foundationalls of the Church of Ephesus which were about twelve the number in the first beginning of the greatest Church was small enough in comparison Acts 1.15 p. 9 POS. 3. A visible Church in the new Testament consists of no more in number then may meet in one place in one Congregation 1 Cor. 11.20 14.23 p. 13 POS. 4. A visible Charch in the new Testament is not Nationall as the Jewes was hence we reade of the Churches of Galatia Macedonia Judea not Church of Galatia 1 Cor. 16.1 2 Cor. 8.1 p. 21 POS. 5. When a visible Chuch is to be erected the matter of it should be visible Saints and Believers 1 Cor. 1.2 p. 31 POS. 6. The form of a Church is the gathering together of these visible Saints and combining and uniting them into one body by the form of a holy Covenant Deut. 29.1.10 11 12. by which is plainly shewed that a company of people become Gods people that is a Church by entring into Covenant with God If it be said they were a Church before yet that was when the Church of the Jewes was constituted in Abrahams Family by Covenant p. 37 POS. 7. Every Member at his admission doth promise to give himself as to the Lord to be guided by him so to the Church to be guided by them which is no more then the Members of the Church of Macedonia did in a parallel case 2 Cor. 8.5 p. 44 POS. 8. This particular Congregation is a Church before it have Officers Acts 2.47 p. 45 POS. 9. She hath also full and free power to choose her own Officers without the help of Synod Classis or Presbyterie Act. 1.15 6.3 14.23 p. 46 POS. 10. The particular Congregation though they want Officers have power and authority to ordain Officers as the children of Israel did put their hands upon the Levites Numb 8.9 10. p. 52 POS. 11. When the Apostles were sent out by Christ there was no mention of Ordination in that Commission of theirs but only of teaching and baptizing Mar. 16.15 Mat. 28.19 20. If ordination of Ministers had been such a speciall work there would belike have been some mention of in in their Commission p. 56 POS. 12. The Church hath power to censure her Officers if she see just occasion Col. 4.17 p. 58 POS. 13. These Officers are to be maintained by contribution every Lords Day 1 Cor. 16.1 p. 60 POS. 14. The great Mountain burning with fire cast into the Sea upon the sounding of the second Trumpet Rev. 8.8 9. is applied by some good Writers to those times in which Constantine brought settled endowments into the Church p. 68 POS. 15. There must be in the Church Teachers distinct from Pastors as Apostles are distinct from Euangelists Ephes 4.11 p. 69 POS. 16. This particular Congregation is Sion which God loveth and he hath promised to be present Mat. 18.20 p. 71 POS. 17. So long as a Believen doth not joyn himself to some particular Congregation he is without in the Apostles sense 1 Cor. 5.12 p. 74 POS. 18. The Elders are not Lords over Gods heritage 1 Pet. 5.3 nor do exercise authority as the Kings and Princes of the earth do remembring our Saviours lesson Mat. 20.25 26. Luke 22.25 26. p. 78 POS. 19. The Power of Government is expresly given to the Church where we are bidden Hear the Church which is a particular Congregation Mat. 18. p. 85 POS. 20. Matth. 16.19 Christ directeth his Speech not to Peter alone but to all the Disciples also for to them all was the Question propounded by Christ vers 15. Nor to them as generall Officers of the Churches for that Commission was not yet given them but as Disciples and Believers p. 90 POS. 21. 1 Cor. 5. Paul himself though an extraordinary Officer yet would not take upon him to excommunicate the incestuous person without the Church but sends to them exhorting them to do it and reproves the Brethren of the Church of Corinth as well as the Elders that they did no sooner put him away p. 95 POS. 22. The Lord Jesus reproving the Angel of Pergamus for suffering Balaamites sends his Epistle not only to the Angel but to the Church The Spirit saith not only to the Angel but to the churches Rev. 2.11 And the Church-members are seen by John in a vision sitting on Thrones clothed with white raiment having on their heads crownes of gold Rev. 4.14 Now thrones and crownes are Ensignes of Authority and governing power p. 101 POS. 23. The particular Congregation takes Christ for her only spirituall Prophet Priest and King Deut. 18.15 Acts 7.37 Psal 110.4 Heb. 5.4 Isa 9.6 7. Rev. 15.3 p. 104 POS. 24. Christ left but one way of Discipline for all churches which in the Essentialls of it is unchangeable and to be kept till the appearing of Christ 1 Tim. 6.13 14. p. 107 POS. 25. The Church or the Ministers thereof must not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 4. And therefore the Minister must not perform a Ministeriall act to another Congregation Acts 20.28 1 Pet. 5.1 2. p. 111 POS. 26. Gifted men viz. so reputed by competent Judges though not called to the Ministery nor intended for it may preach They that were scattered abroad upon the Persecution which arose about Stephen were not Church-officers at least not all of them yet these men did preach the Word and Philip which was but a Deacon preached without the calling or privity of the Apostles Acts 11.19 8.14 p. 118 POS. 27. Jehosaphat sent Princes who were neither Ministers nor intended so to be to teach with the Priests and Levites viz. at least to incourage the people to hearken to the Priests and Levites 2 Chron. 17.7 8 9. as Jehosaphat did 2 Chron. 20.20 yea and was their mouth to God in Prayer vers 2.5 to 13. As we conceive something in that prophesying 1 Cor. 1.4 to be extraordinary so we conceive it to be ordinary that some private men grown Christians of able gifts who may have received a gift of Prophecy need no more extraordinary calling for them to Prophesie in the Churches then for Jehosaphat and his Princes to prophesie in the Church of Israel p. ibid. A Defence of certain Positions and Scriptures against an examination thereof by R.H. in which they are charged to be faultie POSITION I. GAthering of Churches in the Name of Christ See almost the same Argument verbatim in answer from New England to 32. q. p. 35. and setting up of Church-Ordinances cannot be unlawfull for want of a Commandement from Man as appeareth by the Doctrine and Practice of the Apostles Acts 4.19 5.29 THe Apostles never taught or practised to gather or separate some Christians from others one part of this true Church Answer and another part of that especially persons which themselves converted not to make a purer Church neither with nor without the Magistrates Authority THe Apostles both taught and practised the separating of some Jewes
are alledged to 32 q p. 59. 76. though not with such tartnesse against Presbyteriall government We will not say to you as Geta in the Comoedian (b) Teren. in Phor. Reply Nihil est Antipho quin male narrando possit depravarier tu id quod boni est excerpis dicis quod mali For you do not only leave out in reciting that which is good but for want of an evill use made of these Scriptures by the Elders of New-England in the 32. Quest you first insinuate that such an ill use is made of the Text and then confute your own fiction for you say To say nothing that the title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometime translated Sir Answer and sometimes Lord Joh. 12.21 c. You take up the Title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reply and tell us that it signifies Sir and Lord and that it is sometimes given to Elders amongst others as if you had a minde to speak a good word for some kinde of Lordly power in Church-officers but you lay it down again and tell us Though Elders be not Lords over Gods heritage Answer yet they are Leaders and Guides yea Shepheards Rulers Overseers Bishops Governoure and not only Presidents of the Congregation Moderators of her actions or as the fore-men of the Jury And is not this to insinuate Reply that the Elders of New-England say that the Elders are only Presidents of the Congregation I suppose you mean meerly for orders sake Moderators of her actions or as the fore-men of the Jury Now there is not the least expression in either of the places that so much as seems to smile upon such an assertion as you would father upon the Elders of New-England Nay do they not expressly say that the Elders rule as Stewards as Shepheards as Captains as Guides as Leaders and doth this amount to no more in your Arithmetick then a bare presidency Moderatorship or Fore-manship of a Jury which doth not advance the person that carries the stamp of it one haires breadth above his Brethren in point of authority But only one step before them in point of order Whereas the Elders do not only state a Ministeriall authoritative power in them but also lay an obligation of duty upon the people towards their Officers by vertue of 1 Thes 5.12 13. This is that that we judge to be your own fiction The other Text say you Answer viz. Mat. 20.25 26. forbids Kingly or Lordly power in the Ministers of the Gospel for the two Apostles still dreaming of a temporall kingdome and being kinsmen to Christ did expect some temporall honour and advanaement Christ saith not there was inequality amongst the Priests of the Jews and amongst the Priests of the Gentiles or between the Priests and the people but it shall not be so among you but very aptly and pertinently to their Petition answereth The Princes of Gentiles c. And would you indeed make the world believe by all this Reply that you are all this while beating up the quarters of the Independents when as in truth this Text is urged by the Elders to no other purpose but to deny a kingly or Lordly power in Elders over their Brethren but not to deny an authoritative ministeriall power in reference to their Congregations Therefore they say the Elders are forbidden to exercise authority as the Kings and Princes of the earth do and they quote Mr. Baynes his Diocesan triall Q. 2. p. 74. where he distinguisheth power into naturall and morall morall into Civill and Ecclesiasticall both into Kingly and ministeriall asserting Kingly Ecclesiasticall power to be in Christ ministeriall in the Elders of the Churches who though they be Governours to the Church in the descending line of power yet are they but servile or ministeriall Governours in the ascending line that leads to Christ from whom they receive the Commission because they do all ex mero alterius obsequio by the meer will and command of another I but by this Text they deny a kingly spirituall power Object whereas the Text speaks nothing of spirituall but only of kingly secular power Admit that not only the two sons of Zebedee Answer but even all the Apostles that had been conversant with Christ and heard his doctrine from the beginning were such babes as to imagine that Christ would lay down his spirituall Kingdome over the souls and consciences of his people and for their sakes over Angels wicked men and devills in a way of soveraign power and would take up a temporall kingdome to divide inheritances rule over the persons and estates of men Nay admit that the sons of Zebedee or any or all of the rest of the Apostles had their eyes so dazled with the lustre of this imaginary temporall kingdome that they desired an eminencie one above another herein nothing regarding an eminencie above others in the spirituall Kingdome yet it will not follow that Christ speaks nothing by way of reproofe of ambitious aspirings in the spirituall but only in the temporall kingdome of Christ Neither needed Christ by expressing the inequality among the Priests whether of Jewes or Gentiles c. amplifie and expresse the equality which he would have amongst the Ministers of the Church For expressing the disparity betwixt civill polities of the world and the spirituall polity of the Church he doth that abundantly saith he It shall not be so amongst you as it is in the civill polities of the world There one or more rule with Lordly power the rest are in subjection but in the discharge of your Apostolicall Commission there shall be no such thing but you shall be all of equall power but if any will aspire to greatness in point of authority above his brethren let him be your minister c. as the Apostle taught afterwards 1 Cor. 12.5 There are diversities of administrations but the same Lord Christ only rules with Lordly power over the Church one Apostle or Minister hath no such power nor any authority at all one over another but are all fellow-servants having a ministeriall authority in reference to the houshold of the Church 2. It holds true in this case optimi corruptio fit pessima though Church-officers and offices are excellent things whilest they retain their genuine vigor and vertue according to the institution of Christ yet are they most dangerous when they grow degenerate and corrupt and no corruption so dangerous as that which is Symbolicall in the common nature of Church-power with that from which it doth degenerate Hence it is that corruption of Church-governours in an usurpation of exorbitant Ecclesiasticall domination is of more dangerous influence to the Church then if they should usurp some parts or branches of civill power For as in naturall things we say Elementa symbolica facilius transmutantur so in morall things corruptions do more easily change things in some thing symbolicall with themselves into their own degenerate property like a disease that it most contagious to
censures So that reclamante Ecclesiâ there can be no excommunication So then though it be not understood of the people only no nor chiefly as they stand in opposition to their Guides yet this place may lawfully be understood of the Congregationall Church as it is contradistinct to Classicall Provinciall Nationall and Oecumenicall Churches The reason is we have presidents in the Word of God for the one as in the Churches of Jerusalem Corinth Cenchrea c. and rules prescribed to such a Church Acts 6.3 1 Cor. 5.4 chap. 11. chap. 12. chap. 1.4 chap. 16. but of any stated Classicall Provinciall Nationall Oecumenicall Churches there is a deep silence in the Scriptures of the new Testament no precept for the erecting of such and no lawes nor Officers provided for such Churches Now Christ Matth. 18. sends the people of God to such a Church as should be in strength by vertue of a Charter from heaven to redresse grievances and heal offences and therefore he sends us to the Congregationall Church as it opposeth those churches I spoke of before for these can shew no such charter I read that the promise of binding and loosing is not given to a particular Congregation when leavened with error and variance Answer But then a Synod of Churches or of their Messengers may judicially convince and condemn errors search out truth c. All that we have to say to that Reply is this If you will acknowledge the power of binding and loosing to be seated in the particular Congregation we shall not contend against it though we cannot say that the Scriptures and reasons brought are convincing to each of us to inforce our grant but that in ease of error or scandall that cannot be healed in the Congregation A Synod of neighbour churches or their Messengers may judicially condemn those errours and schismes c. and impose wayes of peace and truth but yet not assume authority of censuring the delinquents but leave that to particular Churches to be performed Cotton Keys pag. 28. POSITION XX. Matth. 16.19 Christ directeth his Speech not to Peter alone This seems to be taken out of Answer to 32 q p 44. but to all the Disciples also for to them all was the Question propounded by Christ vers 15. Nor to them as generall Officers of the Churches for that Commission was not yet given them but as Disciples and Believers In laying down this Position Reply and making your battery upon it as you do fall short of that ingenuity you professe in your Preface when you say If any of the Brethren amongst whom Mr. Cotton is deservedly the chief seem in my apprehension to come neerer the truth then other Cotton Keys pag. 4. I willingly take notice of it c. Now Mr. Cotton must needs in your judgement come neerer the truth then the Elders for he doth acknowledge that Peter was considered in the severall capacitles of an Apostle an Elder a Brother and so the power of the Keys was promised in him to Apostles Elders and Brethren according to their severall proportions of that dispersed spirituall power Now had you dealt with this doctrine with which we concurre and told us your thoughts of it in reference to the place we should have acknowledged your answerablenesse therein to your profession Now though you cite Mr. Cotton in the margent yet so as that the ordinary sort of readers can hardly guesse what his judgement is and the whole frame of your Discourse is such that may well leave the Reader in this apprehension That the Elders of New-England place all power of the Keys in Believers as such which is contrary to the very expressions of the Elders of New-England and to the judgement of the Congregationall men in generall For the Elders say The ministeriall power of government is given to the Church and consequently not to Believers unlesse they become a Church yea they say expresly That the Keys are committed to all Believers that shall joyn together in the same confession according to the order and ordinance of Christ and consequently except Believers joyn into Church-societies which is the Ordinance of Christ they have no share of the power of the Keys much-lesse do they assert any such power in women who though Believers yet are excluded from any share in Church-government by a positive law 1 Cor. 14.34 35. Peter was an Apostle in Office and Commission Answer though not yet sent out into all the world and an Elder Matth. 10.1 2 c. and doubtlesse the Key of Authority and Rule when it was promised to Peter and given to him with the rest of the Apostles Joh. 20.23 is the same authority which is given to their successors whereby they are called to feed and rule the Church of God as the Apostles had done before c. Let it be granted that the twelve Disciples so called Mat. 10.1 are not called Apostles vers 2. by way of anticipation Reply Mar. 3.13 14. but in reference to their present state and condition yet it will be necessary still to distinguish the equivocall term of Apostle as noting 1. One authorized to dispence doctrine and discipline amongst all nations Matth. 28.19 and in this sense Peter was no Apostle in Office and Commission as your self confesse And what the Elders affirm is true That the Keys were not given to Peter in this capacity i.e. not as to one that was actually in that estate and condition or was hereby put into that estate and condition 2. As one sent forth by a temporary Commission to preach and work miracles amongst the Jews only (a) Mat. 10.23 Now the Promise of the Keys was not made to Peter under this capacity neither was he an Elder invested with authoritative power of government at this time he could neither vote in Synagogues nor in the Sanhedrin but only preach authoritatively and work miracles to confirm his Doctrine and in case that they did not receive him he could not excommunicate them by himself or with all the rest of the twelve with him but must shake (a) Mat. 10 14 15. off the dust of his feet against them and leave them to the great day of Gods immediate judgement for so runs the tenour of his Commission and there is deep silence of any other then meerly a doctrinall power of the Keyes So that the issue is this that though what you say be true in the sense expressed yet it is nothing to the purpose for which it is brought for still the assertion of the Elders may be true that Christ speake not to them as Apostles in Office and Commission whether limited to the Jewes as you would insinuate or extended to all Nations but as Disciples or Believers 2. Neither will it follow the Key of authority promised to Peter and given to him with the rest of the Apostles Joh. 20.23 is the same which is given to their successors therefore Christ directeth his Speech to
from other Jewes Reply and gathering them into a Christian Church while yet the Jewish Church was not dissolved for they ceased not to be a Church of God till the body of them pertinaciously and desperatly rejected Christ Therefore they preached to the Jewes first and thought themselves bound so to doe because they were the people of God Acts 11.19 13.46 And yet they had commanded some to separate from the rest as your selfe acknowledge Acts 2.40 And their communion they had with them in Jewish worships shews that they counted them a true Church And some think that their Church state ceased not while their Temple stood And yet before that time many Jewes were gathered into many Christian Churches as both the Acts of the Apostles and their Epistles doe declare And if they might gather out of one Church they might as lawfully have gathered out of twenty or an hundred had there been so many at that time Secondly if the Apostles never taught nor practised such a thing what warrant then have our brethren for their Presbyterian Church which is gathered out of many Churches For they Interpret Matth. 18.17 Tell the Church of a Presbyterian Church which consists of the Elders of many Churches Thirdly why may not one Church be gathered of the members of many Churches as well as many Churches consist of the members of one Church For we read that the Church at Jerusalem was scattered upon Stevens persecution and we read not that they returned again but fell into membership with other Churches as is probable which were planted in severall parts of the world Fourthly such a Church which consists of the members of many other true Churches hath formerly been without exception in the dayes of the Prelates how comes it now to be questioned For at least fourteen yeares since such a Church was extant in Wiâ—â—all in Cheshire the vocall covenant being onely wanting which consisted of the choycest Christians of many Parishes who met constantly together upon the Lords day and enjoyed the Word and Seales of the Covenant and maintained a Pastor to dispense the same unto them and never or very rarely repaired to such Parishes where their habitations were And we think it cannot be denied but Mr. John Angiers Church at Denton in Lancashire hath of long time been such and many other such there have been besides And it was accounted an high happinesse to have liberty to make such a Church but was never accounted by the godly sinfull before But if you should answer That the Church consists of such as lived within such a Parish or Chappell and that the rest were strangers We reply If assembling constantly together and participating in all the Ordinances that the rest doe partake of and contributing with the rest in the maintenance of the Minister of such a place and an adhering rather to such a Minister and people then to any other in affection and action if all these together make members of a Church then these persons of other Parishes were not strangers but members and with the rest made such Churches except it shall be said that habitation alone in other Parishes when all the other are wanting makes membership and constitutes Churches which some of our brethren who are Presbyterians have and doe deny Fifthly are not some Parish Churches constituted sometimes of members of other Parish Churches when many persons have left their own places and removed into other Parishes without any consent Yet this hath been judged pious at least honest sometimes upon one ground and somtimes upon another some to have liberty of conscience in such places whither they have removed others to have better preaching others to meet with better society and others for better worldly accommodation What Christian knoweth not well that this hath been common Sixthly that a Church may consist of persons that have been members of other Churches if such persons have been orderly dismissed from such Churches and have come away with consent will be granted of all For none hold Church-membership to be undissolveable The question then will be Whether the members of Churches may depart without consent 1. According to the present constitution of Churches they may For they come in without consent meerly by removing their habitations therefore they may so depart 2. If consent must be had from whom must it be sought From the people or from the Minister That the people have any power either to give or with-hold their consent hath not been granted heretofore That the Ministers consent should be necessary for the departing of every member when yet himselfe it may be hath had his entrance amongst them without their consent seemes to be unreasonable 3. Suppose consent hath been sought and cannot be obtained may not members withdraw their membership in some cases without consent Suppose some Ordinance be corruptly dispensed without all hope of redresse and that men must partake therein without having any power so much as to witnesse against such corruptions unlesse they will be accounted factious and disturbers of the Churches peace or that by remaining where such corruptions are they be in danger to be leavened with the corrupt lump of such a Church of which they be members 1 Cor. 5.6 what must they now doe Doth not that Rule that bids a Church purge out one person that may endanger the leavening of the whole lump when there are no other means to prevent such an evill give warrant to every member that is endangered to be leavened by the lump to withdraw from such a lump because power to purge out the lump they have none when there is no other means to prevent the evill 2 Cor. 13.10 Church membership is for edification of the members not for destruction But you stumble at this because they converted them not To which we reply Persons whom the Apostles converted were ordinarily committed to others to be further edified and the ordinary Pastors and Elders of the primitive times did almost perpetually build upon anothers foundation The persons that watered for the most part were not the same that planted In Acts 11.20 21. we read of a great conversion wrought by the preaching of the scattered Disciples but we read not that they were gathered into Church-state till Barnabas was sent unto them and both Barnabas and Paul assembled with that Church and taught it which yet they converted not And in Acts 19.1 9. Paul found twelve Disciples converted to his hand though not fully instructed and gathered them into the Church which he planted at Ephesus But Brother how comes this to be a stone to stumble at If you hold a succession of Pastors in the same Church the successors may feed a flock which their predecessors converted and not themselves And if you hold transplantation of members from one Church to another then they may feed the members which were of other Churches which themselves converted not But you will say This must be orderly
2.40 were they added unto such which were not separated The Text saith there were added to them three thousand fouls to them to whom to those who are yet members of the Jewish church then these separated ones who were added were members of the Jewish church by their addition for they came into their state to whom they were added and so they were separated and not separated which yet agrees not to vers 47. where they are all together called a Church 3. It is impertinently alledged that the company was not without Elders the Apostles were present For was the company straitned in their liberty by the presence of these Elders or rather were they not acquainted with their priviledge in this matter by these Elders When as else they might not have known it but you say a little after they were limited but what is this limiting nothing else but necessary direction and the limitation is but in one thing though you would have it in two the words are these Wherefore of these that have accompanied us c. For ought that appears all that had accompanied them were present and who could be so sit to be an Apostle as one of those who had accompanied them 1 Joh. 1.1 4. If the election of an Apostle did belong to God in reference to the particular person yet they proceeded as far as they could therein and agreed in the denomination of two and when the lot determined whether of the two should be the man the Text saith vers 26. by the common suffrage of them all Matthias was numbred among the eleven Apostles 5. If all Elders and Churches must conveen upon occasion of electing of an Apostle because he is Pastor of all Churches why must they not be gathered together upon occasion of ordaining an Apostle But we reade but of one Church and the Elders thereof present at the onlaining of Paul Acts 13.2.3.23 whereupon Paul calls himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 1.1 As for the Deacons and Overseers for the power Answer though people may better discern of mens sitnesse and ability for that Office then for the Ministry Why are Deacons and Overseers for the poor made Synonymies and confounded Reply is this the reason to make the world believe that we have had Deacons amongst us because we have had Over-seers for the poor but if we have had Deacons when were they ordained who ever put their hands upon them according to the pattern Acts 6.6 or are they called so because their work is only to oversee the poor we conceive their office extends further But of that in its own place It is added Answer The people can better discern c. 1. They had direction to inable them to discern aright in choosing Deacons Reply and by direction they will be able to discern aright in choosing other Officers 2. A godly people or church rightly constituted for the matter will be able to discern of wholesome and powerfull Doctrine and if they want skill to judge of humane learning they may with little ado be informed 3. If your meaning be that upon this ground the people may choose Deacons but not other Officers you might have done well to have limited what you before granted and in stead of saying We hold it the priviledge of the people to choose their own Officers you would have said We hold it the priviledge of the people to choase their own Deacons but no Officers else And their liberty of choosing was a good means at that time to abate their discontentments because of former neglect Answer 1. Then it was granted to them of courtesie Reply and out of policie and it did no way belong unto them why then did you say before We hold it the priviledge of the people 2. Doth any thing appear to make this a reason that this liberty was granted to them Would not they have been as well pleased if the Apostles had done it if it belonged to the Apostles and not to them they all knew the Apostles were more able to choose then they and what the Apostles did gave better content for all magnified the Apostles besides is it likely that the Apostles would nourish a sinfull humor of discontent in the people by giving them a priviledge that belonged not to them Good brother take heed how you attempt to evade the strength of plain Scripturall proofes by such dangerous glosses as these Yet at their election Answer there were all the Churches and Elders in the world The meaning is Reply there was but one Church and the Elders thereof at that time in the world and they were there It is true the members were there for the Brethren were they that elected and the Apostles were there which were extraordinary Elders for they were the persons that directed but what did they act further Did they interpose their authority in election Did they take it out of the Brethrens hards Did they not manifestly put it into their hands in commanding them to look out seven men c. Acts 6.3 Answer Your selves acknowledge Synods an Ordinance of Christ in sundry cases Reply Not the Authority of Synods by way of jurisdiction in any case Answer Paul and Barnabas ordained Eders by suffrages given by lifting up and stretching out of hands for so the Greek word signifies but that the people did ordain Elders by election without the Apostles it saith not but rather the contrary viz. that they stayed from election and ordination of Elders till the Apostles came to advise and assist them therein the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth rather to give then to gather saffrages as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth imply the election of more Churches then one and yet it imports the election of no more Churches then those there spoken of so the phrase Paul and Barnabas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not imply that any Church or other person besides Paul and Barnabas did elect these Presbyters 1. We do not affirm that the people did it without the Apostles Reply For we conceive the Apostles guided them as at other times they had done other Churches 2. Concerning their staying from election and ordination we reade not of it and therefore dare conclude nothing about it concerning their advising we grant it but what other assistance they assorded we understand not unlesse it be said that they led the people by their own suffrage and so they might give their suffrage as you say the word signifies and yet gather the peoples also But that they should give their own suffrage by lifting up their own hands without the peoples seems unreasonable For when hath it ever been known that two persons alone in the presence of many others have gone to voting by lifting up of hands the one must gather the vote and the other must give it that is the one must say to the other Paul to Barnabas If thou be for such a man to be Elder in this Church manifest it
have the authority of calling they have also the authority of ordaining if a right ordination cannot be obtained for Ordination follows Vocation he that is called by calling he means election is as it were sent into the possession of his function You intimate that speciall works which the people might not do Answer are mentioned in that Commission which if you stand to you must deny the people power either to baptize or to preach if these words be not a Commission to the Apostles and Elders to ordain I am sure they are no commission to un-officed men to preach or to ordain We conceive we differ not much from you in this matter Reply we are utterly against un-officed mens baptizing and against their preaching in ordinary except when they have been trained up to learning and to the knowledge of the Scriptures and are expectants of a call to execute the Ministery and your selves in this case grant it and you put difference betwixt preaching and baptizing though they be joyned together in the Apostles Commission for in no case will you let an un-officed man baptize and yet for triall of gifts you think it fit to suffer an un-officed man to preach from 1 Tim. 3.10 POSITION XII If that need so require she may admonish her Officers and excomunicate c. T. W. to W. R. p. 39. The Church hath power to censure her Officers if she see just occasion Col. 4.17 The Church at Coloss had other Elders besides Archippus Answer which might joyn with the people in admonition 1. Reply What Officers there were in that Church or with that Church at that time appeares not 2. The command is directed to the Church without expresse consideration of any Officers amongst them and though there should be Officers yet the Brethren are not thereby excluded from joyning with the Officers in that which is commanded Col. 4.17 Paul bids Timothy fulfill his Ministery Answer 2 Tim. 4.5 this doth not suppose Timothy to be faulty or to be under censure And it may be Archippus Pauls fellow-labourer Philemon vers 2. was not faulty and then this admonition was no censure and therefore it is alledged to no purpose 1. Reply Expositors do judge him faulty see Zanchy upon that place 2. The Apostle saith to Timothy make full proof of thy ministery but bids them say to Archippus fulfill it Now there is difference betwixt these two the former respects persons himself and others whom he should assure of it the latter respects the work it self in duties of it and the one of these may also be without the other 3. It is one thing when the Apostle a superior writing to a perso and inferiour and one who did depend upon him gives him much good counsell and amongst other things injoynes him to make full proof of his ministery and another thing when the Apostle writing to a people without any occasion of such an exhortation and without mingling the injunction of this duty with other exhortations of like nature doth excite them in an abrupt manner to say to Archippus see to the Ministery c. For the former we have many patterns which yet imply not faultinesse 1 Pet. 5.1 2 3. Tit. 2. ult For the latter where is there any parallel place Though therefore Timothy whom the Apostle exhorts may be without fault yet there is strong presumption that Archippus whom the people ordinarily must heare in silence but now are put upon it to admonish him was not Neither doth admonition alwayes suppose authority Answer for this may be an act of charity as well as of authority Church-admonition is some degree of censure Reply for it is a leading step to higher censure till at last it come to excommunication call it what you will liberty power or authority yet censure it is and that is all the Position doth assert Private members cannot censure judiciously Answer or unchurch the Congregation though they be hidden Plead with their mother plead Hosea 2.2 If they may plead then they may withdraw when the Congregation is obstinate and so from their Officers Reply when they will no be reclaimed which though it be not judiciall and positive censure yet must be granted to be negative The Colossians were as well to cause that Epistle to be read in the Church of Laodicea as to say to Archippus c. yea Answer the word cause seems more authoritative then say ye yet our Brethren hold not that one Church hath power to cause any thing to be done in another Church if it had been said Cause Archippus c. and say to Laodicea you could have made notable use of it Cause in the originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not command yee but work yee Reply effect yee indeavour yee that it be read and so interpreted it is not so authoritative as say yee for say ye take heed seems to be more imperative if it had been said Say yee to Laodicea see that you read this Epistle and of Archippus indeavour yee that Archippus fulfill his ministery for the Greek word translated cause imports no more we could have made lesse use of it Finally Answer the Church cannot excommunicate their whole Presbyterie no more then the Presbytery excommunicate the whole Church Cottons Keys pag. 16. only she may withdraw from them c. This withdrawing is a negative excommunication Reply which is some kinde of censure though not so authoritative as the positive and more then this we plead not for POSITION XIII This Text is much insisted on and weekly contributions for the Minister grounded upon it These Officers are to be maintained by contribution every Lords day 1 Cor. 16.1 You do not maintain all your Officers Answer not your Ruling Elders though the Text 1 Tim. 5.17 doth as cleerly hold out the maintenance as the lawfulnesse The Apostles rule was not generall but only in the Churches of Galatia and Achaia vers 1. nor perpetuall for those gatherings were to cease when Paul came nor for any Officers qua Officers but for the poor not their own Church neither but of the church of Jerusalem which was a singular and extraordinary case c. We conceive you meet not with this Position as you do not with some other in scriptis Reply in our writings for we should then have been sent to the Author in the margent but in stead thereof you salute us with these words This text is much insisted on c. in discourse we suppose betwixt some one and your self you should have done well to have named the person because some of us have had conference with you about this matter and it may be thought you intend us but then you deal not fairly for that Text hath been alledged by us and more Texts with it to prove another thing viz. the raising and maintaining of a stock of money in the Church out of which may be taken proportions for every good purpose and so for the Ministers
the Apostle writes not to Diotrephes or the Elders alone but to the whole Church also because Quod omnes tangit ab omnibus tractari debet that which concerns all must be handled by all But Diotrephes riseth up and he alone commands forbids excommunicates and what can be more destructive of the power of the Presbyterie and liberty of the people then such a course and yet say you or else you say nothing to the purpose he is not blamed for it If Diotrephes were not to blame being but a particular Elder to take upon him the power of the whole Eldership yea and the whole Church why may not a particular brother take upon him the power to elect an Officer which belonge to the fraternity or one Elder to ordain an Officer which pertains to the whole Presbyterie Or in your Classick Way why may not a particular Elder a member of the Classis exercise the jurisdiction of the whole Classis why may not a Classis exercise the power of a Provinciall Synod that of a Nationall and the Nationall of the Oecumenicall Synod and yet be blamelesse the reason is the same proportion that an Elder hath to the whole Eldership the same or far greater have a brother to the whole fraternity an Elder to the Classick a Classick to the Provinciall a Provinciall to the Nationall and that to the Oecumenicall Synod But peradventure it was not unwittingly done by you to put in the word simply for a retreat in case you should be hotly charged for pleading the cause of Prelacie under the notion of Presbyterie and so you will say you affirm not that John doth not blame Diotrephes for having preeminence but he doth not simply blame him for having preeminence Now if this be your meaning and that you indeed grant that Diotrephes was blamed for striving for preeminence why do you blame the Elders of New-England for saying that the Elders are not i. ought not to be so many Bishops striving for preeminence as Diotrephes did But if it be said that the force that is offered to the Text lies not in this that the Elders of New-England say that if Diotrephes strive for preeminence verely they abhor such striving for these are their words but in this that it is said The Elders are not so many Bishops striving for preeminence as Diotrephes did which peradventure may have an oblique insinuation that Classick Presbyters are so many Bishops striving for preeminence and it may be said the text affords no such conclusion We answer those words so many Bishops are no expression of the Elders of New-England neither is the Text applied by them to prove that Classick Presbyters are so many Bishops striving for preeminence I but M. D. saith a Classick Presbyterie sets up many Bishops in stead of one Peccat Aemilius plectitur Rutilius M. D. offends if it be an offence and the Elders of New-England are beaten Or suppose that reverend learned and holy man M. D. have let fall words which reflect with some blemish upon the Presbyterie from the sense of what himself had suffered yet your professed businesse is not to vindicate Presbyterie but the Text. Now M. D. we conceive for we have not his book doth not urge 3 John vers 9 10. to prove that the Classicall Presbyterie sets up many Bishops in stead of one and therefore what thing soever he hath said which offends in reference to the Presbyterie yet he is not guilty of wrong-doing in reference to the Text. I will not tell you who said All the Church is holy Answer ye take too much upon you c. Our consciences are unto us a thousand witnesses Reply that we have and by the assistance of grace hope ever to carry it with all gentlenesse and meeknesse toward our godly Brethren that are guided by a different light in point of Government from us and therefore it is lesse grievous to us to be parallel'd with Corah Dathan and Abiram those grand incendiaries of the Congregation of Israel yet it is not unworthy your serious consideration whether it might not be with good cause said to you as sometimes Christ said to one of the twelve when he asked Master is it I and he answered Thou hast said POSITION XIX The Power of Government is expressly given to the Church where we are bidden Heare the Church which is a particular Congregation Matth. 18. Brother we could wish you had signified the Author by whom Reply and the place where this wrong at least as you suppose is done to the Text as you have done in other Sections who those be that presume that Christ did no more respect the Jewish then they do the Church of England As your margent doth not inform us so in searching those few books we have we cannot finde among all the Congregationall men therefore we take it as an unjust aspersion thrown upon them The Church in the first and primary intent of these words Answer was a Church then in being which did abominate the Gentiles for Heathens and Gentiles were all one viz. the Jewish church which was not aparticular Congregation but a Nationall-church having graduall judicatories and appeales of which the Apostles were at that time and Christ lived and died an actuall member c. Whilest you your self say Reply that the Church in the primarie intent of these words was a Nationall church then in being do you not imply that these words tell the Church have reference to a Church or churches that were not yet in being which should afterward be invested with power of judging and therefore giving it for granted that Christ saying Tell the Church sends them to the Jewish Synagogues or Sanhedrin whilest their authority did continue and so Peter needs not stay three yeeres before he can acquaint the Church with his offence yet still the Congregationall church may be competitresse with Classicall Provinciall Nationall and Oecumenicall churches for the power of judging and if she should come off victricious then the guilt of wresting this place for you urge it to prove the power of your judging church would rest among your selves and the Congregationall men and their Way be guiltlesse Now for our parts we cannot see the title of Congregationall churches any way invalidated by what hath been hitherto said by your self or others 2. Whilest you say that the Church in the first and primarie c. I suppose your inference must be this Ergo those words Matth. 18. Tell the Church cannot be rightly applied to a Congregationall Church which hath no such graduall judicatories and appeals but Classicall Provinciall and Nationall Churches for amongst these are found such graduall judicatories and appeals The sinew and strength of this reason is this It is necessary that the judging Church in the times of the Gospel should answer in the manner of its judicature the judging Church in the time of the Law and ergo if that Church which was to judge then had graduall
Paul alone did not do it Doth Paul command the Church to deliver the incestuous person to Satan Answer and yet reserve the whole power to himself as he must needs do if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have reference to himself These things being spoken by you in reference to one individuall act under one and the same consideration expressed in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must needs be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 altogether inconsistent one with another or with the truth 2. If the Elders abuse the Text by saying that Paul exhorts the Church of Corinth to excommunicate the incestuous person how will you wash your hands from all wrong offered to the Text whilst you affirm that Paul commanded them to excommunicate him Yes say you Paul writes to them to see if they would be obedient in all things Is this your meaning that Paul writes not to them requiring them to put forth a power given unto them and all other Churches by Jesus Christ but only to exercise an act of power which did not of right belong unto them but to his Apostolicall Function And why by the same reason might not the Apostle then and the Ministers now in their Churches call out one or more and command them to preach or administer Baptisme or the Supper meerly to try their obedience Now this must be your meaning or else your argument will never conclude the thing you professe to conclude For we willingly grant that Paul writ unto them to try their obedience but the very Text imports that there were other grounds of his writing as well as this for he saith not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore for this I write much lesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for this therefore only writ but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for this therfore also I writ unto you to try your obedience intimating that there were other grounds And therefore that Paul writ unto them to try their obedience will never afford such a conclusion therfore he writ not to them to exercise an ordinary power purchased for them by the blood of Christ for obedience may be tried by that which is both a priviledge and a duty Paul bids the Colossians cause an Epistle to be read in Laodicea Answer they its like did it in obedience to Apostolicall authority yet it will not bence follow that a Church hath ordinarily the same power over another Church There is a twofold causing by way of authority Reply or by way of morall swasion or endeavour this latter the Apostle speaks of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he work or use your endeavour and the same power hath every Church over other at this day for their good 2. Suppose you could obtain what you desire in all these that Paul did excommunicate not the Church or if the Church did yet it is a wrong to the text to plead for the like power at this day Do you not all this while fight against the Presbyterians whose Cause you pretend to advocate as well as against the Congregationall men whom you professedly oppose For if it will not follow The Church of Corinth whether particular or representative is commanded to deliver the incestuous person to Satan therefore every true Courch hath the same power then whilest the Presbyterian Brethren urge this place to prove the power of a Classicall Presbyterie they wrong the Text For though it may be a question whether this Text gratifie the fraternity of the Church with so much power as we would state upon them by vertue of this Text yet Presbyterians and Congregationall men all except your self that we know agree That whatsoever power the Fraternity and Presbyterie of the Church of Corinth had that the Fraternity and Presbyterie of all true Churches have to the end of the world He bids them purge out the leaven Answer and put away from them the wicked person c. which must not be understood as if Elders and People were equally authorized thereunto c. 1. Reply Is not this to insinuate that the Elders of New-England and Mr. Cotton affirm that the Elders and People are equally authorized to cast out the incestuous person and not only quilibet in suo gradu every one in their degree There is nothing in the place by you alledged that doth import thus much They say the Apostle reproves the one as well as the other The King for a miscarriage in a Cause may reprove the Jury as well as the Judge and yet there is no such implication that Elders and People Judge and Jury are equally authorized to the respective acts of Judicature The Elders of New-England infer from hence that all Church-power is not in the Officers alone do they therefore affirm that there is as much in the people as in the Elders Whereas in answer to Q. 15. p. 60. they shew certain acts of power in the Eldership which are not in the people and Mr. Cotton (a) Cotton Keys cap. 4. and 5. expresly gives all authority properly so called to the Eldership allotting only a popular power of interest and liberty to the people 2. And lastly for the rest of your expressions about this matter I take to be but of the train and retinue of this grand misprision and so passe them over lastly I say when you say that he bids them purge out the old leaven and put away the wicked person which must not be understood as if Elders and People were equally authorized thereunto but quilibet in suo gradu a man would think you did acknowledge that the People in suo gradu are authorized to purge out the old leaven and put away the wicked person which questionlesse are acts of some kinde of governing power and yet in the Catastrophe of all this Discourse you wipe the Fraternity of the Church cleerly of all acts of governing power when you say So when he speaks of acts of gouerning power it is to be understood of Elders and not of Believers Are not these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Are purging out the old leaven and putting away the wicked person acts of governing power And are Believers authorized in suo gradu to perform these acts and yet doth no act of governing power belong to the Believers of the church Let him assoyle this Riddle that is an Oedipus able to do it for our parts we cannot Thus much of your 21. Section POSITION XXII The Lord Jesus reproving the Angel of Pergamus for suffering Balaamites sends his Epistle This is alledged by Answ to 32. q. 45. and 49. not only to the Angel but to the Church The Spirit saith not only to the Angel but to the Churches Rev. 2.11 And the Church members are seen by Iohn in a vision sitting on Thrones clothed with white raiment having on their heads Crownes of gold Rev. 4.14 Now Thrones and Crownes are ensignes of Authority and governing power To make good your charge against the Elderss of wrong offered to these Texts
it in a definite latitude especially since no reason is or we suppose can be by you brought why we may not take it in a limited sense and yet deny it to be taken in an unlimited sense Is not this an ignorance of the Elench Can you ever inferre contradictorium propositionis negatae with this medium St John saith Christ hath made us Kings and Priests c. Because these words Rev. 1.6 Kings and Priests taken in their indefinite latitude will inferre that the people of God are temporall kings having Soveraign power over others and Priests to offer up corporall sacrifices to God as the Priests of the Law did Will it therefore follow that he that shall expound these words in a definite latitude as importing only that in Christ they have overcome the Law Death Sin the World and do triumph over them that they are Priests by a speciall sequestration of themselves from the world to offer up spirituall sacrifices to God the Father do pervert and abuse this Text Questionlesse there were Elders amongst them Answer it may be the Seventy Disciples were not quite out of Commission certainly Philip was amongst them who was an Euangelist c. Suppose that amongst those that were scattered and preached Reply some were Elders yea preaching Elders Suppose the Commission of the Seventie by vertue of which they were to carry neither purse nor scrip nor shoes neither were to salute any man by the way Luke 10.1 2. Nullos dum habes hic Apostolos sed Discipulos illorum Discipuloriâ— Discipulos sic quovis medio utiliter Deus uti potest Aretius in Acts 11. but to go before the face of Christ two and two into every city and place whither Christ himself would come were in full force at this time Lastly Suppose that Philip were an Euangelist amongst them Will it from hence follow that all that preached were Church-officers and that none of them were gifted persons out of Office and consequently that those that say that all were not Officers that went preaching do abuse the Text certainly this is a wide consequence But you say They were all filled with the Holy Ghost Answer Acts 2.4.10 and 4.31 which made them Doctors the first day and gave both ability and a call to speake the Word c. Reply But did their extraordinary gifts of the Holy Ghost make them all Officers yea or no for you suppose that all received the Holy Ghost If so then there was a Church of Officers and none over whom those Officers were set and that were under the authority of Office If the gifts did not make them Officers then we have what we assume viz. Gifted persons not in Office may preach yea if all the members of a Church had gifts fit for the work all might preach Numb 11.29 1 Cor. 14.12.31 If it be said Objection these were extraordinary gifts by immediate inspiration So were the gifts of the Officers in those times Answer Now by the same reason you deny Church-members though orderly called to the work we mean not to the Office because eminently gifted for it a liberty to exercise their gift because their gifts are not extraordinary as were those of the Primitive Christians By the same reason you may deny Officers though both orderly called and competently gifted a liberty to exercise their gift because their gifts are not extraordinary as were the gifts of the Primitive Officers Again if a Brother gifted by immediate inspiration might preach or prophesie publikly in those Churches where the Officers were gifted by immediate inspiration then a Brother eminently gifted by Gods blessing upon his labour and industry being orderly called thereunto may preach in those Churches where the Officers are gifted only by Gods blessing upon their labour and industry without any immediate inspiration That these did preach ordinarily Answer and usually to the Churches like to Pastors and receive maintenance for the same as some do in London and elsewhere is impossible to be proved That which is not affirmed by the Elders Reply need not be proved by them We have already proved that eminent gifted persons being orderly called thereunto may lawfully preach though not in Office and if by ordinarily and usually you mean that toties quoties as oft as the Church shall have need suppose by reason of the sicknesse death or just absence of the Pastor or any other lawfull ground and occasion and his calling and condition will permit we suppose the person eminently gifted may preach though for divers moneths together And if he do the work why may he not receive the wages not in the capacity of a Pastor but of one that hath done the work that deserves wages Suppose he hath spent his means in many yeers painfull study in the Vniversity may he lawfully preach and yet must he necessarily famish because he is not in the Pastorall relation May he lawfully dispence unto them his spirituall things and may he not lawfully receive of them a dispensation of their temporall things May he nay must he by a conflux and concentering of all things that make up his Call to such a work for such a time usually and ordinarily tread out the corn and yet his mouth be muzzled during all that space May he lawfully communicate unto them by teaching them in the Word and may he not lawfully communicate with them in receiving who are freely willing to communicate with him in giving all good things In the Church of Israel none besides the Priests and Levites Answer did ordinarily prophesie either in the Temple or in the Synagogues unlesse they were either furnished with extraordinary gifts of prophecy as the Prophets of Israel or were set apart and trained up to prepare for such a Calling c. In case that either those whose Office it is in an ordinary way to prophesie be unable many of them to the work Reply or the people grown bold in sinfull courses so that they sleight and contemn them If the King and certain choyce men of the Princes of the Realm be able and in parts no way inferiour to those able men whose Office it is to preach unto the people they may they ought to prophesie as well as Kings Princes Noble-men being gifted may sit in Ecclesiasticall Synods and declare what they conceive to be the minde of God therein And this Jehosaphat and his Princes did by vertue of that generall equity which is of perpetuall use whereby eminent gifts are to be put forth upon just occasion for the Publike good though by men not in Office Luther and the first Preachers in the beginning of Reformation were not Church-officers nor could be unlesse we will say that the Antichristian Hierarchie could institute a Christian Ministery and yet they preached lawfully as gifted persons stirred up by God in a time of defection and apostasie And so Jehosaphat and his Princes preached not meerly as King and Princes for then all Kings and
believers may be said to be WITHOUT in that sense page 74 75 76 1 Cor. 7.16 Gifted men or women may convert page 120 1 Cor. 11.19 The Church whether it is the place page 25 26 Vers 20. A church meeting in one place page 13-31 1 Cor. 14.1 2.3.33 All must covet the gift of prophecy page 121 124 V. 12.31 Such may page 128 1 Cor. 14.23 This is discussed fully there page 13 to 31 V. 32. Spirit of Prophets subject page 126 1 Cor. 12.8 Pastor and Teachers gifts distinct page 70 1 Cor. 12.9.29 All had not all gifts page 125 V. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Helps put for Deacons page 63 1 Cor. 14.1.3 Prophecying hath something ordinary something extraordinary p. 118 Vers 34. Women to be silent in your churches What churches means he p. 21 Not to use power in churches page 91 95 1 Cor. 15.6 Christ appeared to five hundred brethren at once in Jerusalem page 11 1 Cor. 16.1 2 Cor. 8.1 Churches whether Nationall churches page 21 to 31 1 Cor. 16.1 Ministers to be maintained by the churches contributions every first day scanned page 60 61 Vers 1.2 Every first dayes contribution proved page 64 Qu. Whether those collections were to cease page 65 Hence for maintaining the Ministers proved page 66 2 CORINTH 2.9 Church excommunicates and not Paul alone page 97 2 Cor. 3.1 Letters of recommendation to others page 117 2 Cor. 6.16 A Church is Gods Temple page 71 2 Cor. 8.5 Such give themselves to the Lord and to them page 44 2 Cor. 8.18 19. Many churches may choose one to do them service page 30 GALATIANS 3.16 17. And in thy seed not to page 42 Gal. 5.9.12.15 Church to cut off offenfenders page 95 Gal. 6.6 Opening the communicating to Ministers page 63 EPHESIANS 2.22 A house of stones united page 38 Eph. 4.11 Teachers and Pastors are distinct page 69 Eph. 5.25 26. Is of the Church mysticall page 28 PHILIPPIANS 1.7 Churches to be of reputed Saints page 32 Phil. 4.15 Giving and receiving are acts of communion page 63 COLOSSIANS 4.17 A Church hath power to censure her officers page 58 59 1 TIMOTHY 1.20 Whether Paul alone excommunicated Hymeneus page 96 1. Tim. 3.8 Deacons office is not temporary page 63 1 Tim. 3.10 One unofficed may preach page 58 1 Tim. 4.14 Elders laid on hands page 96 1 Tim. 5.17 Whether ruling Elders must be maintained by the Church page 60 1 Tim. 6.13 14. That Christ left but one way of Church discipline which must be kept to the end of the world page 107 2 TIMOTHY 1.6 Whether Paul laid on hands alone page 96 JAMES 1.1 with Jam. 2.2 Whether all the twelve Tribes were one Church or how called your Synagogues page 18 19 1 PETER 2.5 A Church of living stones page 36 1 Pet. 2.25 Shepheard and Bishop there are one and the same page 69 1 Pet. 4.14 Ministers not to be Bishops in anothers Dioces page 111 1 Pet. 5.1 Apostles were Elders of all Churches page 46 1 Pet. 5.3 Elders are not Lords over Gods Heritage page 78 3 d. Epist JOHN vers 9. Diotrephes that loved preeminence how blamed page 78 81 REVELATIONS 1.6 Kings and Priests distinguished page 127 Rev. 2.11 The Spirit speaks not to the Angel alone but also to the churches page 101 Rev. 4.14 The Church hath Crownes which implies it hath authority ibid. Rev. 8.8 9. A great Mountain cast into the Sea what it means page 68 Rev. 13.1 15.2 Sea put for the Church or the Churches Religion page 68 Rev. 15.3 Christ is the King of the Church page 104 Rev. 21.27 Rev. 22.14 Nothing shall enter into the Holy City the Church that defileth page 38 Some Greek words and phrases opened herein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whether in one place or in one minde page 18 20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kak Synagoga and Hebrew Gnedah Kahal What page 24 25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every first day cleared 1 Cor. 16.1 2. page 65 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have judged to deliver What page 97 98 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For this I wrote page 99 Errata PAge 35. line 4. à fine reade converted p. 36. l. 5. à fine given Paul r. given by Paul p. 37. l. 9. r. 1 Cor. 1.5 p. 49. l. 10. à fine 2 3 23. dele 23. p. 52. l. 4. à fine 19.2 W. r. 19.2 p. 65. l. 9. Matth. 18. r. 28. p. 83. circa med Luke 24. r. 14. p. 110. l. 4. r. presidents p. 114. circa med 2 Thes r. 1 Thes p. 121. r. 1 Cor. 14.1.3 FINIS
alledged you say The Lord Jesus reproving the Angel of Pergamus Answer sends his Epistle say you not to the Angel but to the Church I adde not to the Church but to the Churches As you gather that the suffering of corrupt persons and practices was the sin of the Church and not of the Angel only so I may gather that it was the sin not of the Church only but the neighbouring Churches also It is like you intended a consutation Reply but it hath befalne you as it did the Potter in the Poet Horat. de Art Poet. amphora coepit Institui currente rota cur urcens exit qui amphoram instituens currente rota effingit urcoum For in stead of a consutation you have brought forth an addition otwo other inferences Now if you should unto this inference of the Elders adde a hundred more of your owne yet this will not prove that the inference of the Elders is injurious to the Text For still it may be doubted whether theirs or yours any of them all of them or none of them be true true inferences from the Text yea or no especially considering that the inferences you bring are of friendly compliance with that that you pretend to confute For you say not to the Church I suppose you mean the Church only for else you harp upon a harsh string in the ears of rationall men to say John writ to all the seven Churches of Asia Ergo he writ not to Perganus one of the seven but to the churches Now can you say the Lord Jesus writing to the Angel of the Church of Perganus sends his Epistle to all the seven Churches and not abuse the Text and yet must we believe it when you tell us that the Elders of New-England in saying Christ writ not to the Angel of the Church of Pergamus only but to the whole Church of Pergamus also do abuse the Text Again if the suffering of Balaamites in the Church of Pergamus was the sin of all the neighbouring Churches and that this may be affirmed by you without wrong to the Text then the suffering of them in the Church of Pergamus it self was the sin of that Church and this may be affirmed by the Elders of New-England without wrong to the Text. 2. But let us look upon the words not as they may afford matter of an argument ad hominem but as they are in themselves Two things you affirm 1. That Christ reproving the Angel of the Church of Pergamus sends the Epistle to the Churches We suppose you mean the other six Churches of Asia 2. That suffering Balaamites which is reproved in the Church of Pergamus was the sin of the neighbouring Churches also For the first 1. The book of the Revlation contains seven Epistles which were of immediate concernment in a distributive sense to seven severall Churches and many other glorrious mysteries that were of equall concernment to all the people of God These all being molded into one book as we said are sent to the seven Churches of Asia Now the Elders of New-England affirm that the Epistles sent to the Angels of Pergamus and Thyatira are sent by way of immediate appropriation and concernment for that is their meaning to the whole Churches of Pergamus and Thyatira Now if in this sense you affirm that Christ reproving the Angel of the Church of Pergamus sends his Epistle to all the Churches you speak to the purpose but not according to truth For 1. What a Pleonasme and redundancy if not a grosse Soloecisme in discourse and absudity it is in a book sent as an Epistle to seven Churches two severall times to mention them together vers 4. John to the seven Churches of Asia vers 11. What thou seest Rev. 1.4.11 write it in a book and send it to the seven Churches of Asia and afterwards to write severall things of a Heterogeneall nature to those seven severall Churches distributively To the Church of Ephesus write thus to the Church of Pergamus thus c. commend one condemn another admonish a third extoll a fourth threaten a fifth c. and yet that these severall Epistles should be of as immediate a concernment to all the rest as to those to which they are particularly directed 2. It will follow that Philadelphia was lukewarm with Laodicea dead with Sardis and of these two lukewarm dead Churches may be verified the Encomiasticks of Ephesus Pergamus and Philadelphia with many such consequences But if your meaning be that the Epistle sent to the Church of Pergamus in respect of that remore and generall concernment whereby it may be of use to all Christians is sent together with the rest of the Book of the Revelations to the seven Churches This though a truth will afford no contribution towards the making good of your charge against the Elders of New-England being that which they deny not 2. For the second it is undeniably manifest that the assertion of the Elders viz. that the Church of Pergamus was guilty of suffering Balaamites and other wicked persons is true yea the truth of this Text. But to have so much faith as to believe that all the rest of the six Churches of Asia if that be the utmost extent of neighbouring Churches in your account were guilty of suffering Balaamites and Nicolaitans yea even Ephesus and Philadelphia that are commended for not suffering those that are evill hating the deeds of the Nicolaitans and keeping the Word of Gods patience would require some further proof then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your bare assertion for the manifestation of it For if the rest were guilty why are they not blamed Why is the burthen laid only though it might be laid chiefly upon one Church when as the rest are guilty I suppose the building upon which you lay the weight of this roof is this These seven Churches were a combined Presbyterie and therefore as the government so the neglect thereof concernes all Answ If you may assume the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the thing in question as if it were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a thing out of question you may in time perswade the world that the Elders of New-England have forced this and many other Texts But to prove that the seven Asian Churches were governed by a joynt and common Presbyterie hic labor hoc opus est this is the businesse But suppose that such a common Presbyterie there were and that the Presbyters of all the other six Churches did endeavour the casting out of these Balaamites c. why were they then not cast out Could the Elders of Pergamus over-vote the Elders of all the neighbouring churches in a Synod And if all or at least the major part of the Elders of these seven Churches neglect why are the Elders of Pergamus only reproved Lastly we cannot choose upon this consideration but condole the sad condition of Presbyterian Churches which is such if wicked men be suffered in any particular Congregation in