foundationalls of the Church of Ephesus which were about twelve the number in the first beginning of the greatest Church was small enough in comparison Acts 1.15 p. 9 POS. 3. A visible Church in the new Testament consists of no more in number then may meet in one place in one Congregation 1 Cor. 11.20 14.23 p. 13 POS. 4. A visible Charch in the new Testament is not Nationall as the Jewes was hence we reade of the Churches of Galatia Macedonia Judea not Church of Galatia 1 Cor. 16.1 2 Cor. 8.1 p. 21 POS. 5. When a visible Chuch is to be erected the matter of it should be visible Saints and Believers 1 Cor. 1.2 p. 31 POS. 6. The form of a Church is the gathering together of these visible Saints and combining and uniting them into one body by the form of a 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 Jewes was constituted in Abrahams Family by Covenant p. 37 POS. 7. Every Member at his admission doth promise to give himself 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 parallel case 2 Cor. 8.5 p. 44 POS. 8. This particular Congregation is a Church before it have Officers Acts 2.47 p. 45 POS. 9. She hath also full and free power to choose her own Officers without the help of Synod Classis or Presbyterie Act. 1.15 6.3 14.23 p. 46 POS. 10. The particular Congregation though they want Officers have power and authority to ordain Officers as the children of Israel did put their hands upon the Levites Numb 8.9 10. p. 52 POS. 11. When the Apostles were sent out by Christ there was no mention of Ordination in that Commission of theirs but only of teaching and baptizing Mar. 16.15 Mat. 28.19 20. If ordination of Ministers had been such a speciall work there would belike have been some mention of in in their Commission p. 56 POS. 12. The Church hath power to censure her Officers if she see just occasion Col. 4.17 p. 58 POS. 13. These Officers are to be maintained by contribution every Lords Day 1 Cor. 16.1 p. 60 POS. 14. The great Mountain burning with fire cast into the Sea upon the sounding of the second Trumpet Rev. 8.8 9. is applied by some good Writers to those times in which Constantine brought settled endowments into the Church p. 68 POS. 15. There must be in the Church Teachers distinct from Pastors as Apostles are distinct from Euangelists Ephes 4.11 p. 69 POS. 16. This particular Congregation is Sion which God loveth and he hath promised to be present Mat. 18.20 p. 71 POS. 17. So long as a Believen doth not joyn himself to some particular Congregation he is without in the Apostles sense 1 Cor. 5.12 p. 74 POS. 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 Mat. 20.25 26. Luke 22.25 26. p. 78 POS. 19. The Power of Government is expresly given to the Church where we are bidden Hear the Church which is a particular Congregation Mat. 18. p. 85 POS. 20. Matth. 16.19 Christ directeth his Speech not to Peter alone but to all the Disciples also for to them all was the Question propounded by Christ vers 15. Nor to them as generall Officers of the Churches for that Commission was not yet given them but as Disciples and Believers p. 90 POS. 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 and reproves the Brethren of the Church of Corinth as well as the Elders that they did no sooner put him away p. 95 POS. 22. The Lord Jesus reproving the Angel of Pergamus for suffering Balaamites sends his Epistle not only to the Angel but to the Church The Spirit saith not only to the Angel but to the churches Rev. 2.11 And the Church-members are seen by John in a vision sitting on Thrones clothed with white raiment having on their heads crownes of gold Rev. 4.14 Now thrones and crownes are Ensignes of Authority and governing power p. 101 POS. 23. The particular Congregation takes Christ for her only spirituall Prophet Priest and King Deut. 18.15 Acts 7.37 Psal 110.4 Heb. 5.4 Isa 9.6 7. Rev. 15.3 p. 104 POS. 24. Christ left but one way of Discipline for all churches which in the Essentialls of it is unchangeable and to be kept till the appearing of Christ 1 Tim. 6.13 14. p. 107 POS. 25. The Church or the Ministers thereof must not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 4. And therefore the Minister must not perform a Ministeriall act to another Congregation Acts 20.28 1 Pet. 5.1 2. p. 111 POS. 26. Gifted men viz. so reputed by competent Judges though not called to the Ministery nor intended for it may preach They that were scattered abroad upon the Persecution which arose about Stephen 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 p. 118 POS. 27. Jehosaphat sent Princes who were neither Ministers nor intended so to be to teach with the Priests and Levites viz. at least to incourage the people to hearken to the Priests and Levites 2 Chron. 17.7 8 9. as Jehosaphat did 2 Chron. 20.20 yea and was their mouth to God in Prayer vers 2.5 to 13. As we conceive something in that prophesying 1 Cor. 1.4 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 Prophecy need no more extraordinary calling for them to Prophesie in the Churches then for Jehosaphat and his Princes to prophesie in the Church of Israel p. ibid. A Defence of certain Positions and Scriptures against an examination thereof by R.H. in which they are charged to be faultie POSITION I. GAthering of Churches in the Name of Christ See almost the same Argument verbatim in answer from New England to 32. q. p. 35. and setting up of Church-Ordinances cannot be unlawfull for want of a Commandement from Man as appeareth by the Doctrine and Practice of the Apostles Acts 4.19 5.29 THe Apostles never taught or practised to gather or separate some Christians from others one part of this true Church Answer and another part of that especially persons which themselves converted not to make a purer Church neither with nor without the Magistrates Authority THe Apostles both taught and practised the separating of some Jewes
concession that the Church Reply Acts 2. bad no ordinary Officers for none were then appointed and yet they were a church and Acts 14.23 shewes so much they were churches before the Apostles ordained Elders in them and this is all that the Position drives at And though there were generall Elders which had inspection over all Churches yet neither these nor any other Elders do * Come into the essence of Churches ingredi essentiam Ecclesiarum nor is it any formall reason why a Company of Believers are a Church because they have Elders whether extraordinary or ordinary for were it so then their priviledge to choose their Officers would be when they have Officers for then they are a Church and it would follow that they cannot choose Officers when they want them and have most need of them for then they are not a Church and so can have no such power and it is very uncomfortable for the death of an Officer might be the unchurching of a people But that which may give more satisfaction in this matter is the consideration of such Scriptures where the members mentioned apart from the Officers are called the Church of God Acts 20.28 the Elders are the persons spoken to feed the flock over which the holy Ghost hath made you over-seers the believing Ephesians are the flock who are also called the Church of God purchased with his blood * Acts 20. vers 28. So Phil. 1.1 So that a Christian people united together with an intent of constant congregating to enjoy Ordinances for their edification are a church without officers or if they have them yet without consideration of them POSITION IX 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. W.T. to C. H. Classis or Presbyterie Act. 1.15 Acts. 6.3 14.23 In Church-affairs Answer of weighty and difficult common concernment as election and ordination of Elders excommunication of an Elder it is safe and wholesome and an boly Ordinance to proceed with consultation and consent of the churches Prov. 11.14 (p) Cottons Keys p. 55. Reply This Position saith not that a particular Congregation or Church of Brethren have full and free power to choose her own Officers without asking or seeking the help of advice and direction from Synod Classis or Presbyterie nor do we think that there is any such meaning in it but without authoritative help of a Synod Classis or Presbyterie for in all those places of the Acts the churches had the help of direction but they were not strengthened by the interposition of the authority of the Apostles or of any other You will not take upon you hastily to censure the many notable precedents of ancient and latter Synods Answer who have put forth the Acts of power in ordination and excommunication (q) Cottons Keys p. 28. Reply 1. The grave Author of this speech meddles not with election in that place quoted but this Position runs of election 2. He keeps himself from an hasty and peremptory censuring of ancient precedents who have put forth acts of power in ordination and excommunication but he declares his opinion against it and we approve as well of his modesty as we do agree with him in his judgement We hold it a priviledge of the people especially if they proceed wisely and piously to elect their Officers Answer and an injury to obtrude any on them without their consent 1. What people are these that have this priviledge Reply Cottons Keys pag. 12. the Author whom you make use of so oft calls them Church of Brethren is it a people-priviledge or a church-priviledge to choose Ecclesiasticall Officers 2. What if they do not proceed wisely and piously is their priviledge lost must it be taken from them and then it would be no injury to obtrude an Officer on them It is an Officers priviledge to rule the Church but what if he do it not wisely and piously is the privilege then lost it is a Master of a Families priviledge to rule his own house but what if he do it not wisely and piously must it now be taken from him or rather must he not be directed and exhorted to do it rightly and the priviledge remain stil with him so of the people we have Junius of our minde herein (a) Junius Eccles p. 1963 Answer But let us view your Scriptures Seeing that you agree with us in the substance of the Position Reply and yet immediatly bring all the Scriptures brought by us to strengthen the same into question and none of them will passe for currant with you it had been convenient that you should have produced the Scriptures which do sway you unto the asserting of the same thing that it might have appeared to the world that you have found out some better bottome to set such a tenet on then we have produced For we conceive that if the Scriptures you oppugn are not pertinent to prove the Position there will be none found in all the new Testament but they will be more liable to exception then these and it is to be noted that all our modern Writers that we know of that grant any liberty to the people of choosing their own Officers they do it upon the evidence of these Scriptures which are excepted against in so much that we know not what should be the reason why you grant the thing alledged and bring no proofes of your own to confirm it and yet allow not of ours which we bring except you be resolved to contradict all that comes from us But what are your exceptions let us prove what weight is in them you say The Assembly Answer Acts 1. it is likely was not a body politick but occasionall only 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 separate from the Jewes before Acts 2.40 the Company was not without Elders all the Churches and Elder at that time in the world were present if there had been any more Elders they must have conveened upon that occasion the choice was limited by the Apostle Peter First to the persons present Secondly to those that accompanied the Apostles all the time c. and was determined by God whose it was to choose an Apostle by his directing of the lot The meaning is Reply they were not a Christian Church but some of the sounder members of the Jewish Church and not yet separated from the Jewish Church and then 1. There is a contradiction unto some other of the exceptions which follow If they were no Christian Church how were the Apostles Elders of it and how was it an Oecumenicall councell all the Churches and Elders in the world being at it 2. Is there not some mistake in point of truth For those persons who were commanded to separate Acts
2.40 were they added unto such which were not separated The Text saith there were added to them three thousand fouls to them to whom to those who are yet members of the Jewish church then these separated ones who were added were members of the Jewish church by their addition for they came into their state to whom they were added and so they were separated and not separated which yet agrees not to vers 47. where they are all together called a Church 3. It is impertinently alledged that the company was not without Elders the Apostles were present For was the company straitned in their liberty by the presence of these Elders or rather were they not acquainted with their priviledge in this matter by these Elders When as else they might not have known it but you say a little after they were limited but what is this limiting nothing else but necessary direction and the limitation is but in one thing though you would have it in two the words are these Wherefore of these that have accompanied us c. For ought that appears all that had accompanied them were present and who could be so sit to be an Apostle as one of those who had accompanied them 1 Joh. 1.1 4. If the election of an Apostle did belong to God in reference to the particular person yet they proceeded as far as they could therein and agreed in the denomination of two and when the lot determined whether of the two should be the man the Text saith vers 26. by the common suffrage of them all Matthias was numbred among the eleven Apostles 5. If all Elders and Churches must conveen upon occasion of electing of an Apostle because he is Pastor of all Churches why must they not be gathered together upon occasion of ordaining an Apostle But we reade but of one Church and the Elders thereof present at the onlaining of Paul Acts 13.2.3.23 whereupon Paul calls himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 1.1 As for the Deacons and Overseers for the power Answer though people may better discern of mens sitnesse and ability for that Office then for the Ministry Why are Deacons and Overseers for the poor made Synonymies and confounded Reply is this the reason to make the world believe that we have had Deacons amongst us because we have had Over-seers for the poor but if we have had Deacons when were they ordained who ever put their hands upon them according to the pattern Acts 6.6 or are they called so because their work is only to oversee the poor we conceive their office extends further But of that in its own place It is added Answer The people can better discern c. 1. They had direction to inable them to discern aright in choosing Deacons Reply and by direction they will be able to discern aright in choosing other Officers 2. A godly people or church rightly constituted for the matter will be able to discern of wholesome and powerfull Doctrine and if they want skill to judge of humane learning they may with little ado be informed 3. If your meaning be that upon this ground the people may choose Deacons but not other Officers you might have done well to have limited what you before granted and in stead of saying We hold it the priviledge of the people to choose their own Officers you would have said We hold it the priviledge of the people to choase their own Deacons but no Officers else And their liberty of choosing was a good means at that time to abate their discontentments because of former neglect Answer 1. Then it was granted to them of courtesie Reply and out of policie and it did no way belong unto them why then did you say before We hold it the priviledge of the people 2. Doth any thing appear to make this a reason that this liberty was granted to them Would not they have been as well pleased if the Apostles had done it if it belonged to the Apostles and not to them they all knew the Apostles were more able to choose then they and what the Apostles did gave better content for all magnified the Apostles besides is it likely that the Apostles would nourish a sinfull humor of discontent in the people by giving them a priviledge that belonged not to them Good brother take heed how you attempt to evade the strength of plain Scripturall proofes by such dangerous glosses as these Yet at their election Answer there were all the Churches and Elders in the world The meaning is Reply there was but one Church and the Elders thereof at that time in the world and they were there It is true the members were there for the Brethren were they that elected and the Apostles were there which were extraordinary Elders for they were the persons that directed but what did they act further Did they interpose their authority in election Did they take it out of the Brethrens hards Did they not manifestly put it into their hands in commanding them to look out seven men c. Acts 6.3 Answer Your selves acknowledge Synods an Ordinance of Christ in sundry cases Reply Not the Authority of Synods by way of jurisdiction in any case Answer Paul and Barnabas ordained Eders by suffrages given by lifting up and stretching out of hands for so the Greek word signifies 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 saffrages as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth imply the election of more Churches then one 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 these Presbyters 1. We do not affirm that the people did it without the Apostles Reply For we conceive the Apostles guided them as at other times they had done other Churches 2. Concerning their staying from election and ordination we reade not of it and therefore dare conclude nothing about it concerning their advising we grant it but what other assistance they assorded we understand not unlesse it be said that they led the people by their own suffrage and so they might give their suffrage as you say the word signifies and yet gather the peoples also But that they should give their own suffrage by lifting up their own hands without the peoples seems unreasonable For when hath it ever been known that two persons alone in the presence of many others have gone to voting by lifting up of hands the one must gather the vote and the other must give it that is the one must say to the other Paul to Barnabas If thou be for such a man to be Elder in this Church manifest it
the world all the Churches in the world are guilty of it The reason is the same obligation that lies upon a Classicall Church to reform the severall Congregations in the Classis the same lies upon a Provinciall Church to reform the severall Classis in the Province and the same lies upon a Nationall Church to reform the severall Provinciall Churches in the Nation and the same lies upon the Oecumenicall Church to reform the severall Nationall Churches in the world and therefore though all the inferiour Churches should fail yet the Oecumenicall is bound to see it reformed and if the Oecumenicall fail all in the line of Oecumenicall communion that is to say all Churches in any Nation in the world are guilty POSITION XXIII The particular Congregation takes Christ for her only spirituall Prophet Priest and King Deut. 18.15 Acts 737. Psal 110.4 Heb. 5.4 Isai 9.6 7. Rev. 15.3 To make good this charge you say Answer Seven or eight you say are the fewest will make a Church but five or six yea any one particular Saint though out of Church-fellowship by excommunication may take Christ for his only spirituall Priest Prophet and King c. How comes it to passe Brother that your margent that hath in most places born witnesse to your Text reserves it self in deep silence Reply as if it were afraid to be accessary to this wrong offered to the Brethren of the Congregationall Way That the Congregationall Way eatenus in that it is Congregationall is conformed to the will and lawes of Christ appoined by him as King of the Church delivered by him in his Word as Prophet of the Church we constantly affirm and shall be ready to justifie before all the word till we be convinced of our errour in that particular That the stated Classicall Provinciall Nationall and Oecumenicall Way of Church-government importing a power of jurisdiction in point of Ordination Excommunication c. over particular Congregations is not sutable to the Will of God delivered by Christ as Prophet nor to the Laws of God delivered by Christ as King of the Church as it is sutable to our light So we shall endeavour pro virili nostro according to our power with all meeknesse and brotherlike affection to defend as God shall give opportunity But that ever we have read in the writings of any Congregationall man truly so called as they stand in opposition to others of a different judgement both upon the right hand and on the left with whom alone you professe in your Preface to have to do I say that ever we have read in the writings of any Congregationall man these places applyed to prove the Position as it is by you controverted that is to say that the particular Congregationall Church takes Christ for her only Prophet Priest and King as if in these his Offices he were so only hers that no five or six or one particular Saint though out of Church-fellowship no Classicall Presbyteriall or Nationall Church no not the Nationall Church of the Jewes it self doth or notwithstanding some failings in government may take Christ as their only spirituall Priest Prophet and King as we do not remember so in whose Sack soever this cup of abomination be found yea though it be in Benjamins let him suffer according to his demerits But if any of us have thus expressed our selves whereby we have made all particular Believers not joyned to some Congregationall Church the renowned Scotish and Belgick Churches and all other reformed Churches not Congregationall yea the Nationall Church of the Jews it self at least as you would insinuate strangers from the Common-wealth of Israel yet are we unjustly condemned by you we mean in that sense in which Salvian saith a L. 7. de Gub. Dec. p. 282. Socrates when he writ a book perswading that all mens wives should be common was unjustly condemned by the Judges Injustè damnatus dicitur à judicibus verum est Rectius vuim haec talia praedicantem genus damnaret humanum In like manner we say we should be unjustly condemned by you for all the Churches of God yea all the people of God might deservedly condemne us 2. But suppose it cannot be made out by you that ever any Congregationall man truly so called held the Position you speak of in the sense insinuated in your examination where then is your ingenuity that you professe in your Preface viz. If any of the Brethren seem in my apprehension to come neerer the truth then others I willingly take notice of it Is this your willing taking notice of our neerest approaches to the truth to fasten upon us an imputation of wresting so many Scriptures to the maintenance of an opinion that never entered as we verely believe into the hearts and we are confident is not to be found in the works of any Congregationall man which if it be said and that you cannot make out the contrary it is well for you that you lived not in that over rigorous age spoken of by Ludovicus Vives in Commentary upon Augustine Lud. Vives in August de Civit. Dei l. 2. c. 9. de Civitate Dei in which it was a capitall fault and punishable with death to write or act any thing derogatory to the good name of any man For you have indeavoured to cast the odium of the most detestable pride and censoriousnesse upon many thousands Ministers and People that are of a precious anointing for learning or piety or both and in particular of a singular eminency for that rich grace of humility yea such a blot have you laid upon them whilest you say that we cleerly him that Christ doth exercise his Kingly Priestly and Propheticall Office only in Churches meerly Congregationall yea that Christ did offer himself a sacrifice for all the members of a Congregationall Church and only for such a thing of the greatest abhorrency to our thoughts if it fall on this side blasphemy against the Holy Ghost such a blot I say you have laid upon them that you will not easily wipe off for Machiavels rule is too true Calumniate fortiter saltem aliquid adhaerebit Slander boldly at least somewhat will cleave POSITION XXIV Christ left but one way of Discipline for all Churches This is found in Answ to 32. q. p. 72.73 and the like is in R. M. and W. T. to C. H. pag. 8. which in the essentialls of it is unchangeable and to be kept till the appearing of Christ 1 Tim. 6.13 14. To prove that these words are injurious to the Text alledged you say It seems by the words Thou O man of God I give thee in charge Answer that thou keep this Commandement viz. which immediatly precedes concerning faith and holinesse in the Ministery of the Word to be directed to Timothy himself or if to his successours then it must be to the ordinary Elders for Euangelists that succeeded him wee know none not to the Churches for example not to the
by Essentials we mean such particulars included in this System or Comprehension as if any of which be wanting something is detracted from the perfect and compleat order of the Gospel In this sense we say that there are certain Essentials in controversie That only persons righly qualified should be admitted to society in the Church is an Essentall a Isai 5.6.6.7 1 Cor 1.1 Phil. 1.1 Now though this in the generall be not in controversie yet whether this or that be a right qualification is in controversie and so an error in an Essentiall is contended for and made by the erring party either by taking in visibly false or excluding visibly true matter That the members of the Church be united by a right medium is Essentiall b Acts 2.41 Acts 5.13 1 Cor. 12. to Discipline but whether this right medium be I know not what implicit covenant or whether it be an expresse covenant or the legall bounds of the Parish is no small Question at this day That ordination excommunication c. be done by the right Subjectum capax c 1 Tim. 4.14 Titus 1.5 Acts 14.23 of these ordinances is certainly an Essentiall part or discipline But whether the Churches in some cases may ordain by Deputies no Church-Elders or whether in an ordinary way this power be in the Eldership of the particular Congregation or in a compound Classick Eldership is a great controversie But that the holy kisse oyle washing of feet are Essentials we hold not The remainder of your examination though drawn out into seven particulars seems to us to be like the hornes of the Beast called Bonassus Aristot de Nat. Animal which are big enough but yet they are ad pugnam inutilia unusefull to fight withall For though we cannot assent to every thing in your seven particulars yet shall passe them over because they are all peaceably conditioned to the Doctrine of the Elders of New-England For though they were all granted yet it may be cleerly deduced from 1 Tim. 6.13 14. that Christ hath left but one way of Discipline for all Churches c. the reason is because these are no parts of the discipline left by Christ to the Church which in the Essentials of it is unchangeable spoken by Paul in the Epistle to Timothy Horat. de Art Poet. Non semper feriet quodeunque minabitur Areus Lastly whereas you call for a Narrative of our Church-way especially of what we count Essentials we had thought to have taken some pains to have satisfied you herein but that in the nick of time that work is done to our hands by Reverend Mr. Cotton And further we hear that a work of the same nature by the Brethren of the the Congregationall-way members of the Assembly is upon the Anvile and that by the request of the Assembly of Divines at London and we make no doubt but the gleaning of the grapes of Ephraim are and wil be better then would be the vintage of Abiezer Yet we know not by what obligation we stand bound to give forth a Narrative of our Way more then the Brethren of the Presbyterian judgement do of theirs who though to this day they call earnestly for a Narrative from us yet have not gratified us with any Narrative of what themselves hold And therefore vouchsafe to touch at least with one of your fingers that which you are pleased to lay though we count it not so as a burden upon us POSITION XXV 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 28. must not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 4. and therefore the Minister must not perform a Ministeriall act to another Congregation Acts 20.28 1 Pet. 5.1 2. The Text in Peter speaketh not of the Church or of the Elders Answer more then of any other men nor of meddling with the affairs of other churches but with other mens matters nor yet every meddling with them but such a meddling as for which they suffered from the Heathens in those dayes Let no man suffer as a busie-body in other mens matters c. Neither do the Elders say that the Apostle speaks of the Church Reply or the Elders thereof when he doth dehort them from suffering as busie-bodies in other mens matters nor is the Text in Peter so much as mentioned in any of the quotations presented in the margent nor once intended to be made use of to prove the thing they were spoken of therefore is it not a grosse wrong to make the world believe that they made use of 1 Pet. 4. to any such purpose Only in p. 11. they make use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Peter makes use of in 1 Pet. 4. but of that Text they make not use when their scope was to appear against dispensing censures Church-priviledges to Christians joyned to no particular Church they say they must not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alluding to that place of 1 Pet. 4. where that word is used but not intending to give the meaning of the place Now they might well apply the word to Ministers intermedling without the bounds of their calling because the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though it signifie an Over-seer yet usually it is applied by the Holy Ghost to a person over-seeing in spirituall matters and so to a Minister of the Gospel and is translated Bishop therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a person that playes the Bishop in anothers Dioces out of his own bounds most properly therefore might be made use of in a way of application to Ministers though the Apostle speak not of Ministers in that place But what inference do you inferre after you have resuted your own fiction It is of no more strength meaning 1 Pet. 4. Answer against a Presbyterie over particular Congregations then against the power of Parliament over other Courts of Judicature You say true Reply the place which neither meddles with the one nor the other nor was produced unto any such purpose may have no more strength against the one then against the other but there are other Scriptures brought which deny to Ministers that power over other Congregations which the Parliament hath over other Courts of Judicature within their own territories The inference supposeth that the flocks mentioned in these two Texts Answer viz. Acts 20.28 1 Pet. 5.1 2. were two particular Congregations which is impossible to be proved The inference supposeth no such thing Reply only implieth that there is something in those Texts against Ministers their performing ministeriall acts to other Congregations the truth of which we shall make to appear The Texts in Acts 20.28 gives this charge Take heed to your selves and to all the flock over which the Holy Ghost hath made you overseers to feed the Church of God i. their charge extends to none of them beyond the flock over which they were made over-seers in
from other Jewes Reply and gathering them into a Christian Church while yet the Jewish Church was not dissolved for they ceased not to be a Church of God till the body of them pertinaciously and desperatly rejected Christ Therefore they preached to the Jewes first and thought themselves bound so to doe because they were the people of God Acts 11.19 13.46 And yet they had commanded some to separate from the rest as your selfe acknowledge Acts 2.40 And their communion they had with them in Jewish worships shews that they counted them a true Church And some think that their Church state ceased not while their Temple stood And yet before that time many Jewes were gathered into many Christian Churches as both the Acts of the Apostles and their Epistles doe declare And if they might gather out of one Church they might as lawfully have gathered out of twenty or an hundred had there been so many at that time Secondly if the Apostles never taught nor practised such a thing what warrant then have our brethren for their Presbyterian Church which is gathered out of many Churches For they Interpret Matth. 18.17 Tell the Church of a Presbyterian Church which consists of the Elders of many Churches Thirdly why may not one Church be gathered of the members of many Churches as well as many Churches consist of the members of one Church For we read that the Church at Jerusalem was scattered upon Stevens persecution and we read not that they returned again but fell into membership with other Churches as is probable which were planted in severall parts of the world Fourthly such a Church which consists of the members of many other true Churches hath formerly been without exception in the dayes of the Prelates how comes it now to be questioned For at least fourteen yeares since such a Church was extant in Wiâ—â—all in Cheshire the vocall covenant being onely wanting which consisted of the choycest Christians of many Parishes who met constantly together upon the Lords day and enjoyed the Word and Seales of the Covenant and maintained a Pastor to dispense the same unto them and never or very rarely repaired to such Parishes where their habitations were And we think it cannot be denied but Mr. John Angiers Church at Denton in Lancashire hath of long time been such and many other such there have been besides And it was accounted an high happinesse to have liberty to make such a Church but was never accounted by the godly sinfull before But if you should answer That the Church consists of such as lived within such a Parish or Chappell and that the rest were strangers We reply If assembling constantly together and participating in all the Ordinances that the rest doe partake of and contributing with the rest in the maintenance of the Minister of such a place and an adhering rather to such a Minister and people then to any other in affection and action if all these together make members of a Church then these persons of other Parishes were not strangers but members and with the rest made such Churches except it shall be said that habitation alone in other Parishes when all the other are wanting makes membership and constitutes Churches which some of our brethren who are Presbyterians have and doe deny Fifthly are not some Parish Churches constituted sometimes of members of other Parish Churches when many persons have left their own places and removed into other Parishes without any consent Yet this hath been judged pious at least honest sometimes upon one ground and somtimes upon another some to have liberty of conscience in such places whither they have removed others to have better preaching others to meet with better society and others for better worldly accommodation What Christian knoweth not well that this hath been common Sixthly that a Church may consist of persons that have been members of other Churches if such persons have been orderly dismissed from such Churches and have come away with consent will be granted of all For none hold Church-membership to be undissolveable The question then will be Whether the members of Churches may depart without consent 1. According to the present constitution of Churches they may For they come in without consent meerly by removing their habitations therefore they may so depart 2. If consent must be had from whom must it be sought From the people or from the Minister That the people have any power either to give or with-hold their consent hath not been granted heretofore That the Ministers consent should be necessary for the departing of every member when yet himselfe it may be hath had his entrance amongst them without their consent seemes to be unreasonable 3. Suppose consent hath been sought and cannot be obtained may not members withdraw their membership in some cases without consent Suppose some Ordinance be corruptly dispensed without all hope of redresse and that men must partake therein without having any power so much as to witnesse against such corruptions unlesse they will be accounted factious and disturbers of the Churches peace or that by remaining where such corruptions are they be in danger to be leavened with the corrupt lump of such a Church of which they be members 1 Cor. 5.6 what must they now doe Doth not that Rule that bids a Church purge out one person that may endanger the leavening of the whole lump when there are no other means to prevent such an evill give warrant to every member that is endangered to be leavened by the lump to withdraw from such a lump because power to purge out the lump they have none when there is no other means to prevent the evill 2 Cor. 13.10 Church membership is for edification of the members not for destruction But you stumble at this because they converted them not To which we reply Persons whom the Apostles converted were ordinarily committed to others to be further edified and the ordinary Pastors and Elders of the primitive times did almost perpetually build upon anothers foundation The persons that watered for the most part were not the same that planted In Acts 11.20 21. we read of a great conversion wrought by the preaching of the scattered Disciples but we read not that they were gathered into Church-state till Barnabas was sent unto them and both Barnabas and Paul assembled with that Church and taught it which yet they converted not And in Acts 19.1 9. Paul found twelve Disciples converted to his hand though not fully instructed and gathered them into the Church which he planted at Ephesus But Brother how comes this to be a stone to stumble at If you hold a succession of Pastors in the same Church the successors may feed a flock which their predecessors converted and not themselves And if you hold transplantation of members from one Church to another then they may feed the members which were of other Churches which themselves converted not But you will say This must be orderly
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
you be so soolish prophane presumptuous superstitious A stranger comes to the gate of a Garrison town professeth to be a friend yet except there be something to witnesse the truth of that profession he is examined over and over again and it is strictnesse that shewes faithfulnesse to the State And shall we be more remisse and carelesse when we receive persons into the Church then we are when we receive them into a town Our too much credulity may shew too little fidelity in the matters of Christ as well as in the businesse of men Besides if the Church be not a common receptacle of all persons but that it consist of a selected number and some are received and others rejected then there are certain rules of reception and rejection And then there must be a triall made by some whether persons be qualified according to those rules and this the light of nature teacheth and the rules of Reason lead to it though there should be nothing in the Scripture expresly mentioning it The most sutable means serving most fitly to atchieve such ends are alwayes enjoyned in the ends though they be not particularly expressed But what think you Is it not as lawfull to try persons that would be Church-members and make some profession in words of saith and repentance but hold forth nothing which may probably give witnesse to the reality thereof as it was lawfull and commendable in the Ephesians to try false Apostles which professed in words to be true Apostles Rev. 2.2 And is it not as reasonable for a Church to seek satisfaction concerning the reality and sincerity of sanctity from persons of whom they doubt as it was just and equall for the Church at Jerusalem to seek satisfaction concerning Saul whether he were a Disciple in truth or in pretence only Acts 9.26 27. But you will say there was cause of suspicion and jealousie in them concerning him because they knew him formerly to be a destroyer of the Church And may not we say there is cause of jealousie when we know externall profession of faith and repentance to be so common and the fruits which are worthy of it Mat. 3.8 to be so rare and scarce to be found If the Gospel and Christian Religion was brought into England in the Apostles times then it was like it was constituted of Saints Answer Church-covenant p. 37. as well as the Church of Corinth c. Because it is uncertain what Congregation was at first constituted of Saints within this kingdome and what was not Reply we neither justifie nor condemn the constitution of any but judge according to the present state of them And if we see any visible Saints as doubtlesse there are many in some Congregations and united also amongst themselves we could wish they were all such and in the mean time for the sake of those few whom we see so united we acknowledge them a Church and in all things so farre as they carry the ordinances uncorruptly we desire to have fellowship with them The Text in 1 Cor. 1. rather shewes what the members of the Church of Corinth were at the time of Pauls writing to them Answer then that they were on ought to have been visible Saints at the first erection of that Church yet it shewes not that all the Church-members he writes to were visible Saints for many known evill livers were known Members The denomination of Saints is a parce meliore that is from the better part c. The Text shewes what they either were at first Reply or ought to have been or what some of them were at that time and ought all of them to have been viz. sanctified in Christ called to be Saints as Hemingius Gualter Pareus upon that place do note for they say a definition of a Church may thence be fetched And what rule soever there is in Scripture requiring that any be Saints the same rule requires that all be Saints And there may many Arguments be brought to hold it forth 1. The end of Church-fellowship is not conversion but edification Ephes 4.11 12. Acts 9.31 For if it were conversion then all uncoverted ones whether they make profession of faith and repentance or no might enter in that thereby they might attain one end for which they enter as we know Because one end of the preaching of the Word is conversion therefore all may partake of it Jewes Turks Heathens because they may attain one end whereto it serves It is supposed then that the persons that enter into the Church are converted already 2. Excommunication is an ordinance in the Church and one end of it is to recover persons that are desperately sick and ready to die it is in the use of it as physick 1 Cor. 5.5 and therefore supposeth the persons to whom applied to be alive therefore all Church-members are to be reputed in the judgement of charity to be living stones 1 Pet. 2.5 3. If excommunication be an ordinance to throw forth visible sinners of all sorts then the Church should consist of visible Saints 1. It appeareth that all scandalous grosse sinners ought to be cast out from 1 Cor. 5. and that all other sinners which are not seandalous if they will not be healed of their lesser faults and brought to repentance ought to be duly proceeded against untill at last it come to an excommunication Matth. 18.15 16 c. He writes to the Church called to be Saints Answer 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 vers 1. Paul called to be an Apostle then that they were Saints before they were a Church He writes to the Church of God Reply and can there be a Church of God before there be Saints What a Church of God is that which had no visible Saints in it when it was first constituted Surely except you will say they were a Church of God while they were Heathens you must confesse that professing to be turned by the power of the Gospel in a time of persecution from the service of Idols to imbrace the living God in Christ they must be judged visible Saints at the first when they were a Church of God And these words Paul called to be an Apostle will not avail you for Paul was a man and a Christian too before an Apostle but what would you have the Church of God to be before they were visible Saints But how appeareth it that all the honourable Titles and Epithets given Paul Answer are given with relation to Church-members The Corinthians were enriched by God in all utterance c. Will you thence conclude that all Church-members must be so c. There are some names which shew the intrinsecall nature of the things to which they are given Reply and they do agree to all of that kinde As if one should write to the Army of
have the authority of calling they have also the authority of ordaining if a right ordination cannot be obtained for Ordination follows Vocation he that is called by calling he means election is as it were sent into the possession of his function You intimate that speciall works which the people might not do Answer 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 un-officed men to preach or to ordain We conceive we differ not much from you in this matter Reply we are utterly against un-officed mens baptizing and against their preaching in ordinary except when they have been trained up to learning and to the knowledge of the Scriptures and are expectants of a call to execute the Ministery and your selves in this case grant it and you put difference betwixt preaching and baptizing though they be joyned together in the Apostles Commission for in no case will you let an un-officed man baptize and yet for triall of gifts you think it fit to suffer an un-officed man to preach from 1 Tim. 3.10 POSITION XII If that need so require she may admonish her Officers and excomunicate c. T. W. to W. R. p. 39. The Church hath power to censure her Officers if she see just occasion Col. 4.17 The Church at Coloss had other Elders besides Archippus Answer which might joyn with the people in admonition 1. Reply What Officers there were in that Church or with that Church at that time appeares not 2. The command is directed to the Church without expresse consideration of any Officers amongst them and though there should be Officers yet the Brethren are not thereby excluded from joyning with the Officers in that which is commanded Col. 4.17 Paul bids Timothy fulfill his Ministery Answer 2 Tim. 4.5 this doth not suppose Timothy to be faulty or to be under censure And it may be Archippus Pauls fellow-labourer Philemon vers 2. was not faulty and then this admonition was no censure and therefore it is alledged to no purpose 1. Reply Expositors do judge him faulty see Zanchy upon that place 2. The Apostle saith to Timothy make full proof of thy ministery but bids them say to Archippus fulfill it Now there is difference betwixt these two the former respects persons himself and others whom he should assure of it the latter respects the work it self in duties of it and the one of these may also be without the other 3. It is one thing when the Apostle a superior writing to a perso and inferiour and one who did depend upon him gives him much good counsell and amongst other things injoynes him to make full proof of his ministery and another thing when the Apostle writing to a people without any occasion of such an exhortation and without mingling the injunction of this duty with other exhortations of like nature doth excite them in an abrupt manner to say to Archippus see to the Ministery c. For the former we have many patterns which yet imply not faultinesse 1 Pet. 5.1 2 3. Tit. 2. ult For the latter where is there any parallel place Though therefore Timothy whom the Apostle exhorts may be without fault yet there is strong presumption that Archippus whom the people ordinarily must heare in silence but now are put upon it to admonish him was not Neither doth admonition alwayes suppose authority Answer for this may be an act of charity as well as of authority Church-admonition is some degree of censure Reply for it is a leading step to higher censure till at last it come to excommunication call it what you will liberty power or authority yet censure it is and that is all the Position doth assert Private members cannot censure judiciously Answer or unchurch the Congregation though they be hidden Plead with their mother plead Hosea 2.2 If they may plead then they may withdraw when the Congregation is obstinate and so from their Officers Reply when they will no be reclaimed which though it be not judiciall and positive censure yet must be granted to be negative The Colossians were as well to cause that Epistle to be read in the Church of Laodicea as to say to Archippus c. yea Answer 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 Cause in the originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not command yee but work yee Reply effect yee indeavour yee that it be read and so interpreted it is not so authoritative as say yee for say ye take heed seems to be more imperative if it had been said Say yee to Laodicea see that you read this Epistle and of Archippus indeavour yee that Archippus fulfill his ministery for the Greek word translated cause imports no more we could have made lesse use of it Finally Answer the Church cannot excommunicate their whole Presbyterie no more then the Presbytery excommunicate the whole Church Cottons Keys pag. 16. only she may withdraw from them c. This withdrawing is a negative excommunication Reply which is some kinde of censure though not so authoritative as the positive and more then this we plead not for POSITION XIII This Text is much insisted on and weekly contributions for the Minister grounded upon it These Officers are to be maintained by contribution every Lords day 1 Cor. 16.1 You do not maintain all your Officers Answer not your Ruling Elders though the Text 1 Tim. 5.17 doth as cleerly hold out the maintenance as the lawfulnesse The Apostles rule was not generall but only in the Churches of Galatia and Achaia vers 1. nor perpetuall for those gatherings were to cease when Paul came nor for any Officers qua Officers but for the poor not their own Church neither but of the church of Jerusalem which was a singular and extraordinary case c. We conceive you meet not with this Position as you do not with some other in scriptis Reply in our writings for we should then have been sent to the Author in the margent but in stead thereof you salute us with these words This text is much insisted on c. in discourse we suppose betwixt some one and your self you should have done well to have named the person because some of us have had conference with you about this matter and it may be thought you intend us but then you deal not fairly for that Text hath been alledged by us and more Texts with it to prove another thing viz. the raising and maintaining of a stock of money in the Church out of which may be taken proportions for every good purpose and so for the Ministers
are said to be come to one mount Sion If so then the Congregations of the Christian Gentiles may well be another mount Sion And if the Nationall church of the Jewes with the assemblies thereof were mount Sion why may not every Nationall-church of Christians with the assemblies thereof we speak now in your language be Sion also and then there being many Nationall churches as you say there are many Sions And what greater absurdity is it to say there are an hundred or a thousand Sions then to say there are an hundred or a thousand Churches Seeing Sion and Church are all one Now you know there were many visible churches in Judea Galatia Macedonia Asia and many other places and if then so many how many more now therefore many Sions and because those many churches then and these now we believe to have been and still to be Congregationall therefore every Congregationall Church we hold to be Sion But you ask an odde strange needlesse to say no worse of it question with a great deal of vehemency Answer viz. Have you not found God present in our Assemblies Have you not by faith closed with the promises in the use of the Ordinances among us Speak out I know you dare not belie your selves us and God himself c. Reply Your question is bottomed upon a mistake when we say that God hath promised to be present in Sion you give this glosse upon it that we deny all your Assemblies to be Sion and will not grant Gods presence at all to be with you and that we appropriate Sion and Gods presence to our selves which is a great injury to us You also put this sense upon our words that God is so present in Sion that he is present no where else and so not present with holy men and women which are out of Church-fellowship nor present with members of many churches meeting together which either is a foul mistake or a slander For we think God to be present with his people when they meet in his feare whether they be Church-members or not Church-members whether they be of one or many churches whether they be in our assemblies or yours provided that his Ordinances be carried according to his minde yea though there should be some error yet he might give his presence (a) Rev. 2.1 with Rev. 2.14.20 Much rather do we think God will be present with persons whom he sets on work to exalt him in the execution of some office as he did the Apostles and now doth ordinary Elders Neverthelesse we conceive God to be most present with his people gathered into a body and compacted together in an instituted Church which we hold to be Congregationall and the reason is because the more any people do fall into the order of the Gospel and come into the way of Christ which he hath appointed for Saints to walk in the more Christ is ingaged to be present with them Now to joyn to some instituted Church of Christ is that way and order which Christ hath directed to therefore with them in such a way as so united and joyned Christ will more especially be present for he vouchsafeth a speciall presence amongst such Churches Rev. 2.1 he styles himself one that walketh in the midst of the seven golden candlesticks he walks in other places and people but he would intimate thus much that his especiall delightsome walk is among them and the more golden the candlesticks are the more pure they be the more delight he takes to walke in the midst of them But Matth. 18. you say is mis-interpeted Your words are these Answer Christ in Matth. 18. promiseth his presence to those that are not a Church for two or three will not make a Church they vers 17 were to give the second admonition the Church the third There is a figure in the number Reply there is a certain number put for an uncertain two or three are put for a few the paucity that may be in a Church shall be no obstacle of Christs presence Pareus upon this Text hath these words It is an argument that the judgement of the Church shall be ratified because Christ himself will be present in the Church as supreme Judge to ratifie it it is also a generall promise of the presence of the grace of Christ in his Church be it great or small Now surely we shall lesse doubt our exposition having so learned a Commentator so well approved of to stand by us in the same POSITION XVII So long as a Believer doth not joyn himself to some particular Congregation he is without in the Apostles sense 1 Cor. 5.12 Those without Answer of whom the Apostle speaketh were unbelievers Pagans and Heathen without Christ as well as without the visible Church Let it be granted that those whom the Apostle speaks of were both without Christ Reply and without the visible Church yet it may be securely affirmed that the Apostle speaks of them under the notion of such as were without the visible church and not of those that were without Christ 1. Singuli de suâ familia judicant non immittunt consuram in alienam samiliam Ergo in Ecclesia similis servetur ratio ut singulae desuit membris judicent Aretius in 1 Cor. 5. Because those without whom the Apostle had not to do to judge stand in opposition to those within vers 12. the latter part whom the Church of Corinth had to do to judge and consequently if this exposition of yours be true the judgement of the Church of Corinth extended as far as the ultima Thule the lands end of Christianity and only ceased when it came to the consines of Paganisme and consequently any one Church hath power to judge any one Believer in all the world because say you he is not without in the Apostles sense that is to say he is not a Pagan Heathen or unbeliever 2. Suppose the Apostle had known a member of the Church of Corinth what ever he appeared outwardly in the frame of his conversation to be indeed without Christ and in a state of enmity with God if this man had committed a grosse sin might not the Apostle have judged such a one to be excommunicated We suppose you will say he might and if so we demand why should a Church-unbeliever be subject to the Apostles judgement and an Heathenish unbeliever be exempted from the Apostles judgement If Church-membership did not make the one obnoxious to that spirituall judgement more then the other For in the notion of unbelievers and without Christ they both agree and therefore if a Heathen were exempted from judgement because without Christ and not for this reason because without the visible Church why should not a Church-unbeliever be exempted as well as a Heathen 2. If we mistake not a Believer not joyned to any particular congregation is without in reference to Church-judgement and we suppose by vertue of this Text in your Presbyterian
calculation of Ecclesiasticall power For Classicall Provinciall and Nationall Synods have a power of judging or excommunicating those only that are within the combination Now these being representative Churches he that is of no particular Congregation is without the verge of Presbyteriall power or else it will follow that the Presbyteriall Church hath power to excommunicate a person that is not within their combination and if one by the same reason a thousand ten thousand in every quarter and corner of the world But say you The Apostle opposeth Fornicators of the World Answer and Fornicators that are Brethren Persecution in the Primitive times as it is at this day was chiefly if not only levied against those who did joyn themselves to the Churches to the enjoyment of Ordinances Reply or at least otherwise visibly as Paul at his first conversion by preaching declared themselves to be Christs Disciples Hence those to whom God had given so much faith and constancy as to be willing to expose themselves to persecution these did inlist themselves in the Churches frequented their meetings which were observable by the Persecutors and professed themselves of the fraternity of the Church the Church looked on them as her members and accordingly dispensed ordinances and censures to them as they had need Others there were who like Nicodemus came to Christ by night or like those chief Rulers spoken of Joh. 12.42 who though they believe in Christ yet they dare not confesse him by publike joyning of themselves to run all hazards with the Church Hence it is that no politick visible Church doth look upon these as of her fraternity or doth dispence all ordinances and censures to them Now the Brother that is opposed to the fornicators of the world is not he that by the internall and invisible grace of faith is a Brother and of the mysticall body of Christ though peradventure he dare not openly professe Christ But such a one is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Church of Corinth who is a named and professed Brother so looked upon not only by the motherly eye of the Church but oft times by the malitious eye of the world though peradventure they be not truly brethren united with the rest of the faithfull people of God as members of the mysticall body of Christ 2. With such a one not to eat presupposeth in an orderly way a forbearing of voluntary civil and spirituall communion with the party upon this ground that he is under censure in the Church Now the power of Church-censures is not to be executed by the church-mysticall but by the church-visible as such neither is it to be executed upon the members of the Church-mysticall as such but upon the members of the visible church whether they be in truth or only in appearance members of the mysticall church So then Fornicators of the world are to be understood of the world as it stands in opposition to the visible church and so those that are of the mysticall church may be fornicators of the world in that sense And though by the lawes of Christ concerning Church-discipline every man be forbidden to eat with those that are known Fornicators under church-censure in their own church and by vertue of church-communion with those that are fornicators under censure in any other church yet if one that is a member of the mysticall but dares not professe his subjection to Christ in that particular of joyning himself to some visible church shall be a fornicator we know no law of Christ precisely concerning church-discipline that interdicts a man to eat in point of voluntary civill communion with such a man any more then if he were a Pagan or Heathen But Answer say you without are Dogs and Sorcerers such as the Apostle had not to do with What have I to do c. vers 12. and yet he had to do with all Christians by his illimited apostolike power 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 England and Scotland 1. Reply There might be Dogs in the Apostolike Churches as well as without Phil. 3.2 and with such dogs Paul had to do with Nay he had to do with the dogs of the Gentiles he received a key of knowledge by which he was to open the Kingdome of heaven to them in case they would repent and believe and to binde them under the guilt of impenitencie and infidelity in case they would not repent and believe Matth. 28.19 with Mark 16.16 But those that Paul had not to do to judge who are said to be without in this place are all such as are contradistinguished to those that are within with whom the Church had to do by way of Ecclesiasticall judgement Now the church of Corinth had power of Ecclesiasticall judgement over all and only those which were within the combination of that church and therefore Paul had nothing to do to judge them that is to say with the judgement mentioned in this place which were out of this combination Now what was this judgement Answ The judgement whereby the Apostle decrees that the church of Corinth shall excommunicate fornicators and consequently shall not eat with them Now the Apostle had received no such power to judge those persons to excommunication and that by the ministery of a church that were never in fellowship with the church But such persons though for their crimes they may be subject to the judgement of the civill Magistrate yet in respect of Ecclesiasticall judgement they are left to the immediate judgement of God And if this be not the case of Believers not joyned to a particular congregation by whom shall those Believers be judged Why shall this Congregationall Classicall Provinciall National-church judge them rather then that May they be judged by all or any one Certainly they stand no more related to one then to another which are members of none at all Where shall the fault be charged if judgement be not passed We said before if a church may judge one out the combination why not a thousand why not ten thousand c. yet we are far from judging those Believers in England and Scotland which are not joyned in our Way of joyning to a particular Congregation therefore to be altogether out of Church-combination not capable of the Ecclesiasticall judgement of their Churches and consequently subject to the immediate judgement of Christ POSITION XVIII 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 striving for preeminence Answer as Diotrephes did 3 Joh. vers 9 10. (a) These Scriptures
are alledged to 32 q p. 59. 76. though not with such tartnesse against Presbyteriall government We will not say to you as Geta in the Comoedian (b) Teren. in Phor. Reply Nihil est Antipho quin male narrando possit depravarier tu id quod boni est excerpis dicis quod mali For you do not only leave out in reciting that which is good but for want of an evill use made of these Scriptures by the Elders of New-England in the 32. Quest you first insinuate that such an ill use is made of the Text and then confute your own fiction for you say To say nothing that the title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometime translated Sir Answer and sometimes Lord Joh. 12.21 c. You take up the Title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reply and tell us that it signifies Sir and Lord and that it is sometimes given to Elders amongst others as if you had a minde to speak a good word for some kinde of Lordly power in Church-officers but you lay it down again and tell us Though Elders be not Lords over Gods heritage Answer yet they are Leaders and Guides yea Shepheards Rulers Overseers Bishops Governoure and not only Presidents of the Congregation Moderators of her actions or as the fore-men of the Jury And is not this to insinuate Reply that the Elders of New-England say that the Elders are only Presidents of the Congregation I suppose you mean meerly for orders sake Moderators of her actions or as the fore-men of the Jury Now there is not the least expression in either of the places that so much as seems to smile upon such an assertion as you would father upon the Elders of New-England Nay do they not expressly say that the Elders rule as Stewards as Shepheards as Captains as Guides as Leaders and doth this amount to no more in your Arithmetick then a bare presidency Moderatorship or Fore-manship of a Jury which doth not advance the person that carries the stamp of it one haires breadth above his Brethren in point of authority But only one step before them in point of order Whereas the Elders do not only state a Ministeriall authoritative power in them but also lay an obligation of duty upon the people towards their Officers by vertue of 1 Thes 5.12 13. This is that that we judge to be your own fiction The other Text say you Answer viz. Mat. 20.25 26. forbids Kingly or Lordly power in the Ministers of the Gospel for the two Apostles still dreaming of a temporall kingdome and being kinsmen to Christ did expect some temporall honour and advanaement Christ saith not there was inequality amongst the Priests of the Jews and amongst the Priests of the Gentiles or between the Priests and the people but it shall not be so among you but very aptly and pertinently to their Petition answereth The Princes of Gentiles c. And would you indeed make the world believe by all this Reply that you are all this while beating up the quarters of the Independents when as in truth this Text is urged by the Elders to no other purpose but to deny a kingly or Lordly power in Elders over their Brethren but not to deny an authoritative ministeriall power in reference to their Congregations Therefore they say the Elders are forbidden to exercise authority as the Kings and Princes of the earth do and they quote Mr. Baynes his Diocesan triall Q. 2. p. 74. where he distinguisheth power into naturall and morall morall into Civill and Ecclesiasticall both into Kingly and ministeriall asserting Kingly Ecclesiasticall power to be in Christ ministeriall in the Elders of the Churches who though they be Governours to the Church in the descending line of power yet are they but servile or ministeriall Governours in the ascending line that leads to Christ from whom they receive the Commission because they do all ex mero alterius obsequio by the meer will and command of another I but by this Text they deny a kingly spirituall power Object whereas the Text speaks nothing of spirituall but only of kingly secular power Admit that not only the two sons of Zebedee Answer but even all the Apostles that had been conversant with Christ and heard his doctrine from the beginning were such babes as to imagine that Christ would lay down his spirituall Kingdome over the souls and consciences of his people and for their sakes over Angels wicked men and devills in a way of soveraign power and would take up a temporall kingdome to divide inheritances rule over the persons and estates of men Nay admit that the sons of Zebedee or any or all of the rest of the Apostles had their eyes so dazled with the lustre of this imaginary temporall kingdome that they desired an eminencie one above another herein nothing regarding an eminencie above others in the spirituall Kingdome yet it will not follow that Christ speaks nothing by way of reproofe of ambitious aspirings in the spirituall but only in the temporall kingdome of Christ Neither needed Christ by expressing the inequality among the Priests whether of Jewes or Gentiles c. amplifie and expresse the equality which he would have amongst the Ministers of the Church For expressing the disparity betwixt civill polities of the world and the spirituall polity of the Church he doth that abundantly saith he It shall not be so amongst you as it is in the civill polities of the world There one or more rule with Lordly power the rest are in subjection but in the discharge of your Apostolicall Commission there shall be no such thing but you shall be all of equall power but if any will aspire to greatness in point of authority above his brethren let him be your minister c. as the Apostle taught afterwards 1 Cor. 12.5 There are diversities of administrations but the same Lord Christ only rules with Lordly power over the Church one Apostle or Minister hath no such power nor any authority at all one over another but are all fellow-servants having a ministeriall authority in reference to the houshold of the Church 2. It holds true in this case optimi corruptio fit pessima though Church-officers and offices are excellent things whilest they retain their genuine vigor and vertue according to the institution of Christ yet are they most dangerous when they grow degenerate and corrupt and no corruption so dangerous as that which is Symbolicall in the common nature of Church-power with that from which it doth degenerate Hence it is that corruption of Church-governours in an usurpation of exorbitant Ecclesiasticall domination is of more dangerous influence to the Church then if they should usurp some parts or branches of civill power For as in naturall things we say Elementa symbolica facilius transmutantur so in morall things corruptions do more easily change things in some thing symbolicall with themselves into their own degenerate property like a disease that it most contagious to
persons of the same blood Aud therefore if inequality of civill power be forbidden how much more inequality in power Ecclesiasticall which is the spawn and rise of Antichristian tyrannie (a) Pastor Prel p. 23. Answer to Mr. Down See pag. 81. 82. Mr. Pagets Defence part 2. p. 29 The learned Clergie in the dayes of Hen. 8. confessed there was no disparity of Ministers instituted by Christ Act. Mon. Diotrophes being but one was liker to a Prelate then a Prsbyterie c. These words are brought to vindicate 3 Joh. vers 9 Reply 10. from a supposed abuse by these words They viz. the Elders are not so many Bishops striving for preeminence as Diotrephes did We must confesse we had almost said we wonder that your ink did not blush to blot and blur such sweet humble-spirited holy and pertinent expressions as you do in this place Let your self once more and the Reader take a judgement of the passage as it lies in its perfect luster in the Answer to the 32 Quest The Question propounded by the Brethren of Old-Engand is this What authority or eminency have your Preaching-Elders above your Ruling-Elders To which the Elders of New-England frame this Answer It is not the manner of Elders amongst us whether ruling only or ruling and teaching also to strive for preeminence one above another as remembring what lesson our Saviour taught his Disciples when they were at strife among themselves which of them should be the greatest Luke 22.24 25. If Diotrephes strive for preeminence verily we abhor such striving and by the grace of God respect one another as Brethren Brother where lies the fault for which they lie under censure Is it a fault that the Elders in New-England strive not for preeminence If so we suppose it lies in this that their humble and brother-like walking each towards other condemnes the pride of those that will needs be striving for some kinde of preeminence and Prelacy above their Brethren (b) Juvtual Satyr Patriam tamen obruit olim Gloria paucorum laudis titulique cupido This formerly the countrey overthrew The lust for praise and titles and the glory of a few Or are they to blame to insinuate that the Apostles censure upon Diotrephes doth so frown upon those whether Prelates or Presbyters that strive for preeminence that it is a matter of abhorrency to them so to strive Hinc illae lacrymae hence it is that you say Diotrephes being but one is liker to be a Prelate then a Presbyterie Brother Reply a horse in the abstracted notion of unity being but one is liker a Prelate then a Presbytrie that are many But what of that Prelacy doth not consist in unity but in the usurpation of undue that is to say unscripturall spirituall power over their Brethren and in this capacity it is possible that a Classicall Presbyterie may be as like Diotrephes as a Prelate that is to say if they take upon them a preeminence over their Brethren as he did 'T is as truly Prelaticall when fourteen or fifteen exercise a jurisdictionall power over all their Brethren in a County as when one man shall take upon him to exercise the power aforesaid in two or three severall counties Perhaps the fourteen or fifteen being better principled then the other may do it with more gentlenesse and lesse offence but (a) More and lesse do not alter the kind magis minus non variant speciem and they may be both (b) Alike if not equally aequè if not aequaliter Prelaticall Yet John dod not blame him simply for acceping or having preeminence Answer or for taking upon him to answer in the behalf of the Church to which St John writ or for taking to him the power of commanding forbidding excommunicating but for loving preeminence as Mat. 23.6 7. for not receiving the Apostles and Brethren and prohibiting what he should have required and incouraged and excommunicating such as were the best members of the Church Reply You might more properly have said usurping or exercising preeminence for accepting presupposeth an offer made of the thing accepted Now it is more then probable that the Church never offered him preeminence both over the Apostle John and over her self that he should over-rule the Church and cast out her best members at his pleasure neither if she would had she any such power Let it be granted that Diotrephes was an Elder of the Church of Corinth Reply (c) Rom. 16.25 1 Cor. 1.14 and so had a preeminence by vertue of Office over the Body of the Church yet this is not the preeminence here spoken of but an exorbitant preeminence usurped over the whole both the Elders his equalls in power and the fraternity who though his inferiours yet have a share and interest in the passing of excommunication and other weighty affaires of the Church expressed as your self state it in taking upon him to answer in the behalfe of the Church commanding forbidding excommunicating Now say you he is not simply blamed for accepting or having but for loving preembrence and exercising it corruptly in regard of the things done and performed by him It is said of corrupt Princes Isaiah 1.23 Every one loveth gifts by the same reason that Diotrephes is excused from the guilt of solitary excommunication in regard of the materiality of the action by the same reason may these Princes be excused from their bribery and corruption And it may be said the Prophet doth not reprove them for the receiving but for the loving of gifts When the thing is evill there love how moderate soever is faulty in this regard that it is placed upon a wrong object But where the thing is lawfull a moderate and well tempered love of it is lawfull also As for the Scribes and Pharisees so far as they were men of chief rank and place Mat. 23.6 for them to possesse and love to possesse with a well bounded love the uppermost rooms at feasts and the chief seats in Synagogues would not be unlawfull but perhaps their ambition put them upon affectation of places undue to them and then their possessing them and their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Mark 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Matthew and Luke or as Christ speaks Luke 24 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they choose the chief rooms and this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be seen of men being added to their possessing Digito monstrari dicier hic est (a) To be shewed by the singer and to have it said This is such One is that which may justly be condemned by our Saviour But the case which respecteth Diotrephes may be this it is probable that John writ about something that did concern Discipline as the receiving of certain Brethren either to constant membership or by vertue of church communion now this was a businesse in which the fraternity had some interest as well as Diotrephes and the rest of the Elders and therefore
the Apostle writes not to Diotrephes or the Elders alone but to the whole Church also because Quod omnes tangit ab omnibus tractari debet that which concerns all must be handled by all But Diotrephes riseth up and he alone commands forbids excommunicates and what can be more destructive of the power of the Presbyterie and liberty of the people then such a course and yet say you or else you say nothing to the purpose he is not blamed for it If Diotrephes were not to blame being but a particular Elder to take upon him the power of the whole Eldership yea and the whole Church why may not a particular brother take upon him the power to elect an Officer which belonge to the fraternity or one Elder to ordain an Officer which pertains to the whole Presbyterie Or in your Classick Way why may not a particular Elder a member of the Classis exercise the jurisdiction of the whole Classis why may not a Classis exercise the power of a Provinciall Synod that of a Nationall and the Nationall of the Oecumenicall Synod and yet be blamelesse the reason is the same proportion that an Elder hath to the whole Eldership the same or far greater have a brother to the whole fraternity an Elder to the Classick a Classick to the Provinciall a Provinciall to the Nationall and that to the Oecumenicall Synod But peradventure it was not unwittingly done by you to put in the word simply for a retreat in case you should be hotly charged for pleading the cause of Prelacie under the notion of Presbyterie and so you will say you affirm not that John doth not blame Diotrephes for having preeminence but he doth not simply blame him for having preeminence Now if this be your meaning and that you indeed grant that Diotrephes was blamed for striving for preeminence why do you blame the Elders of New-England for saying that the Elders are not i. ought not to be so many Bishops striving for preeminence as Diotrephes did But if it be said that the force that is offered to the Text lies not in this that the Elders of New-England say that if Diotrephes strive for preeminence verely they abhor such striving for these are their words but in this that it is said The Elders are not so many Bishops striving for preeminence as Diotrephes did which peradventure may have an oblique insinuation that Classick Presbyters are so many Bishops striving for preeminence and it may be said the text affords no such conclusion We answer those words so many Bishops are no expression of the Elders of New-England neither is the Text applied by them to prove that Classick Presbyters are so many Bishops striving for preeminence I but M. D. saith a Classick Presbyterie sets up many Bishops in stead of one Peccat Aemilius plectitur Rutilius M. D. offends if it be an offence and the Elders of New-England are beaten Or suppose that reverend learned and holy man M. D. have let fall words which reflect with some blemish upon the Presbyterie from the sense of what himself had suffered yet your professed businesse is not to vindicate Presbyterie but the Text. Now M. D. we conceive for we have not his book doth not urge 3 John vers 9 10. to prove that the Classicall Presbyterie sets up many Bishops in stead of one and therefore what thing soever he hath said which offends in reference to the Presbyterie yet he is not guilty of wrong-doing in reference to the Text. I will not tell you who said All the Church is holy Answer ye take too much upon you c. Our consciences are unto us a thousand witnesses Reply that we have and by the assistance of grace hope ever to carry it with all gentlenesse and meeknesse toward our godly Brethren that are guided by a different light in point of Government from us and therefore it is lesse grievous to us to be parallel'd with Corah Dathan and Abiram those grand incendiaries of the Congregation of Israel yet it is not unworthy your serious consideration whether it might not be with good cause said to you as sometimes Christ said to one of the twelve when he asked Master is it I and he answered Thou hast said POSITION XIX The Power of Government is expressly given to the Church where we are bidden Heare the Church which is a particular Congregation Matth. 18. Brother we could wish you had signified the Author by whom Reply and the place where this wrong at least as you suppose is done to the Text as you have done in other Sections who those be that presume that Christ did no more respect the Jewish then they do the Church of England As your margent doth not inform us so in searching those few books we have we cannot finde among all the Congregationall men therefore we take it as an unjust aspersion thrown upon them The Church in the first and primary intent of these words Answer was a Church then in being which did abominate the Gentiles for Heathens and Gentiles were all one viz. the Jewish church which was not aparticular Congregation but a Nationall-church having graduall judicatories and appeales of which the Apostles were at that time and Christ lived and died an actuall member c. Whilest you your self say Reply that the Church in the primarie intent of these words was a Nationall church then in being do you not imply that these words tell the Church have reference to a Church or churches that were not yet in being which should afterward be invested with power of judging and therefore giving it for granted that Christ saying Tell the Church sends them to the Jewish Synagogues or Sanhedrin whilest their authority did continue and so Peter needs not stay three yeeres before he can acquaint the Church with his offence yet still the Congregationall church may be competitresse with Classicall Provinciall Nationall and Oecumenicall churches for the power of judging and if she should come off victricious then the guilt of wresting this place for you urge it to prove the power of your judging church would rest among your selves and the Congregationall men and their Way be guiltlesse Now for our parts we cannot see the title of Congregationall churches any way invalidated by what hath been hitherto said by your self or others 2. Whilest you say that the Church in the first and primarie c. I suppose your inference must be this Ergo those words Matth. 18. Tell the Church cannot be rightly applied to a Congregationall Church which hath no such graduall judicatories and appeals but Classicall Provinciall and Nationall Churches for amongst these are found such graduall judicatories and appeals The sinew and strength of this reason is this It is necessary that the judging Church in the times of the Gospel should answer in the manner of its judicature the judging Church in the time of the Law and ergo if that Church which was to judge then had graduall
judicatories and appeals such ought to have the judging Church in the dayes of the Gospel This main hypothesis upon which the strength of all depends is unsound For 1. It is necessary that the judging Church in the times of the Gospel should be conformed to spirituall precepts and patterns left us by Christ and his Apostles but Christ hath not appointed the Jewish church in matter of government to be a pattern to Gospel Churches For if so then are not the Churches that are of Presbyterian complexion to be understood in this place for there is a vast difference betwixt your Churches and the Jewish Church For First there is disparity in the manner of the calling of persons for Synods are made up of men chosen and sent forth by particular Churches but the Sanhedrin did not consist of chosen men sent out by the Synagogues but of Priests and Levites which the Synagogues did neither choose nor send forth Secondly there is disparity in matter of power In the Jewish Sanhedrin the chief Priest was chief by vertue of Office 2 Chron. 19.11 but in the Classicall Way all are equall in point of Office Thirdly in respect of the causes judged the Sanhedrin dealt with matters of civill nature Deut. 21.5 but Synods only with Ecclesiasticall Fourthly in respect of the time of judicature The Sanhedrin was a standing constant court but Classicall Provinciall Nationall and Oecumenicall Synods meet but once in a moneth once in half a yeer once in twelve moneths or it may be not once in many ages is an Oecumenicall Synod gathered and so those appeals that are made from a Nationall are in little hope to finde relief from an Oecumenicall Synod 2. If it were necessary that Church-government in the times of the Gospel should beare conformity with the Jewish Government then they must not only have graduall judicatories and appeals but they must have First a stated Oecumenicall judicature constantly to judge all hard controversies between blood and blood plea and plea stroke and stroke into all Churches in the world Secondly that this stated Oecumenicall judicature must have some stated place which God should choose Deut. 17.8 that so appellants might know whither to repaire for redresse of their grievances Thirdly that there must be one chief by vertue of office over all met in this universall court 2 Chron. 19.4 That he that shall do presumptuously and will not hearken to that Catholike councell that man must die Deut. 17.12 3. There may be good reason rendered why the Synagogues should be under a Juperiour judicatory and the same cause there is why Congregationall-churches should be under a Superiour judicatory The Synagogues were parts of a church that had not power to dispence all Gods Ordinances amongst themselves and were branches of a politick nationall-Nationall-church endued with power of government as Nationall The Promise and Covenant of God extended to the whole Nation But there is no such power of government left to every or to any Nation in the world neither are particular Congregations parts of a Church as the Synagogues of the Jewes were but they are entire and compleat Churches and may transact all Gods Ordinances walking in truth and peace amongst themselves otherwise all Gods Ordinances could not be transacted unlesse a whole Nation were converted and brought into Church-society This Gospel was writ principally for the Jews some say in Hebrew Answer c. Admitting the Proposition were true Reply which yet we have much cause to doubt of may not Congregationall men that are Christians use this place aright in applying it to Congregationall churches because the whole Gospel was writ principally for the Jews Certainly the undiscernible strength of this reason at least by us will levie war against the Presbyterians except they will professe themselves Jews for applying this place to Presbyterian Churches The Epistles to the Hebrews and James were writ principally for the Jewes and yet Christians that are Gentiles may make a right use of them In it the spirit of God useth much the language and dialect of the old Testament Answer in which Kahal and Ecclesia with the Seventy do sometimes signifie the company of Elders as well as the body of the people a Nationall Church with graduall judicatories and appeals as well as a particular assembly We cannot but despaire of ever seeing the premises delivered of the conclusion Reply Let it be granted that Kahal c. signifies in the old Testament sometimes a company of Elders sometimes the People sometimes a Nationall sometimes a Congregationall Church yet it will not follow that the Congregationall men in applying Mat. 18.17 to the Congregationall Church have offered any violence to the Text. For it will not follow Kahal sometimes signifies a Nationall Church in the old Testament no though to make it more strong you adde that the Spirit useth much the language and dialect of the old Testament I say it will not follow therefore it signifies a Nationall Church in Matth. 18.17 for the Spirit may use by your own confession the language and dialoct of the old Testament and yet it may be understood of a particular Assembly Neither will it follow Kahal sometime in the old Testament Ergo Ecclesia signifies a company of Elders Ergo it signifies a company of Elders in Matth. 18.17 Now there is not a word in the Text Answer to shew either that the Church is not here taken for the Presbyterie but for the People seeing when Christ saith whatsoever ye shall binde c. he speaks to the Disciples vers 1. or Apostles which are elsewhere said to have the power of binding and loosing Matth. 16.19 Joh. 20.23 and were not ordinary Believers but Elders 1 Pet. 5.1 or that it is meant of a parcular Congregation without graduall judicatories and appeals c. These are the Premises Reply but how shall we do to get the conclusion willingly to follow these Premises which must be this Ergo when the Congregationall men affirm that the particular Congregation is the Church to which God hath given the power of government and urge Matth. 18. to prove the exercise of such power by the Church aforesaid they abuse that Text. For the Congregationall men may very securely affirm that those words Tell the Church send the offended Brother to the Congregationall Church in the time of the Gospel even as they sent the Jewés to the Sanhedrin whilest that was in force and yet not send him to the people as they stand in opposition to the Presbyterie which are the most noble organicall parts of the integrally perfect Church For we do not seat the power of the Keys in the people as they are contradistinguished to their Elders but in the whole Church by a most wise and divine dispersion of power unto the dissimilar parts of the Church according to their severall capacities For as the Elders have an authoritative power so the people have a power of liberty in point of
censures So that reclamante Ecclesiâ there can be no excommunication So then though it be not understood of the people only no nor chiefly as they stand in opposition to their Guides yet this place may lawfully be understood of the Congregationall Church as it is contradistinct to Classicall Provinciall Nationall and Oecumenicall Churches The reason is we have presidents in the Word of God for the one as in the Churches of Jerusalem Corinth Cenchrea c. and rules prescribed to such a Church Acts 6.3 1 Cor. 5.4 chap. 11. chap. 12. chap. 1.4 chap. 16. but of any stated Classicall Provinciall Nationall Oecumenicall Churches there is a deep silence in the Scriptures of the new Testament no precept for the erecting of such and no lawes nor Officers provided for such Churches Now Christ Matth. 18. sends the people of God to such a Church as should be in strength by vertue of a Charter from heaven to redresse grievances and heal offences and therefore he sends us to the Congregationall Church as it opposeth those churches I spoke of before for these can shew no such charter I read that the promise of binding and loosing is not given to a particular Congregation when leavened with error and variance Answer But then a Synod of Churches or of their Messengers may judicially convince and condemn errors search out truth c. All that we have to say to that Reply is this If you will acknowledge the power of binding and loosing to be seated in the particular Congregation we shall not contend against it though we cannot say that the Scriptures and reasons brought are convincing to each of us to inforce our grant but that in ease of error or scandall that cannot be healed in the Congregation A Synod of neighbour churches or their Messengers may judicially condemn those errours and schismes c. and impose wayes of peace and truth but yet not assume authority of censuring the delinquents but leave that to particular Churches to be performed Cotton Keys pag. 28. POSITION XX. Matth. 16.19 Christ directeth his Speech not to Peter alone This seems to be taken out of Answer to 32 q p 44. but to all the Disciples also for to them all was the Question propounded by Christ vers 15. Nor to them as generall Officers of the Churches for that Commission was not yet given them but as Disciples and Believers In laying down this Position Reply and making your battery upon it as you do fall short of that ingenuity you professe in your Preface when you say If any of the Brethren amongst whom Mr. Cotton is deservedly the chief seem in my apprehension to come neerer the truth then other Cotton Keys pag. 4. I willingly take notice of it c. Now Mr. Cotton must needs in your judgement come neerer the truth then the Elders for he doth acknowledge that Peter was considered in the severall capacitles of an Apostle an Elder a Brother and so the power of the Keys was promised in him to Apostles Elders and Brethren according to their severall proportions of that dispersed spirituall power Now had you dealt with this doctrine with which we concurre and told us your thoughts of it in reference to the place we should have acknowledged your answerablenesse therein to your profession Now though you cite Mr. Cotton in the margent yet so as that the ordinary sort of readers can hardly guesse what his judgement is and the whole frame of your Discourse is such that may well leave the Reader in this apprehension That the Elders of New-England place all power of the Keys in Believers as such which is contrary to the very expressions of the Elders of New-England and to the judgement of the Congregationall men in generall For the Elders say The ministeriall power of government is given to the Church and consequently not to Believers unlesse they become a Church yea they say expresly That the Keys are committed to all Believers that shall joyn together in the same confession according to the order and ordinance of Christ and consequently except Believers joyn into Church-societies which is the Ordinance of Christ they have no share of the power of the Keys much-lesse do they assert any such power in women who though Believers yet are excluded from any share in Church-government by a positive law 1 Cor. 14.34 35. Peter was an Apostle in Office and Commission Answer though not yet sent out into all the world and an Elder Matth. 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 Joh. 20.23 is the same authority which is given to their successors whereby they are called to feed and rule the Church of God as the Apostles had done before c. Let it be granted that the twelve Disciples so called Mat. 10.1 are not called Apostles vers 2. by way of anticipation Reply Mar. 3.13 14. but in reference to their present state and condition yet it will be necessary still to distinguish the equivocall term of Apostle as noting 1. One authorized to dispence doctrine and discipline amongst all nations Matth. 28.19 and in this sense Peter was no Apostle in Office and Commission as your self confesse And what the Elders affirm is true That the Keys were not given to Peter in this capacity i.e. not as to one that was actually in that estate and condition or was hereby put into that estate and condition 2. As one sent forth by a temporary Commission to preach and work miracles amongst the Jews only (a) Mat. 10.23 Now the Promise of the Keys was not made to Peter under this capacity neither was he an Elder invested with authoritative power of government at this time he could neither vote in Synagogues nor in the Sanhedrin but only preach authoritatively and work miracles to confirm his Doctrine and in case that they did not receive him he could not excommunicate them by himself or with all the rest of the twelve with him but must shake (a) Mat. 10 14 15. off the dust of his feet against them and leave them to the great day of Gods immediate judgement for so runs the tenour of his Commission and there is deep silence of any other then meerly a doctrinall power of the Keyes So that the issue is this that though what you say be true in the sense expressed yet it is nothing to the purpose for which it is brought for still the assertion of the Elders may be true that Christ speake not to them as Apostles in Office and Commission whether limited to the Jewes as you would insinuate or extended to all Nations but as Disciples or Believers 2. Neither will it follow the Key of authority promised to Peter and given to him with the rest of the Apostles Joh. 20.23 is the same which is given to their successors therefore Christ directeth his Speech to
Peter not as a Believer but as an Apostle in Office and Commission for what ever the import of the thing promised may be yet that hinders not but the promise may be made to Peter under the respect and consideration of a Believer For the thing promised in this place may be considered two wayes First as a reward in generall of grace and mercy Secondly as such a reward which importeth a power of opening and shutting the Kingdome of heaven Now the Power of the Keys considered as a reward of grace and mercy is promised to Peter as making such a glorious confession 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and I say unto thee q. d. thou hast made such a holy confession of me that I say unto thee I will not suffer thee to go unrewarded but I do promise that I will give thee the Keys of the Kingdome of heaven c. Now Peter did not confesse Christ as a generall Officer but as a Believer and therefore the reward which is the promise is made to him not as a generall Officer but as a Believer 2. As importing a power of opening and shutting and so though it be promised to Peter as a Believer and in him to all those that shall make the same holy confession of Christ that he did yet is it not to be executed either by Peter himself or any other under the notion and consideration of a Believer only but imports also an Office or State under the capacity and consideration of which it is to be executed Thus when Christ saith to Peter I will give to thee Keys c. he doth thereby promise that Peter shall be as a Member as an Elder as an Apostle in the Gospel-churches and in all these capacities shou'd have some share in the dispensation of the power of the Keys The consequent whereof is this No Believer at this day meerly as a Believer nay nor yet as a Believer externally confessing Christ with the mouth may have any share in executing the power of the Keys unlesse he be a Brother joyned to some Church or an Elder set over some Church for children for their weaknesse and women for their sex are excluded by a positive law For as the power of the Keys is promised so the State under the consideration of which they shall exercise such power yea and a Commission from Christ by which they shall exercise that power is also promised And thus Mr. Cotton may say that Peter may he considered as an Apostle an Elder a Brother because together with the power of the Keys the state of an Apostle of an Elder of a Brother is promised and yet not clash with the Elders of New-England who affirm that the power of the Keys is promised to Peter i. e. as a reward of grace and mercy as a Believer Neither need the Elders of New-England dread your three-fold consequence viz. First That the Keys are not given to any visible Church And Secondly That they are given to all Believers in covenant or no whether males or females Thirdly That Apostles and Pastors have no more power of the Keys then ordinary Believers which as they are false and absurd so it may easily appear by that which hath been said that they cannot shelter themselves under any thing in the Position of the Elders of New-England Neither will that Axiom à quatenus ad omnevalet consequentia i. from as such to all such a consequence is of force how beare you out in so unjust a charge For though it be true in such Propositions where the specificall difference is predicated of the Species or proper Accident of the Subject the proper effect of the immediate cause yet it will not hold when you speak of a Soveraign Lord acting in a transcendent way of liberty no nor of a rationall creature moving according to choyce and election Suppose you should have a servant that should prove faithfull in his place though one of the meanest places and therefore you should promise to give into his hand all the Keys of the house that he should open and shut to all the rest and this you should do looking upon him as faithfull A quatenus ad omne non valet consequentia in such a case it will not follow that every faithfull servant in your house hath the power of the Keys neither will it follow that the faithfull servant to whom the promise of the Keys much lesse every other faithfull servant as such may execute the power of the Keys For though the promise be made to that servant under the capacity of a faithfull servant yet the promise it self carries an Office by implication viz. the office of Steward under which consideration and not under the consideration of a faithfull servant he is to manage the power of the Keys Phineas the son of Eleazar the son of Aaron was zealous for God Numb 25. and God gives him the covenant of an everlasting Priesthood because he was zealous will you say that A quatenus ad omnia valebat consequentia in this case i. e. because an everlasting Priesthood was promised to Phineas because he was zealous therefore every zealous person hath an everlasting Priesthood Lastly that it was far from the purpose of the Elders of New-England to assert any such Doctrine as you would draw from their words may appeare in this Answer and elsewhere in this booke wherein they place the power of the Keys not in the body as contradistinct to the guides but in the whole consisting of Rulers and ruled giving to the Rulers an authoritative power which they give not to the ruled POSITION XXI 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 23. q. pag. 49. and reproves the Brethren of the Church of Coriuth as well as the Elders that they did no sooner put him away (b) Cotton Keys pag. 13. To prove that this Doctrine is injurious to the Text you thus reason He blames all women as well as men Answer that notwithstanding the notorious fornication which was amongst them they were puffed up and gloried c. 1. We suppose this battery is raised against those words Reply and reproves the Brethren as well as the Elders c. Now if it might be any gratification of strength to your Argument we will grant that the Apostle blames all in generall and yet the Elders may without any shew of wrong to the Text affirm that he blames the Brethren as well as the Elders for it will not follow Paul reproves the whole Church Ergo he reproves not the Brethren which are a part of the Church 2. If it be said that the wrong lies in the scope of the words For hence we go above to prove that the Brethren have ashare in the power of Church-censures Now the same argument will prove from this
text that women have a power in Church-censures because women are reproved in this place as being part of the Church We answer when an Epistle is writ to a whole Church it doth respect particular persons according to their severall capacities 1 Cor. 14.34 35. Now women are not in a capacity of dispensing Church-censures therefore the reproof is not extended unto them If things indefinitly spoken to a whole Church because they cannot be verified of one who is not in a capacity to receive them may not therefore be affirmed of another then because a liberty in cutting off offenders by vertue of Gal. 5.9.12.13 doth not belong to women neither doth it belong to Elders or Brethren for the Apostle speaketh to all Likewise because the Holy Ghost writes to the whole Church of Pergamus females as well as males and blames them for not casting out the Balaamites and the Nicolaitans which women have no power to do therefore neither doth the reproof import any such power either in Elders or Brethren This it may be you intended but as a light velitation with these lusorious expressions Sed remove ista luforia decretoriis opus est i. remove these Toyes there is need of Decrees Paul himself say you did excommunicate Alexander Answer and Hymeneus 1 Tim. 1.20 and it is not mentioned that he took the consent of the Church or Presbyterie That Paul alone did excommunicate Alexander and Hymeneus is not so cleare Reply but if we should deny it we could argue probably for the Negative Paul saith to Timothy 2 Tim. 1.6 Stir up the gift of God which is in thee by the putting on of my hands and yet Paul did but lay on hands with the Presbyterie 1 Tim. 4.14 Now if the Apostle did not act in ordination how much lesse in excommunication without the concurrence of the Church the rather because Apostles concurrence with the Church seems to make more 1. For Gods glory in the universall humiliation of the whole Church 2. For the Churches peace who are more likely to subscribe to the equity of those proceedings of which themselves have the cognizance then if they were carried on by a transcendent and superiour motion of Apostolicall power 3. For the edification of the Church in seeing and hearing and concurring in the whole businesse 4. For the attainment of the end of excommunication both the more immediate viz. Non-communion with the party and the more nemote noble end viz. the healing of the party and of the offence 2. Let what is assumed be granted yet we suppose you will make no gain of it For 1. It will not necessarily follow Paul did excommunicate Hymeneus and Alexander himself therefore Paul did without the consent of the Church of Corinth excommunicate the incestuous person For it was but sutable to the holy and self denying frame of the Apostles spirit Jure suo cedere to remit something of his own right 2. Neither is it so much as probablely convincing if we consider that the Holy Ghost makes the subject excommunicating to be the Church of Corinth 1 Cor. 5.4 5. 'T is the Church of Corinth whom the Apostle requires to purge out the old leaven vers 7. 'T is the Church of Corinth in which the Apostle states the power of judging vers 12. do not ye judge them that are within The Apostle saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Answer I have judged as though I were c. which imports rather that Paul himself would deliver him to Satan then that he exhorts them to do it Indeed he commands them to put him away as he writes to them to restore him again to see if they would be obedient in all things 2 Cor. 2.9 Brother we cannot but observe Reply that you manage this argument something tenderly as if you did suspect the ground you tread on for you say not that the words import that Paul would deliver him to Satan himself and not that he exhorts the Corinthians to do it but you say that they import rather the one then the other and this amounts to as much as nothing to the purpose For in regard of the affinity the words may have with the one importment more then the other they may be said to import the one rather then the other and yet in their proper sense import neither Luke 18.14 The Publican is said to go away justified rather then the Pharisee and yet the words do not positively import that either of them were justified And yet you have a good minde to make your Reader believe that Paul himself delivers him to Satan and not the Corinthian Church by their authority and this you prove From the Gammaticall Syntax of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Answ Doubtlesse there must be an Accusative case importing the subject delivering understood and this must be either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with reference to the Apostle or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with relation to the Church Not the first as we conceive 1. For if so it is probable the Apostle would have said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have delivered him that hath so done this thing to Satan and have commanded the Church only to take notice of it and to abstain from communion with him 2. The Apostles judgment was such a judgement as was passed at the writing of the Epistle and therefore the Apostle saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have judged or I have judged already him that hath done this thing and therefore his judgement of the man was not the actuall casting out of him but only a judgement that the Church should passe the judgement of Excommunication against him assuring them that not only his spirit but the power of Christ should go along with them 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To deliver to Satan notes such a publike and solemn transaction of an Ordinance as Paul was in no possible capacity to do for he did nothing by proxie being absent For it notes 1. A publike binding of the person under the guilt of sin by the Key of Faith 2. An observable exemplary ejection of the person out of the fraternity of the Church and a shutting of the door of communion against him untill he repent by the Key of Church order Now must the whole come together and look one upon another in silence and upon the incestuous person imagining him to be thus excommunicate because Paul had judged to have him excommunicate and so after this dumb shew depart one from another Therefore we conceive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be understood as going before the Infinitive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to relate to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the rule of Grammarians Si infinitivus Participium praecedens pertinent ad eandem persmam non additur accusativus personae sed subintelligitur But it may be you will say Objection that you affirm that the Church is commanded to do it and therefore
Paul alone did not do it Doth Paul command the Church to deliver the incestuous person to Satan Answer and yet reserve the whole power to himself as he must needs do if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have reference to himself These things being spoken by you in reference to one individuall act under one and the same consideration expressed in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must needs be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 altogether inconsistent one with another or with the truth 2. If the Elders abuse the Text by saying that Paul exhorts the Church of Corinth to excommunicate the incestuous person how will you wash your hands from all wrong offered to the Text whilst you affirm that Paul commanded them to excommunicate him Yes say you Paul writes to them to see if they would be obedient in all things Is this your meaning that Paul writes not to them requiring them to put forth a power given unto them and all other Churches by Jesus Christ but only to exercise an act of power which did not of right belong unto them but to his Apostolicall Function And why by the same reason might not the Apostle then and the Ministers now in their Churches call out one or more and command them to preach or administer Baptisme or the Supper meerly to try their obedience Now this must be your meaning or else your argument will never conclude the thing you professe to conclude For we willingly grant that Paul writ unto them to try their obedience but the very Text imports that there were other grounds of his writing as well as this for he saith not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore for this I write much lesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for this therefore only writ but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for this therfore also I writ unto you to try your obedience intimating that there were other grounds And therefore that Paul writ unto them to try their obedience will never afford such a conclusion therfore he writ not to them to exercise an ordinary power purchased for them by the blood of Christ for obedience may be tried by that which is both a priviledge and a duty Paul bids the Colossians cause an Epistle to be read in Laodicea Answer they its like did it in obedience to Apostolicall authority yet it will not bence follow that a Church hath ordinarily the same power over another Church There is a twofold causing by way of authority Reply or by way of morall swasion or endeavour this latter the Apostle speaks of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he work or use your endeavour and the same power hath every Church over other at this day for their good 2. Suppose you could obtain what you desire in all these that Paul did excommunicate not the Church or if the Church did yet it is a wrong to the text to plead for the like power at this day Do you not all this while fight against the Presbyterians whose Cause you pretend to advocate as well as against the Congregationall men whom you professedly oppose For if it will not follow The Church of Corinth whether particular or representative is commanded to deliver the incestuous person to Satan therefore every true Courch hath the same power then whilest the Presbyterian Brethren urge this place to prove the power of a Classicall Presbyterie they wrong the Text For though it may be a question whether this Text gratifie the fraternity of the Church with so much power as we would state upon them by vertue of this Text yet Presbyterians and Congregationall men all except your self that we know agree That whatsoever power the Fraternity and Presbyterie of the Church of Corinth had that the Fraternity and Presbyterie of all true Churches have to the end of the world He bids them purge out the leaven Answer and put away from them the wicked person c. which must not be understood as if Elders and People were equally authorized thereunto c. 1. Reply Is not this to insinuate that the Elders of New-England and Mr. Cotton affirm that the Elders and People are equally authorized to cast out the incestuous person and not only quilibet in suo gradu every one in their degree There is nothing in the place by you alledged that doth import thus much They say the Apostle reproves the one as well as the other The King for a miscarriage in a Cause may reprove the Jury as well as the Judge and yet there is no such implication that Elders and People Judge and Jury are equally authorized to the respective acts of Judicature The Elders of New-England infer from hence that all Church-power is not in the Officers alone do they therefore affirm that there is as much in the people as in the Elders Whereas in answer to Q. 15. p. 60. they shew certain acts of power in the Eldership which are not in the people and Mr. Cotton (a) Cotton Keys cap. 4. and 5. expresly gives all authority properly so called to the Eldership allotting only a popular power of interest and liberty to the people 2. And lastly for the rest of your expressions about this matter I take to be but of the train and retinue of this grand misprision and so passe them over lastly I say when you say that he bids them purge out the old leaven and put away the wicked person which must not be understood as if Elders and People were equally authorized thereunto but quilibet in suo gradu a man would think you did acknowledge that the People in suo gradu are authorized to purge out the old leaven and put away the wicked person which questionlesse are acts of some kinde of governing power and yet in the Catastrophe of all this Discourse you wipe the Fraternity of the Church cleerly of all acts of governing power when you say So when he speaks of acts of gouerning power it is to be understood of Elders and not of Believers Are not these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Are purging out the old leaven and putting away the wicked person acts of governing power And are Believers authorized in suo gradu to perform these acts and yet doth no act of governing power belong to the Believers of the church Let him assoyle this Riddle that is an Oedipus able to do it for our parts we cannot Thus much of your 21. Section POSITION XXII The Lord Jesus reproving the Angel of Pergamus for suffering Balaamites sends his Epistle This is alledged by Answ to 32. q. 45. and 49. not only to the Angel but to the Church The Spirit saith not only to the Angel but to the Churches Rev. 2.11 And the Church members are seen by Iohn in a vision sitting on Thrones clothed with white raiment having on their heads Crownes of gold Rev. 4.14 Now Thrones and Crownes are ensignes of Authority and governing power To make good your charge against the Elderss of wrong offered to these Texts
universall for sometimes God raised up extraordinarily from amongst the people Thus Amos was a Heardsman and yet chosen to be a Prophet And this hath been done in an ordinary way in the Churches that men that have made great proof in holinesse and knowledge have been called to publike Office Spyridion a Shepheard was called to be Bishop of Trimithous Socrates Eccl. Hist l. 1. c. 8. p. 232. a City of Cyprus Ambrose a Consul being yet but a Catechumenist came into the Church Assembly at Millain and spake much and very powerfully by way of exhortation to the dissenting Brethren and was by an unanimous vote chosen for their Bishop at that instant before he was Baptized Socrat. Eccles Hist l 4. c. 24 25. p. 335. So when God was pleased to make known his Will by immediate revelation he was pleased many times to make use of the sons of the Prophets The sons of the Prophets that were at Bethel 1 King 2.3 5. and Jericho could tell Elisha that his Master should be taken from him yet sometimes God was pleased to reveale his will to those that were not sons of the Prophets Thus though none were to be designed by the Church as one of these two or three that must prophesie in a Church-meeting but Prophets yet if any thing were revealed to him that sate by he had the liberty to expresse it so that it is well observed on the one hand by W. Musculus upon the place that the Apostle saith not Duo vel tres prophetent sed Prophetae duo vel tres prophetent that is he doth not say Let two or three prophesie but let two or three Prophets prophesie So on the other hand upon these words If any thing be revealed to him that sits by let the first hold his peace he hath these words Non dicit significet loquenti ut ille hoc Ecclesiae proponat sed dicit surgat ipse loquatur neque dicit servet sibiipsi sed prior taceat ne videlicet illicitum putetur ei loqui in Ecclesia qui non sit in ordine Prophetarum sed de numero sedentium auditorum i.e. He saith not Let him signifie it to him that is speaking that he may prophesie the thing to the Church but he saith Let himself also arise and let him speak neither saith he let him keep it to himself but let the first hold his peace viz. lest it should be thought unlawfull for him to speak in the Church who is not in the order of the Prophets but in the number of those that sit by Aretius in 1 Cor. 14.26 and are auditors In like manner Aretius Inde fieri potest ut quos Ecclesia deputavit ad munus interpretandi non habent revelationem loci propositi sed alius in turba sedens Hence it may come to passe that those whom the Church hath deputed to the Office of interpreting may not have the revelation of the place propounded but some other fitting among the multitude 4. That now that extraordinary revelations are ceased yet it may be lawfull for some members of the Church which are not Officers to preach or prophesie publikely and 1. To those that are not in Church-fellowship 2. To those that are in Church-fellowship and want Officers 3. To those that are in Church-fellowship and have all Officers compleat For the first First it may be lawfull for a Church having persons indowed with parts fit for the work to send them forth as Messengers to preach to Heathens for their conversion Reas 1. By the same reason that the Church of Antioch sent forth Paul and Barnabas to preach in Salamis Paphes Pergo Antiochia c. for the conversion both of Jewes and Gentiles by the same reason a true Church may send forth men of excellent parts to preach for the conversion of Heathens For Paul and Barnabas did not now go forth by vertue of their Apostolicall Commission by which they were inabled to preach to all Nations for so they should have had no need to have been separated by fasting prayer and imposition of the hands of the Eldership for that Commission they had long before this separation but they went as Messengers sent out of God by the Ministery of the Church of Antioch and when they returned they render an account to the Church of their service in the work to which they were recommended by the Church Acts 14.27 Now if Paul and Barnabas who without the recommendation of the Church of Antioch might have preached in all these places were sent forth by the Church what doth this but demonstrate unto us a power in the Churches to send forth Messengers though they be neither Apostles Pasters nor Teachers who shall preach as gifted men sent forth by the Church for that purpose For if Paul and Barnabas who were Apostles did preach as Messengers sent of God by the Ministery and recommendation of the Church to such a work by the same reason may persons gifted preach by vertue of such a recommendation Reas 2. God hath left a power to the Church to propagate the Gospel by using means for the conversion of those that are unconverted Now because all unconverted persons cannot come to heare in the Church-assemblies therefore Christ hath left power to the Churches to send out Messengers for this purpose to preach the Gospel to them otherwise there were no means left by Christ to be used by the Church for the conversion of those that lie in a state of Heathenisme and cannot or will not be at the charge and pains of repairing to Church-assemblies If it be said Let the Church send forth some of her teaching Officers Objection The work of the Officers is properly to attend the flock Answer and therefore though a Church in the want of other fit persons may send out one of her officers for a time yet if she have those that are not in office that are indowed with eminent abilities for the work they are never the lesse fit because not in Office For if they were Officers they should act amongst Heathens not as Officers to such a Congregation but as men sent out by such a Church in the name of Jesus Christ 2. Gifted persons not in the Ministery may preach to Churches wanting Officers That they may preach by way of probation in reference to a Call you your self will grant and there is the same reason in case the teaching Officers should die Suppose an eminent gifted member that hath been bred at School and Vniversity for many yeers should be desired by the Congregation to exercise his gifts amongst them till God would inable them to choose another Pastor and Teacher this gifted person though not in the Ministery nor intending it might exercise his gift amongst them upon this ground which shall appear in the confirmation of the third thing which is yet of a higher nature 3. Gifted persons not in the Ministery may preach in a
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
believers may be said to be WITHOUT in that sense page 74 75 76 1 Cor. 7.16 Gifted men or women may convert page 120 1 Cor. 11.19 The Church whether it is the place page 25 26 Vers 20. A church meeting in one place page 13-31 1 Cor. 14.1 2.3.33 All must covet the gift of prophecy page 121 124 V. 12.31 Such may page 128 1 Cor. 14.23 This is discussed fully there page 13 to 31 V. 32. Spirit of Prophets subject page 126 1 Cor. 12.8 Pastor and Teachers gifts distinct page 70 1 Cor. 12.9.29 All had not all gifts page 125 V. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Helps put for Deacons page 63 1 Cor. 14.1.3 Prophecying hath something ordinary something extraordinary p. 118 Vers 34. Women to be silent in your churches What churches means he p. 21 Not to use power in churches page 91 95 1 Cor. 15.6 Christ appeared to five hundred brethren at once in Jerusalem page 11 1 Cor. 16.1 2 Cor. 8.1 Churches whether Nationall churches page 21 to 31 1 Cor. 16.1 Ministers to be maintained by the churches contributions every first day scanned page 60 61 Vers 1.2 Every first dayes contribution proved page 64 Qu. Whether those collections were to cease page 65 Hence for maintaining the Ministers proved page 66 2 CORINTH 2.9 Church excommunicates and not Paul alone page 97 2 Cor. 3.1 Letters of recommendation to others page 117 2 Cor. 6.16 A Church is Gods Temple page 71 2 Cor. 8.5 Such give themselves to the Lord and to them page 44 2 Cor. 8.18 19. Many churches may choose one to do them service page 30 GALATIANS 3.16 17. And in thy seed not to page 42 Gal. 5.9.12.15 Church to cut off offenfenders page 95 Gal. 6.6 Opening the communicating to Ministers page 63 EPHESIANS 2.22 A house of stones united page 38 Eph. 4.11 Teachers and Pastors are distinct page 69 Eph. 5.25 26. Is of the Church mysticall page 28 PHILIPPIANS 1.7 Churches to be of reputed Saints page 32 Phil. 4.15 Giving and receiving are acts of communion page 63 COLOSSIANS 4.17 A Church hath power to censure her officers page 58 59 1 TIMOTHY 1.20 Whether Paul alone excommunicated Hymeneus page 96 1. Tim. 3.8 Deacons office is not temporary page 63 1 Tim. 3.10 One unofficed may preach page 58 1 Tim. 4.14 Elders laid on hands page 96 1 Tim. 5.17 Whether ruling Elders must be maintained by the Church page 60 1 Tim. 6.13 14. That Christ left but one way of Church discipline which must be kept to the end of the world page 107 2 TIMOTHY 1.6 Whether Paul laid on hands alone page 96 JAMES 1.1 with Jam. 2.2 Whether all the twelve Tribes were one Church or how called your Synagogues page 18 19 1 PETER 2.5 A Church of living stones page 36 1 Pet. 2.25 Shepheard and Bishop there are one and the same page 69 1 Pet. 4.14 Ministers not to be Bishops in anothers Dioces page 111 1 Pet. 5.1 Apostles were Elders of all Churches page 46 1 Pet. 5.3 Elders are not Lords over Gods Heritage page 78 3 d. Epist JOHN vers 9. Diotrephes that loved preeminence how blamed page 78 81 REVELATIONS 1.6 Kings and Priests distinguished page 127 Rev. 2.11 The Spirit speaks not to the Angel alone but also to the churches page 101 Rev. 4.14 The Church hath Crownes which implies it hath authority ibid. Rev. 8.8 9. A great Mountain cast into the Sea what it means page 68 Rev. 13.1 15.2 Sea put for the Church or the Churches Religion page 68 Rev. 15.3 Christ is the King of the Church page 104 Rev. 21.27 Rev. 22.14 Nothing shall enter into the Holy City the Church that defileth page 38 Some Greek words and phrases opened herein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whether in one place or in one minde page 18 20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kak Synagoga and Hebrew Gnedah Kahal What page 24 25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every first day cleared 1 Cor. 16.1 2. page 65 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have judged to deliver What page 97 98 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For this I wrote page 99 Errata PAge 35. line 4. à fine reade converted p. 36. l. 5. à fine given Paul r. given by Paul p. 37. l. 9. r. 1 Cor. 1.5 p. 49. l. 10. à fine 2 3 23. dele 23. p. 52. l. 4. à fine 19.2 W. r. 19.2 p. 65. l. 9. Matth. 18. r. 28. p. 83. circa med Luke 24. r. 14. p. 110. l. 4. r. presidents p. 114. circa med 2 Thes r. 1 Thes p. 121. r. 1 Cor. 14.1.3 FINIS