sense 1 Cor. 5.12 Those without Answ of whom the Apostle speaketh were unbelievers Pagans and Heathen Answ to 32 q. p. 11. without Christ as well as without the visible Church The Apostle opposeth Fornicators of the world to Fornicators that are Brethren Without are dogs Sorcerers Rev. 12.15 such as Paul had not to do with What have I to do c. v. 12. and yet he had to do with all Christians by his illimited Apostolike power (y) Answ to 9 Pos p. 64. whether they belong to that or any other Congregation or no such as God judgeth or are left to the immediate judgement of God But this is not the case of Believers not joyned especially in your sense of joyning to a particular Congregation nor do you I hope judge it to be the case of Believers in the Churches of England and Scotland 18. The Elders are not Lords over Gods Heritage 1 Pet. 5.3 nor do exercise authority as the Kings and Princes of the earth do remembring our Saviours lesson Matth. 20.25 26. Luke 22.25 26. They are not so many Bishops (z) A Classicall Presbytery sets up many Bishops for one M. D. striving for preeminence as Diotrephes did 3 Joh. v. 9 10 (a) These Scriptures are alleadged Answer to 32 q. p. 59. 76. though not with such tartnesse against Presbyteriall Government To say nothing that the title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominus sometimes translated Sir and sometimes Lord Job 12.21 1 Pet. 3.6 is given to Christ to Elders and meaner persons 3 Job v. 4.40 5.7 12.21 Kev 7.14 Though Elders be not Lords over Gods heritage yet they are Leaders and Guides yea Shepherds Rulers Overseers Bishops and Governours and not onely Presidents of the Congregation Answer Moderatours of her actions or as the fore-men of the Jury The other Text forbids Kingly or Lordly power in the Ministers of the Gospel for the two Apostles still dreaming of a Temporall kingdom and being kinsmen to Christ did expect some Temporall honour and advancement Christ saith not there was inequality amongst the Priests of the Jews or amongst the Priests of the Gentiles or between the Priests and People but it shall not be so among you but very aptly and pertinently to their Petition answereth The Princes of the Gentiles c. propounding himself v. 28. whose Kingdom is not of this world for an example to them yet he had no intent to equall them to himself in church-Church-power or other Ministers to the Apostles or the People to the Presbyters We make not all Church Ministers Bishops but the Elders onely as we are warranted by Acts 20.17 28. Tit. 1.5 7. Diotrephes being but one was liker to a Prelate then to a Presbytery yet Saint John doth not blame him simply for accepting or having pre eminence or for taking upon him to answer in behalf of the Church to which S. John writ or for taking to him the power of commanding forbidding excommunicating but for loving pre eminence as Mat. 23.6 7. for not receiving the Apostles and Brethren and prohibiting what he should have required and encouraged and excommunicating such as were the best members of the Church I will not tell you who said All the Church is holy ye take too much upon you c. 19. The power of Government is expresly given to the Church when we are bidden hear the Church which is a particular congregation Mat. 18. Answer The Church in the first and primary intent of these words was a Church then in being which did abominate the Gentiles for Heathens and Gentiles are all one viz. the Jewish Church which was not a particular congregation but a Nationall Church having graduall judicatories and appeals of which the Apostles were at that time and Christ lived dyed an actuall member (b) Answ to 32. Q. p. 14. They who presume that Christ did no more respect the Jewish Church then they do the Church of England do over-skip it and understand this onely of the Christian Church and bring Christ in speaking on this manner Peter if thy Brother offend thee to day or to morrow and will not be gained keep it in thy mind two or three yeares and thou shalt have a Church to which thou mayst complain tell the Church when there is one This Gospell was writ principally to and for the Jews some say in Hebrew in it the Spirit of God useth much the language and dialect of the old Testament in which Kahal and Ecclesia with the 70. do sometimes signifie the company of Elders (c) A subordination of the Jewish Synagogues and courts is acknowledged by Cot. Keyes p. 24. aswell as the body of the people and a Nationall Church with graduall Judicatories and appeals as well as a particular assembly Now there is not a Word in the Text to shew either that Church is not here taken for the Presbitary but for the people seeing when Christ saith Whatsoever ye shall bind c. he speaks to the Disciples v. 1. or Apostles which are elsewhere said to have the power of binding and loosing Mat. 16.19 Jo. 20.23 and were not ordinary beleevers but Elders 1 Pet. 5.1 or that it is meant onely of a parutilar congregation without graduall Judicatories or appeals a Notion not agreeable to the Jewish Church here in the first place spoken of I read that the promise of binding and loosing is not given to a particular congregation when it is leavened with errour and variance Ecclesia litigans non ligat clavis errans non ligat but then a Synod of Churches or of their messengers may Judicially convince and condemn errour fearch out truth determine declare and impose the way of truth and peace upon the Church (d) Cot. Keyes p. 47. 20. Mat. 16.19 Christ directeth his speech not to Peter alone but to all the Disciples also This seemes to be taken out of the Answ to 32. Q. p. 44. for to them all was the Question propounded by Christ v. 15. Nor to them as Generall Officers of all-Churches for that commission was not yet given them but as Disciples and Beleevers Peter was an Apostle in Office and Commission Answ though not yet sent out into all the world and an Elder Mat. 10. 1 2 c. and doubtlesse the key of Authority and Rule when it was promised to Peter and given to him with the rest of the Apostles John 20.23 is the same authority which is given to their successors the Elders See Cot. Keyes p. 4. p. 10. whereby they are called to feed and rule the Church of God as the Apostles had done before Acts 20.28 If the Keyes were not given to Peter as an Elder or Apostle but as a Believer then it will follow First that the Keyes are not given to a congregationall Church or any visible Church or the Members thereof against whom the Gates of hell may prevail but to true beleevers or
all Churches (d) The Apostles were as the Elders and Rulers of all Churches Cotton Keyes p. 48. 1 Pet. 5.1 2. Cor. 11.28 and particularly of the Church of Jerusalem and did act therein as Elders It is not all one to want Elders now they are instituted as before ordinary Elders were not appointed at that time 9. She hath also full and free power to choose her own Officers without the help of Synod This though not so fully is asserted by R. M. and W. T. to C. H. Classis or Presbytery Acts. 1.15 Acts 6.3 Acts 14.23 In Church affaires of weighty and difficult common concernment as Election and Ordination of Elders excommunication of an Elder it is safe and wholsome and an holy Ordinance to proceed with consultation and consent of the Churches Prov. 11.14 (p) Cottons Keyes p. 55. You will not take upon you hastily to censure the many notable Precedents of ancient and later Synods who have put forth Acts of power in Ordination and Excommunication (q) Cot. Keyes p. 28. We hold it a priviledge of the people especially if they proceede wisely and piously to Elect their Officers and an injury to obtrude any on them without their consent but let us view your Scripture The assembly Acts 1. it is likely was not a body politick but occasionall onely no part of Church Government being as yet set on foot here were not all but some of the sounder Members of the Jewish Church and they had no Commission to seperate from the Jews before Acts 2.44 The company was not without Elders the Apostles if not the 70. were present all the Churches and Elders that were at that time in the world were present in respect whereof it may be called an Aeconienicall counsell the Apostles being Elders of all Churches rather then a particular Congregation If there had been any more Elders and Churches they must have conveened upon that occasion to choose an Apostle who is a Pastor of all Churches The choise was limited by the Apostle Peter First to the persons present secondly to those that had accompanied the Apostles all the time that the Lord Jesus went in and out amongst them and by God the director of the lot to whom properly the Election of an Apostle doth belong to Matthias As for the Deacons and Over-seers for the poor though people may better discerne of mens fitnesse and ability for that Office then for the Ministery and their liberty of choosing was a good meanes at that time to abate their discontentments because of former neglect yet at their Election there were all the Churches and Elders in the world and more there could not have been in any case such necessity hath no Law Your selves acknowledge Synods an Ordinance of Christ usefull in sundry cases as in case a Church being leavened with Popery Arminianisme Antinomianisme Libertinisme Anabaptisme c. should choose a Minister like themselves If such a case had happened they could have had no more of a Synod at that time then they had the company did nominate two but they that prayed which is likely was the Apostles did appoint them ver 23 24. The people chose seven such as they were directed to choose set them before the Apostles which did appoint them over the businesse prayed and imposed hands In Acts 14.23 Paul and Barnabas ordained Elders by Suffrages given by lifting up or stretching out of hands for so the Greek Word usually signifies though not alwayes Acts 10.41 but that the people did ordain Elders by Election without the Apostles it saith not but rather the contrary viz. that they stayed from Election and Ordination of Elders till the Apostles came to advise and assist them therein The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth rather to give then to gather suffrages As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth imply the election of more Churches then one Churches do joyn in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and yet it imports the election of no more Churches then those there spoken of so the phrase Paul and Barnabas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not imply that any Church or other person besides Paul and Barnabas did elect those Presbyters 10. The particular Congregation This Scripture is alleadged by R. M. and W. T. to C. H. and Answ to 32. q. p. 69. though it want Church-Officers hath power and authority to ordain Officers as the childrâ—n of Israel did put their hands upon the Levites Numb 8.9 10. Answer That Congregation had Officers Aaron the high-Priest and many other Priests Numb 3.4 But you hold not that people may ordain in the presence and plenty of Officers R. M. and W. T. to C. H. p. 52. 45. All the children of Israel being about 600000 and many women and children did not probably lay hands on the Levites but some in stead of the rest which were more likely to be the Elders then any other All the congregation and All the Elders of the congregation are all one Exod. 12.3 cum 21 The Levites were separated to their work and taken from amongst the children of Israel cleansed and offered before the Lord by Moses and Aaron respectively according to Gods expresse appointment v. 6 7 8 11 13 14 therefore this laying on of hands was either onely obedientiall for approbation of Gods election or for oblation of the Levites to God in stead of their first-born v. 16 17 18. as they laid hands on sacrifices v. 12. which was a speciall reason and peculiar to those times If the people did ordain the Levites I am sure they did not choose them If this be a binding patern you will lose Election while you contend for popular Ordination You tell us that it is a main pillar of Popery to proportion the Church now to the outward policie in Israel and that Christs faithfulnesse above Moses consists in as full determination of Gods Worship in the New Testament as in the Old and that we are as strictly tied to the Gospel-patern as the Jews were to the Old Testament Why then should we in Ordination of Officers be guided by the Old Testament and not by the New And why should we follow the Ordination of Levites rather then of Priests for a patern for the Ordination of Elders except to gratifie you 11. When the Apostles were sent out by Christ The words of the Answer to 32. q. p. 71. there was no mention of Ordination in the Commission of theirs but onely of teaching and baptizing Mar. 16.15 16. and 28.19 20. If Ordination of Ministers had been such a speciall work there would belike have been some mention of it in their Commission Answer Neither is there mention of celebration of the Eucharist Preaching and Baptising were first to be done to the Nations therefore they are there mentioned We finde the Apostles did practise Ordination and yet we suppose not that they went beyond their Commission Acts 6. c. 13. 14. And
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.
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