by the Word of God and care of Pastors but servants are taken into great houses because they are servicable for if that follow that they are made more servicable it is not the intent of the Lord of the house or of the under-stewards 3. The Oeconomy of Princes houses is no rule for the government of the house of the King of Kings Mr. Coachman while the materialls and pillars of the house are rotten and the house founded upon Briers Brambles and rubbish that is while wicked men are members no Discipline 〈◊〉 Reformation no censures no Election by the multitude will doe good Answ. The connexion is naught the fruit and power of Gods ordinances depend not upon the conversion or non-conversion of the instruments the preaching Sacraments censures are of themselves golden and exercisers and dispensers thereof following Christs direction therein are golden eatenus in so far though in respect of their personall estate they be wooden and clay members voyd of faith 2. It is false that the visible Church is founded upon men or their Faith God strengtheneth the barres of his own Sion And Christ and the Gospell are the pillars thereof Nay the Church strandeth not upon Peter and Paul and the Apostles faith subjective because the Apostles were holy men and Believers but upon the Apostles Faith objectivè that is upon the saving truth that the Apostles delivered from Christ to the Churches Ephes. 20. 21. 1 Cor. 3. 11 12. Mat. 16 v. 18. Quest. 3. Whether or no there be a true Church communion with ordinary hearers of the Word who cannot be admitted to the Lords Supper and what union excommunicated persons who dâ— heare the Word have with the visible Church and how the preaching of the Gospell is an essentiall note of the visible Church For the clearing of these confiderable poynts tending much to a fuller understanding of a true visible Church in its right constitution let these considerations make way to what we can say of these poynts 1. Dist. There is a difference betwixt ordinary and setled bearers of the Word and transient and occasionall hearers 2. Dist. Publick ordinary preaching for the converting of soulâ—â— is a publick Church worship Another set way of ordinary publick use of converting soules by preachers not in office wee know not 3. Dist. Some be members of the visible Church properly and strictly such as are admitted to all the seales of the covenant and holy things of God Others are lesse properly or in an inferiour degree members of the visible Church such as are baptized and are ordinary hearers of the Word but not admitted to the Lords Supper of old the Catechumenoi were such As there be decrâ—â—s of Citizens some having all the priviledges of the City and some onely right to some priviledges but not to all 3. Some have right to all and are most properly in the visible Church 4. Dist. Excommunication being medicinall and for edificatiâ—â— cannot cut off the member close except we should confound killing and curing 5. Dist. There is a note of a ministeriall Church such as is preaching of the Word of God and a note of the visible Church of Believers and obedience professed to the Word preached is such a note 6. Dist. Preaching of the Word may well be a note of the Church invisible in fieri while it is in gathering because God purposeth to convert where the Word is purely preached 2. A note of the invisible Church already constituted in so far as it is obeyed And. 3. A note of the Ministeriall Church in respect where God holdeth out the Standard of the preached word there is his ordered army 1. Conclusi To communicate with the Church ordinatily and of set purpose is an act of externall Church communion 1. Because if the preacher in preaching edifie the Church convened for that effect to receive edification and if he convince the Iâ—fidell by preaching and cause him fall downe and worship God and report that God is in that meeting then to communicate with the Church in hearing and preaching is an act of externall Church communion Because an act of worship terminated and bounded upon the Church is a Church-act But the prophet prophecying in publick to the Church edifieth the Church and converteth infidells in causing them to worship acknowledge Gods presence in a Church-meeting As is cleare 1. Cor. 14. 4. He that prophecieth edifieth the Church v. 5. v. 12. seek that you excell to the edifying of the Church 29. Yet in the Church I had rather speak five words with my understanding c. 23. If therefore the whole Church be come together into some place and all speake with tongues and there come in these that are unlearned and Unbelievers will they not say that yee are mad 24. But if all prophecy and there come in one that believeth not or one that is unlearned he is convinced of all c. And that this is a Church-meeting formally it is cleare because it is said 34. let your women keepe silence in the Churches now women out of a Church-meetings are not commanded silence for Tit. 2. 4. They are to teach the younger women and at home in the house Prov. 31. 26. She openeth her mouth with wisdome and the Law of grace is in her lips Acts 20. 7. and upon the first day of the week the Disciples came together to breake bread and Paul preached to them Had they not then a Church Communion in hearing the Word as in the receiving the Sacrament Our brethren say that eating one bread together at the Lords Table is properly a Church Communion For thereby we may eat one bread we are one body for we all partake of one bread 1 Cor. 10. 18. But heating one word is not a Church-communion because Infidels and Turkes who are not members of the Church may heare one word 1 Cor. 14. 24 25. I answer 1. Wee speake of a professed and resolved hearing Turks and Infidels comming in without purpose to joyne with the Church as 1 Cor. 14. 2. 25. are not such hearers 2. If this were a good reason a latent hypocrite eating one bread with sound believers at the Lords Table should keepe no Church-communion with the Church for by our Brethrens Doctrine a â—ypocrilt is no more in deed and truth a member of the visible Church then a leg of wood is a member of a living body But we hold that he is a true member of the Church as visible and that his binding and loosing with the Church suppose he be an Elder is no lesse valid in Heaven when Christs order is followed then the binding and loosing of a believing Elder and therefore that his eating at the Lords Table is an act of externall Church-communion and of visible fellowship in a visible body and the same is every way strong for a visible Church-fellowship in hearing the Word for that same Christ and fellowship with him which is sealed in the Sacrament
There be many things in this argument to be corrected as 1. That the Church of Corinth conveâ—ed in the whole multitude whom it concerned for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not prove it for the same Word is spoken of the meeting of the Apostles and Elders who met in a Synod with authority Acts 15. 6. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is attributed to the multitude Acts 21. v. 22. and to the Church of Believers 1 Cor. 11. 20. and 1 Cor. 14. 23. therefore the one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seemeth to bee no cogent Argument 2. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is not here in all this Chapter or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in the New Testament and by the seventy Interpreters whose translation Christ and his Apostles doe frequently follow in the New Testament use the words for any meeting of good or ill of civill or Ecclesiasticall persons As I might instance is a great many places of the Old and New Testament then what is it I pray you which restricteth the signification of these words to signifie a civill rather then an Ecclesiasticall meeting certainly the actions which the company doth when they are met and the end for which they meete I give an instance in Acts 19. 41. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the like I say of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth not the Church of Christ and why it is a reason that cannot bee controlled They were assembled for to raise a tumult against Paul which was no Church-action and so no Church end is here So v. 39. But if you enquire any thing in other matters it shall be determined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a lawfull assembly surely the end of such an assembly in Ephesus where this man was Town-Clark in the meeting could be no Church-businesse Hence wee are led to know what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Assembly or Church signifieth here not the Church of Christ so Psal. 22. 16. the Assembly of the wicked hath inclosed mee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Merighem the seventy Interpreters turne it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Tâ—rtullian followeth them the persons congregated the actions and end for which they convenc lead us to this that the Word signifieth not a Church of Christ. So wee may see Psal. 26. 5. the Congregation of Elders cannot bee a true Church 2. 1 Cor. 11. 18. for first when you come together to the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I heare there are divisions amongst you The place must signifie the Church of Believers because the end of their meeting was the Supper of the Lord or their communion v. 20. as the Text cleareth and 1 Cor. 14. 23. when the whole Church commeth together that was for prophecying and hearing of the Word as the Text is evident v. 16 17 18 23 24 25 26 27. and therefore here the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must signifie the Church of Pastors preaching and people hearing the Word praying and praising God So in the third place when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Church is convened to bind and loose and to excommunicate as Mat. 18. 17. 18. 19. there is no necessity that the Word Church should include those who have no power of the keyes and cannot by power of the Keyes bind and loose And therefore from the naked and meere Grammar of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no argument can bee drawen to prove that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 18. 17. must signifie that same which it doth signifie 1 Corin. 1. 1. 1 Corin. 11. 18. 1 Corin. 14. 23. for the word actu primo and originally signifieth any meeting but the persons who are Congregated and the end for which they meete leadeth us to the meaning and Grammaticall sense of the word in that place Now Matth. 18. the Ecclesia a Church Congregated there is such as bindeth and looseth in Heaven and Earth and congregated for that use therefore I see not how the circumstances of the place helping us to the Grammaticall sense of the word here as in all other places doth not inforce us to say in this place Mat. 18. the word Ecclesia Church must signifie onely those who have power to bind and loose that is only the Elders and not the people So to come to the place 1 Cor. 5. Those who come under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 congregated together must bee expounded by the persons Office and the end of their meeting now the persons Office is Ministeriall hee will have them congregated by Pauls Ministeriall spirit and in the name and with the power of the Lord Jesus this is the power of the Keyes which hee who hath Davids Keyes Esai 22. 22. on his Shoulders Revel 3. 7. giveth to his owne Officers Matth. 16. 19. and these persons cannot be all that hee writeth unto v. 1. all that were pâ—ffed up and mourned not at the offence given by the incestuous 〈◊〉 to Iesus Christs holy Namâ— and Church all who are to forbeare eating and drinking with excommunicated persons vers 11. all who were in danger to be leavened vers 6. all who were to keepe the Feast in sincerity not with the old Leaven of wickednesse and malice for these directly were the whole multitude of Believers Men Women and Children who I am sure were not capable of the Keyes and the Ministeriall power of Paul 2. The end wherefore these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who were convened did meete and convene was vers 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to deliver the man to Satan they were not convened to celebrate the Lords Supper as the Church is convened 1 Cor. 11. 18. nor for hearing the Word of Prophecy or Preaching as 1 Cor. 14. 23 24. And whether you construe the Words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Power of the Lord Iesus with the Verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to deliver to Satan or with the Participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 congregated in the Name and Power of CHRIST all is one the multitude of common Believers of Men Women and Children are neither capable of the power nor of the exercise of that power to deliver to Satan And therefore this meeting together by no Grammar doth leade us to say that the sentence was to be pronounced in face and presence of the multitude convened vers 21. Giving but not granting that the Church of Corinth in all its members must bee convened Though I hold it not necessary by this place yet it followeth not that all other acts of Jurisdiction must bee exercised in face of the whole Congregation for there is a speciall reason of the pronouncing of the sentence which is not in other acts the pronouncing of the sentence concerneth more the neerest Congregation of which the Delinquent is a member in relation of nearest and dayly Communion it concerneth also other Congregations of the Classicall Church of which also the Delinquent is a member but not so immediately and
single Congregation which did meet in a private House for the celebration of the Lords Supper For Piscator with all our Divines 1 Cor. 14 teach that their were no capacious Temples in Corinth where they did meet for Gods worship 2. Judge if one single Congregation for the Congregations planted by the Apostles behoved to be competent and convenient for edification that all might heare and all partake of one bread 1 Cor. 10. 16. and one Table of the Lord v. 21. could necessitate Paul to stay at Corinth a yeare and six moneths when as Paul by one Sermon made in a certaine mans House named Justus did bring many to believe and be Baptized Acts 18 7. 8. And these many might conveniently make a Congregation beside the much people that God had there v. 10. not yet called but yet they were as interpreters say the Lords people by Gods decree of predestination 2. The multitude of Teachers proveth that their were more Congregation then one for 1. It is incongruous to the Wisdome of Christ to raise up many reapers where the harvest is narrow many builders for one congregationall House 2. It is contrary to Christs practice who sent not twelve Pastors to one place but sent them out two by two that all might find worke now can we thinke that where God had much people as Acts 18. 10. that he would have hundreths of Prophets to be hearers and one at once to speak to one single Congregation to what end gave the Lord a Talent to such a huge multitude of prophets that they might be oftener hearers then they could be in actuall prophecying It is not like 3. Whereas it is said 1 Cor. 14. 31. you may all prophecy one by one that all may learne and all may be comforted Diâ—datus saith yee may all prophecy namely by course and in diverse or severall Assemblies And Estius saith the same to wit that these Prophets were to prophecy in diverse assemblies and for this it is that he saith v 34. let your women 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 keepe silence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Churches Ergo he supposeth there were more Congregations then one at Corinth Nor is there reason to say with some he speaketh of Churches in the plurall number because he made mention of all the Churches of the Saints in the verse going before for 1. He saith your Womâ—n let them be silent now if he had not meant that there were many Congregations at Corinth he would not have forbidden it in their Women but of all Women and it is knowen there was a great abuse of spirituall gifts in Corinth so as women did prophecy in the assemblies and this the Apostle forbiddeth in their Churches in the plâ—â— all number And I pray you what roome or place was there for such a multitude of Prophets to edifie the Churches in one private House for there were no Temples where they might meet at Corinth 4. If Kenchrea be comprehended under the Church of Corinth in this Epistle and the Apostle writing to the Corinthians wrote also to this Church called Romans 16. 1. The Church at Kenchrea then have we more Congregations then one at Corinth Now the learned teach that Kenchrea was a Sea-port or Harbour of the Corinthians Origen saith it was a place neer to Corinth Off the Aegean Sea one the East and as Strabo saith ad sinum Saronicum as Lechea was the other port See Plinius And the multitude of Teachers I humbly conceive which did preach at Korinth may be gathered from 1 Cor. 1. 5. 1 Cor. 4. 6. 15. 1 Cor. 1. 12 13. 1 Cor. 3. 4 5. 1 Cor. 14. where there are multitudes of these who were all gifted to edifie others as those who spake with Tongues wrought miracles had the gift of healing And so many Prophets that Paul saith v. 31. for yee may all prophecy that all may learâ—e and all may be comforted if these all who were to learne and to be comforted be the much people which God had in this City Acts 18. 9. and this all to be instructed and comforted I have no farther to say And 3. I can hardly believe that the end why God sent the gift of diverse tongues amongst them was to eâ—ifie one single Congregation for it is true that our Brethren say that 1 Corinthiaâ—s vers 22. 14. Tongues are for a signe not to them that believe but to them that believe not But that which they hence collect is most groundlesse to wit that therefore the gift of Tongues according to its genuine end and intention is onely a miracle for the gaining of Heathen to the Faith and not intended to edifie the Church and people of a strange Language after they are brought in to the Church and therefore there is no ground for people of divers congregations to be instructed by strange Tongues Ans. The whole current of Divines answer as also Estius observeth on the place Tongues are given especially for infidels ut novitate miracâ—li convertantur that by the newnesse of the miracle they may be converted though also Tongues serve to instruct these who believe and consequently say I that the Churches of divers Tongues may be edified And let me adde that strange Tongues were a mixt miracle I say mixt because both they were given to be a miraculous signe to assure Heathen that the sending downe of the Holy Ghost was a miraculous fruit of Christs Ascension to Heaven who promised that when he was ascended to the Father he would send the other comforter as is cleare Acts 2 89 10 11 12. and also it was so a miracle that Paul proveth that it is fruitlesse and wanteth the naturall and genuine end of speech and an humane voyce in the Church if it edifie not as 1. Tongues edifie not the Church except you speak to these who know the Language or except there be an Interpreter for other ways the speaker with Tongues shall be as a Barbarian to these to whom â—e speaketh and they as Barbarians to him 1 Cor. 14. 6. 7. 8 9 10 11. 2 He that speaketh with Tongues is to pray that he may interpret v. 13. That he may edifie the Church 3. He that speaketh with Tongues if he be not understood is fruitlesse and uselesse to others because the hearers can neither say amen to his preaching nor to his praying v. 14. 15 16 17. 4 except a man teach others his gift of Tongues teacheth not the Church v. 18 19 10. 5 strange Tongues in the Church when the hearers understand not are a judgement of God rather then an edifying of the Church v. 21. c. hence it is more then evident that the edifying end why the Lord had raised up these in the Church of Corinth which was now a planted and watered Church 1 Cor. 1. 1. ch 3 5 6 7. and a building the foundation whereof was layd v. 10. 11 12 c. was that the Church might be edified