturgy and Church Discipline 28. The Apostle 1 Thess. 5.20 21. requires Christians not to despise prophesyings but to prove all things to hold fast that which is good St. John 1 Epist. chap. 4. Beloved believe not every Spirit but try the Spirits whether they are of God they make it not sin meerly to hear them
Saints to do But the hearing of the present Ministers of England is that the doing whereof doth cast contempt upon the wayes and institutions some one or more of them of our Lord Jesus and hardens persons in a false way of worship and rebellion against him Therefore The major is laid down in such full clear and evident expressions bottom'd upon Scripture and right reason as carry a brightness with them that none but such as are desperately and judiciously blinded will or can gainsay The minor or second Proposition viz That the hearing of the present Ministers of England is the doing of that which doth cast contempt upon the wayes and institutions of our Lord Jesus and hardens persons in a false way of worship and rebellion against him is by our dissenting Brethren gainsaid Answ. If the major be understood of real and not only imaginary and in the opinion of men of it self per se and not by accident through the prejudice or ill disposition of some persons casting contempt and hardning the major is granted and the minor denied otherwise it is not granted But let us attend the proof of the minor Three things saith he are therein asserted 1. That our hearing these persons is that which casts contempt upon the wayes and institutions of Christ. 2ly That it hardens persons in a false way of worship 3ly That it hardens and encourages souls in their rebellion against the Lord. As for the first A brief observation of some of the institutions of Christ clearly bottom'd upon the Scripture will abundantly evince its original to be from God First then That Separation from the world and men of the world from all wayes of false worship and the inventions of men thereabout untill the Saints of the most High be apparently a people dwelling alone and not reckoned among the Nations however it be decryed and found harsh in the ears of carnal men is one grand institution a man may run and read in the following Scriptures Numb 23.9 Joh. 15.9 2 Cor. 6.14 15 17 19. Ephes. 5.8 11. 2 Tim 3.5 Hos. 4 15. Revel 18.4 Prov. 4.7 Nor is it denied by some of our conforming Brethren Answ. By the world and men of the world in opposition to the Saints of the most High are understood such professed Christians as are not visible Saints able to give such an account of their conversion and proof of their integrity as the Elders and members of a gathered Church in the Congregational way are satisfied with to be sufficient for their admission into their Church Or that enter not into Church covenant explicite or implicite And dwelling alone is meant either of joyning alone with such a Church in hearing praying and Sacraments or of dwelling alone in their habitations Not being reckoned among the Nations may be understood either of not being members of a national or parochial Chureh or not under a national Government whether Ecclesiastical or Civil or not taking upon them anâ— Offices or employments in either such Church or Common-wealth In none of these senses is the Proposition proved by any of the Texts alleged concerning the first part of the separation from the world or men of the world but the Proposition is both false and dangerous The first Text Numb 23 9. is only a prophesie of Balaam concerning the people of Israel after the flesh that they should dwell alone and not be reckoned among the Nations to inferr thence any of his sorts of separation to be the institutions of Christ concerning the Christian Churches is without any shew of reason it might yield better proof for a national Church Christian against this Author if any institution of Christ concerning the Châ—istian Church visible could be thence deduced John 15.19 Christ saith to his Disciples If ye were of the world the world would love his own but because ye are not of the world but I have chosen you out of the world therefore the world hateth you And it is true that the Saints of the most High are not of the world that is that party that are opposite to Christ that hate him and the profession of his name and accordingly hate them that are for Christ as v. 18. shews but that by the world is meant a national or parochial church or national State Common wealth Kingdom City or House as such because of the mixture of good and bad is most false It is true that Christ chose the Apostles and other Christians out of the world by his calling by the Gospel and the work of his Spirit that they might not be united to the world in their enmity against him or his word but be a peculiar people to himself zealous of good works Not by any institution to separate themselves from other Christians by profession into a Congregational Church contra-distinct from national or parochial in the Episcopal or Presbyterian way of Discipline by an explicite or implicite Church covenant or into a plantation or body Politick or Oeconomick independent on any civil Government or Governours of the Nations 2 Cor. 6.14 15 17 19. or rather 18. for 18. is the last v. of that chapter hath been and so have Ephes. 5.8 11. Rev. 18.4 in the last Section of the Answer to the 8th chapter shewed to be impertinently alleged for proof of such a Separation as is here meant Nor is it proved 2 Tim. 3.5 but it is a precept for Timothy to turn away either in respect of arbitrary society or in respect of associating with such as are there described in the work of the ministry or other employment as wherein they would be either treacherous to him or a hinderance or a blot to him Hos 4.15 is only a precept unto Judah of not being Idolatrous as Israel Prov. 14.7 is a precept advising men in prudence That they go from the presence of a foolish man when they perceive not in him the lips of knowledge To allege Texts so farr from the proving of what they are brought for shews rather a mind willing to cheat honest and weak people than any regard to truth or honesty And as I said the position is false For it supposeth Christ to have instituted such a Separation as he hath told us in sundry parables shall not be till the end of the world Matth. 13.30 40 49. such as neither Christ in the seven Epistles to the seven churches of Asia nor St. Paul in that to the Corinthians or any other ever urged such as never was attempted but it was judged schismatical and proved unhappy in the conclusion And it is dangerous sith it puts persons upon withdrawing their subjection not only from Ecclesiastical rulers but also from civil and houshold Rulers that are counted the world or men of the world that they may be a people dwelling alone and not reckoned among the Nations which would overthrow also all States bodies politick and houshold government and is contrary to Rom. 13.1 1 Cor. 7.20 24. It is added