while it was intricate and then reported it and had their assistance and concurrence and the Letters of resolution run in the name of the Brethren i. the Church as well as the Apostles and Elders ver. 23. And so in Ordination {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} i. Election by lifting up of the hand belongs to the Brethren though {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} i. Imposition of hands be proper to the Officers where there are Officers as in a Church constituted and compleat 3. That where the whole Church is written to and exhorted to a part of discipline that the Officers onely should be intended as in confirmation of your Assertion you afterwards affirme by the instance of the Church of Corinth we can no way admit Rather on the other hand Christ many times writes and directs his Commands to the Officers when they appertaine to the whole Church and are so to be understood onely written and sent to them as being principall parts of the Churches by and from whom they are ex Officio to be communicated to the whole And for your Simile of Kings directing their Mandats to a Citie or Corporations which are to be executed by the Majors Sheriffes c. I conceive it doth ire in contrarium it is contrariously framed to the manner which is rather to direct to the Sheriffe or Major what doth concerne the Corporation and is required of the whole and so we finde Christ to doe in the Epistles to the seven Churches For that anticipating assertion That the Apostles ruled this Church aggregate not by vertue of their Apostleship but by vertue of its union I shall referre it to the next head viz. That the Church of Jerusalem and the government of the same is to be a pattern for all Congregations and Assemblies in any city or vicinity to unite into one Church and for the Officers and Presbyters of those Congregations to govern that Church joyntly in a Colledge or Presbyterie which is your fourth and last branch of your first Question pag. 97. Answ. 1. They are not an example of uniting or aggregation except it be found that there were many churches aggregated which a very facile and swasible reader may well doubt of for any thing that hath yet been said to make it good 2. If this were granted that many Churches did aggregate and unite in the beginning yet would not this example be bindingly presidentiall For as many things were done out of that ordinary course that was after setled in the creation and in a singular way by themselves as the enlightening of the world without a Sun the watering of the earth with a mist before it rained the producing of fruits ex tempore which things afterwards ceased being digested into orderly rules and courses so might it be in the first plantation of churches Many things might pro tempore be taken up which might not afterwards be continued e. g. The Apostles did * serve Tables at first but afterwards an office was instituted for that on purpose So suppose there were in the Church of Jerusalem a greater multitude then could meet in one place and yet all one church and ruled joyntly by the Apostles and Elders thereof which yet wee do not admit yet could not this from hence be drawne into president because that howsoever the Acts of government which the Apostles exercised together with the Elders in and over this Church were common and ordinary and done after the ordinary manner as the Doctor contends yet I shall make bold to remember him again of that which it seemes hee remembers very well to have been answered in this case formerly though he make not so good an use of it viz. That the extent of their power in the exercising of these Acts there and elsewhere was extraordinary as was their persons and calling to Apostleship And we do not so {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} by this distinction that hee should not know where to have us for 't is easily apprehended what we say is imitable and what not imitable in these Apostles And now for that cavill That the Apostles did not this by vertue of their Apostleship but by vertue of the union of those assemblies I answer that in asserting it thus exclusively of their Apostleship you suppose the Apostles to have been the officers ordinary or at leastwise extraordinary of this Church of Jerusalem only and so that they could not elsewhere exercise the like power or not otherwise then by vertue of an union of churches which is no greater prerogative then you will grant to ordinary officers now and so the Apostles shall have no greater a Commission then we which is as to say their persons were no more extraordinary nor their office then common Presbyters now adayes But thirdly to abound in the answer of this same matter if that many churches in Jerusalem did unite and transact their affaires or some of them joyntly and that therefore we may do so yet it followes not that wee must whether we will or no for this is to urge us beyond the pattern The churches in Jerusalem admit voluntarily spontaneously through the opportunity and advantage of the Apostles help and through the strength of the spirit of love and confidence which they had one to and towards another and for other good causes and considerations did act many things that concern'd the churches in an associated way therefore all churches will they nill they have they the same grounds reasons and incouragements yea or no must do so Is this good Logick And that you may not think here is prevarication or jugling in this businesse I for mine owne part must ingenuously grant and confesse that I am not very solicitous concerning the answer of this matter for whether it were so or it were not so then that they did or did not associate I think it might be so now I mean some kinde of aggregation and union might be though wee might tread more confidently having the steps of the Primitive Churches before us that is to speak more plainly The Churches of Christ now though possessed of an entire independent Church-power in each body yet may when and where and with whom and in what cases or things God shall perswade them transact such affaires as they shall think fit joyntly and sociously provided that hereby they devest not themselves of nor prejudice themselves in any priviledge of an entire sole and and single administration or the like which Christ hath given them but retain that power of resuming and recollecting themselves to themselves when they shall see oâ—casion And if the churches in Jerusalem did so wee have cause to think this was all they did and if the Brethren of Antioch did appeale Acts 15. we have cause to judge it was a free and voluntary appeal and they were not call'd and compell'd thereto And that they and wee in imitation of them might do this
baptisme fight against the true Baptisme and baptizer the Lord Jesus so that I conceive this Argument were it granted that all the people received Johns Baptisme will stand in little stead to prove the Conclusion viz. That they were made Christians much lesse cast into a Church-mould according to the New Testament forme and least of all that they were all members of one Christian Church at Jerusalem But note an absurdity in the sequell of the discourse where the Doctor having got a multiplying glasse in his hand goes on to make strange discoveries of the increase of Christian Beleevers Pag. 36. he tells us That Christ made many more Disciples and beleevers then John and added daily to the Church that was then in Jerusalem such as should be saved Here 's two Paradoxes First That Christ made more Disciples then John Out of whom should he make them when as John had swept all along with him as you affirme before pag. 32. med. not taking it synecdochically whatever you determine of it here Secondly That Christ should adde daily to the Church that was then in Jerusalem is not this a marvailous anticipation and mistake to apply that which was done by the Disciples after Christs ascension Act. 2. last unto the Ministry of Christ himselfe and yet in the sequell you reckon this to the Apostles also expresly pag. 56. Judge if here be not false Musters And let me tell you you give us occasion shrewdly to suspect your ignorance to say no worse to talke of a Church in Jerusalem besides the Nationall Church of the Jewes in the life-time of our Saviour And thus farre I have taken notice of most of the Materiall Excipienda in your Booke I had thought to have bestowed as much time on the rest but that other Considerations forbad me therefore I shall onely briefly examine the maine Propositions that follow omitting the Amplifications and Collaterall Notions that fall in the handling thereof And so I shall leave this Proposition without taking any further Exceptions to it or any more passages in the asserting of it and the rather because there are and those so able already ingaged in the dispute thereof and come to the second Proposition viz. That all these Congregations and severall Assemblies made up but one Church Which Proposition except the former stand good is to little purpose as the Doctor foreseeing is therefore very briefe in the manifestation of it I shall not therefore be long in the Examination of it though in that little compasse of lines he gives cause of manifold Exceptions For first whereas you say The Brethren themselves acknowledge that all the Beleevers in Jerusalem were all members of that Church If you meane the Church spoken of Act. 15. 4. I deny and say it is a grosse presumption and begging of the Question to say that wee acknowledge all the Beleevers in Jerusalem to be Members of that one ministring Church especially if you reckon all Johns Disciples and Converts to these Beleevers For as there was a good space of time after there were multitudes of Beleevers ere there was such a Church so for any thing hath yet been brought to the contrary it is probable enough that the true Beleevers which were not so many after you have cut off Johns Converts I meane those that did stick in Johns Baptisme which were multitudes and temporary Beleevers which ceased to walke with Christ which were not a few and strangers which did afterwards disperse themselves into severall Countries those that did remaine at Jerusalem did gradually grow up unto Church-fellowship And it amounts to no lesse then the former begging and presumption that which followes viz. That this Proposition is manifest out of the Scripture viz. that they that were convented are said to be added to the Church For what if that be to be understood of the Church Catholick and not a particular Church It may not be denyed that the word Church is often so used in the New Testament and it is suspicious that the three thousand converted at once were not so soone instructed in Church-followship as converted As for that which followes that they continued in the Churches Communion and the Apostles doctrine The Doctor hath moulded the Text for his own advantage and indeed hath falsified it for 't was in the Apostles doctrine and fellowship not in the Churches fellowship except you are content it should be understood in the communion of the Church Catholicke which is no more then in Christian Communion in generall and for ought I know that is all that is meant there And tell me any act wherein the multitude of beleevers did communicate that can bespeake it necessarily to be any more then a Christian Communion in generall or what Christians may have together though not of the same Church and the Doctor himselfe says before The chiefe publique Ordinance they communicated in was preaching To the third Assertion or Branch Pag. 82. which is That the Apostles and Presbyters governed ordered and ruled this Church of Jerusalem consisting of many Congregations and Assemblies by a Common Councell and Presbytery I answer First I am not satisfied by any thing hath been alledged that that Church consisted of many Congregations and Assemblies and that upon the scruples before instanced Secondly In asserting that the Presbyters did rule that Church and ordinarily other Churches whom doe you hit Sure not the Independents as you call them We grant 't is their part to rule but we distinguish between Authority and jurisdiction on the one hand and power and interest on the other this latter belongs to the people the other is proper to the Officers which yet they exercise in the name of the Church So they i. the Officers ordaine they excommunicate i. pronounce Excommunication they lead and direct in all Government and disputes they have the executive power as you demand pag. 93. But the people have a power and interest too as those places alledged by your selfe shew expresly Act. 15. For tho ver. 2. Paul and Barnabas are said to be sent to the Apostles and Elders only yet ver. 4. they are said to be received of the Church and Apostles and Elders therefore they were sent to the Church also and that word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} with one accord ver. 25. imports a multitude met together and this to be the result of that multitude els it were no great commendation of the resolution that it was convened about and issued forth {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} And though onely the Apostles and Elders are mentioned as coming together to consider of the Question ver. 6. yet it is said ver. 22. that it pleased not onely the Apostles and Elders but the whole Church also therefore the Church also came together to consult or the Apostles and Elders as a Committee first prepared the dispute as not counting it so safe perhaps to admit the weake to the same
power against Christs power nor many Congregations against one I say Suppose these things be so then is it any Question whether such Congregations may act independently When as wee know that Companies doe act independent of their fellow-Companies and Corporations in the Countries doe act independent of other neighbour-Corporations indeed they act not independently incontroulably of the higher names above them but a Company is not indicted by a Company a Corporation by a Corporation Untill therefore you shall prove that Churches are not coordinate or that there are higher names then Churches and church-Church-Presbyters or that the same persons are in higher place and office in a Classis then in their owne particular spheares and Congregations which if it were so then why should they not have suteable names that might import the superiority of the Relation even as the Common-Councell-Men though they be Masters and Members of the severall Companies yet when joyned in a Common Councell they are not called the Masters of the Companies of the Citie but by a distinct name of interest and honour the Court of Aldermen and Common Councell untill I say you prove these your simile will lye in the dirt I know wee have such names as Classes and Synods adapted and adopted to this Ecclesiasticall Hierarchy but they being onely jure humano will not passe with us for grounds of Authority or superiority in the things that are called by them Next after your Simile you come to your Question and to divide your position into foure Branches which yet you fall off from again by a digression of sixteen or seventeen pages long to prove viz. That all the Churches we read of in the New Testament were pregnant Churches or accumulated of many govern'd by a Common Presbytery Which labour you might have saved if you had hopes to make good the foure Branches propounded two of which are That the Mother-Church was such a Church and so govern'd and secondly That all other Churches are to be govern'd as that was at least you might have kept this for a reserve if they had failed But besides that you prove neither part of your Assertion viz. Either that they were aggregated Churches or that the Presbytery to which they were committed was a joynt Presbytery and not each Church to its particular for those many Scriptures you quote do neither of themselves sound so nor for ought I see doe you put such a twang into them you commit these errors by the way 1. You impose upon your Reader without any authoritie or reason that Diotrephes was an Independent and that was the quarrell John had against him and that his Church was in the faction with him when as wee have no mention of his Church at all nor of his prating against the Presbytery And for the crime objected of seeking the preheminence if the Lord keepe us that the world be never able to charge us with a likelier fault we shall not be afraid to make our Accusers our Judges Alas our offence is that we are against preheminence 2. You confidently exclude the people from having any hand in the Government in which you account the solving of difficulties in doctrine as well as other matters to be a part when yet in the places quoted especially and most expresly Act. 15. 22. the interest of the Brethren and the whole Church is spoken of not in actu signato onely but in actu exercito 3. Pag. 18. You make the names of Pastors and Shepheards when applyed to Church-Officers to import that Authoritie power and government as they doe when applyed to Magistrates at least you make the symbolizing of Church-Officers with Civill Magistrates in those Names an Argument of communicating with them in such a kinde of power as they have though not the same degree but how weakly let all men judge 4. Pag. 19. You exact the wayes of God by the line and rule of humane reason and will give no more to an Institution then it will goe for in that Market 5. In the same page you put such an Objection upon the Independents about requiring Miracles as the condition and qualification of Elders now adayes els not to be acknowledged Elders as I am confident the Congregationall judgement will not nor ever did they owne what ever some other Independents for it is a genericall name appliable to whomsoever the inventers of it please and more properly to some others then they that are commonly called by it may doe but that it might be a scandall to all of the Name you doe very wisely and take the right course not to name the booke or Author where you finde that Objection Pag. 29. You lure after your reader who might very well be turning his back upon your discourse that now you come in order to prove the foure propositions but you keepe not this order long The first proposition is That there were many Congregations and severall Assemblies in the Church of Jerusalem c. For the proofe whereof you bring the multitudes of Converts to Johns Baptisme The people of Jerusalem all of them and all Judea c. Whereby say you they all became Christians or Members of the Christian Church For say you Johns Baptisme was into Jesus Christ and the very same with that of the Apostles Wee answer to your Reason 1. Johns Baptisme was into Christ but it was in Christum moriturum not in Christum mortuum 2. To say it was the same with Christs and the Apostles is flat contrary to the Assertion of John himselfe and the Apostles I baptize you with water sayes he but there comes one after me who shall baptize with the Holy Ghost and with fire 3. Therefore now by Johns Baptisme they were not all made Christians no more then the body of the Jewes before John were turn'd Christians by being baptized in the red Sea c. for they were baptized into Christ by their Baptismes I deny not but this baptisme of John was to prepare men for Christ and did beare a more immediate relation to such a worke then any Ordinance before but it did not make them absolute Christians It did not absolve and perfect the new Church I meane not so farre as that Ordinance of Baptisme was to doe afterwards 4. The learned and judicious know that John was but the Messenger before Christs face and his Baptisme was but as the streamings of light in the Heavens before the day and he did onely bring and restore all things to their legall perfection by water the Element of the Law but Christ Jesus he comes and baptizes with fire Consummates all things with this transforming powerfull Element even his Spirit 5. So farre was it that all that were baptized by John were made Christians that even Johns owne Disciples who had the best and frequentest instruction not onely hesitated but were downright * scandalized at the true Messias and others did under that forme of Johns
is no wave of the sea but stands upon this bottome and foundation viz. That no priviledge is a hinderance in that thing wherein it is ordained for a priviledge and so the intirenesse of a Congregation whereby it is able to recollect it self as having the whole spirit of government in it is not to be made a barre to a church or churches that shall finde it convenient and for edification to joyn with other churches where God shall knit their hearts reciprocally in the common transaction of such affaires as they shall think fit and consent unto But this cannot be prescribed and injoyn'd upon them by man but is to be done electively by them as flowing indeed from a speciall love and pleasure which those churches take in one another and beare to one another This we say in their ordinary affaires they may do we speak not of cases extraordinary for difficulty and moment wherein if their own means suffice not they are bound to seek the help of other Churches Briefly to shut up all Had we a Collegde of Apostles or Apostolicall men wee should make as much use of them and reference to them as they did and were there more churches of such a temper and quality as they ought that might be the foundation of such a mutuall dearnesse pleasure and confidence wee might do more in this Way of associating then we do but wee hold it our right liberty and priviledge to do what wee do in this kinde freely and not to be compelled thereto nor indeed would it be any other then a meere formall association did it arise otherwise Win us therefore to an association by the beauty of your fellowships and you shall not need to compell us THe second Question which takes up full one third part of his Book is of the manner of gathering Churches and of admitting Members and Officers proposed by him 1. In the Chaos it seemes 2. Orderly as he supposes drawn forth into six Queries though I dare not say there is not interfering tautologie and great confusion The nature in which the things are viz. of Quere incourages mee the rather to do something in them for that I hope the Doctor wil not be great of his own sense but take an answer of these things from those that know the way better then himself who it seems is but a Caetechumenos therein I shall here therefore indeavour to instruct him in stead of refuting him for as much as to me it seemes unmeet that a man should be polemically exercised before hee be positively principled The first Quere which must go but for one though it be Legion I must answer to part by part as followes Whether for the gathering of Churches there be either precept or president in the Word of God A. Yes Is not the word a gathering ordinance are not the people thereby invited yea compelled to come in and called to fellowship with the Saints as well as with the Father and the Son is not man a sociable creature doth not nature teach us for politique advantages to fall into societies is there not heat where two lie together and is it not foreprophesied they shall serve the Lord with one shoulder And lastly Doth not Christ say Where two or three are gathered together in my name c. But all this hitherto you would be as sorry it should once come into question as I for who or what should be saddled for the Presbytery but such a like thing as they call a church at least only by this I perceive what churches you would have {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} i. All together tag rag no selection this is the way indeed to imbase the kind and make them carry gentle I demand therefore further ought not Church-societies to be particular certain and definite for as much as that which is every ones work is done by no body and to professe to owe equall and immediate duty to all is both the way to perform it to none and a signe that a man intends so But if that that followes must be taken for the meaning of this Quere viz. Whether Preachers and Ministers of the Gospel did ever leave their own ordinary charges to which they are called and whereto they are fixed with a command not to leave them and under pretence of a new way c. did run about and alienate the mindes of the people well-affected formerly to their severall Ministers c. I answer by no means is this warrantable But I count a vast difference between a Minister or Ministers going abroad of their own heads and meerly under pretences in a secret clandestine way to get the hearts of men from their sound and orthodox Teachers for this was the practice of the false * Apostles and on the other hand a Minister or Ministers going forth with the consent and approbation of a Church or churches when or where Christ shall make an opportunity and open a doore for the peaceable comely and orderly doing thereof either to vindicate some Truthes under reproach and disgrace through a cloud of ignorance and prejudice hanging over the eyes of men or to discover and lay open certain errours or usurpations wherein Christ is injured and the Saints liberties infringed and this in a free ingenuous way of preaching and dispute offering and commending their Doctrine and Way to the impartiall search and examination of all both Pastors and people that heare or will heare them by the Word and all this not to such an end to breed any disaffection or alienation between people and their Ministers but to make them both free by the truth that they may both of them know and practice their severall duties and Christ may reap the fruit of it in the honouring of his Name and themselves in the comfort of their own soules through obedience and faith The former is dishonest and abominable but this is honourable and a duty for which wee have Pauls example not only by a publique Epistle undeceiving the Galatians of that errour they had suckt in from men perhaps of a worse quality but even withstanding Peter an Apostle to his face for haking in the matter of circumcision For the third and last division of this Quere Whether it was ever heard of in the Apostles and Primitive times that any believing Christians were in great numbers congregated from among other believing Christians I answer 1. That 't is well known there hath been and may be great defects even in believers themselves and such as that they may need even to be cast into a new mould as witnesse the Galatians of whom the Apostle did travell in birth again till Christ were formed in them 2. It will be granted that believing Christians should desire and indeavour to be instructed in the whole will of God that they may touch no unclean thing and as they know to be still