Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	apostle_n	bishop_n	presbyter_n	3,386	5	10.4987	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A89779	The temple measured: or, A brief survey of the temple mystical, which is the instituted church of Christ. Wherein are solidly and modestly discussed, most of the material questions touching the constitution and government of the visible church militant here on earth. Together with the solution of all sorts of objections which are usually framed against the model and platform of ecclesiastical polity, which is here asserted and maintained. In particular here are debated, the points of so much controversie, touching the unity of the church, the members of the church, the form of the church, and church covenant, the power of the church, the officers of the church, and their power in church-government, the power of magistrates about the church, and some church acts, as admission of members, and other things set down in the table before the book. / By James Noyes teacher of the church at Newbery in New England.	Noyes, James, 1608-1656.	1646 (1646)	Wing N1460; Thomason E359_12; ESTC R201171	85,622	104

Levites as a Sacrifice to God Exod. 29.13 not to our moral separating of Officers under the Gospel That act of Imposition doth rather import somthing of Election then of Ordination as we may shew in another question Calvins opinion is that Ordination ought to be administred by Elders praesse etium electioni debere alios pastores Doctor Ames granteth to Bellar. Instit lib. 4. cap. 3. that it is the doctrine of the reformed church that Ordination is an act of the Elders except in case of a general Apostacie Bellar. Ener de vocations Clericorum Election is an essential application of authority in the way of Jurisdiction Ordination is a circumstantial application of authority sutable to the power of Order and Office Election is an act of essential Jurisdiction Ordination is proper to official power and jurisdiction The least Ordinances in point of exemption are proper to the Officers as the greatest persons in respect of executive power The Keys of natural power of of general Office are in the members the Keys of instituted power or of Office in special in the Elders I might distinguish thus The Keys of natural power are in the body of members the Keys of Office in the Elders Concerning the Officers of the Church A Bishop and Presbyter are the same in point of power Pro. 1. both of Order and Jurisdiction both intensively and extensively 1. The Lording or Magistratical power is prohibited all Presbyters for what is allowed in Magistrates is disallowed in Ministers Luke 22.25 26. The Apostle Peter interpreteth the words of our Savour 1 Pet. 5.3 2. All Elders or Presbyters of Churches are equally styled Bishops in Scripture Acts 20. Phil. 3. Tit. 1. 1 Tim. 3. And those which have wholly the same Titles have the same Office 3. All Presbyters have equally the flock of Christ with them Act. 20. Cyprian might have said of Presbyters and Bishops together what he said of Bishops in his own sense Episcopatus est unus cujus pars in sclidum tenetur a singulis The Apostle made many Bishops in one Congregation but not one Bishop for many Congregations The Word of God is far from allowing teaching Elders to be onely ruling Bishops to rule by themselves and teach by others Personal qualifications must be personally executed and teaching Elders are the excelling Bishops The office of Bishops is a Ministery not onely a dignity therefore he that hath the title must do the work 1 Tim. 5.17 4. The Office of Diocesans is both formally and efficiently Antichristian Grant a Primate of England and why not of the whole world Gregory justly called John of Constantinople The forerunner of Antichrist 5. In other Orders there was no precedency instituted by the Lord Christ No Arch-Apostle no Arch-Evangelist no Arch-Presbyter or Arch-Bishop In the Temple the High-priest was a type of Christ the sons of the High priest were types of Presbyters and they were equal in the matter of their Office This Proposition according to Jeromes assertion had place of great authority amongst the Papists themselves until the Councel of Trent It hath been witnessed unto by the Fathers anciently The invented Orders of the Papists have been some of the plagues of the Antichristian Egypt The praedicant Orders of Antichrist are like to the clamorous Froggs the mendicant Friars or manducant Friars as Buchanan hath it are like to the creeping Lice the plague of Egypt of the Church and of the world This Proposition is abundantly elaborated by many Some Theologes opposed the superiority of Bishops as maintained to be Jure divino in the Councel of Trent the Cardinals opposed it also though for their own sakes It is an extraordinary judgement of God that so many Christian Princes and Kingdoms do suffer the Papal bondage all this while Nome populus as one said diutius ex conditione esse potest cujus eum poeniteat Object Timothy and Titus are made Diocesan Bishops by the Postscripts of those Epistles which are written to them Answ The Postscripts are proved to be Apocrypha by Beza and others When Paul saloteth the Elders of Ephesus Act. 20 he owneth Archbishop there but equally saluteth them all Besides Timoshy his course was ambulatory and he is called an Evangelist 2 Tim. 1.4 ● Titus was in the same rank with Timothy As for the Angels of the seven Churches in the Revelation they were Angels but of so many Congregations and do represent all the Elders of those Churches No Diocesan can be made to appear in the three next centuries after the Lord Christ The Angels are not called Archangels The seven stars the four beasts are all the Elders of all the Churches not onely seven or four The two Witnesses Revel 11 do represent all the witnesses of Truth The singular is frequently read for the plural All Bishops or Presbyters are both Pastors and Teachers Pro. 2. Pastors and Teachers are not distinct Officers 1. All the Priests under the High-priest all the fons of Aaron had the same Function or Office in the Temple There was not one a teaching Priest another an exhorting Priest a third a ruling Priest as if one Presbyter should be a teaching Bishop another an exhorting Bishop a third a ruling Bishop 2. The Apostle assigneth the title of Pastor and Teacher to the same Office Ephes 4. Some are Apostles some Prophets Jer. 5.15 some Evangelists some according to the Apostle Pastors and Teachers which is as much as both Pastors and Teachers It is supposed by some that the Apostle used and for some as if the copulative and were disjunctive in this place and the meaning of the Apostle this Some Pastors some Teachers But the Apostle doth not speak after such a manner as to insinuate any such interpretation he doth not so much as say And Pastors and Teachers onely Some Pastors and Teachers There is no parallel in all the Scripture which will prove that and loth stand for some 3. Pastors do not any where denote such as had the gift of exhortation most eminently but rather such as had the gift or office of Government both in the Old and New Testament 4. Teachers are properly before Pastors in order as they are taken for exhorters exhortations are dependent applications of Doctrines The Apostle placeth teaching before exhorting 2 Tim. 13.16 Tit. 1.9 5. All Bishops are called both to teach and exhort Tit. 1.9 Every Bishop saith the Apostle must exhort with wholesome doctrine 6. Pastors are sometimes described onely by the administration of teaching Go make disciples teaching them Matth. 28.19 20. A Bishop must be apt to teach 1 Tim. 3. The distinct gifts of teaching and exhorting do denominate some teachers and some exhorters rather then some Pastors and some Teachers 7. The Office of Bishops or Presbyters is made sometimes to consist onely in feeding as if all were Pastors Paul biddeth all the Elders feed the flock of Christ Acts 20. Peter speaketh in like manner 1

The Temple measured OR A brief Survey of the Temple mystical Which is the Instituted CHURCH of CHRIST Wherein are solidly and modestly discussed Most of the material Questions touching the Constitution and Government of the Visible Church Militant here on Earth Together with The solution of all sorts of OBJECTIONS which are usually framed against the Model and Platform of Ecclesiastical Polity which is here asserted and maintained In particular here are debated The points of so much Controversie touching the Unity of the Church The Members of the Church The Form of the Church and Church Covenant The Power of the Church The Officers of the Church and their Power in Church-Government The Power of Magistrates about the Church and some Church Acts as Admission of Members and other things set down in the Table before the Book By JAMES NOYES Teacher of the Church at Newbery in New England LONDON Printed for EDMUND PAXTON and are to be sold at his Shop in Pauls chain over against the Castle Tavern neer to the Doctors Commons 1647. READER IT is a thing well known to them of New-England and too well known amongst our selves in what excentrick motions the judgements of some of the Elders and Churches there have of late been carried about matters pertaining to Church-Administrations yet hitherto for the most part they do concur in their practise though not all acted upon the same principles nor regulated in all things by the same Catholique and individual Rule For the practise of some is directly upon particular Rules of Scripture by them apprehended and acknowledged The practise of others to whom the former Rules seem misapplied is upon more general Rules of Scripture viz. Rules of Charity and Christian Peace which do by consequence only and not directly lead them to an Identity and Uniformity in their practise with the rest of their Brethren A general Rule may very well supersede a particular it is a maxime planted in the nature of things which do often act contrary to the Rule of their particular nature for the conservation of the universe and were we as well grounded upon it as our Brethren of New-England be we should both the more prefer the Peace and Tranquility of this Church which is a general good above our own private Interest and the less censure them who upon the same principle have somtimes taken and will doubtless have the wisdom always to take just Animadversion upon them that cause Divisions and are disturbers of the Churches Peace though they may haply plead their Conscience and transform themselves into Angels of Light As for this Reverend Author who amongst others is not satisfied touching the Charter of the Churches where he lives and cannot yet finde in Scripture that the Lord Jesus did ever give them Commission to the full exercise of that Government which is there Established he did after long silence at length acquaint his People and the Reverend Presbyters of that countrey with his doubtings concerning the way they went in And upon conference had with them about the particulars controverted betwixt them finding himself still unsatisfied both in their Arguments against him and Answers to him in neither of which he could perceive so much truth as might convince him of Error or move him from his own principles but perceiving rather that jealousies and misunderstandings of him did arise in the hearts of his Reverend fellow-Presbyters whose love he did always estimate at a high rate therefore that he might the more freely and fully and at once declare what are the points he holds and wherein he can or cannot concur with them and the Reasons why he hath drawn up and published these short notes in the mean time resolving that love shall set bounds to his enquiry after truth and not under pretence of seeking truth to transgress the Rule and Law of love according to the Apostles direction Eph. 4.15 Following the truth in Love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In all this Treatise it will be evident at first sight that he is altogether free from a Spirit of Faction seeking only truth and satisfaction and therefore he hath ingeniously and impartially laid down his Judgement which is in some things coincident with the judgment of the Reverend Presbyters in New-England in some things consenting with our Reverend Assembly here in England and in some things distant from them both being neither for Aristotle nor for Plato but for Truth neither for Paul nor for Apollo but for Christ In his Stile he does affect to make his words and his matter commensurable for the Kingdom of God is not in word but in power The truth is 1 Cor. 4.20 it is an Argument of want of Argument and of most odious Sophistry in most of the Disputers of this world that they cannot speak of an Argument but it must be ushered in with an out-braving Preface to raise the esteem of the Author or Cause that so the affections being bribed with fair speeches the understanding may be won to assent to Error which is the subtilty of the Serpent not the simplicity of Christ the jugling of a Seducer not the craft of one that can do nothing against the truth but for the truth Farewel THE TABLE COncerning the Vnity of the Church Pag. 1. Of the matter and quantity of the Church p. 5. Of the Form of the Church p. 8. Of the Power of the Church p. 10. Of the Officers of the Church p. 16. Of the Power of the Presbytery p. 29. Of the Power of Synods and Councels p. 49. Of the Power of Magistrates about the Church p. 58. Of their Power of Iurisdiction in the Church p. 60. Of Admission of Members p. 62. Of Imposition of hands p. 69. Concerning Excommunication p. 74. Concerning the Retention of unnatural mediums of Worship p. 80. Concerning the Morality of the Sabbath p. 83. Of the beginning and ending of the Sabbath p. 89. Of the maner of observing the Sabbath p. 93. The Temple measured OR A brief Survey of the Temple mystical Concerning the Vnity of the Church THe Militant Church of Christ upon earth Pro. 1. is one integral Body visible and hath power to act in Synods and Councels to the end of the world 1. The Apostles and Prophets and Evangelists were visible members of the Universal or Catholike and Integral Church They could not be members of any particular Church because they were not constituted members of any particular Church by special reference to any particular Church That which constitutes one a member of a particular Church doth so constitute him a member of that Church as that he is not in that respect a member of all Churches or of any other Therefore the Apostles c. were members of no visible Church if they were not members of a visible Church Universal 2. Acts 15. 1 Cor. 16. The Apostles were visible Heads of the whole Church and did Decree and Ordain with reference to the

whole Church This they could not do as members of one particular Church but as transcendent Officers and as visible Heads of the Catholike Church The Apostles have been called heretofore and that justly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now many and all Churches under the same visible Officers are but one Church many Corporations under one King are but one Body Politick The twelve Tribes in Israel under one King made but one Kingdom 3. The Apostles c. admitted members into the Catholike Church neither in the presence nor under the notion of any particular Church Acts 8. 10. 16. The Eunuch Cornelius the Jaylor and such like were baptized members of no visible Church if there was not a visible Church Universal Ecclesia non est Resp non aristocratio sed regnum Beza Ep. 83. p. 367. 4. Christ is one visible Head one Master of the family one Bishop one King visibly by vertue of his Laws and Ordinances and works of special providence in the Churches Christ walketh in the midst of the golden candlesticks Rev. 1. and sitteth in the midst of two or three gathered together in his Name Matth. 18. Thus a King though absent from his Kingdom is a visible King in his Kingdom The King of England is visibly King of Scotland though he makes his abode and keeps his Court in London 5. The Church of the Jews was a type and patern of the Christian Church Ezek. 40.41 42. Revel 11.1 2. compared with Rev. 21. The Church of the Jews consisted of many Tribes and many Cities yet was but one Body politick The great Synedrian of Jerusalem might resemble the great Presbytery of the Apostles and extraordinary Elders in respect of more ordinary execution in Primitive days and Synods and Councels in respect of lesse ordinary execution in succeeding ages Acts 12.1 Eph. 3.21 1 Tim. 3.15 6. It is correspondent to Scripture-phrase the visible Church is termed in Scripture one Universal Church Matth. 16.18 the Universal Church is one visible Church because it is described as acting visibly in the administrations of the Keys This may be more fully proved in another place See Calvin Instit lib. 4. cap. 1. In Eph. 4. the Universal Church is one visible Church because it is described by its visible Officers Apostles Prophets Evangelists Pastors and Teachers 1 Cor. 12 the Universal Church is one visible Church because it is described by its visible Officers in like manner Rev. 11.1 2 3 the Universal Church is described as visible by one city by one court and is called the outward court and so distinguished as it is visible from the mystical Church which is resembled by the Temple 7. The mystical Union of Brotherhood doth naturally constitute one Body mystical Why should not the visible Union of Brotherhood in profession constitute one Body visible The Lord severed the children of Israel into Tribes yet so as that all might be one Body under one Prince and Priest 8. All natural grounds of fellowship in particular Churches in respect of more ordinary execution A sin against authority is a greater sin an evil inflicted by authority is a greater evil do bespeak fellowship in one Catholike Church in point of lesse ordinary execution Brotherly Union Christian profession the edification of the Church the celebration of the Name of Christ all these are prevalent Christ is glorified most eminently in the great Assembly Pride and Independence are inseparable If the children of Jacob had been divided into Tribes as independent States they might soon have rejected one another as Esaeu and Jacob did The notion of a relation doth cherish affection and maintain union 9. The manner of admission in Primitive days obligeth to all Churches to the whole Church as well as to a particular Church 2 Chron. 15.12 34.31 As all Israel together was wont to professe their purpose to walk according to the Law before the Lord so all converts in Primitive days did professe their purpose to walk with all Saints in all the Ordinances of Christ That covenant which converts then made seemeth to be general with reference to all Churches Thus then the Church Militant is one visible Body one House one Family one Tabernacle one Temple one Candlestick one Citie one New Jerusalem Rev. 21. this Jerusalem hath twelve gates and these gates are particular Churches which do admit into the whole City as well as into the particular gates every gate is an entry into the city and all in the city have a virtual admission thorow every gate Every Common-wealth hath power offensive secondarily for the defending of it self or any other in case of oppression Abraham had power to rescue Lot but this power is not equal to the power of Churches God hath distinguished Esau from Jacob in point of Politie but God hath united the children of Jacob by one staff of beauty and another of bonds both by temporal and spiritual authority before Christ came God hath altered the constitution of the world sin hath rent the world in pieces but God hath repaired and united the Church by an Uniformity of Ordinances and by an identity of profession under one visible Head the Lord Christ All Saints are next brethren as the children of Jacob were and united by a perpetual bond The Churches do approve of each others acts by mutual consent when one Church admitteth members electeth Officers dispenseth Censures it acts for all Churches What is done by one gate in Jerusalem is done by the whole city intuitu Beza Ep. 68. p. 290. though not interventu totius Ecclesiae as Master Parker distinguisheth to another purpose Lastly it is generally supposed that all Churches have power to act together and to exert power of Jurisdiction in a General Councel Calvin is expresse Instit l. 4. c. 8 9. And if this be granted it follows that the Church is one visibly It could not act as one in a General Councel if it were not one visibly Operari sequitur esse Object The whole Church hath no visible Head Answ Particular Churches are visible Churches when they are destitute of visible Officers The whole Church accordingly may be one visible Body without any visible Officers at least in respect of power to act conjunctim ordinarily 2. Christ is supposed to be a visible Head in some respect and Ecclesiastical Policie is acknowledged to be Monarchical in respect of Christ Judg 8.23 Josephus observes that there was a Monarchical Theocracie in Israel we may as well conclude that there is such a Monarchie in the Christian Church to the end of the world 3. The Church is one so as to act ordinarily as one divisim And therefore when a particular Presbytery excommunicateth any person he doth excommunicate that person out of all particular Churches or the Universal Church and that by the authority of the universal Church because there is such a mutual consent in all Churches Pastores saith Chamier si

Pet. 5.2 Now if teaching and exhorting are most frequently applied to one and the same Office Why should we make the one a differential character of a distinct Office There is no appearance of any distinction between Pastors and Teachers in antiquity Quod est rerum non est verum All the sons of Aaron had full power to uncover the altar the table the ark to open the Ministery of the Gospel in like manner and that in way of Office Object The Apostle seemeth to distinguish him that exhorteth from him that teacheth Rom. 12. Answ The Apostle distinguisheth one from the other in respect of gifts but not in respect of Offices 1. The Apostles project according to the face of the Text is to speak of the distinct gifts of Officers in way of comparison not of the distinct Offices of Officers or of Officers as comparatively distinguished in gifts not as distinguished in Office or of the Offices of Officers in a large sense as they signified gifts not distinct Offices in propriety of speech Thus Elders were to attend on their Office in exercising chiefly or especially in exercising their special gifts I suppose the Apostle useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here for Office yet properly it signifieth action and I mean Office in a general or large sense as before Object The Apostle compareth the members of the Church to the members of the natural body and their gifts to the offices of the members of the natural body Now distinct gifts in members of the natural body do denote distinct members and consequently the distinct gifts of the Officers in a Church according to the Apostle must constitute or denote distinct Officers Answ 1. Similies do not necessarily run on all four some things serve for ornament as well as for argument as Maldonate observeth upon the Parables of our Saviour 2. The Apostle compareth the gradual difference of gifts in officers to the specifick difference of offices in the natural body 1. This is evident from the like comparison 1 Cor. 12. Common members have the same offices and yet according to the Apostle they are compared to the members of the natural body in respect of their gifts The comparative distinction of gifts in common members doth not make members distinct officers All members of the Church in the Apostles comparison have gifts and comparatively or gradually distinct but all members are not officers 2. Is it likely that the Apostle should speak here onely of a body of officers 3. It is certain that the Apostle speaketh of a body of members in common We are all members saith the Apostle one of another vers 5. as all even subordinate members are members in the natural body In the Apostles sense therefore members and officers in the Church are different in respect of spiritual gifts onely as the right hand is different from the left which by reason of use or constitution is more active and useful then the other Thus one eye may differ from the other in respect of its visive power gradually and yet not be a different member essentially or in respect of its kinde and species One Christian is more like to one member in the natural body then to another in point of use and yet accommodate to the service of all the members in a measure In like manner the same officers or distinct persons in one and the seme office may be different in respect of gifts gradually and yet induce with a competent measure of all gifts sutable to their office 4. It is apparent that in the Primitive nays God did eminently induc some with a spirit of Government and competently with a spirit of Prophetic others with an eminent spirit of Prophetic and a compat●●t spirit of Government and every one was to exercise that chiefly which was chiefly bestowed on him 5. It is something that the Apostle putteth down these gifts promiscuously the distributer before the ruler The Apostle is wont to observe order when he speaks of offices or officers So Ephes 4. Some Apostles some Prophets some Evangelists c. 1 Cor. 12.28 Some Apostles then Prophets then Doctors or Evangelists then miracles then gifts of healing These are extraordinary and transient members of the Church and therefore the Apostle nameth them in the first place and then proceedeth to the ordinary or permanent helps in the way of Prophecie or Doctrine I interpret helps by gifts of Prophecie because there is some correspondence between this second instance in v. 28 and the first in v. 8. Prophecie and Tongues are put last because they were ordinary in respect of use and continuance in the ordinary officers of the Church 6. It is apparent by the scope of the Apostle in the whole Chapter that he doth speak of the gifts of members and officers conjoyntly and not onely of the distinct and compleat Ministrations or gifts of officers or of the distinct or compleat offices of members The Apostle first instructeth the Church how to exercise gifts in general then he cometh to gifts in particular and first instructeth the Church how to use special or eminent gifts of edification as the gift of teaching and exhorting c. Lastly he descendeth to common gifts love c. When the Apostle therefore saith He that teacheth in teaching it is no more then to say He that teacheth or he that hath a special gift to teach and is in office let him especially attend upon the exercise of that gift of teaching 7. The Apostle doth not say here or elsewhere He that is a teacher or he that is an exhorter or he that hath the office of teaching or exhorting Pastors are distinguished from Teachers by the Apostle Ephes 4. not because Pastors do signifie exhorters there but such as do govern according to the special use of the phrase in Scripture and so they are not there compleat titles of distinct officers but conjoyned to the constituting of one and the same kinde of office 8. It is certain by what hath been already discoursed in the arguments that exhorting and teaching are not compleat ministrations of distinct officers Distinct offices require distinct and proper ministrations not onely special attendance upon the exercise of special gifts Teachers are not such as do onely teach nor exhorters such as do onely exhort because that every Elder must attend both upon teaching and exhorting An Apostle hath some proper ministration to make him an Apostle a Prophet hath some proper ministration to make him a Prophet an Elder hath some proper ministration to make him an Elder a Deacon hath some proper ministration to make him a Deacon If an Apostle may do all that a Prophet may do yet a Prophet may not do all that an Apostle may do if an Elder may do all that a Deacon may do yet a Deacon may not do all that an Elder may do But a Teacher ought to do all that an Exhorter doth and an Exhorter all that a Teacher put aside

faculties or natural offices of Church-members whether in office or out of office 1 Cor. 12.8 The Apostle reckoneth up nine several gifts but not to point out nine kinds of officers in the Churches He that prophesieth onely is not a distinct officer he that discerneth spirits onely is not a distinct officer he that speaketh tongues onely is not a distinct officer so he that teacheth he that exhorteth he that ruleth these administrations do not adaequately or completely describe so many distinct Elders in point of office all these gifts are necessary to every Elder In Cant. 4. 6. 7. The Church is described circumscribed by her feet thighes belly breasts neck lips teeth nose eyes and by the temples of her head but all these members of the Church endued with sundry and several gifts do not bespeak so many distinct Officers in the Church The head of the Church or of the Spouse seemeth to represent Christ in the Presbyterie her hair the doctrines and profession of the Presbyters hanging adhereing as hair to and upon the head her eyes nose teeth lips and neck their gifts of wisedom knowledge and discerning or of teaching and exhorting and governing The Presbyterie is like mount Carmel because it is fruitful the hair is like purple and like a flock of Goats on mount Gilead because the doctrine and profession of the ministers of Christ clothe both themselves and others with the garments of salvation The temples within the locks are the gracious and inward qualifications like to pomegranates for pleasantnesse both to the eye and tast This Presbyterie hath eyes and teeth and lips to teach exhort it hath a neck like an Armory a nose like the Tower of Libanon that looketh towards Damascus these signifie the gifts of government whereby the Church is defended against its enemies both within and without the enemy of Israel was Damascus especially and therefore the Spirit of God chuseth it to point out the enemies of the Christian Church This may suffice for to illustrate the discourse of the Apostle concerning the gifts and members of the Church 1 Cor. 12. The Prophets 1 Cor. 14. Pro. 4. do not maintain any standing Ordinance of prophecying in the Churches Elders are the onely standing teachers in the Church in point of ordinary execution 1. Those in the 1 Cor. 14 are called Prophets and their administration is called prophecying this arguoth an eminency of gift both in respect of the matter of it and also in respect of the manner of coming by it Prophesie when it is taken properly notes an eminent administration and that from special inspiration throughout all the Scripture Asaph and Heman and Jeduthun c. are said to prophesie 1 Chron. 25. these may be said to prophesie figuratively and yet it is certain that Asaph Heman and Jeduthun were extraordinarily taught by the Spirit of God and it is probable that their children also were eminent under them in this respect The Spirit of God helped them to indite Prophetical Psalmes and also to perform their other musical administrations why else was this office so transcending the other functions of the other Levites Bezaliel Samuel David Asaph Heman Jeduthun and their sons Elisha and the children of the Prophets all these were singularly instructed by the Spirit for the service of God for the work of the Tabernacle and Temple in doctrinal and musical administrations in vocal and organical musick And all these were types of the ministers of the Gospel 1 Sam. 15.20 and of all other which are taught by the Spirit to make melody in their hearts and in their administrations unto God Our David hath invented us to be instruments of musick we are onely the people that are ordained to shew forth the praise of our God The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is supposed to signifie such an one cui Deus arcana revelat Asaph Heman Jeduthun and their sons also at least some of them obtained special cunning through the special inspiration of the Spirit of God and therefore they are said to prophecie this may be sufficient for the clearing of that place Aaron is said to be Moses his Prophet Exod. 7.1 the reason is because the dictates and oracles of God from the mouth of Moses as Prophets were wont to speak immediaely from Gods mouth 2. Prophesie is expressed to be one of the gifts which were extraordinarily conferred in those times 1 Cor. 12. 3. It was an usual effect of imposition of hands 4. How should so many in so short a time acquire such ability to speak by ordinary means Interpreters do generally apprehend those Prophets to be in an especial manner inspired The Etymologie in the Greek is known to speak much the use of it in Scripture speaks more The common-members may be thought to prophesie as well as Elders 1 Cor. 11. because the gift of the Spirit was vouchsafed to Elders and others 5. Prophesie is made to answer to revelation doctrine to answer to knowledge the latter phrases do explicate the former 1 Cor. 14.6 and the Apostle 1 Cor. 13. maketh mention of the gift of Prophesie as a singular gift of the Spirit in those dayes 6. All that were standing preachers according to the Scripture were sent of God by some special calling mediate or immediate directly or indirectly expresly or by good and manifest consequence Object Their gift was not infallible they were not of the highest order of Prophets such as are spoken of Ephes 4. Answ Their gift did excel the common gift or the gift that was common to all members as hath been discoursed 2. The gift was miraculous in respect of the manner of comming by it and a like gift in these daies being not so circumstantiated doth not so edifie tongues were then of publike use in common members partly because they were miraculously conferred tongues now are not of publike use in the Church in common members when Elders have the same 3. Now there is no reason why an inferiour gift should be ordinarily exercised by such as are not in state of office if any should be permitted ordinarily to teach together with the Elder they are the Deacons and yet it is not the Deacons office ordinarily to teach in publike The Elders or Church may intreat such as have dedicated themselves to the ministerie and others also in some cases to exercise a gift of edification but not in way of standing office or ordinance The Elders are called Teachers because it is their office to teach ordinarily The Priests did onely blow the Trumpets under the Law to denote the Office of the Elders under the Gospel The Levites might carry the Ark the Table c. but the Priest onely did uncover the Table the Altar c. Numb 10.8 this was to shew that the Elders onely have authority to open the Tables of Gods Law and to reveal the mysteries of the Kingdom of God in the way of standing Office It was onely the

Christ the matter or object of Peters confession is the Roc●●● not the Confession it self The doctrine of the Apostles is a secondary foundation Ephes 2. and Christ in the doctrine of the Gospel is the fundamental Rock The Confession is not the Rock because the Rock is an antecedent to the Church but faith or confession is a concomitant That which is revealed to Peter is Christ in the doctrine or matter of confession and upon this is the Church to be built The foundation is homogeneous to the first essentials of the building visible confession is an accident to the Church as mystical 5. The Apostles had the power of the keys immediately from Christ and where if not in such explicite passages as these are 6. Let one place be found where one of the Apostles alone is brought in as representing the common members I cannot finde Peter or any one of the Apostles so much as to represent the other Apostles when our Saviour speaks to them When Peter speaks in the name of all the Apostles Joh. 6. and Matth. 19.28 Christ speaks to all in the plural number not to Peter onely It is questionable whether Peter did intend to speak in the name of all in this place and it is as questionable whether our Saviour intended all directly in speaking to Peter 7. What is there in that Text to argue that Peter is here representative both as a member in common and also as an Apostle Apostolical power and Church-power cannot be conveyed in the same expressions tum quoad praedicatum subjectum * If Christ had said Thou art Peter both a common member an Apostle and unto thee will I give the keys then there had been reason to have conceived that the keys had contained both Church-power and Apostolical power but the Text doth not so speak Augustine seemeth sometimes to apprehend that Peter did represent all Christians but Doctor Reynolds hath observed that he affirmeth that Peter received the Apostolical Office here Personam omnium Apostolorum gerentem in Johan Tractat. 118. It is evident that Augustine did not make the body of members the subject of executive power Object Peter doth at least represent the Apostles and their successors Answ 1. The Keys may be given onely to Peter directly here because they were in Peter wholly and the other Apostles were not spoken unto All power of execution is virtually in every Apostle One Apostle hath as much power in case there be but one as all together One Elder hath not a divided power where there are more then one to constitute a Presbyterie Arg. 4. 2. The Keys were given to all the Apostles by consequence though not in the way of representation 3. If Peter did now receive the Keys Apostolical then he could not represent the common Presbyters The same rule in the same expressions cannot confer such a different power as the power of common elders and the power Apostolical the Text and the parallels do not admit of any such representation The Apostles could not possibly represent the Church Matth. 18. They are distinguished from the Church which they are sent to gather The Church gathered is the object of the Ministery of those that are sent They are to teach them after that they have baptized The Apostles could not possibly represent the Church Matth. 18. They are distinguished from the Church which they are sent to gather The Church gathered is the object of the Ministery of those that are sene They are to teach them after that they have baptized them 2. They have power of office or actual power to baptize 3. They are bid Ga up and down to teach all Nations This place is thus far parallel to Matth. 16 and confirmeth the interpretavion precedent But our Saviour here intendeth this commission even to the successors of the Apostles I am with you saith he to the end of the World In all congruity our Saviour understands by you such as you are such as are indued with authority to teach and baptize as well as you onely the commission is to be interpreted quoad materiam subjectam and therefore the Apostolical commission is not exactly quadrato to the common Elders The promise of Christs presence tended to the encouragement of the Apostles and their successors in the work of the Ministery about which they were now sent and that power which is given to the Apostles here is given to all Elders as far as Scripture may permit 5. Elders have as full power to baptize as to teach Arg. 5. according to this Text and by consequence they have full power to admit members Full power to baptize upon making a disciple without any intervening act of the Church doth argue full power to admit because admission is not a consequent of Baptism 6. If all members young and old children and men Arg. 6. if thousands together must judge and govern upon conscience together with the Presbyterie 1. It must needs interrupt the work 2. It is work enough a double labour for the Elders to instruct the Church how to judge There is more time spent in informing the Church then in determining the case The members will make the keys flite about their Blders ears if they have them Must Elders hold the hands of the common members as the master teacheth Scholars to write and act onely by them 3. Pride is an epidemical discase in Democratical Government Who is sufficient to hold the reins of authority Where there are no standing Magistrates in the Common-wealth and in the Church no Governours at all or none but Governours the off-spring is like to be an Iehabed 4. Confusion and disorder is inevitable Turba ruunt The Church ought to be a patern of punctual order A Democracie is called by Plato Nundi●ae populares 5. As Church-work must needs be too long a doing by so many when it is casie so it must needs be done too soon by such as are precipitant when it is difficult Some are conscientious and scrupulous others unseasoned ignoran youthful This is a Pedocracy as well as a Democracy The seat of Government is the seat of Wisedom 7. Arg. 7. It is naturally in the power of the Presbyterie to admonish the whole church to suspend the whole church in respect of the seals 1 Thes 5.12 It is intoletable that many whole churches should convene and act ●on●●nctim especially for all offences Arg. 8. otherwise they might be active in administring to those which are known to be unworthy This power containeth more then a negative reference to their elders The church and its elders are not co-ordinate societies in respect of ordinary execution In Israel there was Soveraignty in the Magistrates or Princes Amongst the Romans Imperium was in magistratu Majestas in populo 8. It is granted that Elders have full power in respect of some acts of jurisdiction elders may send to or speak to one another for a

Exhortations to Peace and Unity It was lawful to follow the Ark when David put it in the new Cart it was lawful to communicate with the corrupt Priests in the Temple Go shew thy self to the Priest Matth. 8.4 The feast of Tabernacles was not celebrated exactly Ezra 3.4 for Nehemiah 8.17 it is said That it had not been observed so exactly from the days of Joshuah It is likely it was observed in Davids time and in the times of other good Kings but was it unlawful for any to be present at the celebration of it because of defects 2. If we may separate for a nonfundamental defect if for any one why not for every one If from a Prayer because it is read by a Minister in the Church why not for any other adjunct of Error A Prayer savoring of Faith and Obedience is essentially good Reading repeating incongruous petitions in respect of matter or form external are but adjuncts or accidental to Prayer Where shall we make a stand or subsistence if not in Fundamental defects What Administrations of man is free from all defects in respect of adjuncts or circumstances 3. We are not to reject in toto or in tanto otherwise then Christ doth reject but Christ doth reject none totally for circumstantial defects In this case non-communication is at least a defensive Excommunication and an excessive infliction of evil 4. Order requires obstinacy even in Fundamental defects unto all parts of peremptory Excommunication and an absolute separation is a part of such an Excommunication it being with reference to those which are within it is necessary to the Excommunication of Members in particular much more to the Excommunication of Churches 5. It is not allowed as an act of Authority or of Charity 1. Not as an act of Authority a private person is subject Children may not Discipline their Parents but thus to separate in way of Authority or Iurisdiction were a Disciplining not only of the Church but of Christ himself who maintaineth communion with the Church while the foundation standeth 2. Not as an act of charity to the Church because it is not for edification It is not orderly circumstantiated but so as that it rather provokes then edifies It is our duty to conceal our Faith when it doth not edifie being professed Rom. 14.22 Edification is the end in respect of witnessing in the way of charity and therefore it is a necessary measure of witnessing in the way of charity Miserecorditer corripiat honeo quod potest quod non porest patienter ferat cum dilectione gemat atque legeat Cyprian Object It may be charity to a mans self or an act of defensive power Ans It is loss and not gain for a man to miss communion with the Church and Christ therein 2. It is injurious Disciplining of a mans self not a defending of a mans self from injury 3. It is rebellion to resist lawful power Is there no place for passive obedience Object It is a sin to be present there is pollution Ans Debile fundamentum fallit opus Is it sin to be present at every defect then adien to all Churches in this world 2. It is lawful to be present where are fundamental defects for some ends Eliah may be present at Baals Sacrifice Is it unlawful to attend our earthly Affairs at Markets in Idolaters houses in the presence of sin If we must not go out of the world because of the presence of sin while God is in the world then surely not out of the Church while Christ is in the Church T is one thing to be present and active in sin another thing to be present and passive One may be active in respect of the Ordinances and Blessings that are in the Church and passive in respect of the sins of the Church Jacob saith Austine of Labans Oath non peccato illius sed pacto bono utitur in bonum Ceremonial pollution is abrogated Physical pollution is only in natural things Moral pollution is contracted by being active not by being passive by obeying sin not by suffering sin when there is no remedy in our power I count a stinted Lyturgy more sutable to fill the hands of Jeroboams Priests then for Ministers of Christ who should not need such crutches and I count it a sin in the Ministers of the Gospel to be active in reading thereof but no sin to be but present and so passive only David Jonathan and Saul do notably resemble the Lord Christ the Church and Antichrist Jonathan and David are wonderfully united by Love Brotherhood and Covenant Saul though a father persecuteth both but David sitteth at Sauls Table till Saul till Antichrist a father in the Church casteth his spear his fulmen of Excommunication and persecution at him Jonathan is subject after this persecution till his spear or fulmen of censures be cast at himself then he withdraweth himself from the Table and breaketh off communion not without compulsion If these actions of Jonathan and David were typical and imitable if the examples of of Christ and the Apostles in communicating with the Jewish Church are any thing precedential then surely separation from Protestant Churches is disobedience both to God and the Churches Si Ministerium habet verbi honorat si Sacramentorum administrationem Ecclaesia proculdubio haberi censeri meretur Thus Calvin Instit l. 4. cap. 1. § 9 13. Concerning the retention of unnatural mediums or means of Worship invented by Antichrist or mediums neither natural according to the first Commandment nor Instituted according to the second Commandment VNnatural mediums or means of Worship forged by man though but in circumstances are forbid in the second Commandment 1. To chuse a medium less effectual when another more effectual may be obtained is carnal presumption A medium in some circumstances natural is in unnatural circumstances no other then an humane Institution never tolerated in the Word of God though Gods own Institutions were tolerated and might be in point of honorable obsequy due unto them 2. Such as are Antichristian being badges of false Religion and in state Idolothy tors do not only weaken but also pollute and defile the Worship of God appurtenances of Abomination never allowed in Gods Worship 3. They are scandalous to the weak and harden the Papists in their Idolatry The cutting down of Groves the breaking in pieces the Brazen Serpent may not carry so far as to strike at natural mediums of Worship in case they are polluted The Law of Moses touching such things seems to have some intimate relation to the Ceremonial purity of the Jewish Church yet they contradict the use of such things in circumstances of abuse Rom. 14. The Apostle forbids the eating of lawful meats in circumstances offensive The example of Christ and the Saints in Scripture doth oppose all active obedience to mans Traditions in the Worship of God To instance in kneeling at the Sacrament of the Lords Supper it is unnatural