especially within a Nationall Church It is an Argument you will not own Seven eight twelve may make a domesticall Church ergo they may make a congregationall If seven or eight may make a Church then two hundred persons in a city may well make twenty distinct Churches and by consequence so many Independent Judicatures 3. A visible Church in the New Testament consists of no more in number then may meet in one place in one Congregation The like you have Answ to 32 q. p. 9. 1 Cor. 11.20 14.23 If you seek for Congregations meeting for Prayer Answer hearing the Word Sacraments in one place or that they were called by the name of Church or that all Believers in some cities and countreys when they might did meet in one place I will not contend many such Churches or Congregations we have in England and the Believers in every Christian Church even in the Church of England and in the Jewish Church also might and did at first meet in one place To say nothing that all the people of the Jews being about six hundred thousand are called one Congregation and are frequently in the old Testament said to come together and that * One Myriad is ten thousand Myriads did come together Acts 21.22 How will you make out this Inference The Church of Corinth did meet in one place and so did Antioch Jerusalem therefore no Church in the New Testament must consist of more then can meet in one place To say there was a Church in Adams house and in Noahs and also in Philemons Aquila's and Priscilla's houses therefore the Church in the Old and New Testament must be Domesticall is an inconsequent Illation contrary to plain Scripture Is not the Argument as good if it run thus All the believing Corinthians were of the Church of Corinth 1 Cor. 1.1 cum 2 Cor. 6.11 The Smyrnaeans and Laodiceans of the Church of Smyrna and Laodicea Coloss 2.1 4.16 Revel 2.8 3.14 whether they were more or fewer hence in every City and every Church seem to expound one another Acts 14.21 23. cum Tit. 1.5 Acts 16.4 5. And it cannot be shewed that any Church how numerous soever it grew was divided into two or more Churches or that there were more Churches then one in any citie or town therefore the Believers in any one citie or town may be but one Church whether they can meet in one place or no. Paul writes not onely to them which might and did meet in one place but to all that in every place not thorowout the world as appears 2 Cor. 1.1 written to the same persons 1 Cor. 5.1 2. cum 2 Cor. 2.1 2. neither is this a Catholike Epistle but in all Achaia call upon the Name of the Lord and therefore these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 besides that being but a Supposition they put nothing in being and may fitly be translated in id ipsum for the same or in one which though they met in an hundred places they might do Acts 4.26 cum Psal 2.2 1 Chro. 12.17 prove no more that those to whom Paul writ were of one Congregation then James calling the twelve tribes scattered abroad one Assembly Synagogue or Church James 1.1 cum 2.2 5.34 or Pauls mentioning the Hebrews assembling themselves together Heb. 10.25 doth prove that the scattered Hebrews were no more then one particular Congregation which might and did meet in one place especially seeing the Apostle writes to the Achaians 2 Cor. 1.1 1 Cor. 16.1 cum 2 Cor. 9.2 11.10 Now there were other Churches in that Region (f) Cotton Keyes p. 46. at least two Corinth and Cenchrea Rom 16.1 which I read was the Port of Corinth (g) R. M. and W. T. to C. H. p. 32. yea oppidum Corinthiorum navium statione celeberrimum ideo frequens valde populosum (h) Gualâ—… in Rom. 1. To say nothing of the Church whereof Gaius the Corinthian was the Host 1 Cor. 1.18 Rom. 16.23 3 Joh. Hence there is mention of Churches to which the women he writes to for he saith Your women not Women or all women did resort or how else could they keep silence in the Churches 1 Cor. 14.34 yet you hold not that two or three Churches in the New Testament must consist of no more then may meet in one place 4. The visible Church in the New Testament is not Nationall as the Jewish was hence we read of the Churches of Galatia Macedonia Judea not Church of Galatia 1 Cor. 16.1 c. 2 Cor. 8.1 c. We say not that the Christian Church is Nationall as was the Jewish Church viz. that it hath a Nationall Tabernacle Temple or House of God and solemn Worship peculiar to it to which all the Members or all the Males must sometimes resort towards which the absent are to pray and in which the Priests in their courses do minister unto God not say we that the Scriptures do mention a Nationall Church for the Supreme Magistrate was an enemy to Christian Religion Regis ad exemplum c. (i) M-to H. teacheth us thus to answer many of the people were of the same minde as it is this day in France and Spain and was in England in Queen Maries days Believers it is like were not so many as to bear the name of a Land or Nation nor could they have liberty safely and freely to meet in such great Assemblies as Nationall Synods Shew me a Nation of Magistrates and people converted and I will shew you a Nationall Church but if there could not then be a Nationall Church as in Queen Maries times our Church was not Nationall it is no wonder if there were none Vltra posse non est esse whether Nationall Churches be lawfull or unlawfull Arguments taken from the naked appellation of the word Church or Churches are very unsatisfactory because of the various acceptations of the words Kahal Gnedah Ecclesia Synagoga which we sometimes translate Church but should always translate Convocation or Congregation a company called out or gathered together The English word Church Saxon Cyric and Scots Kirk are derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Cambd. Rem or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Sir Hen. Spelm. which as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the place of meeting Hence we read of Robbers of Churches or Temples Acts 19.37 Kahal whence our English word call is sometimes Metanymically understood of the place The Heathen enter into the Sanctuary which God had forbidden to enter into the Church Lam. 1.10 cum Deut. 23.3 Nehem. 13.1 To come together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is if it be rightly translated to come together in one place and so Ecclesia is opposed to the buildings or houses in which they did eat and drink 1 Cor 11.19 20 21 22 ult Synagoga is evidently taken for the place of meeting Luke 7.5 Acts 18.7 Neverthelesse the words Kahal and Gnedah do sometimes
signifie a dispersed multitude or company that possibly never did or could meet together hence we read of a church of Nations Gen. 35.11 church of evil-doers Psal 26.5 church of the dead Prov. 21.16 church of the Righteous Psal 1.5 And the people of Israel though divided into severall domesticall Assemblies to keep the Passeover are called one Church Exod. 12.46.47 But usually an Assembly or Concio is all one with Kahal or Ecclesia whether that Assembly was orderly or disorderly good or bad lesse or greater Jer. 50.9 a church of the Nations Ezek. 32.22 Asshur and his church Acts 19.39 40. lawfull church dismissed the church When all the Israelitish men women and children were together they were but one congregation which in the Dialect of the Translatours of the New Testament is all one with one church Acts 7.38 When all the Israelites did not meet for all the members of the Jewish Church did never meet after their setling in the Land of Canaan nor all the males save thrice every yeer they that met though scarce the half or third part of them that were of the Jewish Faith and Communion were notwithstanding called all the church the whole church Josh 9.18 19. 22.12 Ezra 2.64 And when there was a great Assembly then the Scripture tells us There was a great church I set a great church a very great church Nehem. 5.7 2 Chron. 7.8 30.13 Ezra 10.1 accounting no more persons of the Church but those that were then assembled yea Simeon and Levies assembly is called a Church unto which Jacobs honour should not be united Gen. 49.6 and those many that were gathered together praying in the house of Mary are called the Church though James and his Brethren were not there not it may be the tenth part of those which in our sense were of the Jewish Church Acts 12.12 cum 5 Yea 4 or 5. in a family joyning in the worship of God are called a Church Rom. 16.5 1 Cor. 16.19 Philem. v. 2. In this sence there were many Churches among the Jews The Scripture calls them Church or congregation often and sometimes in respect of their severall Synagogues Tribes and Families Congregations Psal 74.4.8 The phrase Churches of Judaea which were in Christ seems to imply that some Churches in Judaea were not in Christ 1 Thess 2.14 Gal. 1.22 No wonder therefore if that Christians of one Country meeting in severall Synagogues Jam 2.2 Heb. 10.25 Acts 19.8 9. 22.19 Acts 13.15 16 43. and Houses Acts 12.12 Rom. 16.5 do receive the denomination of Churches which in Scripture phrase is all one with assemblies See Answ to 2. many whereof we confesse were in Galatia Macedonia c. But more particularly you say there were Churches in Galatia Ergo they were Congregationall Answ Galatia was a large Country as is intimated Acts 18.23 The Galaetians in Saint Pauls time held all Paphlagonia a part of Phrygia Cappadocia and of all the neighbouring Countries round about which after their names were called Gallograetia or Gallatia containing in them the Cities and Churches of Antioch and Laodicea as Macedonia also did include Philippi Thessalonica Berhaea c. In England a far lesse Country then either of them in former times have been severall Churches at once and yet those Churches not meerly Congregationall but Nationall rather The Churches of Galatia might for ought you alleadge to the contrary be combined one to another as the Churches of England Scotland Holland France are respectively combined For the Apostle speaks of them as one lump 1 Cor. 5.6 cum Gal. 5.9 and wisheth the anathematizing or excommunicating of him that troubleth them Gal. 1.8 9. 5.10.12 and the restoring with the spirit of meeknesse both which I take to be Acts of Discipline (k) Cott. keyes v 8.9 doth so take them of a fallen brother Gal. 6.1 And the Churches of Macedonia were not so severall but they joyned in one to choose a brother which I conceive was an Authoritive act to go with Paul for the managing of the Churches contributions 2 Cor. 8.18 19. and the Churches of Judaea consisting of Myriads of people did come together Acts 21.20 21 22. to be satisfied of Paul concerning an accusation they had received against him and are called a Church Gal. 1.13 Acts 12.1 and an house Heb. 3.4 which title you say is not given to loose stones and timber but imports knitting and joynting one to another 5. When a Visible Church is to be erected the matter of it should be visible Saints and beleevers This is not unlike the Answ to 32. Q p. 8 9. 1 Cor. 1.2 True so it should when an Army is to be raised a city begun a family set up much more when a Church is to be erected or continued the matter of them should be visible yea reall Saints Beloved of God elect blessed c. Deut. 83.14 Isa 1.21.26 Acts 16.34 Rom. 1.7 Eph. 1.1 2 3 4. and we heartily wish thy were all such yet we dare not use unscripturall wayes and meanes for the procuring or preserving of Church-members-sanctity To be wise or holy above the rule is to be foolish prophane presumptuous superstitious could you shew us out of Scripture that the Church should examine persons that come to be admitted whether the work of Grace be wrought in their hearts or no and that they must make any other Declaration then profession of faith and repentance and that the congregation ought to reject such of whose sincerity and sanctity they are not satisfied and that the want of this care in the first constitution of a Church doth nullifie it or make it unlawfull for men to joyn to it or continue in it and that it is necessary to know that a Church was constituted of visible Saints which none but they that were present can know before he can in faith joyn to it or continue in it we should not differ about the sanctity of the Members If the Gospell and Christian Religion was brought into England in the Apostles times Church cov p. 37. then it was like it was constituted of Saints as well as the Church of Corinth If we look upon the latter constitution in Queen Elizabeths time many congregations of London and M for example had visible yea doubtlesse reall Saints which were sufferers all Queen Maries time to be the foundationalls thereof The Text in the 1 Cor. 1. shews rather what the members of the Church of Corinth were at the time of Pauls writing to them then that they were or ought to have been visible Saints at the first erection of that Church yet it shews not that all the Church-members he writes to were visible Saints for many known evill livers as the Incestuous person Drunken communicants Hereticks Schismatickes Fornicators were known members but the denomination of Saints is a parte meliore as we call a wheat-field a corn-field though we see weeds and tares in it much lesse doth it prove
that all they to whom he writes and the others also were visible Saints at the first constitution of that Church and that it was necessary they should be such He writes to the Church called to be Saints or called Saints not to the Saints called to be a Church or to the Church constituted of Saints which expression rather of the two proves there was a Church before they were Saints See v. 1. Paul called to be an Apostle then that they were Saints before they were a Church though I maintain not the validity of either inference But how appeares it that all the Honourable titles and Epithets given by Paul are given with relation to Church membership The Corinthians were enriched by God in all utterance and all knowledge and did come behind in no gift will you thence conclude that all Church-members are or ought to be enriched by God c So when he called others Saints beloved of God elect blessed c. or saith their life is hid with Christ in God if these things be spoken of them as Church-members then they are true of all Church-members which you know they are not See for this the Answ to 32 Q. p. 9. Church Covenant p. 5.6.7 6. The forme of a Church is the gathering together of these visible Saints and combining and uniting them into one body by the for me of an holy Covenant Deut. 29.1 10 11 12. By which is plainly shewed that a company of people become Gods people that is a Church by entring into Covenant with God If it be said they were a Church before yet that was when the Church of the Jews was constituted in Abrahams family by Covenant Answ You intend not that this Covenant doth make a true Church but a pure congregationall Church as it is refined according to the platform of the Gospell (b) T.W. to W.R. p. 24. so interprets you A Church Covenant is of such duties as the Gospell requires of every Church and the members thereof Apol. for Church cov p. 3. p. 25. The substance of this is agreed to by Answ to 32. Q. p. 15. A Church Covenant is especially in relation to Church estate and Church duties as a marriage Covenant is with relation to the married state and marriage duties But the Covenant here mentioned was not entred into in reference to Church estate and Church duties rather than to other duties of the morall Law and may be taken by two or three though they be too few to make a Church or by persons of severall Churches in a Ship or a Journey and yet let leave them in the same Church-state they were before and not make them members of a distinct Church A Covenant in Generall doth not make a Church nor a marriage a Covenant between this man and that woman makes it but a Covenant with appropriation and application to this or that Pastor or people But the Scripture Covenants are not with appropriation and application to this Pastor or people viz. that they would serve God with this people or Pastor rather then with that therefore they are not Church Covenants To be Gods people and Gods Church is not alone in your sence To be the Kings Subjects and to be of a Corporation is not all one 40 Beleevers of no Church or if 40. severall Churches are the Lords people but they are not an instituted Church no Covenant in Scripture was at the founding of the Jewish Church nor of the Christian Churches though many be mentioned in the New Testament to be founded nor at the adding of any members to them neither did they make a Church more truly a Church or politicke society or more truely members but did make them or shew them to be more pure and holy servants of God even as when single persons or families do Covenant with God The Covenant in Gen. 17. is taken onely for Gods part of the Covenant or his promise to Abraham Gal. 3.16 17. not for mans part to God whereof we now speak Gods Covenanting with Abraham did not impose nor suppose an expresse vocall Covenant on Abrahams part although when God appeared visibly and spake vocally there was more colour for an expresse Covenant then now he doth not not alwayes an implicite Covenant Gen. 9.9 10. The Birds the Beasts the children not then born could not give so much as an implicite assent Indeed receiving of circumcision doth import a Covenant on Abrahams part or consent to the Covenant as Baptisme also doth but it is held they were in Church-state before they had right to circumcision therefore you should shew they made a Covenant before circumcision but how prove you that Abraham was not in Church-state before Gen. 17. That Melchizedeck a Priest and Lot which were not of his seed nor of his family were out of Church-state That a Beliver is not a son of Abraham nor an heir of the promise and covenant made to Abraham if he be not in Church-state by Covenant All which you seem to imply when you say that Jewish Church was constituted in Abrahams family by Church-covenant The family of Sem was the Church of God long before this Gen. 9.25 26 27. See the like Allegation in Answ to 9. pos p. 73. 7. Every member at his admission doth promise to give himselfe as to the Lord to be guided by him so to the Church to be guided by them which is no more then the members of the Church of Macedonia did in a Paralell case 2 Cor. 8.5 Answ The givers are not the members of the Church of Macedonia as you for your advantage phrase it but the Churches of Macedonia (a) Apol. for Ch. Covenant v. 12. and therefore if this do prove Union or Covenant it is of the members of severall Churches and not of one onely It is not said that they gave themselves to the Church or Churches but to us viz. to Paul and Timothy which were not so much as set members of any particular Church 2 Cor. 1.1 19. which as they joyned in the Epistles extant to the Macedonian Churches Phil. 1.1 1. Thess 1.1 2. Thess 1.1 so they commend those Churches for being guided by them Phil. 2.12 19. 4.9 15. 1 Thess 1.5 6 7. 3.6 But how the case of the Churches of Macedonia is paralell with your Church-covenant to abide in that particular congregation you shew not 8. This particular congregation is a Church before it have Officers Acts 2.47 Answer In a generall sence a few private men without Officers yea a few women without men yea 20. members of severall Churches may be called a Church but a governing Church they are not The Church hath not received an Office of rule without her Officers (b) Cotton Keyes p. 16. The Church in Acts 2. had Officers and better Officers than any Church now hath even the Apostles if the Commission of the 70. was expired which were the Elders of
a Commission to Elders we read 1 Tim. 5. as well as practice 2 Tim. 4. You intimate that speciall works which the people might not do are mentioned in that Commission which if you stand to you must deny the people power either to Baptize or to Preach If these words be not a Commission to the Apostles and Elders to ordain I am sure they are no Commission to unoffic'd-men either to Preach or to Ordain If that need so require she may admonish her Officers and excommunicate c. T.W. to W.R. p. 39. 12. The Church hath power to censure her Officers if she see just occasion Col. 4.17 The Church of Colosse had other Elders besides Archippus which might joyn with the people in the Admonition Paul bids Timothy fulfill his Ministery 2 Tim. 4 5. Answer This doth not suppose Timothy to be faulty or to be under censure and it may be Archippus Pauls fellow-labourer Philem. v. 2. was not faulty and then this Admonition was no censure and therefore it is alleadged to no purpose Neither doth admonition alway suppose Authority for this may be an act of charity as well as of authority Paul might admonish Peter and one Brother another of the same Church though Paul had no authoritie over Peter nor fellow-members one over another Gal. 2.11 Matth. 18.15 16. (r) Cot. Keyes p. 19. Private members cannot censure judicially or unchurch the Congregation though they be bidden Plead with their mother plead Hos 2.2 The Colossians were as well to cause that Epistle to be read in the Church of Laodicea as to say to Archippus c. yea the word cause seems more authoritative then say ye yet our Brethren hold not that one Church hath power to cause any thing to be done in another Church If it had been said Cause Archippus c. and Say to Laodicea you could have made notable use of it Finally the Church cannot excommunicate their whole Presbyterie no more then the Presbyterie excommunicate the whole Church onely she may withdraw from them (ſ) Cot. Keyes p. 16. the Church hath not received from Christ an Office of rule without her Officers (t) Ibid. This Text is much insisted on and weekly contributions for the Minister grounded on it 13. These Officers are to be maintained by contribution every Lords-day 1 Cor. 16.1 You do not maintain all your Officers not your Ruling-Elders though the Text. 1 Tim. 5.17 doth as cleerly hold out the maintenance as the lawfulnesse of Ruling-Elders Answer The Apostles Rule was not generall but onely for ought there appears in the Churches of Galatia and Achaia v. 1. nor perpetuall for those Gatherings were to cease when Paul came v. 2. though Ministers maintenance did not cease when Paul came not for any Officers at least not quâ Officers but for the poor not of their own Church neither but of the Church of Jerusalem many miles distant which was a singular and extraordinary case You might much better alleadge Matth. 23.23 These you ought to have done c. yea Acts 2.45 4.34 as the Anabaptists for the manner of maintaining the Ministery and relief of the poor then to say that the temporary way of the Churches extraordinary charity to the poor of another Church is a perpetuall binding Rule to direct how Church-Officers should constantly be maintained 14. The great mountain burning with fire cast into the Sea upon the sounding of the second Trumpet See more of this in Answ to 32 q. p. 77. Revel 8.8.9 is applied by some good Writers to those times in which Constantine brought setled endowments into the Church If it be so applied by some good Writers who possibly had in their eyes the Lordly and almost Regall riches and pomp of Prelates Answer it is by as many and as good Writers applied otherwise For my part as I finde that Constantines Donation the foundation of this Exposition is but a Fiction accounted by Gratian himself to be but Palea and what is the chaff to the wheat so I finde in the Prophecies that Kings and States are called mountains Zech. 4.7 casting of mountains into the Sea implieth great commotions and troubles Psal 46.2 their burning with fire signifieth their opposition and fiercenesse whereby they become destroying mountains or as the Septuagint whom the Penmen of the New Testament much follow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a mountain on fire Jer. 51.25 but I finde not that setled and stinted maintenance is in any Prophesie understood by a mountain burning with fire cast into the Sea nor that it is unlawfull either from yeer to yeer as in New-England (u) T.W. to W.R. p. 59. or for certain yeers or for term of life much lesse do I finde that it is unlawfull for one yeer and not for a yeer and a quarter or two three or four yeers 15. Thereimust be in the Church Teachers distinct from Pastors This for substance is alleadged by Answ to 32 q. p. 75. and many others as Apostles are distinct from Evangelists Eph. 4.11 That Text proves not the same distinction between them for he saith Some Apostles and some Prophets c. but not some Pastours and some Teachers but Answer but some Pastours and Teachers or rather These Apostles these Prophets these Evangelists these Shepherds and Teachers which words seem but to explicate one another as Shepherd and Bishop do 1 Pet. 2.25 16. This particular Congregation is Sion which God loveth This Text is frequently alleadged in Answ to 32 q. and others and here he hath promised to be present Matth. 18.20 No Sir it is not Sion but one of the Assemblies of Sion Isa 4.5 The Hebrews Answ which were divided into many Congregations are not said to be come into many Mount Sions but to Mount Sion Heb. 12. The Scripture warrants not the expression of an hundred or a thousand Sion Have not you found God present in our Assemblies have not you by faith closed with the promises in the use of Ordinances amongst us Speak out I know you dare not belye your selves us and God himself Christ in Matth. 18. promiseth his presence to those that are not a Church for two or three will not make a Church they v. 17. were to give the second Admonition the Church the third If any faithfull people though women or not in Church-fellowship or members of severall Churches meet together you dare not exclude them out of his promise though they do not make a congregationall Church Christs presence is promised to the Apostles and their Successours the Elders Matth. 28.20 and to the Assemblies of Sion or Churches joyntly as well as severally Isai 4.5 Rev. 2.1 21.22 23. 22.3 4 5. (x) The new Jerusalem Rev. 21. is many particular Churches combined Cot. Keys p. 56. Answ to 32 q. p. 38. 17. So long as a Believer doth not joyn himself to some particular Congregation he is without in the Apostles