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
a Commission to Elders we read 1 Tim. 5. as well as practice 2 Tim. 4. You intimate that speciall works which the people might not do are mentioned in that Commission which if you stand to you must deny the people power either to Baptize or to Preach If these words be not a Commission to the Apostles and Elders to ordain I am sure they are no Commission to unoffic'd-men either to Preach or to Ordain If that need so require she may admonish her Officers and excommunicate c. T.W. to W.R. p. 39. 12. The Church hath power to censure her Officers if she see just occasion Col. 4.17 The Church of Colosse had other Elders besides Archippus which might joyn with the people in the Admonition Paul bids Timothy fulfill his Ministery 2 Tim. 4 5. Answer This doth not suppose Timothy to be faulty or to be under censure and it may be Archippus Pauls fellow-labourer Philem. v. 2. was not faulty and then this Admonition was no censure and therefore it is alleadged to no purpose Neither doth admonition alway suppose Authority for this may be an act of charity as well as of authority Paul might admonish Peter and one Brother another of the same Church though Paul had no authoritie over Peter nor fellow-members one over another Gal. 2.11 Matth. 18.15 16. (r) Cot. Keyes p. 19. Private members cannot censure judicially or unchurch the Congregation though they be bidden Plead with their mother plead Hos 2.2 The Colossians were as well to cause that Epistle to be read in the Church of Laodicea as to say to Archippus c. yea the word cause seems more authoritative then say ye yet our Brethren hold not that one Church hath power to cause any thing to be done in another Church If it had been said Cause Archippus c. and Say to Laodicea you could have made notable use of it Finally the Church cannot excommunicate their whole Presbyterie no more then the Presbyterie excommunicate the whole Church onely she may withdraw from them (ſ) Cot. Keyes p. 16. the Church hath not received from Christ an Office of rule without her Officers (t) Ibid. This Text is much insisted on and weekly contributions for the Minister grounded on it 13. These Officers are to be maintained by contribution every Lords-day 1 Cor. 16.1 You do not maintain all your Officers not your Ruling-Elders though the Text. 1 Tim. 5.17 doth as cleerly hold out the maintenance as the lawfulnesse of Ruling-Elders Answer The Apostles Rule was not generall but onely for ought there appears in the Churches of Galatia and Achaia v. 1. nor perpetuall for those Gatherings were to cease when Paul came v. 2. though Ministers maintenance did not cease when Paul came not for any Officers at least not quâ Officers but for the poor not of their own Church neither but of the Church of Jerusalem many miles distant which was a singular and extraordinary case You might much better alleadge Matth. 23.23 These you ought to have done c. yea Acts 2.45 4.34 as the Anabaptists for the manner of maintaining the Ministery and relief of the poor then to say that the temporary way of the Churches extraordinary charity to the poor of another Church is a perpetuall binding Rule to direct how Church-Officers should constantly be maintained 14. The great mountain burning with fire cast into the Sea upon the sounding of the second Trumpet See more of this in Answ to 32 q. p. 77. Revel 8.8.9 is applied by some good Writers to those times in which Constantine brought setled endowments into the Church If it be so applied by some good Writers who possibly had in their eyes the Lordly and almost Regall riches and pomp of Prelates Answer it is by as many and as good Writers applied otherwise For my part as I finde that Constantines Donation the foundation of this Exposition is but a Fiction accounted by Gratian himself to be but Palea and what is the chaff to the wheat so I finde in the Prophecies that Kings and States are called mountains Zech. 4.7 casting of mountains into the Sea implieth great commotions and troubles Psal 46.2 their burning with fire signifieth their opposition and fiercenesse whereby they become destroying mountains or as the Septuagint whom the Penmen of the New Testament much follow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a mountain on fire Jer. 51.25 but I finde not that setled and stinted maintenance is in any Prophesie understood by a mountain burning with fire cast into the Sea nor that it is unlawfull either from yeer to yeer as in New-England (u) T.W. to W.R. p. 59. or for certain yeers or for term of life much lesse do I finde that it is unlawfull for one yeer and not for a yeer and a quarter or two three or four yeers 15. Thereimust be in the Church Teachers distinct from Pastors This for substance is alleadged by Answ to 32 q. p. 75. and many others as Apostles are distinct from Evangelists Eph. 4.11 That Text proves not the same distinction between them for he saith Some Apostles and some Prophets c. but not some Pastours and some Teachers but Answer but some Pastours and Teachers or rather These Apostles these Prophets these Evangelists these Shepherds and Teachers which words seem but to explicate one another as Shepherd and Bishop do 1 Pet. 2.25 16. This particular Congregation is Sion which God loveth This Text is frequently alleadged in Answ to 32 q. and others and here he hath promised to be present Matth. 18.20 No Sir it is not Sion but one of the Assemblies of Sion Isa 4.5 The Hebrews Answ which were divided into many Congregations are not said to be come into many Mount Sions but to Mount Sion Heb. 12. The Scripture warrants not the expression of an hundred or a thousand Sion Have not you found God present in our Assemblies have not you by faith closed with the promises in the use of Ordinances amongst us Speak out I know you dare not belye your selves us and God himself Christ in Matth. 18. promiseth his presence to those that are not a Church for two or three will not make a Church they v. 17. were to give the second Admonition the Church the third If any faithfull people though women or not in Church-fellowship or members of severall Churches meet together you dare not exclude them out of his promise though they do not make a congregationall Church Christs presence is promised to the Apostles and their Successours the Elders Matth. 28.20 and to the Assemblies of Sion or Churches joyntly as well as severally Isai 4.5 Rev. 2.1 21.22 23. 22.3 4 5. (x) The new Jerusalem Rev. 21. is many particular Churches combined Cot. Keys p. 56. Answ to 32 q. p. 38. 17. So long as a Believer doth not joyn himself to some particular Congregation he is without in the Apostles
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
especially within a Nationall Church It is an Argument you will not own Seven eight twelve may make a domesticall Church ergo they may make a congregationall If seven or eight may make a Church then two hundred persons in a city may well make twenty distinct Churches and by consequence so many Independent Judicatures 3. A visible Church in the New Testament consists of no more in number then may meet in one place in one Congregation The like you have Answ to 32 q. p. 9. 1 Cor. 11.20 14.23 If you seek for Congregations meeting for Prayer Answer hearing the Word Sacraments in one place or that they were called by the name of Church or that all Believers in some cities and countreys when they might did meet in one place I will not contend many such Churches or Congregations we have in England and the Believers in every Christian Church even in the Church of England and in the Jewish Church also might and did at first meet in one place To say nothing that all the people of the Jews being about six hundred thousand are called one Congregation and are frequently in the old Testament said to come together and that * One Myriad is ten thousand Myriads did come together Acts 21.22 How will you make out this Inference The Church of Corinth did meet in one place and so did Antioch Jerusalem therefore no Church in the New Testament must consist of more then can meet in one place To say there was a Church in Adams house and in Noahs and also in Philemons Aquila's and Priscilla's houses therefore the Church in the Old and New Testament must be Domesticall is an inconsequent Illation contrary to plain Scripture Is not the Argument as good if it run thus All the believing Corinthians were of the Church of Corinth 1 Cor. 1.1 cum 2 Cor. 6.11 The Smyrnaeans and Laodiceans of the Church of Smyrna and Laodicea Coloss 2.1 4.16 Revel 2.8 3.14 whether they were more or fewer hence in every City and every Church seem to expound one another Acts 14.21 23. cum Tit. 1.5 Acts 16.4 5. And it cannot be shewed that any Church how numerous soever it grew was divided into two or more Churches or that there were more Churches then one in any citie or town therefore the Believers in any one citie or town may be but one Church whether they can meet in one place or no. Paul writes not onely to them which might and did meet in one place but to all that in every place not thorowout the world as appears 2 Cor. 1.1 written to the same persons 1 Cor. 5.1 2. cum 2 Cor. 2.1 2. neither is this a Catholike Epistle but in all Achaia call upon the Name of the Lord and therefore these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 besides that being but a Supposition they put nothing in being and may fitly be translated in id ipsum for the same or in one which though they met in an hundred places they might do Acts 4.26 cum Psal 2.2 1 Chro. 12.17 prove no more that those to whom Paul writ were of one Congregation then James calling the twelve tribes scattered abroad one Assembly Synagogue or Church James 1.1 cum 2.2 5.34 or Pauls mentioning the Hebrews assembling themselves together Heb. 10.25 doth prove that the scattered Hebrews were no more then one particular Congregation which might and did meet in one place especially seeing the Apostle writes to the Achaians 2 Cor. 1.1 1 Cor. 16.1 cum 2 Cor. 9.2 11.10 Now there were other Churches in that Region (f) Cotton Keyes p. 46. at least two Corinth and Cenchrea Rom 16.1 which I read was the Port of Corinth (g) R. M. and W. T. to C. H. p. 32. yea oppidum Corinthiorum navium statione celeberrimum ideo frequens valde populosum (h) Gualâ—… in Rom. 1. To say nothing of the Church whereof Gaius the Corinthian was the Host 1 Cor. 1.18 Rom. 16.23 3 Joh. Hence there is mention of Churches to which the women he writes to for he saith Your women not Women or all women did resort or how else could they keep silence in the Churches 1 Cor. 14.34 yet you hold not that two or three Churches in the New Testament must consist of no more then may meet in one place 4. The visible Church in the New Testament is not Nationall as the Jewish was hence we read of the Churches of Galatia Macedonia Judea not Church of Galatia 1 Cor. 16.1 c. 2 Cor. 8.1 c. We say not that the Christian Church is Nationall as was the Jewish Church viz. that it hath a Nationall Tabernacle Temple or House of God and solemn Worship peculiar to it to which all the Members or all the Males must sometimes resort towards which the absent are to pray and in which the Priests in their courses do minister unto God not say we that the Scriptures do mention a Nationall Church for the Supreme Magistrate was an enemy to Christian Religion Regis ad exemplum c. (i) M-to H. teacheth us thus to answer many of the people were of the same minde as it is this day in France and Spain and was in England in Queen Maries days Believers it is like were not so many as to bear the name of a Land or Nation nor could they have liberty safely and freely to meet in such great Assemblies as Nationall Synods Shew me a Nation of Magistrates and people converted and I will shew you a Nationall Church but if there could not then be a Nationall Church as in Queen Maries times our Church was not Nationall it is no wonder if there were none Vltra posse non est esse whether Nationall Churches be lawfull or unlawfull Arguments taken from the naked appellation of the word Church or Churches are very unsatisfactory because of the various acceptations of the words Kahal Gnedah Ecclesia Synagoga which we sometimes translate Church but should always translate Convocation or Congregation a company called out or gathered together The English word Church Saxon Cyric and Scots Kirk are derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Cambd. Rem or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Sir Hen. Spelm. which as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the place of meeting Hence we read of Robbers of Churches or Temples Acts 19.37 Kahal whence our English word call is sometimes Metanymically understood of the place The Heathen enter into the Sanctuary which God had forbidden to enter into the Church Lam. 1.10 cum Deut. 23.3 Nehem. 13.1 To come together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is if it be rightly translated to come together in one place and so Ecclesia is opposed to the buildings or houses in which they did eat and drink 1 Cor 11.19 20 21 22 ult Synagoga is evidently taken for the place of meeting Luke 7.5 Acts 18.7 Neverthelesse the words Kahal and Gnedah do sometimes
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.
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