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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	call_v	day_n	week_n	21,908	5	10.6544	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A82508	A defence of sundry positions, and Scriptures alledged to justifie the Congregationall-way; charged at first to be weak therein, impertinent, and unsufficient; by R.H. M. A. of Magd. Col. Cambr. in his examination of them; but upon further examination, cleerly manifested to be sufficient, pertinent, and full of power. / By [brace] Samuel Eaton, teacher, and Timothy Taylor, pastor [brace] of [brace] the church in Duckenfield, in Cheshire. Published according to order.	Eaton, Samuel, 1596?-1665.; Taylor, Timothy, 1611 or 12-1681.	1645 (1645)	Wing E118; Thomason E308_27; ESTC R200391	116,862	145

often signifies Church-communion and the Apostles meaning may well be that it should be upon dayes when the Church meets in communion and giving and receiving are actions of communion Phil. 4.15 and therefore sutable to such meetings in communion in the interim we would not be understood as though we meant to exclude all private distributing or communicating to the necessities either of Saints or Ministers though we conceive publike contributions to be principally intended Hence it is that Deacons are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 12.28 which being interpreted may import a person that receives some thing for another and it may beare receiving of a just reward for another and so a receiving not for the poor Saints alone but a reward for the labourers also * See Scap. Lex 6. But how must the Deacons receive the Churches contribution must they gather it from house to house that would be an endlesse toil and dishonourable also Contribution or communication is called a sacrifice Heb. 13.16 Now sacrifice was wont to be brought to the door of the Tabernacle and it comes most freely when it is thus brought but when must it be brought when the Church meets and when meets the Church constantly upon the Lords Day therefore these contributions must be brought upon the Lords Day but upon which Lords days must this be done upon those only upon which there is occasion of distributing something or at other times surely at other times else it might come to passe that they might have nothing in deposito nothing in the stock then many a person that needs can many times have nothing for the case may be such that the need cannot tarry till the Lords Day come and the person may be gone that needs before that time come now there ought alwayes to be something in readinesse to supply needs in cases of such urgencie therefore this contribution ought to be every Sabbath day that as there may be daily occasions of distributing there may be constant supply in contributing To prove this we have alledged 1 Cor. 16.1 2. and so far as we have made use of this Text we conceive we have not wrested it 1. We confesse that the occasion of this institution was collection for the poor Saints and not their own poor Saints neither but the poor Saints at Jerusalem 2. We confesse that there are no other Churches mentioned upon whom this institution was injoyned but the Church at Corinth and the Churches of Galatia which our brother saith was larger then England Notwithstanding if we consider severall particulars of the Injunction we may probably conjecture that he had a further scope in the commandement then the occasion doth import 1. He brings a great many of Churches not to the doing of the duty alone but to the same way of doing it the Churches of Galatia which were many and that at Corinth and there cannot be a reason rendered why all other Churches that were called to the duty should not be bound to the same manner of doing also and so the Churches of Macedonia and that at Rome will be brought under this Injunction for they were called to the same work of relieving the Saints at Jerusalem as well as the Churches of Galatia and Corinth * Rom. 15.26.27 2. The Apostle bindes the performance of this contribution to the Lords Day in all these Churches if he had had no scope to make this an Ordinance in all the Churches he might have pitcht it upon some other day 3. He saith every first day of the week that is every Lords Day so it is translated in the Geneva Bible and so the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often rendered as Scapula observes and give instances abundantly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in every yeer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is every moneth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is every word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is every person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is vicatim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is domesticatim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is viritim street by street house by house man by man we have twice together the Preposition so taken Acts 2. ult 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 day by day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 house by house now what reason can be rendered why this contribution must be every Lords Day in reference to the Church of Jerusalem alone for they might have given what they could have spared at once or if it were a great deal that they were to give they might have had the longer time allotted them and yet have given it at once or the richer and the abler might have given it at once and the rest at twice or thrice or four times but they must give it Lords Day by Lords Day without missing one Lords Day this seems to hold forth that Paul meant it for a standing Ordinance and that his scope was by weekly contributions to raise a stock in the Churches out of which might be taken without gathering 4. They are bound under this Injunction of first dayes contributions without any time set them of ceasing the same for though our Brother say those gatherings were to cease when Paul should come and alledge vers 2. for it yet we finde no such thing there he saith vers 2. That there may be no gatherings when I come our Brother gives this interpretation that collections may cease when I come but is not he guilty herein of corrupting the Text more then we for the true meaning is that it may be in readinesse when I come and that there may not be need to gather for it when I come for when it is in the stock already there will be no need of gathering for it and the Greek words are against his exposition but agree well with ours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which words are truly thus translated that not when I come then gatherings be made he is diverse I think from Paul in his exposition of Pauls words he would have gatherings then to cease Paul would not have them then to begin for should they then begin there would be nothing in stock and so nothing in readinesse when use should be made thereof 5. Consider the manner of performing this act every one must put apart somewhat or lay by him What to keep it with him and not part with it not so for he must treasure it up as the Greek carries it or put it into the treasury What treasurie his own private treasury no for then it needed not to have been upon the Lords Day for any other day would have served for such a private act and then there would have been gathering together what every man had put into his own private treasury when Paul came and this would have been unreadinesse which Paul labours to prevent it was then the common treasury which the Church had when they met into which every one did put what he provided for such a businesse thus a stock was raised in all

given in all the new Testament that Christians ordinarily meeting together in divers places are yet called one Church except where Church is taken improperly in a distributive sense And therfore in cities where they might and did meet together they are called a Church and in countries where they could not all meet in one but in divers places they are called Churches Many such Churches or Congregations we have in England Answer We say so too Reply and add that either we have such in England or none at all For what other besides such can you shew us And the Beleevers in every Christian Church Answer even in the Church of England and in the Jewish Church also might and did at first meet 1. Reply Can you shew that the Beleevers of any Christian church met onely at first in one place and then afterwards being increased they met not in one place but many places except at some time of hot persecution 2. If Beleevers in England ever met together in one place it was when there was but one congregationall Church in England As for the Jewish Church in it Exo. 34.23.24 Deut. 16.2.16 both at first and afterwards all the males wore to meet by speciall appointment in one place at some seasons though not alwayes and in some ordinances though not all to shew that they were but one Church To say nothing that all the people of the Jewes being about six hundred thousand Answer are called one Congregation and are frequently in the old Testament said to come together and that * One Myriade is 10000. Myriads did come together Act. 21.22 They were one church and therefore did and ought to congregate together and are therefore called one congregation Reply and yet neither they nor those Myriads spoken of Acts 21.22 did then nor can such a number now ordinarily come together Now our Position is to be understood that a Gospel visible church consists of no more then can ordinarily come together into one place nor of so many as sometimes in an extraordinary way have met together How will you make out this Inference The Church of Corinth did meet in one place and so did Antioch Jerusalem Answer therefore no Church in the new Testament must consist of more then can meet in one place You must take the Argument in the scope of it Reply such and such Churches did meet constantly in one place and there is no mention of any Church which did not meet together in one place therefore no Church in the new Testament doth consist of more then can meet in one place the Consequent is now good For we think that patterns that are uncontrolled either by precepts or other patterns have doctrine in them and do teach how things ought to be carried To say there was a Church in Adams house and in Noahs Answer 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 We confesse it and for the reason you render Reply because contrary to plain Scripture Now if you could have shewed us the repugnancy to plain Scripture of the inference which you oppugne wee should have confessed a great oversight in it It is one thing and more warrantable to derive an inference from patterns when they all run one way and be patterns of one kind and another thing and lesse safe to draw an inference from patterns when there is diversity of kinds of them about the same thing Is not the Argument as good if it run thus All the believing Corinthians were of the Church of Corinth 1 Cor. 1.1 2 Cor. 6.11 Answer The Smyrnians and Laodiceans of the Church of Smyrna and Laodicea Col. 2.1 4.16 Rev. 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 with 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 therefore the believers in any one city or town may be but one church whether they can meet in one place or no. No brother not so Reply because as appeares to us there is light of Scripture gain-saying it For though all the believing Corinthians were of the church of Corinth which yet you seem to contradict in the after part of your Answer while you say that Gaius the Corinthian was the host of another church besides that of Corinth which if true then all believing Corinthians were not of the church of Corinth and though in all other cities all the believers of them were of the church in each of them yet such an inference would be naught because it was so for a speciall reason and in regions and countries where that reason took not place it was otherwise All the Believers in Jerusalem were of one church there because they were not so many but that they might come constantly together into one place and did so But all the Believers in Judea were not of one church there but of many churches because they could not meet constantly in one place And if believers in cities meeting in divers places are yet but one church for this reason because they were of one city as you would seem to inferre then shew but any probable reason why believers meeting in divers places in countries may not be one church because they were of one countrey especially the believers of Judea being but a small countrey and under the same civil government The reason why city and church expound one another was this because there was not more converted in a city then could meet together in a congregation or church And when you can shew us out of the new Testament that believers were so multiplied in any city as that they could not all meet in one place then will we shew you that such churches were divided into more churches Paul writes not only to them which might Answer and did meet in one place but to all that in every place not throughout the world at appeares 2 Cor. 1.1 written to the same persons 1 Cor. 5.1 2. with 2 Cor. 2.1 2. neither is this a Catholique Epistle but that in all Achaia call upon the Name of the Lord. Paul writes and sends this Reply and applieth it to the Corinthianss and to them alone as appears almost in every chapter of the Epistle and in many of the verses of each chapter For all along proper and peculiar things belonging to the Corinthians and not to the Achaians nor Saints in all the world are spoken of in commendation and discommendation and proper reproofes directions exhortations are given yet he intended it for the use and benefit of all Achaia and of the whole world also And it may as properly be called a Catholique Epistle as an Achaian Epistle for the use redounds to the world as well as to Achaia

And if it be not so how can it be said to be Canonicall Scripture And how comes it to be the foundation of our Sermons that wee preach out of it Besides doth all in every place and Saints in all Achaia expound one another What Commentator hath ever said so And doth 1 Cor. 5.1 compared with 2 Cor. 2.1 inforce such an exposition That which you would suggest is that hee writes to the same Corinthians in the second Epistle that he writes unto in the first for more your Scriptures import not and wee grant it But the inference you draw is this ergo all in every place here and Saints in all Achaia are all one a strange consequence If the second Epistle be written to the same persons as the first Why do you not expound the subject persons of the second by the subject persons of the first and say though the Saints in all Achaia be mentioned only yet under them the Salnts every where in the world are meant as in the first Epistle it is expressed This would have been a more naturall exposition But we shall declare the Apostles naked scope as we understand it The Corinthians not the Achaians in generall for the Cenchreans joyned not with them that wee reade of had written to Paul Chapt. 7.1 and Paul had received sundry reports concerning them not concerning all the Saints in Achaia for of the Cenchreans hee had heard nothing that wee reade of chap. 1.11 5.1 and hereupon he writes unto them but because this letter might be of common use and profit and especially to the Saints which bordered next upon them therefore he would have the Achaians their neighbours to peruse it yea the Saints every where to reade it for their edification Therefore in both his Epistles hee mentioneth the Corinthians as the proper subject thereof but the Achaians he mentioneth but in one and the Saints every where in another And he brings them in collaterally rather then directly it is to the church of Corinth but with the Saints in Achaia and withall that in every place call on the name of the Lord Jesus as it were on the bye And this is Pareus his exposition upon 1 Cor. 1.2 and he takes occasion of confuting the vain conceit of Pighius and other Jesuits because they would have Pauls Epistles to extend to the particular uses of those times and not to Saints in all places and ages And therefore those words Answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 with Psal 2.2 1 Chron. 12.17 prove no more that those to whom Paul writ were of one congregation then James calling the twelve tribes seattered abroad one Assembly Synagogue or Church Jam. 1.1 with 2.2 5.14 or Pauls mentioning the Hebrewes assembling themselves together Heb. 10.25 doth prove that the scattered Hebrewes were no more then one particular congregation which might and did meet in one place 1. Reply You give us another exposition of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and would referre them to an identity of things and not of place they were together in one thing but not together in one place But 1. These words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are sometimes conjoyned with the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 1 Cor. 11.20 14.23 and then I hope it will not be denied but that place is principally meant 2. Except the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do hold forth a coming together into one place their meeting at all any of them together though in an hundred places will come to be overthrown For what gives more light to the coming together of any of them at all into one place then these words If the words do carry any respect to place then seeing it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole church they will be in force to prove that the whole church came together into one place 3. When these words are found without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Act. 2.44 is not the sense darkned if not overthrown by such an interpetation And all that believed were together and had all things common shall it be thus rendered And all that believed were in one thing or minde So they might be though every one were in his own house and none of them together in the same place But how doth it cohere with the next words and had all things common if they met not together in the same place Besides will those words bear such an exposition in Acts 3.1 Now Peter and John went up together into the Temple shall it be thus translated They went up to the Temple for the same thing not together in company but for one end then they might go one after another if they only met in an onenesse of businesse and not of place but severall passages in the story do flatly contradict it and do shew that they ascended together in company one of another into the Temple But Acts 4 26. compared with Psal 2.2 is alledged to confirm the exposition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To which wee answer that wee see nothing but that the conspirators against Christ met in one place For Psal 2. saith They took counsell together and how can that better be done then by meeting in one place Acts 4.27.5 saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies they came together into one place and they might do it easily because all the persons mentioned were in one city and the story makes it plain that the Rulers and the people of Israel and Pontius Pilate and the Gentiles gathered together and there is nothing repugnant but that Herod might meet with them especially seeing that we reade that Pilate and he were made friends 4. Wee do not stand in need of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to prove that the churches of the Gospel met in one congregation frequently for there are other words that carry it cleerly as may appear from Acts 2.46 5.12 14.27 15.22.30 1 Cor. 5.4 and 1 Cor. 11.17 2. Though you yeeld the translation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it respecteth place yet you say it proves no more that those that Paul writ to were of one congregation then James's calling the twelve Tribes scattered one Assembly To which we reply that there is a palpable difference betwixt the places alledged by us to prove a meeting in one place and those alledged by you against it from James and from the Hebrewes For 1. Your places are not so full for a meeting in one place and 2. James 1.1 contradicts and makes impossible such a meeting of all the Hebrewes in one place And therefore we must take it in a distributive sense If there come into your Assemblie that is into any of your Assemblies send for the Elders

of the Church that is of the church he is of Not forsaking the assembling of your selves together that is no one with his own church that he is of or each church with it self But there is no need of any such figure in the Texts which wee alledge but the literall sense may passe and in some places must passe or there will be no sense For 1. The persons which wee say came together they might do it they were neither so many nor so remote but they might And if the Holy Ghost say they did wee must believe it and not seek a figure when wee are not enforced to it 2. The Text in 1 Cor. 14.23 saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the whole church comes together Now let the Reader judge whether any of your Texts have any such fulness of words in them to sway to a meeting in one place as this one Text hath which we have brought Some of your own side have been convinced with the evidence of this Text that the church of Corinth was but one congregation and came together into one place Especially Answer seeing the Apostle writes to the Achaians 2 Cor. 1.1 1 Cor. 16.1 with 2 Cor. 9.2 11.10 Now there were other churches in that Region at least two Corinth and Cenchrea Rom. 16.1 To say nothing of the church whereof Gaius the Corinthian was the Host 1. Reply Paul writes to the Achaians no otherwise then hee doth to the Saints which call on the name of the Lord Jesus every where 1 Cor. 1.1 with 2 Cor. 1.1 2. Hee writes not to them as making one church with the Corinthians for hee mentioneth them with a note of distinction from the Corinthians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The places which you would have compared will not enforce any such thing For hee might have a scope that the other churches in Achaia from the Epistle hee sent to Corinth which they were to peruse as the Laodicean church was to reade the Epistle written to the Colossians should be stirred up to the same duty of contribution c. So that the onenesse of the Congregation of the church of Corinth is not yet infringed 4. Doth the Apostle write to the Achaians and were there in that Region two churches at least Corinth and Cenchrea why then doth not the Apostle say To the Churches of Achaia as in all other such cases he doth To the churches of Galatia The churches of Judea Macedonia Asia Why is the church of Corinth mentioned and the church at Genchrea wholly silenced in the first Epistle and not mentioned directly and by name in the second Hence there is mention of churches to which the women hee writes to for he saith Your women not women or all women did resort Answer Or how else could they keep selence in the churches 1 Cor. 14.34 1. These Epistles were written for the use and direction of all churches and therefore the Apostle nameth churches Reply because this was to be a standing rule for all churches and by your women the Corinthian women were primarily meant to whom the Epistle was sent yet in regard of use not they alone but they with the women of Achaia and all that call on the name of the Lord Jesus in every place It was a command intended for universall direction for the women of all other churches 2. Women were wont to go from one church to another upon occasion as Rom. 16.1 Phebe from Cenchrea went to Rome so might the Corinthian women go to other churches and in all churches must keep silence 3. Though it he said your women yet it is not said your churches but in the churches that is churches every where and the verse before gives some light hereto For hee had said As in all the churches of the Saints And he addes Let your women keep silence in the churches What churches The churches of the Saints every where POSITION IV. The visible Church in the new Testament is not Nationall as the Iewes was hence we reade of the Churches of Galatia Macedonia ludea not Church of Galatia 1 Cor. 16.1 2 Cor. 8.1 We say not that the Christian Church is Nationall Answer as was the Jewish church viz. that it hath a nationall Tabernacle Temple or House of God and solemne 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 1. Why do you yet find fault with the Position Reply when you agree with us in the same 2. Why do you not lay down in what sense the Christian church is nationall and in what sense not nationall 3. If in any proper manner of speaking you will have the Christian church nationall meaning by nationall the Saints that live within such a nation as distinguished from the Saints of another nation in countrey and place of habitation without any othertie amongst them being all of them parts only of the Mysticall or Catholique church as wee know the Sea that washeth the British shores is called the British Sea and that which washeth the Belgick shores is called the Belgick Sea though they be not distinct Seas but parts of the great Ocean yet in reference to an adjunct of place they run by they receive distinct denominations and by a Synecdoche the parts carry the names of the whole in this sense we do yeeld the exposition or phrase of nationall church But if you mean by nationall church an instituted church of nationall extent in point of power and jurisdiction upon which particular congregations within that nation do depend wee want light that there is or ought to be any such church in the times of the Gospel For if there ought to be such a nationall church for patterns we have none as your self do confesse then in this church there must be some nationall combination nationall place for convention nationall Pastor upon which it must depend and nationall Ordinances For seeing there was no such church extant when the Gospel was written nor rules left for you would have alledg'd them we suppose had there been any how all things must be carried in such a nationall church what reason can be shewed if such a church must be why there should be a departing from the pattern of the nationall church among the Jewes in which they had all these things Therefore those seem to do best that in thir moulding of their nationall church come neerest to the example of the Jewish church Or if you will have another modell of this nationall church of your owne framing viz. a nation of Assemblies combined together and represented in their officers meeting in one place and consulting the good of the whole and executing authority over the whole then these persons must stand in relation to all and each one of the Assemblies of the Nation under their jurisdiction and so they are Nationall Officers

8 9. the matter of it should be visible Saints and Believers 1 Cor. 1.2 True so it should when an Army is to be raised a City begun Answer a Family set up much more when a Church is to be erected or continued the matter of them should be visible yea reall Saints beloved of God elect blessed Deut. 38.14 Isai 1.21.26 Acts 16.34 Rom. 1.7 Ephes 1.1.2 3.4 And we heartily wish they were all such 1. The meaning of the Position is this Reply Visibility of Saintship is requisite to warrant the setting upon such an action as erecting of a Church else the action for the nature of it is naught might not be performed Better no Church erected then not of visible Saints The rule is broken sin committed Is this granted by you If so why is the position quarrelled at seeing it is all that is asserted 2. But why do you jumble these actions together The raising of an Army the erecting of a City the setting up of a Family and the erecting of a Church As if they were actions of a like nature As if visibility of Saintship to them all were of like necessity Do you conceive that the matter of an Army must either be visible Saints or there must be no Army raised The matter of a city visible Saints or no city erected Doth the nature of those actions necessarily require any such qualification in the subject persons performing them that without such qualifications the subject persons are in a state of incapacity according to Gods true scope and intention to set upon such actions Wee know you hold it not Heathens may raise Armies and wage war and not sin because they do so if the cause be just They may erect cities and remain Heathens still and not sin because they do so for it may be their duty so to do but may they erect a Church to God and remain Heathens and not sin in doing so An Atheist and prophane wicked person may buy and sell and labour in his Calling and not sin because he doth so because it is his duty but may he be one to erect a Church of and to partake in the seal of the Lords Supper and be an Atheist and visible person still without sin Men need not be Believers and Saints to warrant them to perform civill actions or some religious actions for irreligious wicked persons while in that state are called to them but to do them with acceptation and so as to be accounted righteous in the doing of them they must be Believers and Saints But to erect a Church which is Christs body and is called to have communion with Christ in his body and blood in that Supper which he instituted is an action of another nature and requires faith and holinesse in the persons that constitute it to warrant the constitution of it For Church state being holy and the Ordinance of it holy either the subject persons must be holy also or all will be grievously prophaned and God foully dishonoured But why do you say They should not only be visible but reall Saints except it be to cast another mist before the eyes of the ignorant For if an Army were to be raised to fight on the Purliament side against the Cavaliers you would say it must consist of visible friends which seem sincere and cordiall else let it not be raised at all but you would not say it must consist of reall friends for then it would not be raised at all For if it must consist of reall friends God must be the raiser of it and not man who alone knoweth who are reall friends So of a Church if it must consist only of reall friends God alone must erect it and man must not meddle with it And though we reade these phrases Beloved of God Elect blessed yet either they received these denominations from the judgement of Charity because they seemed to be such as Phil. 1.7 or if there were infallibility it was applicable only to a party within the Churches whom the Apostle discerned to be such and not to the whole Church Yet we dare not use unscripturall wayes and means for the procuring and preserving of Church-members sanctity Answer To be wise and holy above the rule is to be foolish prophane presumptuous superstitious Could you shew us out of Scripture that the Church must examine persons that come to be admitted and that they must make any other declaration then professing of faith and repentance and that the Congregation ought to reject such of whose sincerity and sanctity they are not satisfied and that the want of this care in the first constitution of a Church doth nullifie it or make it unlawfull for men to joyn to it or continue in it and that it is necessary to know that a Church was constituted of visible Saints before he can in faith joyn to it we should not differ about the sanctity of the members Here is a deep charge of some things practised by us Reply to preserve the Churches sanctity and purity to be foolish prophane superstitious and presumptuous And there are instances given in examination of persons whether there be the works of Grace wrought in their hearts or no c. We answer for our selves First there are some things fathered upon us which we hold not as 1. That there must be some further declaration besides profession of faith and repentance We contend for no such thing but conceive profession of faith and repentance if in the judgement of charity it may be accounted reall if there be any thing that may serve to give witnesse unto it that it is not meerly verball may be judged sufficient 2. That the want of care to try the sincerity and sanctity of men doth nullifie the Church This is an opinion which we renounce as none of ours 3. That we must know that a Church was constituted of visible Saints before we can in faith joyn to it We hold flatly against such an assertion and do believe a judgement may be made from the present faith and order which any Church holds forth whether it be safe or unsafe to joyn to it or to continue in it Secondly there are other things which some Churches hold and practise which we think cannot be condemned As that a Church must examine persons that come to be admitted whether the work of grace be wrought within them or not Your self will now admit none of whom you doubt to the Sacrament of the Lords Supper till you have first examined them of their knowledge and why may not we examine them of their grace Is the Lords body discerned by knowledge most or by grace Faith is a grace and faith is the best discerner of the Lords body and if we can but finde grace we shall be sure to finde knowledge The Scripture saith Let a man examine himself yet you think not that sufficient unlesse you examine him if it be no Scripturall way to examine others why will

Princes might preach but as King and Princes gifted and singularly stirred up to the work by Almighty God That a King and Princes eminently gifted and stirred up by an internall prothumie and desire wrought upon their spirits to preach is of perpetuall use in all such cases of defection as was in Jehosaphats time Nor will this confound the matters of God and the Kings matters But still the Priests and Levites shall preach ordinarily by vertue of Office and the King and Princes only occasionally by vertue of gifts And as they may preach themselves in all such cases so they may send forth eminently gifted men though the Churches through corruption should neglect or refuse to call them and this belongs to Civill Magistrates as they are custodes utriusque tabulae Neither are Kings or those sent out by them limited to particular Congregations but may call the people to such places and at such times as they shall judge most to tend to edification Thus Joshua called all Israel to Sechem Josh 24.1 and preached unto them before his death They shall not hurt nor destroy in all my holy mountain for the earth shall be full of the knowledge of the LORD as the waters cover the Sea Isaiah 11.9 Thus saith JEHOVAH Stand ye in the wayes and see and ask for the old paths where is the good way and walk therein and ye shall find rest for your souls Jeremiah 6.16 For in Christ Jesus neither circumcision availeth any thing nor uncircumcision but a new creature And as many as walk according to this rule Peace be on them and mercy and upon the Israel of God Gal. 6.15 16. A TABLE of the Texts of Scriptures cited Discussed and cleared from mis-interpretations in this BOOK GENESIS 9. vers 26 27. Whether a Church in Sems family page 43 Gen. 12.3 22.16.18 with Gal. 3.17 as Acts 3.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 42 Gen. 17.1.9 Whether it was a covenant only on Gods part p. ibid. EXODUS 12.3.21 Whether the word Congregation and Elders are all one there p. 53 Exod. 12.47 Ingaged by covenant to serve God together page 40 Exod. 34.23 24. All the Churches males must meet together for worship in one place page 14 NUMBERS 8.9 10. with vers 6 7 13 14 18 19. All the Congregation must lay hands on the Levites how page 52 44 55 Numb 11.29 I wish all could prophesie page 125 128 Numb 25. Phinehas his zeal Hence Gods covenant with him and his ergo page 49 DEUTERONOMY 16.2.16 See Exod. 34.23 All males to meet page 14 Deut. 29.1.10.12 Whether a covenant makes a Church page 37 39 40 2 KINGS 2.3.5 Gods will revealed by Prophets and others page 122 2 CHRONICLES 17.7 Princes sent to teach the people page 118 2 Chron. 20.25.20 King Jehosaphat prayeth and teacheth Israel page 118 NEHEMIAH 10.38 Levites were tythed Tythes are a Jewish maintenance page 61 PSALME 30.7 My Mount so strong What page 68 Psal 46.2 Mountains into Sea what it signifieth ibid. Psal 74.4.8 Burnt up Synagogues What page 26 ISAIAH 4.5 Gospel-church is called Sion page 71 Isai 61.20 Gospel in Old-Testaments language ibid. Isai 9.6 7. Christ is the churches King page 104 JEREMIAH 51.25 Fire signifies oppositions page 68 HOSEAH 2.2 Members may plead with the Church page 59 ZACHARIAH 4.7 What is that great Mountain page 68 Zach. 14.19 Gospel in Old Testaments language page 71 MALACHI 3.8 Tithes as offerings are Jewish page 61 MATTHEW 16.19 Of Church-binding and loosing page 89 90 Mat. 18.17 Tell the Church What Church it is p. 2 36 Not a Classicall nor Nationall church c. page 86-89 Mat. 18.20 A Church is Sion and hath the promises to it page 71 73 Mat. 20.25 26. Ministers are not Lords page 78 79 Mat. 28.19 20. In that Commission to the Apostles is no mention of ordination nor in that Mar. 16.15 16. page 56 57 Was not given to them as Apostles page 91 MARK 12.41 The use of the Church treasurie page 67 LUKE 8.2 3. Christ received contribution page 62 Luke 22.25 26. Ministers are not as Lords page 78 79 81 JOHN 8 20. Church treasury for what page 67 Joh. 13.29 From contribution was distribution page 62 Joh. 20.23 The Key given Peter with the rest page 92 ACTS 1.15 A few begin a Church page 9 12 13 Act. 1.15.23 A Church hath full power to choose her own officers page 46 11 9 Act. 1.26 By common vote or suffrage page 49 Act. 2.4.10 Gifts make not officers page 128 V. 40. The Church was separated page 2 48 Vers 41. Whether they they were a church before page 10 13 V. 45. Whole estates put into the common stock page 62 V. 47. A Church before Officers page 45 Act. 4.35 Selling whole estates not binding to all times but extraordinary page 62 Act. 4.17.19.21 5.28 29. Preaching when men forbid to obey Christ page 6 Act. 4.26 Took counsell together how page 19 Act. 5.28 29. Obey and hearken to God most page 1 2 3 4 6 Act. 6.1 Of the Deacons office page 62 Vers 3. The Church must look out seven men page 46 51 Act. 6.4 Prayer one work of a Minister page 57 62 Act. 8.4.12 Preaching without office page 119 Act. 9.26 27. Satisfaction of members before they be received in page 34 Vers 31. The head of Church-fellowship is not conversion but edification page 35 Act. 11.19 Jews were first preached to page 2 Ver. 19. Some not in office may preach page 118 V. 20.21 Some converted others gathered them page 4 Act. 13.2 3. Paul set apart by God and the Church page 49 Act. 14.23 Churches before officers to them page 46 Act. 14.27 Paul and Barnabas sent by Church also page 123 Officers ordained by peoples election page 46 51 Act. 18.2.26 Aquila and Priscilla at Corinth page 11 Act. 19.1.9 Paul separated such at himself converted not page 4 Vers 37. Robbers of Temples not of churches page 25 Act. 20.28 Elders must see to the flock page 107 112 Act. 21.22 Myriads What not all those of one Church but of many churches page 14 15 30 31 ROMANS 4.11 12. Abraham father of the faithfull circumcised and uncircumcised page 43 Rom. 12.6 Of prophecy page 125 Rom. 12.7 8. Teacher and Pastor are distinct page 70 Vers 13. Distribute to the necessity of Saints page 63 Rom. 15.26 Romans to contribute to Jerusalem page 64 Rom. 16.1 2. Recommending members to another church to receive them page 117 1 CORINTHIANS 1. v. 1. All Saints of Corinth of one Church page 15 16 Qu. Whether this be writ to all Saints or no page 16 20 1 Cor. 1.1 2. Church-members to be visible Saints and what triall of Saints herein page 31 Vers 17. Preaching is a Ministers great work page 57 1 Cor. 5.5 6. Purge out the old leaven page 29 30 36 Vers 5. Excommunicating there whether done by Paul or to be by the Churches power page 95 97 98 1 Cor. 5.12 Whether some