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<DATE>2011-12-08</DATE>
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<NAME>Olivia Bottum</NAME>
<RESP>MURP</RESP>
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<ITEM>Did text and markup review.</ITEM>
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<IDG S="marc" R="UM" ID="A82508">
<STC T="W">E118</STC>
<STC T="T">E308_27</STC>
<BIBNO T="umi">99861170</BIBNO>
<VID>113298</VID>
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<TEXT LANG="eng">
<FRONT>
<DIV1 TYPE="title page">
<PB REF="1">
<PB REF="1" MS="y">
<P>A DEFENCE Of &s;undry POSITIONS, And <HI>Scriptures</HI> alledged to ju&s;tifie the <HI>Congregationall-way;</HI> charged at fir&s;t to be weak therein, impertinent, and un&s;ufficient; By <HI>R. H.</HI> M.A. of <HI>Magd. Col. Cambr.</HI> in his Examination of them; But upon <HI>further Examination,</HI> cleerly manife&s;ted to be <HI>Sufficient, Pertinent,</HI> and <HI>full of Power.</HI></P>
<P>By <HI>Samuel Eaton,</HI> Teacher AND <HI>Timothy Taylor,</HI> Pa&s;tor Of The Church in <HI>Duckenfield,</HI> in <HI>Che&s;hire.</HI></P>
<Q><BIBL><HI>I&s;ai. 26.12, 13.</HI></BIBL>
<P>LORD, thou wilt ordaine peace for us: for even thou ha&s;t wrought all our works in us.</P>
<P>O LORD our God, <HI>other</HI> lords be&s;ides thee have had dominion over us; <HI>but</HI> by thee only will we make mention of thy Name.</P></Q>
<P>Publi&s;hed according to Order.</P>
<P><HI>LONDON,</HI> Printed by <HI>Matthew Simmons,</HI> for <HI>Henry Overton,</HI> and are to be &s;old at his &s;hop in <HI>Popes-head Alley.</HI> 1645.</P>
</DIV1>
<DIV1 TYPE="to the reader">
<PB REF="2">
<PB REF="2">
<HEAD>To the Chri&s;tian Reader.</HEAD>
<P>_IT was not our purpo&s;e, when the&s;e <HI>Examinations</HI> of our Reverend and beloved <HI>Brother</HI> and neighbour came forth, to have made any <HI>Reply</HI> to them: Fir&s;t, becau&s;e we thought there was that already publi&s;hed to the world on both &s;ides, which was more weighty then either the <HI>Examinations</HI> or <HI>An&s;wer</HI> to them were like to be deemed. Secondly, becau&s;e we apprehended &s;ome other per|&s;ons, rather called to this Work, then our &s;elves; becau&s;e their <HI>Po&s;itions</HI> and <HI>Scriptures</HI> brought by them, are profe&s;&s;edly and <HI>no|minally</HI> oppo&s;ed, as the margent declares. Thirdly, becau&s;e we were unwilling to ingage our &s;elves or others in the <HI>Controver&s;ie,</HI> further then we &s;hould be compelled; knowing it to be one evill under the Sun in <HI>men</HI> (and perhaps, <HI>in &s;ome good men</HI>) that they <HI>will &s;trive for Victory, rather then for Truth.</HI> And as it is with an unyeel|ding &s;pirit, it will contend for the-la&s;t word: So it is in publi&s;h|ing of books, who &s;hall Print la&s;t in his own Cau&s;e. We cho&s;e therefore rather to practi&s;e in &s;ilence, according to our own light, and quietly to follow the Work we are called to in the&s;e parts, then to implead tho&s;e that &s;hould plead again&s;t the Way we walk in. Therefore, when the <HI>Examinations</HI> fir&s;t came down, though we read them, yet we minded not to an&s;wer them; for three moneths almo&s;t, the thoughts of intermedling in the Work (now effected by us) &s;lept with us. At la&s;t we were a|wakened to con&s;ider what was fit to be done by us. And after &s;ome con&s;ultation, thought our &s;elves bound to vindicate wrong|ed <HI>Scriptures, Po&s;itions, Per&s;ons;</HI> that which bred a change in our mind, was: Fir&s;t, an expectation and earne&s;t de&s;ire in the&s;e parts, that &s;omething might be an&s;wered thereunto, or the Cau&s;e yeel|ded. Secondly, the eyes of many were upon us rather then upon others: Fir&s;t, becau&s;e the <HI>Author</HI> of the <HI>Examinations</HI> is our neigh|bour:
<PB REF="3">Secondly, becau&s;e many of the&s;e things have been di&s;cu&s;&s;ed betwixt him and us: Thirdly, becau&s;e it is thought that &s;ome of the <HI>Po&s;itions</HI> have been taken up by him, as in di&s;cour&s;e they fell from us: Fourthly, becau&s;e it is believed by many, that there is &s;o much &s;trength in the <HI>Examinations,</HI> or weakne&s;&s;e in us, that we cannot an&s;wer them: Fifthly, becau&s;e the <HI>Examinations</HI> are ma|gnified in Pulpits: La&s;tly, becau&s;e the <HI>Per&s;on</HI> whom we mo&s;t eyed to have vindicated the <HI>Scriptures</HI> and <HI>A&s;&s;ertions</HI> built upon them, we heare, is called away out of the kingdome. Hereupon we came to &s;et upon the Work. And our reque&s;t (good Reader) is this, that the plainne&s;&s;e of the &s;tyle may be pa&s;&s;ed over, and all weakne&s;&s;e in expre&s;&s;ion; and if there be any &s;trength of Argument, that it be kindly accepted <HI>for the truths &s;ake.</HI> We profe&s;&s;e to be friends to the <HI>Truth,</HI> &s;o farre as we know it, and &s;hall think it the wor&s;t work that ever we did in our lives; if we &s;hould make any to erre from the <HI>Truth.</HI> We intreat God, as we are able, to <HI>lead</HI> both <HI>thee</HI> and <HI>us into all truth.</HI></P>
<CLOSER><SIGNED><LIST>
<ITEM><HI>S. E.</HI></ITEM>
<ITEM><HI>T. T.</HI></ITEM>
</LIST></SIGNED></CLOSER>
</DIV1>
<DIV1 TYPE="quotation">
<HEAD><HI>M^r.</HI> Prynne <HI>his</HI> Judgement, touching the only and &s;peedie&s;t way for the pre&s;ent <HI>Reformation,</HI> in his la&s;t Book, called <HI>A Vindication,</HI> page <HI>57.</HI></HEAD>
<P>ANd if our <HI>A&s;&s;embly</HI> and <HI>Mini&s;ters</HI> will but diligently preach again&s;t that Catalogue of &s;candalous Sins and &s;inners they have pre&s;ented to the <HI>Par|liament,</HI> and the <HI>Parliament</HI> pre&s;cribe &s;evere temporall Lawes and Puni&s;hments again&s;t the &s;ame, and appoint good <HI>Civill Magi&s;trates</HI> to &s;ee them duly executed, inflicted; I am confident, that this would work a greater <HI>Reformation</HI> in our <HI>Church</HI> and <HI>State</HI> in one half yeer, then all the <HI>Church-di&s;cipline</HI> and cen&s;ures now &s;o eagerly conte&s;ted for, will do in an age; and will be the only true way, and &s;peedie&s;t cour&s;e to reform both <HI>Church</HI> and <HI>State</HI> at once: which I hope the <HI>Par|liament</HI> will con&s;ider of, and take care, that our <HI>Mini&s;ters</HI> (like the <HI>Bi&s;hops</HI> for|merly) may not now be taken up with ruling and governing; but preaching and in&s;tructing, which is work enough wholly to ingro&s;&s;e their time and thoughts.</P>
</DIV1>
<DIV1 TYPE="letter">
<PB REF="3">
<HEAD>To our Reverend Brother, the EXAMINER.</HEAD>
<OPENER><SALUTE>Good Brother,</SALUTE></OPENER>
<P>_THough we often encountered one another within private walls, yet we little thought to have been <HI>Antagoni&s;ts</HI> in print; you have provoked us to it, and &s;o have tho&s;e that are either &s;o ingaged to your per&s;on, or to your <HI>Examinations,</HI> as to make their boa&s;t of them. We think you will confe&s;&s;e our candor in pro|ceeding; we have not &s;tept out of the way, to intermeddle with by-&s;tanders or by-matters; nor have we racked any thing: we intreat the like u&s;age from you. Take up the pith and &s;ub&s;tance of the Argument, and let alone expre&s;sions and matters of that nature, and &s;hew us our errour, and we &s;hall not be offended, but thankfull. That deep heavie <HI>charge</HI> in the fir&s;t part of your <HI>Preface,</HI> whether it might have been &s;pared, till you had &s;een how you had &s;ped, we leave for you to con&s;ider: As al&s;o whether you had honoured your &s;elf more, and wronged us le&s;&s;e, if your <HI>Examinati|ons</HI> had come forth without &s;o cutting and &s;tinging a cen&s;ure. Beware of giving &s;uch blowes again in words, and do it (if you can) in the weight of your Arguments, and you &s;hall be blamele&s;&s;e. We will beare it, and amend by it, as being.</P>
<CLOSER><SIGNED>Your loving Brethren, SAMUEL EATON, TIMOTHY TAYLOR.</SIGNED></CLOSER>
</DIV1>
<DIV1 TYPE="table of contents">
<PB REF="4">
<HEAD>The Contents of the <HI>Book.</HI></HEAD>
<HEAD TYPE="sub">The <HI>Scriptures</HI> opened, or alledged in this <HI>Treati&s;e,</HI> you have in a <HI>Table</HI> at the end thereof, and the <HI>page</HI> wherein they are cited.</HEAD>
<P>The POSITIONS, as they are laid down by M^r. <HI>R. H.</HI> in his <HI>Examination of them,</HI> are the &s;umme and &s;ub&s;tance of the whole <HI>Book;</HI> as being the <HI>Subject</HI> herein debated, whereof the mo&s;t of them are explained and defended, (&s;ome, in &s;ome proofs cited, are mi&s;taken: as <HI>Po&s;ition</HI> 20, and 25.)</P>
<LIST>
<HEAD>The <HI>POSITIONS</HI> are the&s;e in order following.</HEAD>
<ITEM>POSITION 1. GAthering of <HI>Churches</HI> in the name of Chri&s;t, and &s;et|ting up of <HI>Church-ordinances,</HI> cannot be unlawfull for want of a Commandement from man, as appeareth by the Doctrine and Pra|ctice of the Apo&s;tles, <HI>Acts</HI> 4.19. <HI>&amp;</HI> 5.29. <HI>page</HI> 1</ITEM>
<ITEM>POSIT. 2. Seven, eight, or nine may make a <HI>Church.</HI> In <HI>Adams</HI> and <HI>Noahs</HI> time there was not above &s;even or eight, will you deny them the being of a <HI>Church?</HI> What will you make of <HI>Chri&s;t</HI> and of his <HI>Family,</HI> which were not above twelve be&s;ides him&s;elf, and of the fir&s;t <HI>foundationalls</HI> of the <HI>Church</HI> of <HI>Ephe&s;us,</HI> which were about twelve? the number in the fir&s;t beginning of the greate&s;t <HI>Church</HI> was &s;mall enough in compari&s;on, <HI>Acts</HI> 1.15. <HI>p.</HI> 9</ITEM>
<ITEM>POS. 3. A <HI>vi&s;ible Church</HI> in the <HI>new Te&s;tament</HI> con&s;i&s;ts of no more in num|ber, then may meet in one <HI>place,</HI> in one <HI>Congregation,</HI> 1 <HI>Cor.</HI> 11.20. &amp; 14.23. <HI>p.</HI> 13</ITEM>
<ITEM>POS. 4. A <HI>vi&s;ible Charch</HI> in the <HI>new Te&s;tament</HI> is not <HI>Nationall,</HI> as the <HI>Jewes</HI> was; hence we reade of the <HI>Churches</HI> of <HI>Galatia, Macedonia, Judea,</HI> not <HI>Church</HI> of <HI>Galatia,</HI> 1 <HI>Cor.</HI> 16.1. 2 <HI>Cor.</HI> 8.1. <HI>p.</HI> 21</ITEM>
<ITEM>POS. 5. When a <HI>vi&s;ible Chuch</HI> is to be erected, the <HI>matter</HI> of it &s;hould be <HI>vi&s;ible Saints</HI> and <HI>Believers,</HI> 1 <HI>Cor.</HI> 1.2. <HI>p.</HI> 31</ITEM>
<ITEM>POS. 6. The <HI>form</HI> of a <HI>Church,</HI> is the gathering together of the&s;e <HI>vi&s;ible Saints,</HI> and <HI>combining</HI> and <HI>uniting</HI> them <HI>into one body</HI> by the <HI>form</HI> of a holy <HI>Cove|nant, Deut.</HI> 29.1.10, 11, 12. by which is plainly &s;hewed, <HI>that a company of people be|come
<PB REF="4">Gods people,</HI> that is, <HI>a Church,</HI> by entring into <HI>Covenant</HI> with God. If it be &s;aid, <HI>they were a Church before;</HI> yet that was when the <HI>Church</HI> of the <HI>Jewes</HI> was con&s;tituted in <HI>Abrahams</HI> Family by <HI>Covenant. p.</HI> 37</ITEM>
<ITEM>POS. 7. Every <HI>Member</HI> at his <HI>admi&s;&s;ion,</HI> doth promi&s;e to give him&s;elf as to the <HI>Lord,</HI> to be guided by <HI>him;</HI> &s;o to the <HI>Church,</HI> to be guided by <HI>them;</HI> which is no more then the <HI>Members</HI> of the <HI>Church</HI> of <HI>Macedonia</HI> did in a parallel ca&s;e, 2 <HI>Cor.</HI> 8.5. <HI>p.</HI> 44</ITEM>
<ITEM>POS. 8. This particular <HI>Congregation</HI> is a <HI>Church</HI> before it have <HI>Officers, Acts</HI> 2.47. <HI>p.</HI> 45</ITEM>
<ITEM>POS. 9. <HI>She</HI> hath al&s;o full and free <HI>power</HI> to choo&s;e her own <HI>Officers,</HI> with|out the help of <HI>Synod, Cla&s;&s;is,</HI> or <HI>Presbyterie, Act.</HI> 1.15. &amp; 6.3. &amp; 14.23. <HI>p.</HI> 46</ITEM>
<ITEM>POS. 10. The particular <HI>Congregation,</HI> though they want <HI>Officers,</HI> have <HI>power</HI> and <HI>authority</HI> to <HI>ordain Officers,</HI> as the children of <HI>I&s;rael</HI> did put their hands upon the <HI>Levites, Numb.</HI> 8.9, 10. <HI>p.</HI> 52</ITEM>
<ITEM>POS. 11. When the <HI>Apo&s;tles</HI> were &s;ent out by <HI>Chri&s;t,</HI> there was no mention of <HI>Ordination</HI> in that <HI>Commi&s;&s;ion</HI> of theirs, but only of teaching and baptizing, <HI>Mar.</HI> 16.15. <HI>Mat.</HI> 28.19, 20. If <HI>ordination</HI> of <HI>Mini&s;ters</HI> had been &s;uch a &s;peciall work, there would belike have been &s;ome mention of in in their <HI>Commi&s;&s;ion. p.</HI> 56</ITEM>
<ITEM>POS. 12. The <HI>Church</HI> hath <HI>power</HI> to cen&s;ure <HI>her Officers,</HI> if <HI>&s;he</HI> &s;ee ju&s;t occa|&s;ion, <HI>Col.</HI> 4.17. <HI>p.</HI> 58</ITEM>
<ITEM>POS. 13. The&s;e <HI>Officers</HI> are to be maintained by contribution every <HI>Lords Day,</HI> 1 <HI>Cor.</HI> 16.1. <HI>p.</HI> 60</ITEM>
<ITEM>POS. 14. The great <HI>Mountain</HI> burning with fire ca&s;t into the <HI>Sea,</HI> upon the &s;ounding of the &s;econd <HI>Trumpet, Rev.</HI> 8.8, 9. is applied by &s;ome good <HI>Wri|ters,</HI> to tho&s;e times in which <HI>Con&s;tantine</HI> brought <HI>&s;ettled</HI> endowments into the <HI>Church. p.</HI> 68</ITEM>
<ITEM>POS. 15. There mu&s;t be in the <HI>Church, Teachers,</HI> di&s;tinct from <HI>Pa&s;tors,</HI> as <HI>Apo&s;tles</HI> are di&s;tinct from <HI>Euangeli&s;ts, Ephe&s;.</HI> 4.11. <HI>p.</HI> 69</ITEM>
<ITEM>POS. 16. This particular <HI>Congregation</HI> is <HI>Sion,</HI> which God loveth, and he hath promi&s;ed to be pre&s;ent, <HI>Mat.</HI> 18.20. <HI>p.</HI> 71</ITEM>
<ITEM>POS. 17. So long as a <HI>Believen</HI> doth not joyn him&s;elf to &s;ome particular <HI>Congregation,</HI> he is <HI>without</HI> in the <HI>Apo&s;tles</HI> &s;en&s;e, 1 <HI>Cor.</HI> 5.12. <HI>p.</HI> 74</ITEM>
<ITEM>POS. 18. The <HI>Elders</HI> are not <HI>Lords</HI> over Gods heritage, 1 <HI>Pet.</HI> 5.3. nor do exerci&s;e <HI>authority,</HI> as the <HI>Kings</HI> and <HI>Princes</HI> of the earth do; remembring our <HI>Sa|viours</HI> le&s;&s;on, <HI>Mat.</HI> 20.25, 26. <HI>Luke</HI> 22.25, 26. <HI>p.</HI> 78</ITEM>
<ITEM>POS. 19. The <HI>Power</HI> of <HI>Government</HI> is expre&s;ly given to the <HI>Church,</HI> where we are bidden <HI>Hear the Church,</HI> which is a particular <HI>Congregation, Mat.</HI> 18. <HI>p.</HI> 85</ITEM>
<ITEM>POS. 20. <HI>Matth.</HI> 16.19. Chri&s;t directeth his Speech not to <HI>Peter</HI> alone, but to <HI>all</HI> the <HI>Di&s;ciples</HI> al&s;o; for to them <HI>all</HI> was the <HI>Que&s;tion</HI> propounded by
<PB REF="5"><HI>Chri&s;t,</HI> ver&s;. 15. Nor to them <HI>as</HI> generall <HI>Officers</HI> of the <HI>Churches,</HI> for that <HI>Com|mi&s;&s;ion</HI> was not yet given them, but <HI>as Di&s;ciples</HI> and <HI>Believers. p.</HI> 90</ITEM>
<ITEM>POS. 21. 1 <HI>Cor.</HI> 5. <HI>Paul</HI> him&s;elf, though an extraordinary <HI>Officer,</HI> yet would not take upon him to <HI>excommunicate</HI> the ince&s;tuous <HI>per&s;on,</HI> without the <HI>Church;</HI> but &s;ends to them, exhorting them to do it, and reproves the <HI>Brethren</HI> of the <HI>Church</HI> of <HI>Corinth</HI> as well as the <HI>Elders,</HI> that they did no &s;ooner <HI>put him away. p.</HI> 95</ITEM>
<ITEM>POS. 22. The <HI>Lord Je&s;us</HI> reproving the <HI>Angel</HI> of <HI>Pergamus,</HI> for &s;uffering <HI>Balaamites,</HI> &s;ends his <HI>Epi&s;tle,</HI> not only to the <HI>Angel,</HI> but to the <HI>Church.</HI> The <HI>Spi|rit</HI> &s;aith not only to the <HI>Angel,</HI> but to the <HI>churches, Rev.</HI> 2.11. And the <HI>Church|members</HI> are &s;een by <HI>John</HI> in a <HI>vi&s;ion,</HI> &s;itting on <HI>Thrones,</HI> clothed with white rai|ment, having on their heads <HI>crownes</HI> of gold, <HI>Rev.</HI> 4.14. Now <HI>thrones</HI> and <HI>crownes</HI> are En&s;ignes of <HI>Authority</HI> and <HI>governing power. p.</HI> 101</ITEM>
<ITEM>POS. 23. The particular <HI>Congregation</HI> takes <HI>Chri&s;t</HI> for <HI>her</HI> only &s;pirituall <HI>Prophet, Prie&s;t</HI> and <HI>King, Deut.</HI> 18.15. <HI>Acts</HI> 7.37. <HI>P&s;al.</HI> 110.4. <HI>Heb.</HI> 5.4. <HI>I&s;a.</HI> 9.6, 7. <HI>Rev.</HI> 15.3. <HI>p.</HI> 104</ITEM>
<ITEM>POS. 24. <HI>Chri&s;t</HI> left but one way of <HI>Di&s;cipline</HI> for all <HI>churches;</HI> which in the <HI>E&s;&s;entialls</HI> of it is unchangeable, and to be kept till the appearing of <HI>Chri&s;t,</HI> 1 <HI>Tim.</HI> 6.13, 14. <HI>p.</HI> 107</ITEM>
<ITEM>POS. 25. The <HI>Church,</HI> or the <HI>Mini&s;ters</HI> thereof, mu&s;t not be <GAP DESC="foreign">, 1 <HI>Pet.</HI> 4. And therefore the <HI>Mini&s;ter</HI> mu&s;t not perform a <HI>Mini&s;teriall</HI> act to an|other <HI>Congregation, Acts</HI> 20.28. 1 <HI>Pet.</HI> 5.1, 2. <HI>p.</HI> 111</ITEM>
<ITEM>POS. 26. Gifted men, <HI>viz.</HI> (&s;o reputed by competent <HI>Judges,</HI> though) not called to the <HI>Mini&s;tery,</HI> nor intended for it, may preach. They that were &s;cat|tered abroad upon the <HI>Per&s;ecution</HI> which aro&s;e about <HI>Stephen,</HI> were not <HI>Church-officers,</HI> at lea&s;t not all of them: yet the&s;e men did preach the Word; and <HI>Philip</HI> which was but a <HI>Deacon,</HI> preached without the calling or privity of the <HI>Apo&s;tles, Acts</HI> 11.19. &amp; 8.14. <HI>p.</HI> 118</ITEM>
<ITEM>POS. 27. <HI>Jeho&s;aphat</HI> &s;ent <HI>Princes,</HI> who were neither <HI>Mini&s;ters,</HI> nor intended &s;o to be, to teach with the <HI>Prie&s;ts</HI> and <HI>Levites,</HI> (viz.) at lea&s;t to incourage the people to hearken to the <HI>Prie&s;ts</HI> and <HI>Levites,</HI> 2 <HI>Chron.</HI> 17.7, 8, 9. as <HI>Jeho&s;aphat</HI> did, 2 <HI>Chron.</HI> 20.20. yea, and was their mouth to God in Prayer, <HI>ver&s;.</HI> 2.5. to 13. As we conceive &s;omething in that prophe&s;ying, 1 <HI>Cor.</HI> 1.4. to be extraordinary: &s;o we conceive it to be ordinary, that &s;ome private men, grown <HI>Chri&s;tians</HI> of able gifts, who may have received a gift of <HI>Prophecy,</HI> need no more extraordinary calling for them to <HI>Prophe&s;ie</HI> in the <HI>Churches,</HI> then for <HI>Jeho&s;aphat</HI> and his <HI>Princes</HI> to <HI>prophe&s;ie</HI> in the <HI>Church</HI> of <HI>I&s;rael. p.</HI> ibid.</ITEM>
</LIST>
</DIV1>
</FRONT>
<BODY>
<DIV1 TYPE="text">
<PB N="1" REF="5">
<HEAD>A Defence of certain Po&s;itions and Scriptures, again&s;t an examination thereof by <HI>R.H.</HI> in which they are charged to be faultie.</HEAD>
<DIV2 N="1" TYPE="position">
<HEAD>POSITION I.</HEAD>
<P>GAthering of Churches in the Name of Chri&s;t,<NOTE PLACE="marg">See almo&s;t the &s;ame Ar|gument ver|batim, in an|&s;wer from New Eng|land to 32. q. p. 35.</NOTE> and &s;etting up of Church-Ordi|nances, cannot be unlawfull for want of a Commandement from Man, as appeareth by the Doctrine and Practice of the Apo&s;tles, <HI>Acts</HI> 4.19. &amp; 5.29.</P>
<P><HI>THe Apo&s;tles never taught or practi&s;ed to gather or &s;eparate &s;ome Chri&s;tians from others, one part of this true Church,</HI> <MILESTONE UNIT="An&s;wer."> <HI>and another part of that, (e&s;pecially per&s;ons which them&s;elves converted not) to make a purer Church, neither with nor without the Magi&s;trates Authority.</HI></P>
<P>_THe Apo&s;tles both taught and practi&s;ed the &s;epara|ting of &s;ome Jewes from other Jewes, <MILESTONE UNIT="Reply."> and gathe|ring them into a Chri&s;tian Church, while yet the Jewi&s;h Church was not di&s;&s;olved: for they cea&s;ed not to be a Church of God, till the body of them pertinaciou&s;ly and de&s;peratly rejected Chri&s;t: Therefore they preached to the Jewes fir&s;t, and thought them&s;elves bound &s;o to doe, becau&s;e they were
<PB N="2" REF="73">the people of God, <HI>Acts</HI> 11.19. &amp; 13.46. And yet they had com|manded &s;ome to &s;eparate from the re&s;t (as your &s;elfe acknowledge) <HI>Acts</HI> 2.40. And their communion they had with them in Jewi&s;h wor&s;hips, &s;hews that they counted them a true Church. And &s;ome think, that their Church &s;tate cea&s;ed not while their Temple &s;tood. And yet before that time, many Jewes were gathered into many Chri&s;tian Churches, as both the Acts of the Apo&s;tles, and their E|pi&s;tles doe declare. And if they might gather out of one Church, they might as lawfully have gathered out of twenty, or an hun|dred, had there been &s;o many at that time.</P>
<P>Secondly, if the Apo&s;tles never taught nor practi&s;ed &s;uch a thing, what warrant then have our brethren for their Presbyterian Church, which is gathered out of many Churches? For they In|terpret, <HI>Matth.</HI> 18.17. <HI>Tell the Church,</HI> of a Presbyterian Church, which con&s;i&s;ts of the Elders of many Churches.</P>
<P>Thirdly, why may not one Church be gathered of the members of many Churches, as well as many Churches con&s;i&s;t of the mem|bers of one Church? For we read that the Church at <HI>Jeru&s;alem</HI> was &s;cattered upon <HI>Stevens</HI> per&s;ecution, and we read not that they returned again, but fell into member&s;hip with other Churches, (as is probable) which were planted in &s;everall parts of the world.</P>
<P>Fourthly, &s;uch a Church which con&s;i&s;ts 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 que&s;tioned? For at lea&s;t fourteen yeares &s;ince, &s;uch a Church was extant in <HI>Wi<GAP DESC="illegible" RESP="UOM" EXTENT="2 letters">all</HI> in <HI>Che&s;hire,</HI> (the vocall covenant being onely wanting) which con&s;i|&s;ted of the choyce&s;t Chri&s;tians of many Pari&s;hes, who met con|&s;tantly together upon the Lords day, and enjoyed the Word, and Seales of the Covenant, and maintained a Pa&s;tor to di&s;pen&s;e the &s;ame unto them, and never, or very rarely repaired to &s;uch Pa|ri&s;hes where their habitations were. And we think it cannot be de|nied, but Mr. <HI>John Angiers</HI> Church at <HI>Denton</HI> in <HI>Lanca&s;hire,</HI> hath of long time been &s;uch, and many other &s;uch there have been be|&s;ides. And it was accounted an high happine&s;&s;e to have liberty to make &s;uch a Church; but was never accounted by the godly &s;in|full before.</P>
<P>But if you &s;hould an&s;wer, <HI>That the Church con&s;i&s;ts of &s;uch as lived within &s;uch a Pari&s;h, or Chappell, and that the re&s;t were &s;trangers:</HI> We
<PB N="3" REF="73">reply, If a&s;&s;embling con&s;tantly together, and participating in all the Ordinances that the re&s;t doe partake of, and contributing with the re&s;t in the maintenance of the Mini&s;ter of &s;uch a place, and an adhering rather to &s;uch a Mini&s;ter and people, then to any other in affection and action; if all the&s;e together make members of a Church, then the&s;e per&s;ons of other Pari&s;hes were not &s;trangers, but members, and with the re&s;t made &s;uch Churches; except it &s;hall be &s;aid, that habitation alone in other Pari&s;hes, when all the other are wanting, makes member&s;hip, and con&s;titutes Chur|ches, which &s;ome of our brethren (who are Presbyterians) have and doe deny.</P>
<P>Fifthly, are not &s;ome Pari&s;h Churches con&s;tituted &s;ometimes of members of other Pari&s;h Churches, when many per&s;ons have left their own places, and removed into other Pari&s;hes without any con&s;ent? Yet this hath been judged pious, at lea&s;t hone&s;t, &s;ome|times upon one ground, and &s;omtimes upon another, &s;ome to have liberty of con&s;cience in &s;uch places whither they have removed; others to have better preaching; others to meet with better &s;ocie|ty; and others for better worldly accommodation: What Chri|&s;tian knoweth not well that this hath been common?</P>
<P>Sixthly, that a Church may con&s;i&s;t of per&s;ons that have been members of other Churches, if &s;uch per&s;ons have been orderly di&s;|mi&s;&s;ed from &s;uch Churches, and have come away with con&s;ent, will be granted of all: For none hold Church-member&s;hip to be undi&s;&s;olveable. The que&s;tion then will be, Whether the members of Churches may depart without con&s;ent? 1. According to the pre&s;ent con&s;titution of Churches, they may: For they come in without con&s;ent, meerly by removing their habitations; therefore they may &s;o depart. 2. If con&s;ent mu&s;t be had, from whom mu&s;t it be &s;ought? From the people, or from the Mini&s;ter? That the people have any power either to give or with-hold their con&s;ent, hath not been granted heretofore: That the Mini&s;ters con&s;ent &s;hould be nece&s;&s;ary for the departing of every member, when yet him&s;elfe (it may be) hath had his entrance among&s;t them, without their con|&s;ent, &s;eemes to be unrea&s;onable. 3. Suppo&s;e con&s;ent hath been &s;ought, and cannot be obtained, may not members withdraw their member&s;hip in &s;ome ca&s;es without con&s;ent? Suppo&s;e &s;ome Ordi|nance be corruptly di&s;pen&s;ed, without all hope of redre&s;&s;e, and that
<PB N="4" REF="6">men mu&s;t partake therein without having any power &s;o much as to witne&s;&s;e again&s;t &s;uch corruptions, unle&s;&s;e they will be accounted factious, and di&s;turbers of the Churches peace; or that by remai|ning where &s;uch corruptions are, they be in danger to be leavened with the corrupt lump of &s;uch a Church of which they be mem|bers;<NOTE PLACE="marg">1 Cor. 5.6.</NOTE> what mu&s;t they now doe? Doth not that Rule that bids a Church purge out one per&s;on that may endanger the leavening of the whole lump, (when there are no other means to prevent &s;uch an evill) give warrant to every member that is endangered to be leavened by the lump, to withdraw from &s;uch a lump, (becau&s;e power to purge out the lump they have none) when there is no o|ther means to prevent the evill?<NOTE PLACE="marg">2 Cor. 13.10.</NOTE> Church member&s;hip is for edifica|tion of the members, not for de&s;truction.</P>
<P><HI>But you &s;tumble at this, becau&s;e they converted them not.</HI> To which we reply, Per&s;ons whom the Apo&s;tles converted, were ordinarily committed to others to be further edified, and the ordinary Pa&s;tors and Elders of the primitive times, did almo&s;t perpetually build up|on anothers foundation. The per&s;ons that watered for the mo&s;t part, were not the &s;ame that planted. In <HI>Acts</HI> 11.20, 21. we read of a great conver&s;ion wrought by the preaching of the &s;cattered Di&s;ciples, but we read not that they were gathered into Church|&s;tate, till <HI>Barnabas</HI> was &s;ent unto them; and both <HI>Barnabas</HI> and <HI>Paul</HI> a&s;&s;embled with that Church and taught it, which yet they con|verted not. And in <HI>Acts</HI> 19.1, 9. <HI>Paul</HI> found twelve Di&s;ciples (converted to his hand, though not fully in&s;tructed) and gathered them into the Church which he planted at <HI>Ephe&s;us.</HI> But (Brother) how comes this to be a &s;tone to &s;tumble at? If you hold a &s;ucce&s;&s;i|on of Pa&s;tors in the &s;ame Church, the &s;ucce&s;&s;ors may feed a flock which their predece&s;&s;ors converted, and not them&s;elves. And if you hold tran&s;plantation of members from one Church to another, then they may feed the members which were of other Churches, which them&s;elves converted not.</P>
<P>But you will &s;ay, <HI>This mu&s;t be orderly done, and with con&s;ent. An&s;w.</HI> No &s;uch order can be expected, where no &s;uch order hath been wont to be exerci&s;ed. If any godly per&s;on hath removed from one Countrey to another, and planted him&s;elfe in <HI>Manche&s;ter,</HI> have the Mini&s;ters or people whom he left, &s;ent after him, or challenged him as theirs? Or have the Mini&s;ters or people whom he hath
<PB N="5" REF="6">come to, rejected him, as none of theirs, becau&s;e not orderly deli|vered into their hands? Suppo&s;e the end of his removall was com|munion with a better people, or better mini&s;tery, Doth this make it the wor&s;e, or more unwarrantable? Is it lawfull to remove to a fatter &s;oile, when the place a man lives in, is more barren? Is it lawfull to remove to a purer aire, when the aire one hath lived in, is wor&s;e, and di&s;tempers the body? And is it not lawfull to re|move to a purer Church? The purer any Church is, doth not Chri&s;t take the more delight in it? And doth he not de&s;ire to be there mo&s;t? And why may not per&s;ons de&s;ire to plant them&s;elves where Chri&s;t gives mo&s;t of his pre&s;ence? And if one man may u|nite to &s;uch a Church that is purer, may not many agree together to make &s;uch a Church that may be purer? And this is all the ga|thering of Churches that we know of, that is either taught or pra|cti&s;ed.</P>
<P>But the exception is, That <HI>there is a removall of per&s;ons to other Churches, without the removall of their habitations.</HI> But why &s;hould this be blamed? 1. If di&s;tinction of Pari&s;hes by bounds and limits, be not <HI>Jure divino,</HI> where is then the fault?<NOTE PLACE="marg"><HI>Selden</HI> of Tithes.</NOTE> 2. Was there not li|berty within this very Kingdome fromerly, for per&s;ons to pay their tythes to what Mini&s;ter they plea&s;ed? And con&s;equently, they were not tied to the Pari&s;h they lived in, but might chu&s;e their own &s;ociety and Pa&s;tor (and hence it is, that there are &s;ome pieces of Pari&s;hes in &s;ome places &s;ix or eight miles di&s;tant from other parts of it, and whole Pari&s;hes betwixt.) Why therefore now &s;hould there be an abridgement? 3. There are many inconvenien|ces both to Mini&s;ter and people, ari&s;ing hence: 1. The Pa&s;tors of Pari&s;h Churches are onely at certainty what hou&s;es they have un|der their Mini&s;tery, not what per&s;ons: for they may goe which way they will leaving their hou&s;es, but their hou&s;es and lands are &s;ixed, and they &s;hall alwayes find them there. 2. The members of the&s;e Churches, though they have been bred up under the wing of &s;uch Churches and Pa&s;tors thereof, and have taken a love and li|king to the &s;ame, yet if they remove from their habitation but a &s;tones ca&s;t &s;ometimes, they mu&s;t be broken off thereby from &s;uch Churches in point of Member&s;hip. 3. A mans habitation may be neerer to &s;ome Church that is out of that pari&s;h, and &s;o far off from his own Pari&s;h Church that he cannot conveniently re|paire
<PB N="6" REF="7">thereunto, mu&s;t he yet be bound to his own Pari&s;h Church by his habitation? 4. Suppo&s;e a man have many hou&s;es in &s;everall Pari&s;hes, and would de&s;ire &s;ometimes to live in one, and &s;ometimes in another, mu&s;t he needs alter his Church member&s;hip as oft as he changeth his habitation? Or can he be a member in all the Pari&s;hes where he hath hou&s;es?</P>
<P><HI>The Apo&s;tles</HI> (<HI>being not of men,</HI> <MILESTONE UNIT="An&s;wer."> <HI>nor by men, but by Je|&s;us Chri&s;t, Gal.</HI> 1.1.)<NOTE N="b" PLACE="marg">This was proper to the Apo&s;tles, or Apo&s;tolick men <HI>An&s;w. to</HI> 9. <HI>Po&s;. p</HI> 76. T.W. <HI>to</HI> W.R. <HI>p.</HI> 67.</NOTE> <HI>did preach not onely without but again&s;t the peremptory command and Lawes of the Magi|gi&s;trate,</HI> Acts 4.17, 18, 21. <HI>&amp;</HI> 5.28.</P>
<P>So did the ordinary Pa&s;tors and Teachers of tho&s;e times, as well as the Apo&s;tles, and many of them were martyred for their labour, which yet had not an immediate call from Chri&s;t, as the Apo&s;tles had. <MILESTONE UNIT="Reply."> Therefore it was not an Apo&s;tolick bu&s;ine&s;&s;e as you would make it.</P>
<P><HI>But you profe&s;&s;e not &s;uch a latitude of oppo&s;ition again&s;t Magi&s;tracy.</HI> <MILESTONE UNIT="An&s;wer."> </P>
<P>We profe&s;&s;e &s;ubjection to Je&s;us Chri&s;t, <MILESTONE UNIT="Reply."> without any oppo&s;ition at all again&s;t Magi&s;tracie, though you would &s;ugge&s;t the contrary: onely thus, If Magi&s;trates command any thing contrary to Chri&s;t, we rather chu&s;e to deliver up our per&s;ons into their hands, then our con&s;ciences and practices unto their commands. And this we hope cannot be interpreted an oppo&s;ing of Magi&s;tracy.</P>
<P><HI>Nor doe you hold (I &s;uppo&s;e) that our godly non-conform|able Brethren &s;u&s;pended by the Bi&s;hops,</HI> <MILESTONE UNIT="An&s;wer."> <HI>or New-England Mini&s;ters depo&s;ed by their Churches, (to &s;ay nothing of Mi|ni&s;ters deprived by the Parliament for Malignancie) are bound by the Apo&s;tles example to execute their Mini&s;tery in the Churches, notwith&s;tanding &s;uch &s;u&s;pen&s;ion or depo&s;i|tion, &amp;c.</HI></P>
<P>We conceive you have not equally yoked the Bi&s;hops, <MILESTONE UNIT="Reply."> New-England Churches, and the Parliament together: For 1. The Parliament challengeth not the execution of Eccle&s;ia&s;tical cen&s;ure, and yet can tell how to puni&s;h malignancie in Mini&s;ters or any o|thers. 2. The Bi&s;hops have laid claim to it, and exerci&s;ed it with|out
<PB N="7" REF="7">any ju&s;t or true title to it. Therefore though godly non-con|formable Mini&s;ters, might in prudence give place to violence (e&s;pe|cially when their people de&s;erted them, and Pulpit doores were &s;hut again&s;t them,) yet in con&s;cience, and in obedience to &s;uch &s;u&s;|pen&s;ions and depo&s;itions, they neither did (neither ought to have done) de&s;i&s;t from the execution of their office. 3. Mini&s;ters that are cen&s;ured by a lawful power, where ever it lies (whether in their own Congregationall Churches, or in a Presbytery (for we will not di&s;pute that now in this place) whether the cen&s;ure be infli|cted ju&s;tly or unju&s;tly,) ought to &s;ubmit thereto, and forbeare the execution of their Mini&s;tery in that place, till they be re&s;tored a|gain; el&s;e Eccle&s;ia&s;ticall government, which is Chri&s;ts ordinance in the Church, (as Civill government is in the Common-wealth,) might come to be undermined and &s;ubverted by pretence of un|righteou&s;ne&s;&s;e in the managing of it, or the peace of the Church be di&s;turbed.</P>
<P>But wherein makes this again&s;t the Po&s;ition? We conceive that tho&s;e very Pa&s;tors and Teachers of the Primitive Churches, which continued to preach, though the expre&s;&s;e command of the Hea|then Magi&s;trate was again&s;t it, le&s;t they &s;hould offend Chri&s;t by de&s;i&s;ting, were yet taken off from preaching when &s;ilenced by their own Churches, and that upon the &s;ame ground, le&s;t they &s;hould offend Chri&s;t in per&s;i&s;ting. But you goe on to &s;ay:</P>
<P><HI>Had you &s;uch an immediate commi&s;&s;ion &s;ealed from Heaven,</HI> <MILESTONE UNIT="An&s;wer."> <HI>and &s;uch infallible direction of the Holy Gho&s;t, as the Apo&s;tles had, you might more boldly imitate them therein; e&s;pecially if the ca&s;e of living under a Chri|&s;tian Magi&s;trate intending, endeavouring and con&s;u&s;ting with Divines, about the Reformation of the Church, and of living under a Heathen Magi&s;trate, were not much different.</HI></P>
<P N="1">1. The warrantablenes ari&s;eth not from the immediatne&s;&s;e of the Commi&s;&s;ion, <MILESTONE UNIT="Reply."> but from the truth and reality of it. If a Commi&s;&s;ion be as really &s;ealed by Chri&s;t, and from heaven, thought not &s;o immediatly as the Apo&s;tles was, yet it binds as truly to the execu|tion of the work of it, (till it be called in,) as the immediate doth.</P>
<P N="2">2. We allow the ca&s;e to be much different: For when we live un|der a Chri&s;tian Magi&s;trate, inteuding and endeavouring Refor|mation, we are rai&s;ed up unto an expectation of having all the
<PB N="8" REF="8">wayes of Chri&s;t countenanced and confirmed by his authoritie, (which would be a very ble&s;&s;ed thing) which we have no &s;uch ground to look for living under a Heathen Magi&s;trate. But how the ca&s;e is different in your &s;en&s;e, we under&s;tand not: For the Chri&s;tianity of the Magi&s;trate, or his piety and &s;edulity, in inten|ding and endeavouring Reformation, cannot take any per&s;on or per&s;ons off from their dutie, which they would be bound unto, if a Heathen Magi&s;trate bore &s;way. The Magi&s;trate and the Mini|&s;ters, and the people, mu&s;t each doe their part, becau&s;e each &s;tands engaged for him&s;elfe to Je&s;us Chri&s;t, unto the work of his own place. The impediments that come from any unto other, cannot be a di&s;charge unto any.</P>
<P><HI>Would our Brethren in New England allow a Presbyterian Church,</HI> <MILESTONE UNIT="An&s;wer."> <HI>or but a new Independent Church to be erected in New England, again&s;t the will and mind of the Magi&s;trates and Churches there?</HI><NOTE N="1" PLACE="marg">T. W. to W.R. p. 31.</NOTE></P>
<P N="1">1. The que&s;tion is not what they would allow, <MILESTONE UNIT="Reply."> but what a com|pany of people planted there (which cannot without unfaithful|ne&s;&s;e to their own light, be &s;ubject to any other government &s;ave the Presbyterian) ought to doe. Whether if their livelihood lie there, and that they cannot remove, they are not bound to keep Faith and a good Con&s;cience, what ever it be that they &s;uffer for it?</P>
<P N="2">2. Our beliefe of <HI>New England</HI> is this, that they would &s;uffer the godly and peaceable to live among&s;t them, though they di&s;&s;er in point of Church-government from them: Becau&s;e &s;o farre as we could ever learn, they never bani&s;hed any, but unpeaceablene&s;&s;e together with de&s;perate erroneou&s;ne&s;&s;e, was the cau&s;e of it.</P>
<P><HI>Our Brethren at London (I heare) doe hold it (at lea&s;t) un&s;ea&s;ona|ble,</HI> <MILESTONE UNIT="An&s;wer."> <HI>to gather Churches now: how their opinion and yours are reconcile|able, I &s;ee not.</HI></P>
<P>If you had &s;aid, <MILESTONE UNIT="Reply."> &s;ome of them did once think it un&s;ea&s;onable, you had not much mi&s;&s;ed it. But what cro&s;&s;ing is in this, which &s;hould need a reconciliation? The Po&s;ition &s;aith, it cannot be un|lawfull, the Brethren &s;ay it was un&s;ea&s;onable for that time. Many things may be un&s;ea&s;onable (at lea&s;t in opinion) and yet not un|lawfull.</P>
<P><HI>It may be the Browni&s;ts,</HI> <MILESTONE UNIT="An&s;wer."> <HI>Anabapti&s;ts, Antinomians, Famili&s;ts, and other gro&s;&s;e Hereticks and Schi&s;maticks in old or new England, doe al&s;o
<PB N="9" REF="8">pretend the Doctrine and practice of the Apo&s;tles, for the &s;etting up of their Churches; yet our godly and con&s;cientious Divines doe therein op|po&s;e them.</HI></P>
<P>If gro&s;&s;e Heretikes and Schi&s;maticks doe &s;o pretend, <MILESTONE UNIT="Reply."> they mu&s;t be found to be liers, and &s;o their practice will be found to be un|warrantable, whether they have or have not the commandement of man; yet this will hinder nothing, but that tho&s;e which not in pretence, but in truth, have the Doctrine and practi&s;e of the A|po&s;tles with them, may lawfully practi&s;e according to it, though they want the commandement of man to warrant it. The fal&s;e A|po&s;tles pretended to be true Apo&s;tles, but the Church of <HI>Ephe&s;us</HI> tried them, and found them liers, and rejected them; and yet ac|cepted of tho&s;e that were Apo&s;tles of Chri&s;t indeed.</P>
</DIV2>
<DIV2 N="2" TYPE="position">
<HEAD>POSITION II.</HEAD>
<P>Seven, eight, or nine, may make a Church. In <HI>Adams</HI> and <HI>Noahs</HI> time there was not above &s;even or eight will you deny them the being of a Church? What will you make of Chri&s;t and of his Family, which were not above twelve be&s;ides him&s;elfe, and of the fir&s;t foundationals of the Church of <HI>Ephe&s;us,</HI> which were about twelve? The number in the fir&s;t beginning of the greate&s;t Church was &s;mall enough in compari|&s;on, <HI>Acts</HI> 1.15.</P>
<P><HI>The ca&s;e of</HI> Adam <HI>and Noah was extraordinary:</HI> <MILESTONE UNIT="An&s;wer."> <HI>there were no more in the world, and therefore could be no more in the Church.</HI></P>
<P>You grant in an extraordinary ca&s;e, &s;even, eight, <MILESTONE UNIT="Reply."> or nine may make a Church: The Po&s;ition &s;aith not, that more may not make a Church, but if there be but &s;o many, the truth and being of a Church cannot be denied them. We &s;ay further, that &s;uch a num|ber
<PB N="10" REF="9">may but make a Church in the fir&s;t foundation, or while there be no more per&s;ons &s;itted for member&s;hip. For when more Saints by calling offer them&s;elves, they are to be received, and &s;o the Church will be increa&s;ed, <HI>Acts</HI> 19.7, 8, 9, 18.19, 20.</P>
<P>Adam <HI>and his wife,</HI> <MILESTONE UNIT="An&s;wer."> <HI>and fir&s;t &s;onnes, yea</HI> Adam <HI>him&s;elfe was the Church, if then there was any; yet you hold not that two or three, yea one may make a Church.</HI></P>
<P>We conceive that the Church is Chri&s;ts body, <MILESTONE UNIT="Reply."> and that every body con&s;i&s;ts of members; If all were one member, where were the body? How therefore one <HI>Adam</HI> could have been a Church, we under&s;tand not. Put this we hold, that look how few have ever made a Church &s;ince the beginning of the world, the &s;ame num|ber may &s;till make a Church. And the rea&s;on is, becau&s;e God hath not preci&s;ely determined what number doth make a Church.</P>
<P><HI>Cain lawfully married his own &s;i&s;ter, may other men doe the like?</HI> <MILESTONE UNIT="An&s;wer."> </P>
<P>Have we not a manife&s;t prohibition of &s;uch marriages in the Scripture? <MILESTONE UNIT="Reply."> &s;o that though &s;ometimes they were lawfull, yet now they are not lawfull. But what Scripture have you again&s;t this, that what number of beleevers have formerly been a Church, &s;uch a number may yet be a Church? And no greater number is required to the &s;imple being of a Church.</P>
<P><HI>Twelve are more then &s;even or eight,</HI> <MILESTONE UNIT="An&s;wer."> <HI>and an hundred and twenty are a competent number; yet it appeareth not that they were called or counted a Church, till they were more increa&s;ed.</HI></P>
<P>Fir&s;t, <MILESTONE UNIT="Reply."> though twelve be more then &s;even or eight, yet twelve is not more in the truth of con&s;titution of a Church, then &s;even or eight; Is there more of the e&s;&s;ence of a Church in twelve then in &s;even or eight? [Except you mean it &s;o, you declare onely in &s;ay|ing &s;o, that you can number twelve.] And if you &s;o under&s;tand it, we &s;hall demand proof of you for it.</P>
<P>Secondly, the Scripture determines not what number is com|petent, and what not competent to the being of a Church. How come you then &s;o to pa&s;&s;e your verdict about it; when further you adde, <HI>That it appeares not they were called or accounted a Church, till they were more increa&s;ed?</HI> that is, till tho&s;e three thou&s;and per|&s;ons were added to them, <HI>Acts</HI> 2.41. If &s;o, are you not then the more pre&s;umptuous in &s;aying, that an hundred and twenty are a competent number to make a Church? Notwith&s;tanding if you
<PB N="11" REF="9">will, you may &s;ee them a Church before they were &s;o increa&s;ed: For they performed one great act of a Church, in electing an Offi|cer to be over the Church, <HI>Acts</HI> 1.23. And when three thou&s;and were added to them, they came into their &s;tate; and if their &s;tate were not Church &s;tate, then neither were they made a Church by this addition: for let three thou&s;and be added to no Church, and they are &s;till no Church; which to affirme, were &s;lat again&s;t the Scripture, <HI>Acts</HI> 2.47.</P>
<P><HI>If there were no more Beleevers in Ephe&s;us then twelve</HI> (<HI>as there was,</HI> <MILESTONE UNIT="An&s;wer."> viz, Aquila <HI>and</HI> Pri&s;cilla, <HI>which knew no more then</HI> Johns <HI>Bapti&s;me,</HI> Acts 18.26. with 24.25. <HI>if not others</HI>) <HI>yet there were more in feru&s;a|lem then an hundred and twenty, even five hundred brethren at once</HI><NOTE N="c" PLACE="marg">1 Cor. 15.6.</NOTE>.</P>
<P>Fir&s;t, though <HI>Aquila</HI> and <HI>Pri&s;cilla</HI> were at <HI>Ephe&s;us,</HI> <MILESTONE UNIT="Reply."> yet they were but &s;ojourners there, as they were al&s;o in many other places, &s;ome|times at <HI>Rome,</HI> &s;ometimes at <HI>Corinth,</HI> as appeares from <HI>Acts</HI> 18.2. <HI>Rom.</HI> 16.3. But to what place they did belong, is not certain.</P>
<P>Secondly, your five hundred brethren at <HI>Jeru&s;alem</HI> is as &s;light|ly collected from 1 <HI>Cor.</HI> 15.6. For, 1. doth the Apo&s;tle &s;ay, that he was &s;een of tho&s;e five hundred in <HI>Jeru&s;alem?</HI> He &s;hewed him&s;elfe in <HI>Galilee,</HI> and &s;ome other places, as well as in <HI>Jeru&s;alem.</HI> 2. Though the place of manife&s;ting him&s;elfe might be <HI>Jeru&s;alem,</HI> mu&s;t the per|&s;ons therefore be of <HI>Jeru&s;alem?</HI> Why not appertaining unto <HI>Judea?</HI> Or &s;uppo&s;e of <HI>Jeru&s;alem,</HI> why might they not be di&s;per&s;ed before Chri&s;ts a&s;cen&s;ion? For pre&s;ent afterwards, when they cho&s;e an A|po&s;tle, they were not, which was yet a Church action: and with|out doubt, the major part of the Church would have been pre&s;ent at it.</P>
<P>Adam <HI>and</HI> Noah <HI>with their Families,</HI> <MILESTONE UNIT="An&s;wer."> <HI>(if they were Churches) they were but Dome&s;ticall Churches, not Congregationall.</HI></P>
<P>Dome&s;ticall Churches enjoying Congregationall Ordinances, <MILESTONE UNIT="Reply."> and congregationall Churches, are not divers &s;pecies of Churches, neither doe they differ in their nature or kind, but in quantity, as one Congregation differeth from another, as one &s;mall Countrey Chappell differeth from a numerous Towne Church.</P>
<P><HI>What will ye make of Chri&s;t and his Di&s;ciples,</HI> <MILESTONE UNIT="An&s;wer."> <HI>a Church di&s;tinct from the Jewi&s;h? You know Chri&s;t did not make a new Church, or gather
<PB N="12" REF="10">men into it, but lived and died a member of the Jewi&s;h Church.</HI><NOTE N="d" PLACE="marg">An&s;wer to to 32. q. p. 14.</NOTE> <HI>Had they been called a Church, as &s;ome hou&s;holds are in the new Te&s;ta|ment</HI><NOTE N="e" PLACE="marg"><HI>Phile.</HI> 2. witnes T.W. to W.R.</NOTE>, <HI>you had had &s;ome more pretext, and yet they are but a Dome&s;ticall Church, &amp;c.</HI></P>
<P N="1">1. Whether Chri&s;t died a member of the Jewi&s;h Church, <MILESTONE UNIT="Reply."> is que|&s;tionable: But that he gathered certain per&s;ons to him, and that he in&s;tituted Bapti&s;me and the Supper among&s;t them, is mo&s;t certain, which were Ordinances of the Go&s;pel Church, and he either thereby prepared them for, or laid the foundation of a Go&s;pel Church before his death. For immediatly after his a&s;cen&s;ion they were a Go&s;pel Church, as appeareth from <HI>Acts</HI> 1.14, 15.</P>
<P N="2">2. For the denomination of Church, we pa&s;&s;e not much, whe|ther we meet with it, or not; provided that we find the reality of a Church among any per&s;ons.</P>
<P N="3">3. Many Dome&s;ticall Churches may be in one Congregationall in your &s;en&s;e, but not in ours. We deny and put you to prove that two or three converted in a Family, enjoying &s;ome Chri&s;tian Or|dinances, but no Church Ordinances, are called a Church.</P>
<P><HI>It is an Argument you will not own;</HI> <MILESTONE UNIT="An&s;wer."> <HI>&s;even, eight, twelve, may make a Dome&s;ticall Church, therefore they may make a Congregationall.</HI></P>
<P>We acknowledge not any &s;uch di&s;tinction of Congregationall Church, <MILESTONE UNIT="Reply."> and Dome&s;ticall, as you pre&s;&s;e after: But &s;ay, That the foundation of a Congregationall Church may be laid in one Fa|mily, and may &s;pread unto many. It may be laid in &s;even or eight, and may grow up to an hundred, or a thou&s;and, or to as many as can meet together con&s;tantly unto edification in one place. The Church in <HI>Abrahams</HI> Family, was the &s;ame which was in the Fa|milies of all his &s;onnes, and in the Families of their children after them, &amp; which afterwards grew up into a nation. And though the Go&s;pel Church is not now Nationall, as the Jewi&s;h was, yet a congregation of many Families may &s;pring out of a Church of one Family, more ea&s;ily then a Nation did formerly. And if &s;even, eight, or twelve may not make a congregationall Church in our apprehen&s;ion, what have you been con&s;uting all this while?</P>
<P><HI>If &s;even or eight may make a Church,</HI> <MILESTONE UNIT="An&s;wer."> <HI>then two hundred per&s;ons in a Citie may well make twenty di&s;tinct Churches, and by con&s;equence &s;o many Independent Judieatures.</HI></P>
<P>Fir&s;t, this collection is made to bring an <HI>Odium</HI> upon congrega|tionall
<PB N="13" REF="10">Churches; but it may be thus retorted, foure or five in a hou&s;e may make a family, therefore three hundred in an hou&s;e may make &s;ixtie di&s;tinct families. Foure or five in a family may make a Dome&s;tick Church (&s;ay you,) then three hundred in a family may make &s;ixty Dome&s;tick Churches; two thou&s;and in a Field may make an Army, therefore two hundred thou&s;and in a Field, may make ten di&s;tinct Armies under &s;o many independent Generals.</P>
<P>Secondly, we have declared our &s;elves before, that &s;even or eight may make a Church in the fir&s;t foundation, and whil&s;t there are no more per&s;ons fitted and that as more in that place &s;hall be con|verted, the Church, of them, is to be increa&s;ed. And we are utterly again&s;t the unnece&s;&s;ary multiplication of Churches, as conceiving &s;uch &s;mall Churches incon&s;i&s;tent to Chri&s;ts ends, which is edifica|tion by Pa&s;tors, Teachers, Ruling Elders, Deacons, which he hath given to his Church. But that a Church of &s;even or eight &s;hould require &s;o many Officers, or be able to maintain them, we cannot under&s;tand. And we perceive from the patternes pre&s;ented in the New Te&s;tament, that Churches in cities which at fir&s;t were &s;mall, grew great by the daily addition of others to them, <HI>Acts</HI> 1.14.15. with <HI>Acts</HI> 2.41. &amp; 19.7, 8, 9, with 18, 19, 20. <HI>Acts</HI> 20.17.28. So that we would not have beleevers of one citie, be of &s;o many Churches, if one congregation will conveniently hold them, except there be &s;ome eminent rea&s;on for it. But though there &s;hould be many Churches con&s;i&s;ting of a few members: yet without Officers a|mong&s;t them, we doe not a&s;&s;ert them to be Independent Judica|tures.</P>
</DIV2>
<DIV2 N="3" TYPE="position">
<HEAD>POSITION III.</HEAD>
<P>A vi&s;ible Church in the new Te&s;tament con|&s;i&s;ts of no more in number then may meet in one place, in one Congegation,<NOTE PLACE="marg">The like you have, An&s;wer to 32 q p. 9.</NOTE> 1 <HI>Corinth.</HI> 11.20. <HI>&amp;</HI> 14.23.</P>
<P><HI>If you &s;eek for Congregations meeting for prayer, hearing the Word,</HI> <MILESTONE UNIT="An&s;wer.">
<PB N="14" REF="11"><HI>Sacraments in one place, or that they were called by the name of Church, or that all Beleevers in &s;ome Cities and Countries (when they might) did meet in one place, I will not contend.</HI></P>
<P>We plead for congregations meeting together, <MILESTONE UNIT="Reply."> not for prayer, hearing the Word, Sacraments alone, but for the executing of cen|&s;ures al&s;o, 1 <HI>Cor.</HI> 5.4. which you leave out, as if Church cen&s;ures be|longed not to congregations, as tho&s;e Ordinances you mention do. And we &s;ay, that there is no &s;acred Wor&s;hip or In&s;titution, pre|&s;cribed in the Go&s;pel, which may not be ob&s;erved to have been ex|erci&s;ed in, or appertained unto the congregations. And the&s;e congre|gations are called Churches in the Scripture. And further we &s;ay, not onely that all beleevers in &s;ome cities did meet together in one place, but that there can no in&s;tance be given in all the new Te&s;ta|ment, that Chri&s;tians ordinarily meeting together in divers places, are yet called one Church, except where Church is taken impro|perly, &amp; in a di&s;tributive &s;en&s;e. And therfore in cities, where they might and did meet together, they are called a Church, and in countries where they could not all meet in one, but in divers places, they are called Churches</P>
<P><HI>Many &s;uch Churches or Congregations we have in England.</HI> <MILESTONE UNIT="An&s;wer."> </P>
<P>We &s;ay &s;o too, <MILESTONE UNIT="Reply."> and add, that either we have &s;uch in <HI>England,</HI> or none at all. For what other be&s;ides &s;uch, can you &s;hew us?</P>
<P><HI>And the Beleevers in every Chri&s;tian Church,</HI> <MILESTONE UNIT="An&s;wer."> <HI>even in the Church of England, and in the Jewi&s;h Church al&s;o, might and did at fir&s;t meet.</HI></P>
<P N="1">1. <MILESTONE UNIT="Reply."> Can you &s;hew that the Beleevers of any Chri&s;tian church, met onely at fir&s;t in one place, and then afterwards (being increa&s;ed) they met not in one place, but many places, except at &s;ome time of hot per&s;ecution?</P>
<P N="2">2. If Beleevers in <HI>England</HI> ever met together in one place, it was when there was but one congregationall Church in <HI>England.</HI> As for the Jewi&s;h Church in it,<NOTE PLACE="marg">Exo. 34.23.24 Deut. 16.2.16</NOTE> both at fir&s;t, and afterwards, all the males wore to meet by &s;peciall appointment in one place, at &s;ome &s;ea&s;ons, though not alwayes, and in &s;ome ordinances, though not all, to &s;hew that they were but one Church.</P>
<P><HI>To &s;ay nothing that all the people of the Jewes being about &s;ix hundred thou&s;and,</HI> <MILESTONE UNIT="An&s;wer."> <HI>are called one Congregation, and are frequently in the old Te|&s;tament &s;aid to come together, and that</HI><NOTE N="*" PLACE="marg">One Myri|ade is 10000.</NOTE> <HI>Myriads did come together,</HI> Act. 21.22.</P>
<PB N="15" REF="11">
<P> They were one church, and therefore did, and ought to congre|gate together, and are therefore called <HI>one congregation;</HI> <MILESTONE UNIT="Reply."> and yet neither they, nor tho&s;e <HI>Myriads</HI> &s;poken of, <HI>Acts</HI> 21.22. did then, nor can &s;uch a number now, ordinarily come together. Now our Po&s;ition is to be under&s;tood, that a Go&s;pel vi&s;ible church con&s;i&s;ts of no more then can ordinarily come together into one place, nor of &s;o many as &s;ometimes in an extraordinary way have met together.</P>
<P><HI>How will you make out this Inference, The Church of</HI> Corinth <HI>did meet in one place, and &s;o did</HI> Antioch, Jeru&s;alem, <MILESTONE UNIT="An&s;wer."> <HI>therefore no Church in the new Te&s;tament mu&s;t con&s;i&s;t of more then can meet in one place?</HI></P>
<P>You mu&s;t take the Argument in the &s;cope of it, <MILESTONE UNIT="Reply."> &s;uch and &s;uch Churches did meet con&s;tantly in one place, and there is no menti|on of any Church which did not meet together in one place, there|fore no Church in the new Te&s;tament doth con&s;i&s;t of more then can meet in one place; the Con&s;equent is now good: For we think that patterns that are uncontrolled, either by precepts or other patterns, have doctrine in them, and do teach how things ought to be carried.</P>
<P><HI>To &s;ay there was a Church in</HI> Adams <HI>hou&s;e, and in</HI> Noahs, <MILESTONE UNIT="An&s;wer."> <HI>and al&s;o in</HI> Philemons, Aquila's <HI>and</HI> Pri&s;cilla's <HI>hou&s;es, therefore the Church in the old and new Te&s;tament mu&s;t be dome&s;ticall, is an incon&s;equent illation, contrary to plain Scripture.</HI></P>
<P>We confe&s;&s;e it, and for the rea&s;on you render; <MILESTONE UNIT="Reply."> becau&s;e contra|ry to plain Scripture. Now if you could have &s;hewed us the repug|nancy to plain Scripture of the inference which you oppugne, wee &s;hould have confe&s;&s;ed a great over&s;ight in it. It is one thing (and more warrantable) to derive an inference from patterns, when they all run one way, and be patterns of one kind, and another thing (and le&s;&s;e &s;afe) to draw an inference from patterns, when there is diver&s;ity of kinds of them about the &s;ame thing.</P>
<P><HI>Is not the Argument as good, if it run thus? All the believing</HI> Corinthians <HI>were of the Church of</HI> Corinth, 1 <HI>Cor.</HI> 1.1. 2 <HI>Cor.</HI> 6.11. <MILESTONE UNIT="An&s;wer."> <HI>The</HI> Smyrnians <HI>and</HI> Laodiceans <HI>of the Church of</HI> Smyrna <HI>and</HI> Laodi|cea, <HI>Col.</HI> 2.1. &amp; 4.16. <HI>Rev.</HI> 2.8. &amp; 3.14. <HI>Whether they were more or fewer.</HI> (<HI>Hence</HI> in every city, <HI>and</HI> every church, <HI>&s;eem to expound one ano|ther,</HI> Acts 14.21.23. <HI>with</HI> Tit. 1.5. Acts 16.4, 5.) <HI>And it cannot be &s;hewed that any church, how numerous &s;oever it grew, was divided into
<PB N="16" REF="12">two, or more churches, therefore the believers in any one city or town, may be but one church, whether they can meet in one place or no.</HI></P>
<P>No (brother) not &s;o; <MILESTONE UNIT="Reply."> becau&s;e as appeares to us, there is light of Scripture gain-&s;aying it. For though all the believing <HI>Corinthians</HI> were of the church of <HI>Corinth</HI> (which yet you &s;eem to contradict in the after part of your An&s;wer, while you &s;ay that <HI>Gaius</HI> the <HI>Corin|thian</HI> was the ho&s;t of another church, be&s;ides that of <HI>Corinth,</HI> which if true, then all believing <HI>Corinthians</HI> were not of the church of <HI>Co|rinth</HI>) and though in all other cities all the believers of them, were of the church in each of them, yet &s;uch an inference would be naught, becau&s;e it was &s;o for a &s;peciall rea&s;on, and in regions and countries where that rea&s;on took not place, it was otherwi&s;e. <HI>All the Believers</HI> in <HI>Jeru&s;alem</HI> were of one church there, becau&s;e they were not &s;o many, but that they might come con&s;tantly together into one place, and did &s;o: But all the <HI>Believers</HI> in <HI>Judea</HI> were not of one church there, but of many churches, becau&s;e they could not meet con&s;tantly in one place. And if believers in cities, meeting in divers places, are yet but one church, for this rea&s;on, becau&s;e they were of one city (as you would &s;eem to inferre,) then &s;hew but any probable rea&s;on, why believers meeting in divers places in countries, may not be one church, becau&s;e they were of one countrey, e&s;peci|ally the believers of <HI>Judea</HI> being but a &s;mall countrey, and under the &s;ame civil government. The rea&s;on why city and church ex|pound one another was this, becau&s;e there was not more converted in a city then could meet together in a congregation or church. And when you can &s;hew us out of the new Te&s;tament that believers were &s;o multiplied in any city, as that they could not all meet in one place, then will we &s;hew you, that &s;uch churches were divided into more churches.</P>
<P>Paul <HI>writes not only to them which might,</HI> <MILESTONE UNIT="An&s;wer."> <HI>and did meet in one place, but to all that in every place (not throughout the world, at appeares,</HI> 2 Cor. 1.1. <HI>written to the &s;ame per&s;ons,</HI> 1 Cor. 5.1, 2. <HI>with</HI> 2 Cor. 2.1, 2. <HI>neither is this a Catholique Epi&s;tle, but that in all</HI> Achaia) <HI>call upon the Name of the Lord.</HI></P>
<P><HI>Paul</HI> writes and &s;ends this, <MILESTONE UNIT="Reply."> and applieth it to the <HI>Corinthianss,</HI> and to them alone, as appears, almo&s;t in every chapter of the Epi&s;tle and in many of the ver&s;es of each chapter. For all along, proper and peculiar things belonging to the <HI>Corinthians,</HI> and not
<PB N="17" REF="12">to the <HI>Achaians,</HI> nor Saints in all the world, are &s;poken of in com|mendation and di&s;commendation, and proper reproofes, directi|ons, exhortations are given; yet he intended it for the u&s;e and be|nefit of all <HI>Achaia,</HI> and of the whole world al&s;o. And it may as properly be called, a Catholique Epi&s;tle, as an <HI>Achaian</HI> Epi&s;tle, for the u&s;e redounds to the world, as well as to <HI>Achaia.</HI> And if it be not &s;o, how can it be &s;aid to be Canonicall Scripture? And how comes it to be the foundation of our Sermons, that wee preach out of it?</P>
<P>Be&s;ides, doth <HI>all in every place,</HI> and <HI>Saints in all Achaia</HI> expound one another? What Commentator hath ever &s;aid &s;o? And doth 1 <HI>Cor.</HI> 5.1. compared with 2 <HI>Cor.</HI> 2.1. inforce &s;uch an expo&s;ition? That which you would &s;ugge&s;t, is that hee writes to the &s;ame <HI>Co|rinthians,</HI> in the &s;econd Epi&s;tle, that he writes unto in the fir&s;t, for more your Scriptures import not; and wee grant it. But the infe|rence you draw is this, <HI>ergo, all in every place</HI> here, and <HI>Saints in all Achaia,</HI> are all one; a &s;trange con&s;equence. If the &s;econd Epi&s;tle be written to the &s;ame per&s;ons as the fir&s;t, Why do you not ex|pound the &s;ubject per&s;ons of the &s;econd, by the &s;ubject per&s;ons of the fir&s;t, and &s;ay, though the Saints in all <HI>Achaia</HI> be mentioned only, yet under them the Salnts every where in the world are meant, as in the fir&s;t Epi&s;tle it is expre&s;&s;ed. This would have been a more naturall expo&s;ition.</P>
<P>But we &s;hall declare the Apo&s;tles naked &s;cope, as we under&s;tand it. The <HI>Corinthians</HI> (not the <HI>Achaians</HI> in generall, for the <HI>Cenchreans</HI> joyned not with them, that wee reade of) had written to <HI>Paul, Chapt.</HI> 7.1. and <HI>Paul</HI> had received &s;undry reports concerning them (not concerning all the Saints in <HI>Achaia,</HI> for of the <HI>Cenchreans</HI> hee had heard nothing, that wee reade of) <HI>chap.</HI> 1.11. &amp; 5.1. and hereupon he writes unto them; but becau&s;e this letter might be of common u&s;e and profit, and e&s;pecially to the Saints which bordered next upon them, therefore he would have the <HI>Achaians</HI> their neigh|bours to peru&s;e it; yea, the Saints every where to reade it for their edification. Therefore in both his Epi&s;tles hee mentioneth the <HI>Co|rinthians,</HI> as the proper &s;ubject thereof; but the <HI>Achaians</HI> he men|tioneth but in one, and the Saints every where in another. And he brings them in collaterally, rather then directly; it is to <HI>the church</HI> of <HI>Corinth,</HI> but <HI>with the Saints</HI> in <HI>Achaia,</HI> and <HI>withall, that in every
<PB N="18" REF="13">place call on the name of the Lord Je&s;us,</HI> as it were on the bye. And this is <HI>Pareus</HI> his expo&s;ition upon 1 <HI>Cor.</HI> 1.2. and he takes occa&s;ion of confuting the vain conceit of <HI>Pighius</HI> and other Je&s;uits, becau&s;e they would have <HI>Pauls</HI> Epi&s;tles to extend to the particular u&s;es of tho&s;e times, and not to Saints in all places and ages.</P>
<P><HI>And therefore tho&s;e words,</HI> <MILESTONE UNIT="An&s;wer."> <GAP DESC="foreign">, (<HI>be&s;ides, that being but a &s;uppo&s;ition, they put nothing in being, and may fitly be tran&s;lated,</HI> in id ip&s;um, <HI>for the &s;ame,</HI> or, <HI>in one, which, though they met in an hundred places, they might do,</HI> Acts 4.26. <HI>with</HI> P&s;al. 2.2. 1 Chron. 12.17.) <HI>prove no more that tho&s;e to whom</HI> Paul <HI>writ, were of one congregation, then</HI> James <HI>calling the twelve tribes &s;eattered abroad, one A&s;&s;embly, Sy|nagogue, or Church,</HI> Jam. 1.1. <HI>with</HI> 2.2. &amp; 5.14. <HI>or</HI> Pauls <HI>menti|oning the</HI> Hebrewes <HI>a&s;&s;embling them&s;elves together,</HI> Heb. 10.25. <HI>doth prove that the &s;cattered</HI> Hebrewes <HI>were no more then one particular con|gregation, which might, and did meet in one place.</HI></P>
<P N="1">1. <MILESTONE UNIT="Reply."> You give us another expo&s;ition of the words, <GAP DESC="foreign"> and would referre them to an identity of things, <MILESTONE N="1"> and not of place, they were together <HI>in one thing,</HI> but not together <HI>in one place.</HI> But,</P>
<P N="1">1. The&s;e words, <GAP DESC="foreign">, are &s;ometimes conjoyned with the Verb, <GAP DESC="foreign">, as 1 <HI>Cor.</HI> 11.20. &amp; 14.23. and then I hope it will not be denied, but that <HI>place</HI> is principally meant.</P>
<P N="2">2. Except the words <GAP DESC="foreign">, do hold forth <HI>a com|ing together into one place,</HI> their meeting at all (any of them) toge|ther, though in an hundred places will come to be overthrown. For what gives more light to the coming together of any of them at all into one place, then the&s;e words? If the words do carry any re&s;pect to place, then &s;eeing it is &s;aid, <GAP DESC="foreign">, <HI>the whole church,</HI> they will be in force to prove, that the whole church came toge|ther into one place.</P>
<P N="3">3. When the&s;e words are found without <GAP DESC="foreign">, as <HI>Act.</HI> 2.44. is not the &s;en&s;e darkned, if not overthrown by &s;uch an interpetati|on? <HI>And all that believed were together, and had all things common;</HI> &s;hall it be thus rendered, <HI>And all that believed were in one thing,</HI> or <HI>minde?</HI> So they might be, though every one were in his own hou&s;e, and none of them together in the &s;ame place. But how doth it co|here with the next words, <HI>and had all things common,</HI> if they met not together in the &s;ame place?</P>
<P>Be&s;ides, will tho&s;e words bear &s;uch an expo&s;ition in <HI>Acts</HI> 3.1.
<PB N="19" REF="13"><HI>Now</HI> Peter <HI>and</HI> John <HI>went up</HI> together <HI>into the Temple,</HI> &s;hall it be thus tran&s;lated, They went up to the Temple <HI>for the &s;ame thing?</HI> not together in company, but for one end? then they might go one af|ter another, if they only met in an onene&s;&s;e of bu&s;ine&s;&s;e, and not of place; but &s;everall pa&s;&s;ages in the &s;tory do flatly contradict it, and do &s;hew that they a&s;cended together in company one of ano|ther into the Temple.</P>
<P>But <HI>Acts</HI> 4 26. compared with <HI>P&s;al.</HI> 2.2. is alledged to con|firm the expo&s;ition of <GAP DESC="foreign">. To which wee an&s;wer, that wee &s;ee nothing, but that the con&s;pirators again&s;t Chri&s;t, met in one place: For, <HI>P&s;al.</HI> 2. &s;aith, <HI>They took coun&s;ell together;</HI> and how can that better be done, then by meeting in one place? <HI>Acts</HI> 4.27.5. &s;aith, <GAP DESC="foreign">, which without <GAP DESC="foreign">, &s;ignifies, <HI>they came to|gether into one place;</HI> and they might do it ea&s;ily, becau&s;e all the per|&s;ons mentioned were in one city; and the &s;tory makes it plain, that the Rulers and the people of <HI>I&s;rael,</HI> and <HI>Pontius Pilate</HI> and the <HI>Gentiles</HI> gathered together; and there is nothing repugnant, but that <HI>Herod</HI> might meet with them, e&s;pecially, &s;eeing that we reade that <HI>Pilate</HI> and he were made friends.</P>
<P N="4">4. Wee do not &s;tand in need of <GAP DESC="foreign">, to prove that the churches of the Go&s;pel met in one congregation frequently; for there are other words that carry it cleerly, as may appear from <HI>Acts</HI> 2.46. &amp; 5.12. &amp; 14.27. &amp; 15.22.30. &amp; 1 <HI>Cor.</HI> 5.4. and 1 <HI>Cor.</HI> 11.17.</P>
<P N="2">2. Though you yeeld the tran&s;lation of <GAP DESC="foreign">, <MILESTONE N="2"> that it re|&s;pecteth place, yet you &s;ay, <HI>it proves no more, that tho&s;e that</HI> Paul <HI>writ to, were of one congregation, then</HI> James's <HI>calling the twelve Tribes &s;cattered one A&s;&s;embly;</HI> To which we reply, that there is a palpable difference, betwixt the places alledged by us, to prove a meeting in one place, and tho&s;e alledged by you again&s;t it from <HI>James,</HI> and from the <HI>Hebrewes:</HI> For,</P>
<P N="1">1. Your places are not &s;o full for a meeting in one place; and,</P>
<P N="2">2. <HI>James</HI> 1.1. contradicts and makes impo&s;&s;ible &s;uch a meeting of all the <HI>Hebrewes</HI> in one place: And therefore we mu&s;t take it in a di&s;tributive &s;en&s;e, <HI>If there come into your A&s;&s;emblie,</HI> that is, <HI>into any of your A&s;&s;emblies; &s;end for the Elders of the Church,</HI> that is, <HI>of the church he is of. Not for&s;aking the a&s;&s;embling of your &s;elves together,</HI> that is, <HI>no one with his own church that he is of,</HI> or <HI>each church with it &s;elf.</HI></P>
<PB N="20" REF="14">
<P> But there is no need of any &s;uch figure in the Texts which wee alledge, but the literall &s;en&s;e may pa&s;&s;e; and in &s;ome places mu&s;t pa&s;&s;e, or there will be no &s;en&s;e: For,</P>
<P N="1">1. The per&s;ons which wee &s;ay came together, they might do it, they were neither &s;o many, nor &s;o remote, but they might. And if the Holy Gho&s;t &s;ay they did, wee mu&s;t believe it, and not &s;eek a figure, when wee are not enforced to it.</P>
<P N="2">2. The Text, in 1 <HI>Cor.</HI> 14.23. &s;aith, <GAP DESC="foreign">, <HI>when the whole church comes together;</HI> Now let the Reader judge, whether any of your Texts have any &s;uch fulne&s;s of words in them to &s;way to a meeting in one place, as this one Text hath, which we have brought. Some of your own &s;ide have been convinced with the evidence of this Text, that the church of <HI>Corinth</HI> was but one congregation, and came together into one place.</P>
<P><HI>E&s;pecially,</HI> <MILESTONE UNIT="An&s;wer."> <HI>&s;eeing the Apo&s;tle writes to the</HI> Achaians, 2 Cor. 1.1. 1 Cor. 16.1 <HI>with</HI> 2 Cor. 9.2. <HI>&amp;</HI> 11.10. <HI>Now there were other chur|ches in that Region, at lea&s;t two,</HI> Corinth <HI>and</HI> Cenchrea, <HI>Rom.</HI> 16.1. <HI>To &s;ay nothing of the church whereof</HI> Gaius <HI>the Corinthian was the Ho&s;t.</HI></P>
<P N="1">1. <MILESTONE UNIT="Reply."> <HI>Paul</HI> writes to the <HI>Achaians</HI> no otherwi&s;e then hee doth to the Saints which call on the name of the Lord Je&s;us every where, 1 <HI>Cor.</HI> 1.1. with 2 <HI>Cor.</HI> 1.1.</P>
<P N="2">2. Hee writes not to them as making one church with the <HI>Co|rinthians,</HI> for hee mentioneth them with a note of di&s;tinction from the <HI>Corinthians,</HI> <GAP DESC="foreign">, &amp;c.</P>
<P>The places which you would have compared, will not enforce any &s;uch thing. For, hee might have a &s;cope that the other chur|ches in <HI>Achaia,</HI> from the Epi&s;tle hee &s;ent to <HI>Corinth,</HI> (which they were to peru&s;e, as the <HI>Laodicean</HI> church was to reade the Epi&s;tle written to the <HI>Colo&s;&s;ians</HI>) &s;hould be &s;tirred up to the &s;ame duty of contribution, <HI>&amp;c.</HI> So that the onene&s;&s;e of the Congregation of the church of <HI>Corinth</HI> is not yet infringed.</P>
<P N="4">4. Doth the Apo&s;tle write to the <HI>Achaians,</HI> and were there in that Region two churches at lea&s;t, <HI>Corinth</HI> and <HI>Cenchrea;</HI> why then doth not the Apo&s;tle &s;ay, <HI>To the</HI> Churches <HI>of</HI> Achaia? as in all other &s;uch ca&s;es he doth, <HI>To the churches of</HI> Galatia, <HI>The churches of</HI> Judea, Macedonia, A&s;ia? Why is the church of <HI>Corinth</HI> mentioned, and the church at <HI>Genchrea</HI> wholly &s;ilenced in the fir&s;t Epi&s;tle, and not mentioned directly and by name in the &s;econd?</P>
<PB N="21" REF="14">
<P> <HI>Hence there is mention of churches to which the women hee writes to</HI> (<HI>for, he &s;aith,</HI> Your women, <HI>not</HI> women, <HI>or</HI> all women) <HI>did re&s;ort.</HI> <MILESTONE UNIT="An&s;wer."> <HI>Or how el&s;e could they keep &s;elence in the churches?</HI> 1 Cor. 14.34.</P>
<P N="1">1. The&s;e Epi&s;tles were written for the u&s;e and direction of all churches, and therefore the Apo&s;tle nameth churches, <MILESTONE UNIT="Reply."> becau&s;e this was to be a &s;tanding rule for all churches; and by your women, the <HI>Corinthian</HI> women, were primarily meant, to whom the Epi&s;tle was &s;ent; yet in regard of u&s;e, not they alone, but they with the women of <HI>Achaia,</HI> and all that call on the name of the Lord Je&s;us in every place. It was a command intended for univer&s;all direction for the women of all other churches.</P>
<P N="2">2. Women were wont to go from one church to another upon occa&s;ion, as <HI>Rom.</HI> 16.1. <HI>Phebe</HI> from <HI>Cenchrea</HI> went to <HI>Rome,</HI> &s;o might the <HI>Corinthian</HI> women go to other churches, and in all churches mu&s;t keep &s;ilence.</P>
<P N="3">3. Though it he &s;aid <HI>your women,</HI> yet it is not &s;aid <HI>your churches, but in the churches;</HI> that is, churches every where; and the ver&s;e be|fore gives &s;ome light hereto: For hee had &s;aid, <HI>As in all the chur|ches of the Saints.</HI> And he addes, <HI>Let your women keep &s;ilence in the churches;</HI> What churches? The churches of the Saints every where.</P>
</DIV2>
<DIV2 N="4" TYPE="position">
<HEAD>POSITION IV.</HEAD>
<P>The vi&s;ible Church in the new Te&s;tament is not Nationall, as the <HI>Iewes</HI> was; hence we reade of the Churches of <HI>Galatia, Macedonia, ludea,</HI> not Church of <HI>Galatia,</HI> 1 <HI>Cor.</HI> 16.1. 2 <HI>Cor.</HI> 8.1.</P>
<P><HI>We &s;ay not, that the Chri&s;tian Church is Nationall,</HI> <MILESTONE UNIT="An&s;wer."> <HI>as was the Jewi&s;h church,</HI> viz. <HI>that it hath a nationall Tabernacle, Temple, or Hou&s;e of God, and &s;olemne wor&s;hip peculiar to it, to which all the members, or all the males mu&s;t &s;ometimes re&s;ort, towards which the ab&s;ent are to pray, and in which the Prie&s;ts in their cour&s;es do mini&s;ter unto God.</HI></P>
<P N="1">1. Why do you yet find fault with the Po&s;ition, <MILESTONE UNIT="Reply."> when you agree with us in the &s;ame?</P>
<P N="2">2. Why do you not lay down in what &s;en&s;e the Chri&s;tian church is nationall, and in what &s;en&s;e not nationall?</P>
<P N="3"><PB N="22" REF="15"> 3. If in any proper manner of &s;peaking you will have the Chri|&s;tian church nationall, meaning by <HI>nationall,</HI> the Saints that live within &s;uch a nation, as di&s;tingui&s;hed from the Saints of another nation, in countrey and place of habitation, without any othertie among&s;t them, being all of them parts only of the My&s;ticall or Catholique church (as wee know the Sea that wa&s;heth the Briti&s;h &s;hores is called the Briti&s;h Sea, and that which wa&s;heth the Belgick &s;hores, is called the Belgick Sea, though they be not di&s;tinct Seas, but parts of the great Ocean; yet in reference to an adjunct of place they run by, they receive di&s;tinct denominations, and by a <HI>Synec|doche,</HI> the parts carry the names of the whole:) in this &s;en&s;e we do yeeld the expo&s;ition or phra&s;e of nationall church. But if you mean by nationall church, an in&s;tituted church of nationall extent in point of power and juri&s;diction, upon which particular congre|gations within that nation do depend; wee want light, that there is, or ought to be any &s;uch church in the times of the Go&s;pel.</P>
<P>For, if there ought to be &s;uch a nationall church, (for patterns we have none, as your &s;elf do confe&s;&s;e) then in this church there mu&s;t be &s;ome nationall combination, nationall place for conventi|on, nationall Pa&s;tor upon which it mu&s;t depend, and nationall Or|dinances.</P>
<P>For, &s;eeing there was no &s;uch church extant, when the Go&s;pel was written, nor rules left (for you would have alledg'd them (we &s;uppo&s;e) had there been any) how all things mu&s;t be carried in &s;uch a nationall church, what rea&s;on can be &s;hewed (if &s;uch a church mu&s;t be) why there &s;hould be a departing from the pattern of the nationall church among the <HI>Jewes,</HI> in which they had all the&s;e things? Therefore tho&s;e &s;eem to do be&s;t, that in thir mould|ing of their <HI>nationall church</HI> come neere&s;t to the example of the <HI>Jewi&s;h church.</HI></P>
<P>Or, if you will have another modell of this <HI>nationall church</HI> of your owne framing, <HI>viz.</HI> a nation of A&s;&s;emblies combined together, and repre&s;ented in their officers, meeting <HI>in one place,</HI> and con&s;ulting the good of the whole, and executing authority over the whole, then the&s;e per&s;ons mu&s;t &s;tand in relation to all and each one of the A&s;&s;emblies of the Nation under their juri&s;diction; and &s;o they are <HI>Nationall Officers</HI> every one of them, and the whole is the <HI>flock</HI> of each among&s;t them, and each of them hath as full power over the
<PB N="23" REF="15">a&s;&s;emblies that he never &s;aw, as over that from which he came, and which &s;ent him; (as in the repre&s;entative civill body every <HI>Knight</HI> and <HI>Buege&s;&s;e</HI> hath the care of the kingdome upon him, and each hath equall authority of in&s;pection and deci&s;ion of matters con|cerning cities and countries, which hee knowes not, as of tho&s;e whence hee came.) Now if it be &s;o, the <HI>Que&s;tion</HI> is, whe|ther each be not a Pa&s;&s;or to every purpo&s;e, as well as unto one? And whether hee be not to feed by doctrine, as well as by the rod of di&s;cipline, all &s;uch a&s;&s;emblies which are under his charge? (Which thing is yet impo&s;&s;ible to be done.) And what warrant there is of <HI>non-re&s;idencie</HI> with the flock unto purpo&s;es that do mo&s;t concern the flock, &s;eeing them&s;elves are Chri&s;ts Mini&s;ters and &s;ub|&s;titutes, and have not power of appointing Mini&s;ters and &s;ub&s;titutes under them; and what ground there is, why they mu&s;t joyntly <HI>rule all the a&s;&s;emblies, but</HI> &s;everally <HI>teach</HI> each man the <HI>congregation</HI> to which he is <HI>de&s;igned,</HI> without care of the re&s;t?</P>
<P>Or, if there be any &s;uch combination of a&s;&s;emblies in a Nation, what is there to warrant it more, then the combination of all Chri|&s;tian a&s;&s;emblies in the world, repre&s;ented in an <HI>oecumenicall councell,</HI> the members of which mu&s;t be <HI>univer&s;all Pa&s;tors,</HI> having <HI>power</HI> over, and <HI>care</HI> of all churches under them? For, if a <HI>Congregationall church</HI> mu&s;t depend upon a <HI>Nationall church,</HI> as the le&s;&s;er upon the grea|ter, then a <HI>Nationall church</HI> mu&s;t depend upon the <HI>univer&s;all,</HI> as the le&s;&s;er upon the greater. For, look what a <HI>Nation</HI> is to a <HI>Congregati|on,</HI> that the <HI>univer&s;all</HI> is to a <HI>Nation;</HI> and if <HI>Nations</HI> may be <HI>inde|pendent</HI> of the <HI>univer&s;all,</HI> Congregations may be <HI>independent</HI> of the <HI>Nationall.</HI></P>
<P>And if an <HI>univer&s;all</HI> vi&s;ible in&s;tituted church be acknowledged, why are there not <HI>univer&s;all repre&s;entative conventions?</HI> What a <HI>de|fect</HI> is this in <HI>Chri&s;tendome?</HI> And what a fault, that all Chri&s;tian <HI>na|tions</HI> do not endeavour it? But we conceive that they are &s;o farre from the endeavouring it, that if there were any &s;uch, though they might make u&s;e of them for advice, yet they would be loth to &s;ub|ject them&s;elves to the <HI>binding decrees</HI> of them.</P>
<P><HI>Nor &s;ay wee, that the Scriptures do mention a</HI> Nationall church, <MILESTONE UNIT="An&s;wer."> <HI>for the &s;upreme Magi&s;trate was an enemy to</HI> Chri&s;tian Religion, <HI>and</HI> Regis ad exemplum, <HI>&amp;c. Believers (it is like) were not &s;o many as to beare the name of a</HI> Land <HI>or</HI> Nation, <HI>nor could they have liberty &s;afely to meet in</HI> Nationall Synods. <HI>Shew mee a</HI> Nation <HI>of Magi&s;trates and people
<PB N="24" REF="16">converted, and I will &s;hew you a</HI> Nationall church. Ultra po&s;&s;e, non e&s;t e&s;&s;e, <HI>whether</HI> Nationall churches <HI>be lawfull or unlawfull.</HI></P>
<P N="1">1. <MILESTONE UNIT="Reply."> You might have &s;aid, Shew me a <HI>Nation</HI> of Magi&s;trates and people converted, and I will &s;hew you a <HI>Nationall</HI> Chri&s;tian church, framed like the <HI>Jewi&s;h church,</HI> with one <HI>Nationall</HI> Bi&s;hop over it, one <HI>Nationall Cathedrall</HI> in it, <HI>&amp;c.</HI> for &s;o would <HI>Prelaticall</HI> men and the <HI>Pope</HI> him&s;elf argue. No one <HI>Nation</HI> was converted then, and there|fore there could be no <HI>Nationall Pa&s;tor.</HI> Many <HI>nations</HI> were not converted then, therefore there could be no <HI>univer&s;all Pa&s;tor.</HI> But what hinders but that there might be afterwards, when a <HI>Nation</HI> and when the world &s;hould come to be converted?</P>
<P N="2">2. Though there was no <HI>Nation</HI> converted wholly, and therefore (as you &s;ay) no <HI>nationall church</HI> could be; yet Chri&s;ts will and minde in that matter, might ea&s;ily have been <HI>dictated</HI> in the Scrip|tures, had he intended any &s;uch Church afterwards; as <HI>Mo&s;es</HI> tells the <HI>Jewes,</HI> Deut. 12.8, 9, 10. <HI>That they &s;hould not do</HI> (<HI>when they &s;hould come to</HI> Canaan) <HI>every man what he li&s;teth, as they did in the</HI> Wilder|ne&s;&s;e, <HI>but there &s;hould be a place appointed, and thither &s;hould they bring their offerings and tythes;</HI> and though there were not <HI>Nations</HI> con|verted, yet there were &s;o many in a <HI>Nation</HI> converted, as made ma|ny A&s;&s;emblies; In little <HI>Judea</HI> there were Congregations, and why (together with the Church at <HI>Jeru&s;alem</HI>) might there not have been a <HI>Dioce&s;an</HI> or <HI>Cla&s;&s;icall</HI> Church? There were enough converted for &s;uch a purpo&s;e. But &s;hew the &s;oot&s;leps of a <HI>Dioce&s;an</HI> or <HI>Cla&s;&s;icall</HI> Church, and it &s;hall &s;erve the turn; then wee will yeeld there might in time be a <HI>Nationall.</HI></P>
<P><HI>Arguments taken from the appellation of the word</HI> Church, <MILESTONE UNIT="An&s;wer."> <HI>or</HI> Chur|ches, <HI>are very un&s;atisfactory, becau&s;e of the various acceptations of the words</HI> Kahal, Gnedah, Eccle&s;ia, Synagoga, <HI>which we &s;ometimes tran|&s;late</HI> Church, <HI>but &s;hould alwayes tran&s;late</HI> Convocation, <HI>or</HI> Congrega|tion, <HI>a company called out, or gathered together.</HI></P>
<P>In this an&s;wer you labour to overthrow our Argument; <MILESTONE UNIT="Reply."> for <HI>Con|gregationall churches,</HI> &s;etched from the <HI>appellation</HI> of the Apo&s;tle (when he &s;peaks of <HI>Countries</HI> and <HI>Provinces,</HI> where more Congre|gations were, he calls them perpetually <HI>churches,</HI> in the plurall num|ber, and not <HI>church</HI>) by the&s;e &s;ugge&s;tions rather then arguments:</P>
<P N="1">1. That the words, <HI>Kahal, Gnedah, Eccle&s;ia, Synagoga,</HI> &s;hould alwayes be tran&s;lated <HI>Convocation,</HI> a company called out, or ga|thered together; if this be yeelded, wherein it will advantage you
<PB N="25" REF="16">we know not. A <HI>nationall Convocation</HI> or <HI>Congregation,</HI> or gather|ing together, will &s;ound har&s;her then a <HI>nationall</HI> Church; for every one knows that we have no <HI>Nationall Congregation</HI> in <HI>England:</HI> But,</P>
<P N="2">2. You &s;ugge&s;t;</P>
<P><HI>The</HI> Engli&s;h <HI>word church,</HI> Saxon, Cyrick, <HI>and</HI> Scots <HI>Kirk;</HI> <MILESTONE UNIT="An&s;wer."> <HI>are de|rived from</HI> <GAP DESC="foreign">, <HI>as</HI> Cambd. Rem. <HI>or,</HI> <GAP DESC="foreign">, <HI>as</HI> S^r. Hen. Spelm. <HI>which</HI> (<HI>as</HI> <GAP DESC="foreign">) <HI>&s;ignifieth the place of meeting. Hence we reade of robbers of Churches or Temples,</HI> Acts 19.37. Kahal (<HI>whence our</HI> Eng|li&s;h <HI>word,</HI> call) <HI>is &s;ometimes Metonymically under&s;tood of the place. The</HI> Heathen <HI>enter into the Sanctuary, which God hath forbidden to enter in|to the Church,</HI> Lam. 1.10. <HI>with</HI> Deut. 23.3. Nehem. 13.1. <HI>To come together,</HI> <GAP DESC="foreign">. <HI>is (if it be rightly tran&s;lated)</HI> to come toge|ther in one place, <HI>and &s;o</HI> Eccle&s;ia <HI>is oppo&s;ed to the buildings, or hou&s;es in which they did eat and drink,</HI> 1 Cor. 11.19, 20, 21, 22. Synagoga <HI>is evidently taken for the place of meeting,</HI> Luke 7.5. Acts 18.7.</P>
<P N="1">1. <GAP DESC="foreign">, or, <GAP DESC="foreign">, in the proper &s;ignification, <MILESTONE UNIT="Reply."> is <HI>appertaining to the Lord,</HI> and may more properly relate to people appertaining to the Lord, then to place; becau&s;e the people do more appertain to the Lord, then the place.</P>
<P N="2">2. Though <HI>Kahal</HI> once, perhaps, and <HI>Synagoga</HI> oftener, may be under&s;tood of the place, yet <HI>Eccle&s;ia</HI> never. That place in <HI>Acts</HI> 19.37. is <GAP DESC="foreign"> robbers of <HI>Temples,</HI> not <HI>Churches:</HI> That place in 1 <HI>Cor.</HI> 11.18. <HI>When yee come together,</HI> <GAP DESC="foreign">, is not to be rendered, <HI>in one place. Pareus</HI> upon tho&s;e words utterly denies it. And there is good rea&s;on, why they &s;hould rather be referred to the people as a church, then to the place: For the meaning is, <HI>(when yee meet in the church) when yee meet as the church,</HI> that is, to perform Church-work. For they might meet in the place, even tho&s;e very per&s;ons, and yet not meet <HI>as</HI> a Church; as it might be &s;aid, when &s;uch meet <HI>in a Synod,</HI> it's meant, <HI>as a Synod,</HI> to act &s;ome thing as a <HI>Synod.</HI><NOTE N="*" PLACE="marg">As <HI>convenire in Senatum,</HI> is to meet as a Senate; not &s;o much refer|ring to the place, as to the per&s;ons: &s;o meeting <GAP DESC="foreign">, <HI>mi&s;acrum conventum,</HI> Beza, <HI>ibid. i.</HI> for a holy meeting, <HI>&amp;</HI> Mu&s;culus <HI>in coetu &s;acro, que~ li<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">vocat Eccle&s;iam. i.</HI> in a holy A&s;|&s;embly, which he calleth the <HI>Church. Item</HI> Pet. Mart. <HI>bid.</HI></NOTE> It referres not to the place, nor to the per&s;ons barely meeting, but to the per&s;ons meeting <HI>as a Synod</HI> to act <HI>Sy|nodically.</HI></P>
<P>Be&s;ides, though <HI>Kahal</HI> and <HI>Synogoga</HI> may by a <HI>Metonymy</HI> be re|ferred to place, becau&s;e there were places built and &s;et apart for Church-&s;ervices, yet <GAP DESC="foreign"> in the <HI>new Te&s;tament</HI> cannot be &s;o taken, becau&s;e they had no &s;et &s;tated appointed places for the <HI>Chri|&s;tian churches</HI> to meet in; <HI>your &s;elf</HI> a&s;&s;ert &s;o much, <HI>p.</HI> 26. Nor is
<PB N="26" REF="17"><GAP DESC="foreign"> oppo&s;ed to the buildings and hou&s;es in which they did eat and drink in 1 <HI>Cor.</HI> 11.19, 20, 21. The words are, <HI>or de&s;pi&s;e yee the Church of God?</HI> which re&s;pects the people, the godly among&s;t them, which told them of their fault, and other Churches al&s;o, as <HI>Pareus</HI> upon that place ob&s;erves; Unle&s;&s;e you will &s;ay, there mu&s;t be a <HI>reverent</HI> ob&s;ervance of the <HI>place</HI> where the Church meets, more then of all other <HI>places.</HI> They met in <HI>Woods, Dens, Caves,</HI> many times in times of per&s;ecution; and mu&s;t tho&s;e <HI>places</HI> be more re|&s;pected then mens <HI>hou&s;es,</HI> where they did eat and drink in? But what would you inferre, if <GAP DESC="foreign"> or Church were taken for the <HI>place?</HI> Would it profit you? Yes; for you &s;ay afterwards,</P>
<P><HI>The Scripture calls them Church or Congregation often,</HI> <MILESTONE UNIT="An&s;wer."> <HI>and &s;ometimes in re&s;pect of their &s;everall</HI> Synagogues, <HI>P&s;al.</HI> 74.4.8. <HI>No wonder there|fore if that Chri&s;tians of one countrey meeting in &s;everall Synagogues,</HI> James 2.2. Heb. 10.25. Acts 19.8, 9. <HI>&amp;</HI> 22.19. Acts 13.15, 16, 43. <HI>and hou&s;es,</HI> Acts 12.12. Rom. 16.5. <HI>do receive the denomina|tion of Churches, which in Scripture phra&s;e is all one with</HI> A&s;&s;emblies, <HI>many whereof we confe&s;&s;e were in</HI> Galatia, Macedonia.</P>
<P>The place you bring from <HI>P&s;al.</HI> 74.4.8. is impertinently alled|ged: <MILESTONE UNIT="Reply."> for the Church of the <HI>Jewes</HI> which was one, is not called <HI>Congregations</HI> in <HI>ver&s;.</HI> 4. in reference to divers <HI>Synagogues</HI> they met in, <HI>ver&s;.</HI> 8. But <HI>Congregations</HI> there, is <HI>Metonymically</HI> u&s;ed, and is all one with <HI>Synagogues,</HI> and &s;ignifieth the <HI>place,</HI> and not the <HI>people</HI> at all; <HI>They roare in the midst of the Congregations,</HI> that is, in the mid&s;t of tho&s;e <HI>places</HI> where the Congregation met, which places were ma|ny, but the <HI>Congregation</HI> but <HI>one,</HI> having <HI>one high Prie&s;t,</HI> for their <HI>chief Pa&s;tor;</HI> though meeting in its parts in many places. So that the Church of the <HI>Jewes</HI> is not called <HI>Congregations,</HI> as <HI>Mollerus</HI> &s;hewes upon that place. Neither can you &s;hew (as wee &s;uppo&s;e) that ever any <HI>one Church</HI> was called <HI>churches</HI> in the plurall number, either in the old or new Te&s;tament, in reference to plurality of pla|ces they met in.</P>
<P>For, if it were &s;o; how comes it, that a Church in a city, &s;uch as <HI>Jeru&s;alem, Corinth, Ephe&s;us,</HI> and <HI>Rome,</HI> which met and a&s;&s;embled in many places (as our Brethren of the <HI>Presbyterie</HI> &s;ay) are never called <HI>Churches,</HI> but alwayes <HI>Church?</HI> And yet a <HI>Church</HI> in the coun|trey, meeting and a&s;&s;embling in many <HI>places</HI> are called <HI>Churches,</HI> and not <HI>Church.</HI> And you &s;ay, <HI>there is no wonder of it,</HI> for this rea&s;on, <HI>be|cau&s;e
<PB N="27" REF="17">the</HI> Hou&s;es <HI>and</HI> Synagogues <HI>in the countrey were</HI> many, <HI>in which they met.</HI> See (brother) whether you do not in this a&s;&s;ertion, cro&s;&s;e your &s;elf? In the <HI>city</HI> you can finde <HI>many</HI> meeting hou&s;es, and but <HI>one</HI> Church, but in the <HI>countrey</HI> you can finde <HI>&s;o many</HI> Churches, <HI>as</HI> meeting hou&s;es.</P>
<P>But the truth is, it is not <HI>place,</HI> but the <HI>combination</HI> of a Chri&s;ti|an people to meet together for Ordinances, that makes <HI>a Church:</HI> For the &s;ame <HI>Church</HI> may meet &s;ometimes together <HI>in one place</HI> for Church wor&s;hip, and &s;ometimes a&s;under <HI>in many places,</HI> for Chri|&s;tian wor&s;hip; but they are not therefore divided into &s;undry Churches. And many di&s;tinct Churches, or parts of them may meet occa&s;ionally <HI>in one place,</HI> yet they become not <HI>one Church</HI> here|by; but <HI>combination</HI> to enjoy Church ordinances together in a con&s;tant way, makes a Church; and all in a city were in this <HI>combi|nation</HI> to enjoy ordinances together, therefore they were a <HI>Church.</HI> But all in a countrey could not be in &s;uch a <HI>combination</HI> to meet to|gether con&s;tantly; therefore they were not <HI>a Church,</HI> but <HI>churches.</HI> But you go on, and &s;ay,</P>
<P><HI>The word</HI> Kahal <HI>and</HI> Gnedah, <HI>do &s;ignifie a di&s;per&s;ed multitude,</HI> <MILESTONE UNIT="An&s;wer."> <HI>that never met together; that the people of</HI> I&s;rael, <HI>though divided into &s;eve|rall dome&s;ticall a&s;&s;emblies to keep the Pa&s;&s;eover, are called one Church; That an A&s;&s;embly is all one with</HI> Kahal, Eccle&s;ia, <HI>whether it be good or bad, le&s;&s;e or greater; that when the</HI> I&s;raeliti&s;h <HI>men, women and chil|dren were together, they were but</HI> one <HI>Congregation: And when all did not meet, (though &s;earce half, or a third part met) yet they were called</HI> all the Congregation. <HI>And when there was a great A&s;&s;embly, then the Scripture tells us, there was</HI> a great Church; <HI>accounting no more per&s;ons of the Church, but tho&s;e that were then a&s;&s;embled; Yea,</HI> Simeon <HI>and</HI> Levi's <HI>a&s;&s;embly is called</HI> a Church; <HI>and tho&s;e many which were ga|thered to pray in the hou&s;e of</HI> Maty, <HI>are called</HI> the Church, <HI>though many were ab&s;ent. Yea, four or &s;ive in a Family joyning in the wor&s;hip of God, are called</HI> a Church.</P>
<P>But (&s;uppo&s;e there be truth in all that is &s;aid) what are all the&s;e acceptions of the words <HI>Kahal</HI> and <HI>Eccle&s;ia</HI> to the purpo&s;e? <MILESTONE UNIT="Reply."> Among all the&s;e, can you finde that ever any <HI>one Church</HI> is called <HI>two,</HI> or <HI>more Churches?</HI> For, except there can be brought in&s;tances of this nature, the air is but beaten all the while, and our a&s;&s;ertion &s;tands immovable. We find many churches in little <HI>Judea;</HI> in which of the
<PB N="28" REF="18">ennumerations of acceptions of tho&s;e words, <HI>Kahal, Eccle&s;ia,</HI> doth it appeare, that a Church that is really but <HI>one,</HI> multiplies into <HI>many,</HI> and is called <HI>churches,</HI> and yet is but <HI>one?</HI> If you finde not this, we cannot believe that a <HI>whole Nation</HI> or <HI>Province</HI> of Believers are but <HI>one Church</HI> in the dayes of the Go&s;pel.</P>
<P>Be&s;ides, is your &s;cope to confound and lo&s;e your Readers in the various acceptions of the word <HI>A&s;&s;embly,</HI> or <HI>Church;</HI> &s;o that when they reade the word <HI>Church,</HI> or <HI>Churches,</HI> they &s;hall not be able to know what to make of it? How then will they under&s;tand your <HI>Nationall Church,</HI> at which your Di&s;cour&s;e drives? It had been your part to have taken your Reader by the hand, and to have &s;hewed him when the word <HI>Church</HI> is taken properly, and when impro|perly.</P>
<P>Both you in your <HI>Nationall,</HI> and wee in our <HI>Congregationall,</HI> un|der&s;tand a people <HI>combined</HI> together into one body to wor&s;hip God. And in the old Te&s;tament (let the words, <HI>Kahal, Gnedah,</HI> be taken as they may) there was but one kinde of Church &s;o combi|ned, which was <HI>Nationall:</HI> And in the new Te&s;tament we &s;ay; there is no other <HI>combination,</HI> to enjoy all ordinances and wor&s;hips in&s;ti|tuted in the Go&s;pel but <HI>Congregationall;</HI> and we produce the &s;mall countrey of <HI>Judea,</HI> containing a plurality of Churches; and thence collect, that they mu&s;t be <HI>Congregations,</HI> and that <HI>Congregations</HI> are therefore <HI>Churches.</HI> And this is not weakened by what variety of acceptions is brought.</P>
<P>Furthermore, wee do not know, that <HI>Church,</HI> or <HI>Flock,</HI> or <HI>Lump,</HI> or <HI>Body,</HI> when referred to God and Chri&s;t, and is properly taken, is u&s;ed otherwi&s;e then in two or three &s;en&s;es: either for the <HI>my&s;ti|call</HI> Church, <HI>Ephe.</HI> 5.25, 26. or the<NOTE N="*" PLACE="marg">2 Cor. 8.1.19.</NOTE> <HI>Congregationall,</HI> 1 <HI>Cor.</HI> 1.1. (&s;ometimes indeed,<NOTE PLACE="marg">Rev. 1.4.</NOTE> we reade of it in a <HI>&s;igurative</HI> &s;en&s;e, as in 1 <HI>Cor.</HI> 12.28. <HI>Gal.</HI> 5.9. <HI>James</HI> 2.2. 1 <HI>Pet.</HI> 5.2. and many more places)</P>
<P>For though you &s;ay, <HI>That four or five in a Family joyning in the wor&s;hip of God, are the Dome&s;ticall Church &s;paken of by</HI> Paul, <HI>many times in his Epi&s;tles,</HI> yet we conceive otherwi&s;e; for &s;eeing u&s;ually when there were any heads of Families converted, &s;ome of the hou&s;hold were converted with them, as we can give many in&s;tances, wee think that many, or the mo&s;t that <HI>Paul</HI> &s;aluted, had in that &s;en&s;e churches in their Families; and therefore, <HI>Paul</HI> would not have &s;ingled out, and with a note of di&s;tinction, have &s;poken
<PB N="29" REF="18">of &s;ome per&s;ons, and the churches in their Families, for that rea|&s;on, if &s;ome other rea&s;on had not moved him; either then the&s;e Families were large and great Families, and might be as numerous as &s;ome <HI>Congregationall</HI> Churches; or the foundation of a Church might be laid in the per&s;ons of a Family, but not &s;o to continue, but to grow to a Congregation; or el&s;e &s;ome <HI>Congregationall</HI> Church might meet in &s;uch hou&s;es, which was ordinary in tho&s;e dayes. And for the word <HI>Church</HI> in <HI>Acts</HI> 12. either it is to be taken for the <HI>my&s;ticall</HI> church, or el&s;e for that <HI>particular</HI> vi&s;ible &s;ociety of Believers, which was at <HI>Jeru&s;alem,</HI> though &s;ome of them were ab&s;ent. But you proceed to give more particular an&s;wers, and incounter with a part of the forementioned Po&s;ition, <HI>viz.</HI> There were Churches in <HI>Galatia,</HI> therefore they were Con|gregationall.</P>
<P>Galatia <HI>was a large countrey; in</HI> England <HI>a far le&s;&s;e countrey,</HI> <MILESTONE UNIT="An&s;wer."> <HI>&s;eve|rall Churches have been heretofore and yet not meerly</HI> Congregationall.</P>
<P>And why are <HI>Galatia</HI> and <HI>Macedonia</HI> taken hold of, <MILESTONE UNIT="Reply."> and made u&s;e of, and <HI>Judea</HI> left out, which in the Po&s;ition was mentioned as well as they? Surely the rea&s;on was, becau&s;e in both tho&s;e countries there was more room for your <HI>Nationall</HI> Church, then in <HI>Judea.</HI> You could not find breadth enough to make a plutality of <HI>Dioce&s;an</HI> Churches, and therefore dur&s;t not contend for <HI>Nationall.</HI></P>
<P>But grant wee the largene&s;s of tho&s;e countries: (according as you &s;peak) were either of them too large to make one <HI>Nationall</HI> Church? (wee know you think not &s;o.) Why then doth not the Apo&s;tle knit them all up into one <HI>Nationall</HI> Church, if hee had &s;o intended them? But you add,</P>
<P><HI>The Churches of</HI> Galatia <HI>might he combined one to another,</HI> <MILESTONE UNIT="An&s;wer."> <HI>as the Churches of</HI> England, Scotland, Holland, France, <HI>are</HI> re&s;pectively <HI>combined; for the Apo&s;tle &s;peaks of them as</HI> one lump, 1 <HI>Cor.</HI> 5.6. <HI>with Gal.</HI> 5.9, &amp;c.</P>
<P><HI>Such</HI> a combination wee ea&s;ily grant to be among the Churches of <HI>Galatia,</HI> as <HI>is</HI> among the Churches of <HI>England, Scotland,</HI> <MILESTONE UNIT="Reply."> &amp;c. and that is, <HI>none at all:</HI> or at the mo&s;t a <HI>combination</HI> without <HI>juri&s;dicti|on.</HI> But, if by <HI>re&s;pectively</HI> you mean a <HI>combination,</HI> which each of the&s;e Churches hath in it &s;elf, in all the Congregations of and be|longing
<PB N="30" REF="19">to it; &s;uch a <HI>combination</HI> wee deny to have been in the Churches of <HI>Galatia.</HI> For all our Congregations have been united under one <HI>Metropolitane Archbi&s;hop,</HI> of all <HI>England,</HI> and as yet there is none other e&s;tabli&s;hed; and for other <HI>combinations,</HI> &s;uch as in <HI>Scotland, Holland,</HI> &amp;c. without proofe we cannot grant them in <HI>Ga|latia.</HI> And if <HI>Paul</HI> had intended by &s;aying, <HI>A little leaven leaveneth the whole lump,</HI> that we &s;hould gather thence, that they were all <HI>one Church,</HI> hee would never have called them <HI>churches</HI> in the Preface of his Epi&s;tle; but in a di&s;tributive &s;en&s;e it is to be under&s;tood: For &s;uppo&s;e one &s;peak in a literall &s;en&s;e, and &s;ay, <HI>a little leaven leaveneth the whole lump,</HI> doth he thereby make all the dough in a countrey <HI>one lump?</HI> No, but of every <HI>lump</HI> (how many &s;oever they be) it is to be under&s;tood, <HI>a little leaven leaveneth each of them;</HI> &s;o of <HI>churches, a little leaven leaveneth the whole lump,</HI> that is, <HI>the whole Church,</HI> every Church in which it is, this maketh not all the Churches in a countrey to be one.</P>
<P><HI>And the Churches of</HI> Macedonia <HI>were not &s;o &s;everall,</HI> <MILESTONE UNIT="An&s;wer."> <HI>but they joyned in one to choo&s;e a Brother</HI> (<HI>which I conceive was an</HI> authoritative act) <HI>to go with</HI> Paul <HI>for the managing of the Churches contributions,</HI> 2 Cor. 8.18, 19.</P>
<P N="1">1. <MILESTONE UNIT="Reply."> Then to choo&s;e an <HI>Officer</HI> is much more an <HI>authoritative act;</HI> which you grant to appertain unto the people; then the people may <HI>act authoritatively,</HI> which is none of our a&s;&s;ertion, but yours, and the people are beholden to you for it.</P>
<P N="2">2. A <HI>combination</HI> of churches without <HI>juri&s;diction,</HI> will enable them to &s;uch an act; nay, if there were no <HI>combination</HI> at all, yet when many churches are alike intere&s;&s;ed in a bu&s;ine&s;&s;e, rea&s;on &s;hews they ought to joyn alike to promove it.</P>
<P N="3">3. They did not make him an <HI>Officer</HI> by this act of choo&s;ing him, but they deputed him thereby to a particular work, which when accompli&s;hed, all was ended.</P>
<P><HI>The churches of</HI> Judea, <MILESTONE UNIT="An&s;wer."> <HI>con&s;i&s;ting of</HI> Myriads <HI>of people, did come toge|ther,</HI> Acts 21.20, 21, 22. <HI>to be &s;atisfied of</HI> Paul, <HI>concerning an accu&s;a|tion that they had received again&s;t him, and are called</HI> a Church, <HI>Gal.</HI> 1.13. <HI>Acts</HI> 12.1. <HI>and</HI> an Hou&s;e, <HI>Heb.</HI> 3.4.</P>
<P>Not the <HI>Jewes</HI> of <HI>Judea</HI> alone did gather together, <MILESTONE UNIT="Reply."> but the <HI>Jews</HI> of all other parts; as appeareth from <HI>Acts</HI> 21.27. But be it that they gathered alone, yet are they called <HI>one Church?</HI> the place al|ledged
<PB N="31" REF="19">is, <HI>Gal.</HI> 1.13. <HI>I per&s;ecuted the Church of God.</HI> What <HI>Church?</HI> Churches in <HI>Judea?</HI> No, <HI>Paul</HI> &s;aith, hee per&s;ecuted them unto <HI>&s;trange cities,</HI> and <HI>Dama&s;cus</HI> was one of them. The meaning is, them that were of <HI>Jeru&s;alem</HI> he per&s;ecuted to <HI>&s;trange cities,</HI> or, he per&s;e|cuted the Saints in generall. Who, as they are parts of the <HI>my&s;ticall Church,</HI> may be called by a <HI>Synecdoche,</HI> the <HI>Church.</HI> And <HI>Herod</HI> &s;tret|ched out his hands to vex <HI>certain of the Church.</HI> What church? Either the <HI>my&s;ticall,</HI> or that at <HI>Jeru&s;alem,</HI> or any Church within his reach. And his <HI>hou&s;e,</HI> Heb. 3.4. to be under&s;tood of the <HI>churches of Judea?</HI> What &s;trange mi&s;-interpreting of <HI>Scripture</HI> is this? <HI>hou&s;e</HI> in that place, is <HI>all the churches that were then, or ever were to be in the world;</HI> Chri&s;t is the builder of them all.</P>
</DIV2>
<DIV2 N="5" TYPE="position">
<HEAD>POSITION V.</HEAD>
<P>When a vi&s;ible Church is to be erected,<NOTE PLACE="marg">This is not unlike the <HI>An&s;wer</HI> to 32. <HI>q. p.</HI> 8, 9.</NOTE> the matter of it &s;hould be vi&s;ible Saints and Belie|vers, 1 <HI>Cor.</HI> 1.2.</P>
<P><HI>True, &s;o it &s;hould; when an</HI> Army <HI>is to be rai&s;ed, a</HI> City <HI>begun,</HI> <MILESTONE UNIT="An&s;wer."> <HI>a</HI> Family <HI>&s;et up, much more when a</HI> Church <HI>is to be erected or continued, the matter of them &s;hould be</HI> vi&s;ible; <HI>yea,</HI> reall Saints, <HI>beloved of God, elect, ble&s;&s;ed,</HI> Deut. 38.14. I&s;ai. 1.21.26. Acts 16.34. Rom. 1.7. Ephe&s;. 1.1.2, 3.4. <HI>And we heartily wi&s;h they were all &s;uch.</HI></P>
<P N="1">1. The meaning of the Po&s;ition is this: <MILESTONE UNIT="Reply."> <HI>Vi&s;ibility of Saint&s;hip is requi&s;ite to warrant the &s;etting upon &s;uch an action as erecting of a Church;</HI> el&s;e the action for the nature of it is naught, might not be performed; Better no <HI>Church</HI> erected, then not of <HI>vi&s;ible Saints:</HI> The rule is broken, &s;in committed. Is this granted by you? If &s;o, why is the po&s;ition quarrelled at, &s;eeing it is all that is a&s;&s;erted?</P>
<P N="2">2. But why do you jumble the&s;e actions together? The rai&s;ing of an <HI>Army,</HI> the erecting of a <HI>City,</HI> the &s;etting up of a <HI>Family,</HI> and the erecting of a <HI>Church?</HI> As if they were actions of a like nature? As if <HI>vi&s;ibility</HI> of <HI>Saint&s;hip</HI> to them all, were of like nece&s;&s;ity? Do you conceive that the matter of an <HI>Army,</HI> mu&s;t either be <HI>vi&s;ible Saints,</HI> or there mu&s;t be <HI>no Army</HI> rai&s;ed? The matter of a <HI>city,</HI> vi|&s;ible Saints, or <HI>no city</HI> erected? Doth the nature of tho&s;e actions ne|ce&s;&s;arily
<PB N="32" REF="20">require any &s;uch qualification in the &s;ubject per&s;ons per|forming them, that without &s;uch qualifications the &s;ubject per&s;ons are in a &s;tate of incapacity, according to Gods true &s;cope and in|tention to &s;et upon &s;uch actions? Wee know you hold it not. <HI>Hea|thens</HI> may rai&s;e <HI>Armies,</HI> and wage war, and not &s;in becau&s;e they do &s;o, if the cau&s;e be ju&s;t. They may erect <HI>cities,</HI> (and remain <HI>Hea|thens</HI> &s;till) and not &s;in becau&s;e they do &s;o, for it may be their duty &s;o to do; but may they erect a <HI>Church</HI> to God, and remain <HI>Hea|thens,</HI> and not &s;in in doing &s;o? An <HI>Athei&s;t</HI> and prophane wicked per&s;on may buy and &s;ell, and labour in his Calling, and not &s;in be|cau&s;e he doth &s;o, becau&s;e it is his duty; but may he be one to erect a <HI>Church of,</HI> and to partake in the &s;eal of the <HI>Lords Supper,</HI> and be an <HI>Athei&s;t</HI> and vi&s;ible per&s;on &s;till, without &s;in? Men need not be Be|lievers and Saints to warrant them to perform civill actions, or &s;ome religious actions, for irreligious wicked per&s;ons, while in that &s;tate, are called to them; but to do them with acceptation, and &s;o as to be accounted righteous in the doing of them, they mu&s;t be <HI>Be|lievers</HI> and <HI>Saints.</HI> But to erect <HI>a Church,</HI> which is <HI>Chri&s;ts body,</HI> and is <HI>called to</HI> have <HI>communion</HI> with Chri&s;t in his body, and blood <HI>in that Supper</HI> which he in&s;tituted, is an action of another nature, and requires faith and holine&s;&s;e in the per&s;ons that <HI>con&s;titute</HI> it, to war|rant the <HI>con&s;titution</HI> of it. For <HI>Church &s;tate</HI> being <HI>holy,</HI> and the Or|dinance of it <HI>holy,</HI> either the &s;ubject per&s;ons mu&s;t be <HI>holy</HI> al&s;o, or all will be grievou&s;ly prophaned, and God foully di&s;honoured.</P>
<P>But why do you &s;ay, <HI>They &s;hould not only be vi&s;ible, but reall Saints;</HI> except it be to ca&s;t another mi&s;t before the eyes of the ignorant? For, if an <HI>Army</HI> were to be rai&s;ed to fight on the <HI>Purliament</HI> &s;ide again&s;t the <HI>Cavaliers,</HI> you would &s;ay, it mu&s;t con&s;i&s;t of <HI>vi&s;ible</HI> friends which &s;eem &s;incere and cordiall, el&s;e let it not be rai&s;ed at all; but you would not &s;ay it mu&s;t con&s;i&s;t of <HI>reall</HI> friends, for then it would not be rai&s;ed at all: For, if it mu&s;t con&s;i&s;t of <HI>reall</HI> friends, God mu&s;t be the rai&s;er of it, and not man, who alone knoweth who are <HI>reall</HI> friends: So of a <HI>Church,</HI> if it mu&s;t con&s;i&s;t <HI>only of reall</HI> friends, God alone mu&s;t erect it, and man mu&s;t not meddle with it.</P>
<P>And though we reade the&s;e phra&s;es, <HI>Beloved of God, Elect, ble&s;&s;ed,</HI> yet either they received the&s;e denominations from the judgement of <HI>Charity,</HI> becau&s;e they &s;eemed to be &s;uch, as <HI>Phil.</HI> 1.7. or if there were infallibility, it was applicable only to a party within the
<PB N="33" REF="20"><HI>Churches</HI> whom the Apo&s;tle di&s;cerned to be &s;uch, and not to the whole <HI>Church.</HI></P>
<P><HI>Yet we dare not u&s;e</HI> un&s;cripturall <HI>wayes and means for the procuring and pre&s;erving of Church-members &s;anctity;</HI> <MILESTONE UNIT="An&s;wer."> <HI>To be wi&s;e and holy above the rule, is to be fooli&s;h, prophane, pre&s;umptuous, &s;uper&s;titious. Could you &s;hew us out of</HI> Scripture, <HI>that the Church mu&s;t examine per&s;ons that come to be admitted, and that they mu&s;t make any other declaration then profe&s;&s;ing of faith and repentance: and that the Congregation ought to reject &s;uch, of who&s;e &s;incerity and &s;anctity they are not &s;atisfied? and that the want of this care in the fir&s;t con&s;titution of a Church, doth nullifie it or make it unlawfull for men to joyn to it, or continue in it, and that it is nece&s;&s;ary to know, that a</HI> Church <HI>was</HI> con&s;tituted of vi&s;ible Saints, <HI>before he can in faith</HI> joyn <HI>to it, we &s;hould not differ about the &s;anctity of the members.</HI></P>
<P>Here is a deep <HI>charge</HI> of &s;ome things practi&s;ed by us, <MILESTONE UNIT="Reply."> to pre&s;erve the Churches &s;anctity and purity, <HI>to be fooli&s;h, prophane, &s;uper&s;titious and pre&s;umptuous;</HI> And there are <HI>in&s;tances</HI> given, in <HI>examination of per&s;ons, whether there be the works of Grace wrought in their hearts, or no,</HI> &amp;c.</P>
<P>We an&s;wer for our &s;elves:</P>
<P>Fir&s;t, there are &s;ome things fathered upon us, which we hold not: as,</P>
<P N="1">1. <HI>That there mu&s;t be &s;ome further declaration be&s;ides profe&s;&s;ion of faith and repentance.</HI> We contend for no &s;uch thing, but conceive <HI>profe&s;&s;ion of faith and repentance,</HI> if in the judgement of charity it may be <HI>accounted reall,</HI> if there be any thing that may &s;erve to give witne&s;&s;e unto it, that it is <HI>not meerly verball,</HI> may be judged &s;ufficient.</P>
<P N="2">2. <HI>That the want of care to try the &s;incerity and &s;anctity of men, doth nullifie the Church;</HI> This is an opinion which we renounce as none of ours.</P>
<P N="3">3. <HI>That we mu&s;t know that a Church was con&s;tituted of vi&s;ible Saints before we can in faith joyn to it.</HI> We hold flatly again&s;t &s;uch an a&s;|&s;ertion, and do believe a judgement may be made from the pre&s;ent faith and order which any Church holds forth, whether it be &s;afe or un&s;afe to <HI>joyn</HI> to it, or to <HI>continue</HI> in it.</P>
<P>Secondly, there are other things which &s;ome Churches hold and practi&s;e, which we think cannot be condemned: As that a Church mu&s;t <HI>examine</HI> per&s;ons that come to be admitted, whether <HI>the work
<PB N="34" REF="21">of grace</HI> be wrought within them or not. <HI>Your &s;elf</HI> will now admit none (of whom you doubt) to the Sacrament of the <HI>Lords Supper,</HI> till you have fir&s;t <HI>examined</HI> them of their <HI>knowledge;</HI> and why may not we <HI>examine</HI> them of their <HI>grace?</HI> Is the <HI>Lords body</HI> di&s;cerned by <HI>knowledge</HI> mo&s;t, or by <HI>grace? Faith</HI> is a <HI>grace,</HI> and <HI>faith</HI> is the be&s;t di&s;cerner of the <HI>Lords body;</HI> and if we can but finde <HI>grace,</HI> we &s;hall be &s;ure to finde <HI>knowledge:</HI> The Scripture &s;aith, <HI>Let a man ex|amine him&s;elf;</HI> yet you think not that &s;ufficient, unle&s;&s;e you <HI>examine</HI> him; if it be <HI>no Scripturall way to examine others,</HI> why will <HI>you be &s;o &s;ooli&s;h, prophane, pre&s;umptuous, &s;uper&s;titious?</HI> A &s;tranger comes to the gate of a <HI>Garri&s;on</HI> town, <HI>profe&s;&s;eth</HI> to be a friend, yet except there be &s;omething to <HI>witne&s;&s;e</HI> the truth of that <HI>profe&s;&s;ion,</HI> he is <HI>examined</HI> over and over again; and it is <HI>&s;trictne&s;&s;e</HI> that &s;hewes <HI>faithfulne&s;&s;e</HI> to the <HI>State:</HI> And &s;hall we be more remi&s;&s;e and carele&s;&s;e when we re|ceive per&s;ons into the <HI>Church,</HI> then we are when we receive them into a <HI>town?</HI> Our too much <HI>credulity</HI> may &s;hew too little <HI>fidelity</HI> in the matters of <HI>Chri&s;t,</HI> as well as in the bu&s;ine&s;&s;e of <HI>men.</HI></P>
<P>Be&s;ides, if the <HI>Church</HI> be not a common receptacle of all per&s;ons, but that it con&s;i&s;t of a <HI>&s;elected</HI> number, and &s;ome are received, and others rejected, then there are certain <HI>rules of reception and rejection.</HI> And then there mu&s;t be a <HI>triall</HI> made by &s;ome, whether per&s;ons be qualified according to tho&s;e <HI>rules;</HI> and this the light of <HI>nature</HI> tea|cheth, and the <HI>rules</HI> of <HI>Rea&s;on</HI> lead to it; though there &s;hould be nothing in the <HI>Scripture</HI> expre&s;ly mentioning it. The mo&s;t &s;utable <HI>means</HI> &s;erving mo&s;t fitly to atchieve &s;uch ends, are alwayes enjoyned in the <HI>ends,</HI> though they be not particularly expre&s;&s;ed. But what think you? Is it not as lawfull to try per&s;ons that would be <HI>Church|members,</HI> and make &s;ome <HI>profe&s;&s;ion</HI> in <HI>words</HI> of <HI>&s;aith</HI> and <HI>repentance,</HI> but hold forth nothing which may probably give <HI>witne&s;&s;e</HI> to the <HI>reality</HI> thereof, as it was lawfull and commendable in the <HI>Ephe&s;ians</HI> to <HI>try fal&s;e Apo&s;tles,</HI> which <HI>profe&s;&s;ed in words</HI> to be <HI>true Apo&s;tles?</HI> Rev. 2.2. And is it not as rea&s;onable for a <HI>Church</HI> to &s;eek &s;atisfaction, con|cerning the reality and &s;incerity of <HI>&s;anctity</HI> from per&s;ons of whom they doubt, as it was ju&s;t and equall for the <HI>Church</HI> at <HI>Jeru&s;alem</HI> to &s;eek &s;atisfaction concerning <HI>Saul,</HI> whether he were a Di&s;ciple in <HI>truth</HI> or in <HI>pretence</HI> only? <HI>Acts</HI> 9.26, 27.</P>
<P>But you will &s;ay, there was cau&s;e of &s;u&s;picion and jealou&s;ie in them, concerning him, becau&s;e they knew him formerly to be a de|&s;troyer of the Church.</P>
<PB N="35" REF="21">
<P> And may not we &s;ay, there is cau&s;e of jealou&s;ie, when we know externall profe&s;&s;ion of faith and repentance to be &s;o <HI>common,</HI> and the fruits which are worthy of it, <HI>Mat.</HI> 3.8. to be &s;o <HI>rare</HI> and &s;carce to be found?</P>
<P><HI>If the Go&s;pel and Chri&s;tian Religion was brought into</HI> England <HI>in the Apo&s;tles times, then it was</HI> like <HI>it was</HI> con&s;tituted of Saints, <MILESTONE UNIT="An&s;wer."> <NOTE PLACE="marg">Church-co|venant <HI>p.</HI> 37.</NOTE> <HI>as well as the Church of</HI> Corinth, <HI>&amp;c.</HI></P>
<P>Becau&s;e it is <HI>uncertain</HI> what Congregation was at fir&s;t con&s;titu|ted of <HI>Saints</HI> within <HI>this kingdome,</HI> and what was not, <MILESTONE UNIT="Reply."> we neither ju&s;tifie nor condemn the con&s;titution of any; but judge according to the pre&s;ent &s;tate of them. And if we &s;ee any <HI>vi&s;ible Saints</HI> (as doubtle&s;&s;e there are many in &s;ome <HI>Congregations,</HI> and <HI>united</HI> al&s;o among&s;t them&s;elves,) we could wi&s;h they were all &s;uch; and in the mean time, for the &s;ake of tho&s;e few whom we &s;ee, &s;o united, we acknowledge them a <HI>Church,</HI> and in all things &s;o farre as they carry the ordinances uncorruptly we de&s;ire to have fellow&s;hip with them.</P>
<P><HI>The Text in</HI> 1 Cor. 1. <HI>rather &s;hewes what the members of the Church of</HI> Corinth <HI>were at the time of</HI> Pauls <HI>writing to them,</HI> <MILESTONE UNIT="An&s;wer."> <HI>then that they were on ought to have been</HI> vi&s;ible Saints, <HI>at the fir&s;t</HI> erection <HI>of that Church; yet it &s;hewes not, that all the</HI> Church-members <HI>he writes to, were</HI> vi&s;ible Saints; <HI>for many known evill livers were known</HI> Members; <HI>The denomination of</HI> Saints, <HI>is</HI> a parce meliore, <HI>that is, from the bet|ter part,</HI> &amp;c.</P>
<P>The Text &s;hewes what they either were at fir&s;t, <MILESTONE UNIT="Reply."> or ought to have been, or what &s;ome of them were at that time, and ought all of them to have been, <HI>viz. &s;anctified in Chri&s;t, called to be Saints,</HI> as <HI>Hemingius, Gualter, Pareus</HI> upon that place do note, for they &s;ay, a definition of a Church may thence be fetched. And what <HI>rule</HI> &s;o|ever there is in <HI>Scripture</HI> requiring that <HI>any</HI> be Saints, the &s;ame <HI>rule</HI> requires that <HI>all</HI> be Saints. And there may many Arguments be brought to hold it forth:</P>
<P N="1">1. The <HI>end</HI> of Church-fellow&s;hip is not <HI>conver&s;ion,</HI> but <HI>edifica|tion,</HI> Ephe&s;. 4.11, 12. Acts 9.31. For if it were <HI>conver&s;ion,</HI> then all uncoverted ones, whether they make <HI>profe&s;&s;ion</HI> of <HI>faith</HI> and <HI>repen|tance</HI> or no, might enter in, that thereby they might attain one <HI>end</HI> for which they enter; as we know. Becau&s;e one <HI>end</HI> of the preach|ing of the Word is <HI>conver&s;ion,</HI> therefore <HI>all</HI> may partake of it, <HI>Jewes,
<PB N="36" REF="22">Turks, Heathens,</HI> becau&s;e they may attain one <HI>end</HI> whereto it &s;erves. It is &s;uppo&s;ed then that the per&s;ons that enter into the <HI>Church</HI> are converted already.</P>
<P N="2">2. <HI>Excommunication</HI> is an ordinance in the <HI>Church,</HI> and one <HI>end</HI> of it is, to recover per&s;ons that are de&s;perately <HI>&s;ick,</HI> and <HI>ready to die;</HI> it is in the u&s;e of it as <HI>phy&s;ick,</HI> 1 <HI>Cor.</HI> 5.5. and therefore &s;up|po&s;eth the per&s;ons to whom applied to be <HI>alive,</HI> therefore all <HI>Church|members</HI> are to be reputed in the judgement of charity, to be <HI>living &s;tones,</HI> 1 <HI>Pet.</HI> 2.5.</P>
<P N="3">3. If <HI>excommunication</HI> be an <HI>ordinance</HI> to throw forth <HI>vi&s;ible &s;in|ners,</HI> of all &s;orts, then the <HI>Church</HI> &s;hould con&s;i&s;t of vi&s;ible Saints. 1. It appeareth that all <HI>&s;candalous</HI> gro&s;&s;e &s;inners ought to be ca&s;t out from 1 <HI>Cor.</HI> 5. and that all other &s;inners which are not <HI>&s;eandal|ous,</HI> if they <HI>will not be healed</HI> of their le&s;&s;er faults, and brought to <HI>re|pentance,</HI> ought to be duly proceeded again&s;t untill at la&s;t it come to an <HI>excommunication, Matth.</HI> 18.15, 16, <HI>&amp;c.</HI></P>
<P><HI>He writes to the</HI> Church called to be Saints, <MILESTONE UNIT="An&s;wer."> <HI>or called</HI> Saints, <HI>not</HI> to the Saints called to be a Church, <HI>or to the</HI> Church <HI>con&s;tituted of</HI> Saints: <HI>which expre&s;&s;ion rather of the two proves there was a</HI> Church, <HI>before they were</HI> Saints (<HI>See</HI> ver&s;. 1. Paul <HI>called to be an Apo&s;tle,</HI>) <HI>then that they were</HI> Saints <HI>before they were a</HI> Church.</P>
<P>He writes <HI>to the Church of God;</HI> <MILESTONE UNIT="Reply."> and can there be a <HI>Church of God,</HI> before there be <HI>Saints?</HI> What a <HI>Church of God</HI> is that, which had no <HI>vi&s;ible Saints</HI> in it when it was fir&s;t con&s;tituted? Surely, except you will &s;ay, they were a <HI>Church of God</HI> while they were <HI>Heathens,</HI> you mu&s;t confe&s;&s;e, that profe&s;&s;ing to be turned by the power of the <HI>Go&s;pel</HI> in a time of per&s;ecution <HI>from the &s;ervice of Idols, to imbrace the living God in Chri&s;t,</HI> they mu&s;t be judged <HI>vi&s;ible Saints</HI> at the fir&s;t when they were a <HI>Church of God.</HI> And the&s;e words <HI>(Paul called to be an Apo&s;tle)</HI> will not avail you; for <HI>Paul</HI> was a <HI>man,</HI> and a <HI>Chri&s;tian</HI> too, before an <HI>Apo&s;tle;</HI> but what would you have the <HI>Church of God</HI> to be before they were <HI>vi&s;ible Saints?</HI></P>
<P><HI>But how appeareth it that all the honourable Titles and Epithets given</HI> Paul, <MILESTONE UNIT="An&s;wer."> <HI>are given with relation to</HI> Church-members? <HI>The</HI> Co|rinthians were enriched by God in all utterance, <HI>&amp;c. Will you thence conclude, that</HI> all Church-members <HI>mu&s;t be &s;o,</HI> &amp;c.</P>
<P>There are &s;ome <HI>names</HI> which &s;hew the intrin&s;ecall <HI>nature</HI> of the things to which they are given, <MILESTONE UNIT="Reply."> and they do agree to <HI>all</HI> of that
<PB N="37" REF="22">kinde. As if one &s;hould write <HI>to the Army of &s;uch a Generall, called to be &s;ouldiers,</HI> this <HI>name</HI> &s;hewes the intrin&s;ecall <HI>nature</HI> of the thing to which applied. Such is the name <HI>Saint,</HI> when applied to the <HI>Church of God;</HI> but there are other names which are <HI>extrin&s;ecall,</HI> and <HI>&s;uperadditionall</HI> to the <HI>nature</HI> of the things given to, and &s;eparable, and may be in &s;ome, and not in other of that kinde: As if one &s;hould write, <HI>to the Army of &s;uch a one enriched with gold and &s;ilver, apparell,</HI> this is <HI>extrin&s;ecall</HI> and <HI>ca&s;uall,</HI> and may agree to <HI>&s;ome</HI> Ar|mies, and <HI>not to others;</HI> &s;uch are the Epithets, 1 <HI>Cor.</HI> 5. <HI>inriched with wi&s;dome, utterance,</HI> &amp;c. Concerning the names, <HI>Elect,</HI> &amp;c. we have an&s;wered them before.</P>
</DIV2>
<DIV2 N="6" TYPE="position">
<HEAD>POSITION VI.</HEAD>
<P>The <HI>form</HI> of a Church, is the gathering toge|ther of the&s;e <HI>vi&s;ible Saints,</HI> and <HI>combining</HI> and <HI>uni|ting</HI> them <HI>into one body</HI> by the <HI>form</HI> of a holy <HI>Cove|nant,</HI> Deut. 29 1.10, 11, 12. by which is plainly &s;hewed, that a company of people become. Gods people, <HI>that is,</HI> a <HI>Church,</HI> by entring into <HI>Covenant</HI> with God. If it be &s;aid, they were a <HI>Church</HI> be|fore; yet that was when the <HI>Church</HI> of the <HI>lewes</HI> was con&s;tituted in <HI>Abrahams</HI> Family by <HI>Covenant.</HI></P>
<P><HI>You intend not that this</HI> Covenant <HI>doth make a</HI> true <HI>Church,</HI> <MILESTONE UNIT="An&s;wer."> <HI>but a</HI> pure Congregationall Church, <HI>as it is refined according to the plat|form of the</HI> Go&s;pel.</P>
<P>We intend that the <HI>combination of Saints</HI> into <HI>one body</HI> by &s;ome kinde of <HI>Covenant,</HI> either expre&s;&s;e or implicite, <MILESTONE UNIT="Reply."> or by &s;ome kinde of &s;peciall bond (as D^r. <HI>Ames</HI> calls it) doth make a <HI>true Church.</HI> The <HI>&s;eed of</HI> Jacob, and the <HI>Sechemites</HI> could not make a Church toge|ther, <HI>Gen.</HI> 34.15, 16. but by becoming one, and they could not become one, but by coming into the &s;ame <HI>Covenant,</HI> therefore they &s;ay (though deceitfully, for they never meant it; yet therein they
<PB N="38" REF="23">&s;hew how &s;uch a thing could only be done,) <HI>if you will be as we be, that every male be circumci&s;ed, then we will become one people;</HI> and we would demand, had tho&s;e <HI>Sechemites</HI> been Believers, and had this bu&s;ine&s;&s;e been carried without guile, whether they had not by this doing become <HI>one Church?</HI></P>
<P>We conceive <HI>relation</HI> or <HI>combination</HI> into one unto <HI>dome&s;tick</HI> ends and purpo&s;es is the <HI>form</HI> of a <HI>Family,</HI> and <HI>relation</HI> and <HI>combination</HI> into <HI>one</HI> unto <HI>politick</HI> and <HI>civill ends</HI> and <HI>purpo&s;es</HI> is the form of a <HI>Commonwealth,</HI> and <HI>relation</HI> and <HI>combination</HI> of one man and one woman unto <HI>conjugall ends</HI> and <HI>purpo&s;es</HI> is the <HI>form of matrimoniall &s;tate;</HI> and that <HI>covenant</HI> alwayes makes this <HI>relation</HI> and <HI>combinati|on</HI> into onene&s;&s;e, where the per&s;ons are free from each other, and no <HI>naturall</HI> tie among&s;t them; and &s;o <HI>relation</HI> and <HI>combination</HI> of &s;o many <HI>Saints</HI> as do, or may well meet in one place, unto <HI>religious ends,</HI> <GAP DESC="illegible" RESP="UOM" EXTENT="1 word"> the enjoyment of <HI>Church-ordinances,</HI> doth make a <HI>church;</HI> and becau&s;e the per&s;ons are free from one another, therefore <HI>covenant</HI> or <HI>agreement</HI> together (which is all one) mu&s;t make the <HI>relation.</HI></P>
<P>A <HI>&s;olemne expre&s;&s;e and verball covenant</HI> or <HI>agreement</HI> (we a&s;&s;ert) to be <HI>nece&s;&s;ary unto the purity and &s;trength of a Church,</HI> and &s;o con&s;equent|ly unto the <HI>welbeing</HI> of a <HI>Church;</HI> for how <HI>Saints</HI> (and they alone) <HI>living promi&s;cuou&s;ly in</HI> the world, &s;hould yet be <HI>&s;evered from</HI> the <HI>world,</HI> with which they be in habitation mingled; and how they (even they alone) &s;hould have communion together in all holy <HI>ordinances,</HI> without expre&s;&s;e verball con&s;ent, we cannot conceive; which yet we judge ought to be, if the rule be well attended, which &s;aith, <HI>No|thing &s;hall enter into the holy city which defileth,</HI> Rev. 21.27. &amp; 22.14. And how &s;uch <HI>loo&s;ene&s;&s;e</HI> which is in our <HI>Pari&s;h-churches</HI> [from which any may depart to another <HI>Pari&s;h-church,</HI> without rendering any rea&s;on (removing their habitation, it may be but a &s;tones ca&s;t,)] which we conceive to be a great <HI>evill:</HI> (For the members in a natu|rall body are not &s;o loo&s;ly joynted, nor &s;tones in any hou&s;e &s;o loo&s;ly &s;et, unto which yet a particular Church is compared, <HI>Eph.</HI> 2.22. and 1 <HI>Cor.</HI> 12.27.) How this <HI>evill</HI> may be prevented but by <HI>ex|pre&s;&s;e agrement,</HI> we cannot apprehend; and therefore conceive &s;uch a <HI>covenant</HI> to be <HI>nece&s;&s;ary</HI> to &s;uch purpo&s;es.</P>
<P><HI>A</HI> Church-covenant <HI>s e&s;pecially in relation to</HI> Church-e&s;tate, <MILESTONE UNIT="An&s;wer."> <HI>and</HI> Church duties (<HI>as a</HI> marriage-covenant <HI>is with relation to the</HI> mar|riage &s;tate <HI>and</HI> marriage duties) <HI>but the</HI> Covenant <HI>here enentioned,
<PB N="39" REF="23">was not entered into in reference to</HI> Church e&s;tate, <HI>and</HI> Church duties, <HI>rather then to other duties of the</HI> morall Law, <HI>and may be taken by two or three, though they be too few to make a</HI> Church, <HI>or by per&s;ons of &s;eve|rall</HI> Churches, <HI>in a &s;hip or a journey, and yet leave them in the &s;ame</HI> Church-&s;tate <HI>they were before, and not make them</HI> members <HI>of a di|&s;tinct</HI> Church.</P>
<P>A <HI>Church-covenant</HI> is e&s;pecially in <HI>relation</HI> to <HI>Church duties,</HI> <MILESTONE UNIT="Reply."> but not only &s;o; for Chri&s;tian duties are comprehended under it; and the <HI>Covenant</HI> in <HI>Deut.</HI> 29.1.10, 11, 12. re&s;pects principally <HI>Church-duties,</HI> more then other duties of the morall Law, as appeares from <HI>ver&s;.</HI> 16, 17, 18. for he warns them of <HI>Heatheni&s;h wor&s;hips,</HI> &s;uch which they had &s;een in <HI>Egypt,</HI> and among the Nations, and would <HI>ingage</HI> them <HI>by holy covenant to all Gods holy wor&s;hips,</HI> which <HI>were of his own in&s;titution,</HI> of which were the wor&s;hip and &s;ervice of the <HI>Pa&s;&s;eover,</HI> and all the offerings of <HI>Gods pre&s;cription,</HI> which were to be brought to the door of the <HI>Tabernacle</HI> of the Congregation; and the <HI>covenant</HI> of two or three to perform &s;uch duties might not be taken, becau&s;e &s;ome of them did &s;eal their <HI>union</HI> and <HI>communion</HI> with that body, and were to be celebrated when the whole body was a&s;&s;embled. And though a <HI>covenant</HI> binding to the performance of &s;ome of the duties of the morall Law, may be made by two or three, and by per&s;ons of &s;everall <HI>Churches,</HI> and yet leave them in the &s;ame <HI>Church-&s;tate,</HI> and not make them members of a di&s;tinct <HI>Church</HI> from what they were of before, yet not &s;o a <HI>covenant</HI> that binds to <HI>Church-duties,</HI> as if a company of per&s;ons of divers <HI>churches</HI> &s;hould <HI>covenant</HI> to meet together, to pray one with another, this would not make them a <HI>Church,</HI> nor change their &s;tate; but if they <HI>covenant</HI> to walk together in the con&s;tant enjoyment of all <HI>Church-ordinances,</HI> which God requires of a <HI>Church;</HI> this would make them a <HI>Church,</HI> and change their &s;tate, that afterwards they could not be of divers <HI>Churches,</HI> but of the &s;ame <HI>Church</HI> and <HI>Body.</HI></P>
<P><HI>A</HI> Covenant <HI>in generall doth not make</HI> a Church (<HI>nor a</HI> marriage, <MILESTONE UNIT="An&s;wer."> <HI>a</HI> Covenant <HI>betwixt this man and that woman makes it</HI>) <HI>but a</HI> Cove|nant <HI>with appropriation and application to</HI> this, <HI>or</HI> that <HI>Pa&s;tor or people, but the</HI> Scripture covenants <HI>are not with appropriation and applica|tion to this Pa&s;tor or people</HI> (viz.) <HI>that they would &s;erve God with</HI> this <HI>people or Pa&s;tor, rather then with</HI> that; <HI>therefore they are not Church-covenants.</HI></P>
<PB N="40" REF="24">
<P> Who ever read or heard of any <HI>Covenant</HI> in generall of duties to be done, <MILESTONE UNIT="Reply."> without application to per&s;ons mutually <HI>ingaged</HI> to per|form &s;uch duties? As a <HI>covenant</HI> of duties in a <HI>marriage</HI> would be ridiculous without application to per&s;ons, <HI>this</HI> man, or <HI>that</HI> woman to be <HI>ingaged</HI> to perform &s;uch duties, &s;o is any <HI>covenant.</HI> The <HI>cove|nants</HI> in Scripture were no &s;uch <HI>covenants;</HI> they were applied to <HI>I&s;rael,</HI> and to the <HI>Gentiles</HI> that &s;hould <HI>joyn</HI> to <HI>I&s;rael,</HI> and appropria|ted to them al&s;o: So that they were <HI>a &s;eparated people</HI> from other Nations by <HI>covenant,</HI> Exod. 12.47, 48. the <HI>Pa&s;&s;eover</HI> was a &s;ervice which all the hou&s;e of <HI>I&s;rael</HI> was <HI>ingaged</HI> to perform together, and all that would <HI>joyn</HI> to them, and by <HI>circumci&s;ion</HI> they became one people with them; but <HI>no &s;tranger</HI> might partake with them, &s;o that the <HI>Jewes</HI> by the <HI>Covenant of God,</HI> were to &s;erve God, rather with this people, then with that.</P>
<P>That a <HI>covenant</HI> makes a <HI>Church</HI> with appropriation to <HI>this</HI> or <HI>that Pa&s;tor,</HI> is denied: for we hold it a con&s;equent priviledge of a <HI>Church</HI> (whether con&s;tituted by <HI>verball covenant</HI> or not) to choo&s;e their own <HI>Pa&s;tor;</HI> therefore the <HI>Church</HI> is fir&s;t, before it hath a <HI>Pa&s;tor:</HI> this is confe&s;&s;ed by your &s;elf, <HI>page</HI> 13. if it were not &s;o, the <HI>Church</HI> would be di&s;&s;olved at the death of the <HI>Pa&s;tor;</HI> there is a co|venant between the <HI>Pa&s;tor</HI> and people, but it is <HI>emergent,</HI> and groweth out, and proceeds from the <HI>Covenant</HI> among the people; the people mu&s;t fir&s;t be one before they can agree in one, to choo&s;e their <HI>Pa&s;tor,</HI> with whom they afterwards enter into <HI>covenant:</HI> There was a <HI>covenant</HI> with <HI>Abraham</HI> and his hou&s;e, by vertue of which, <HI>I&s;rael</HI> was the <HI>Lords people</HI> in <HI>Egypt,</HI> before there were any <HI>Pa&s;tors</HI> to be over them; therefore <HI>Church-covenant</HI> there was in Scripture, without application to <HI>Pa&s;tors.</HI> And it was &s;o in the <HI>Wil|derne&s;&s;e</HI> al&s;o at the fir&s;t before <HI>Aaron</HI> and his &s;ons were cho&s;en.</P>
<P><HI>To be</HI> Gods people, <MILESTONE UNIT="An&s;wer."> <HI>and</HI> Gods Church, <HI>is not all one in your &s;en&s;e. Forty Believers of no</HI> Church, <HI>or of forty &s;everall</HI> Churches, <HI>are the</HI> Lords people, <HI>but they are not an</HI> in&s;tituted Church.</P>
<P>To be <HI>one people unto God,</HI> <MILESTONE UNIT="Reply."> <HI>in a profe&s;&s;ed &s;olemn way,</HI> (which is done by entring into <HI>covenant</HI> with God) and to be <HI>a Church,</HI> is all one. Now this is that which is a&s;&s;erted from <HI>Deut.</HI> 29.12, 13. <HI>That thou &s;houlde&s;t enter into covenant with the Lord thy God, that be may e&s;tabli&s;h thee this day for a people,</HI> (or <HI>one people</HI>) <HI>to him&s;elf,</HI> in a pro|fe&s;&s;ed way: So by the <HI>Covenant of circumci&s;ion,</HI> (for &s;o it was called,
<PB N="41" REF="24">becau&s;e it was the &s;eal of it) the <HI>Seehemites</HI> were to become one people to God, and to the &s;eed of <HI>Jacob,</HI> Gen. 34.15, 16.</P>
<P><HI>No</HI> Covenant <HI>in Scripture was at the founding of the</HI> Jewi&s;h Church, <MILESTONE UNIT="An&s;wer."> <HI>nor of the</HI> Chri&s;tian Church, <HI>nor at the adding any members to them: neither did they make a</HI> Church <HI>more truly a</HI> Church, <HI>or politique</HI> So|ciety, <HI>or more truly members, but did make them or &s;hew them to be more pure and holy &s;ervants of God; even as when &s;ingle per&s;ons or families do covenant with God.</HI></P>
<P N="1">1. If there were <HI>no covenant</HI> at the founding of the <HI>Jewi&s;h church,</HI> <MILESTONE UNIT="Reply."> how comes it that all that entred into the Iewi&s;h Church of the pro&s;elyted Gentiles, <HI>entred</HI> by the <HI>Seal of the Covenant,</HI> which was <HI>Circumci&s;ion?</HI> doth not the way of augmentation of the Church &s;hew the way of the fir&s;t con&s;titution thereof? So it may be &s;poken of Chri&s;tian Churches: why are converted <HI>Heathens,</HI> and the In|fants of Church-members, brought into the Church by bapti&s;me? which is a Church-ordinance, and the <HI>&s;eal</HI> of the <HI>Covenant of grace,</HI> and of that part of it principally which re&s;pects <HI>Church-&s;ociety.</HI></P>
<P N="2">2. How do tho&s;e which were <HI>many,</HI> become <HI>one</HI> among them|&s;elves, and di&s;tinct from all other bodies of the &s;ame kinde, (as <HI>Corinth</HI> was one in it &s;elf, and di&s;tinct from <HI>Cenchrea:</HI> (for pari&s;h|bounds were not then on foot) &s;o that the <HI>members</HI> of one were not the <HI>members</HI> of the other; nor the <HI>Officers</HI> of one the <HI>officers</HI> of the other) if there be nothing that knits them together among them|&s;elves, and divides them a&s;under from others? and if any thing <HI>combine</HI> them, what can it be but &s;ome <HI>agreement</HI> or <HI>covenant</HI> ex|pre&s;&s;e or implicit? Why mu&s;t <HI>circumci&s;ion</HI> the <HI>&s;eal</HI> of the <HI>Covenant</HI> be u&s;ed to <HI>make the</HI> Sechemites <HI>one people with</HI> Jacobs <HI>family,</HI> if <HI>Jacobs</HI> family, or <HI>I&s;aak's,</HI> or <HI>Abrabam's</HI> before that, were one unto all holy <HI>Church-wor&s;hips</HI> among them&s;elves without <HI>covenant?</HI></P>
<P N="3">3. Did the joyning of the believing <HI>Gentiles</HI> to the family of <HI>Abra|ham</HI> by <HI>circumci&s;ion,</HI> make them no more truly members of the <HI>church</HI> of <HI>I&s;rael,</HI> then they were before, only make them, and &s;hew them to be more pure and holy &s;ervants of God? were they not accounted after <HI>circumci&s;ion</HI> of the <HI>Jewes</HI> Common-wealth, and were inve&s;ted into all the <HI>Jewes</HI> &s;pirituall priviledges? which they had no right to before, though they were converted per&s;ons, and Gods &s;ervants.</P>
<P N="4">4. We conceive that <HI>Abraham</HI> and his family were not in <HI>Church &s;tate,</HI> and profe&s;&s;edly and openly &s;eparated from the world till the
<PB N="42" REF="25"><HI>Covenant</HI> in <HI>Gen.</HI> 17. at which time, by a mark in his fle&s;h, he was di&s;tingui&s;hed from all the nations, and became <HI>Gods hou&s;hold;</HI> if this be &s;o then, <HI>Church &s;tate</HI> is founded in <HI>Covenant,</HI> if it be otherwi&s;e, let it appear that he was in <HI>Church &s;tate</HI> before that time, and we &s;hall look out for a <HI>Covenant</HI> before that time: That which induceth us thus to thinke, is,
<LIST>
<ITEM>1. Becau&s;e we reade nothing of <HI>Abrahams</HI> family, that they were a <HI>profe&s;&s;ed people</HI> unto God before that time.</ITEM>
<ITEM>2. We reade not of any <HI>Symbole</HI> of <HI>Church &s;tate</HI> by which <HI>Abra|bam</HI> and his family were &s;eparated from the re&s;t of the world, be|fore <HI>circumci&s;ion,</HI> which was a token in their fle&s;h to di&s;tingui&s;h them from the nations round about them.</ITEM>
<ITEM>3. This di&s;tingui&s;hed him and his family not from the world alone, but from other believers of his time, <HI>Melchi&s;edeck</HI> and <HI>Lot,</HI> which though holy men, yet not in his &s;tate, nor had his privi|ledges. But this Argument from <HI>circumci&s;ion</HI> is encountred with in your an&s;wer that followes.</ITEM>
</LIST></P>
<P><HI>The</HI> Covenant <HI>in</HI> Gen. 17. <HI>is taken only for</HI> Gods part <HI>of the</HI> Co|venant, <MILESTONE UNIT="An&s;wer."> <HI>or his promi&s;e to</HI> Abraham, <HI>Gal.</HI> 3.16, 17. <HI>not for</HI> mans part <HI>to God.</HI></P>
<P>While you charge <HI>us</HI> of <HI>mi&s;-interpreting</HI> the Scriptures, <MILESTONE UNIT="Reply."> it &s;tands <HI>you</HI> upon to be wary that your &s;elf run not into <HI>that error.</HI> Paul, <HI>Gal.</HI> 3.16. with <HI>ver&s;.</HI> 8. (as <HI>Peter,</HI> Acts 3.25. <GAP DESC="foreign">, ren|dered well there, <HI>and in thy &s;eed</HI>) &s;eems to make u&s;e of the promi&s;e of God made to <HI>Abraham</HI> and his &s;eed in the <HI>Covenant,</HI> Gen. 12.3. and 22.16.18. The Apo&s;tle there had no occa&s;ion to &s;peak of the re&s;tipulation on <HI>Abrahams</HI> part, and in <HI>Gen.</HI> 17.1.9. 'tis manife&s;t, that <HI>that Covenant</HI> was reciprocall, as <HI>Junius</HI> and <HI>Pareus</HI> do ob&s;erve upon that place; but you <HI>check your &s;elf,</HI> as if overbold, <HI>and</HI> there|fore <HI>&s;ay,</HI></P>
<P><HI>Indeed,</HI> <MILESTONE UNIT="An&s;wer."> <HI>receiving of</HI> circumci&s;ion <HI>doth import a</HI> Covenant <HI>on</HI> Abra|hams <HI>part, or con&s;ent to the</HI> Covenant, <HI>as</HI> bapti&s;me <HI>al&s;o doth: but it is held they were in</HI> Church &s;tate <HI>before they had right to</HI> circumci&s;ion; <HI>therefore you &s;hould &s;hew they made a</HI> Covenant <HI>before</HI> circumci&s;ion.</P>
<P><HI>Circumci&s;ion</HI> (being but the <HI>&s;ign and &s;eal of the covenant</HI> betwixt God and <HI>Abraham</HI>) doth argue nece&s;&s;arily that there was a <HI>cove|nant</HI> before, <MILESTONE UNIT="Reply."> of which it was the <HI>&s;ign</HI> and <HI>&s;eal:</HI> and we would de|mand, whether <HI>I&s;aac</HI> were not in <HI>covenant</HI> before he was <HI>circumci&s;ed?</HI>
<PB N="43" REF="25">and whether his <HI>circumci&s;ion</HI> did not &s;eal &s;o much? and alwayes this order is &s;uppo&s;ed: Fir&s;t, Gods promi&s;e: Secondly, mans faith: Thirdly, the &s;ign and &s;eal of both in &s;ome <HI>Symbole</HI> of Gods in&s;titu|tion, &s;o in <HI>Bapti&s;me.</HI></P>
<P><HI>How prove you that</HI> Melchi&s;edeck <HI>a Prie&s;t, and</HI> Lot, <MILESTONE UNIT="An&s;wer."> <HI>which were not of his &s;eed nor family, were out of Church-&s;tate? That a believer is not a &s;on of</HI> Abraham, <HI>if he be not in Church &s;tate by</HI> covenant? <HI>which things you &s;eem to imply, when you &s;ay, the</HI> Jewi&s;h Church <HI>was con&s;tituted in</HI> Abrahams <HI>family by</HI> Church-covenant; <HI>the family of</HI> Sem <HI>was the Church of God long before this.</HI></P>
<P N="1">1. We a&s;&s;ert not that they were out of <HI>Church-&s;tate;</HI> <MILESTONE UNIT="Reply."> but this we &s;ay, if they were not <HI>circumci&s;ed,</HI> (as we read not that they were) they were not of <HI>Abrahams</HI> Church, nor had the <HI>Pa&s;&s;eover</HI> been on foot, could they have partaked of <HI>it,</HI> any more then Believers could af|terward, who joyned not to <HI>Abrahams</HI> family. <HI>Cornelius</HI> may be an example.</P>
<P N="2">2. It is one thing to be a <HI>&s;on of Abraham as a Believer,</HI> and heire of promi&s;e, for &s;o all Believers are, and an <HI>Heathen</HI> is, when conver|ted, before joyned to any in&s;tituted Church; and another thing to be the &s;on of <HI>Abraham as a profe&s;&s;ed Covenanter with God,</HI> and bea|ring the <HI>Symbole</HI> of it in his fle&s;h: in the former &s;en&s;e, <HI>Abraham</HI> was the father of all Believers, though <HI>uncircumci&s;ed,</HI> and in the latter a father of the <HI>circumci&s;ed,</HI> which were al&s;o of his faith; as the Apo&s;tle &s;hewes, <HI>Rom</HI> 4.11.12.</P>
<P N="3">3. Though it be probable that there was a Church in the fami|mily of <HI>Sem,</HI> yet that place, <HI>Gen.</HI> 9.26, 27. proves it not: for, fir&s;t, it is propheticall of the po&s;terity of <HI>Sem</HI> and <HI>Japhet,</HI> and re&s;pects not (&s;o far as we can di&s;cern) the per&s;ons of <HI>Sem</HI> and <HI>Japhet</HI> (at lea&s;t not at that time) being both (as is probable) in the family of their father <HI>Noah:</HI> Secondly, there might be a Church in <HI>Sems</HI> family, and yet of another con&s;titution then this in <HI>Abrahams</HI> family; this hinders not, but that the church in <HI>Abrahams</HI> family might be con&s;tituted by <HI>covenant.</HI></P>
</DIV2>
<DIV2 N="7" TYPE="position">
<PB N="44" REF="26">
<HEAD>POSITION VII.</HEAD>
<P>Every <HI>Member</HI> at his admi&s;&s;ion,<NOTE PLACE="marg">See the like allegation in <HI>An&s;wer</HI> to <HI>Po&s;.</HI> 9. p. 73.</NOTE> doth promi&s;e to give him&s;elf as to the Lord, to be guided by him; &s;o to the Church, to be guided by them; which is no more then the <HI>Members</HI> of the Church of <HI>Macedonia</HI> did in a parallel ca&s;e, 2 <HI>Cor.</HI> 8.5.</P>
<P><HI>The givers are not the</HI> Members <HI>of the</HI> Church <HI>of</HI> Macedonia, <MILESTONE UNIT="An&s;wer."> <HI>(as you for your advantage phra&s;e it) but the</HI> Churches <HI>of</HI> Macedonia; <HI>and therefore, if this do prove</HI> Union <HI>or</HI> Covenant, <HI>it is of the</HI> members <HI>of &s;everall</HI> churches, <HI>and not of one only.</HI></P>
<P N="1">1. The allegation in an&s;wer to the 9^t^h <HI>Po&s;ition,</HI> <MILESTONE UNIT="Reply."> pag. 73. runs in the&s;e words, <HI>As to the Lord to be guided by him, &s;o to the Church</HI> (according to God) <HI>to be guided by them;</HI> the&s;e words <HI>(according to God)</HI> are le&s;t out; whether wilfully to make the practice of our Churches the more odious, or by over&s;ight we conclude not.</P>
<P N="2">2. There was no intent to prove <HI>&V;nion</HI> or <HI>Covenant</HI> of a Church, but &s;ubjection of each member to the <HI>Church</HI> to which he is joyned him&s;elf, and the officers thereof; and the practice of the <HI>Churches</HI> of <HI>Macedonia</HI> (by way of allu&s;ion) is made u&s;e of: it is &s;aid, it is no more, then the members of the Church of <HI>Macedonia</HI> did in a parallel ca&s;e: The Argument is fetcht <HI>&agrave; comparatis:</HI> the members of the Church of <HI>Macedonia</HI> did as much in a like ca&s;e,; <HI>they gave them&s;elves to the Lord, and to the Apo&s;tle</HI> and <HI>Timothy,</HI> according to Gods will, to be guided by the Lord, and directed by them; a whole Church, or Churches to one or two per&s;ons gave them&s;elves; and an Argument is fetcht thence, thus, then may one per&s;on that is to joyn to a <HI>Church,</HI> as fitly give him&s;elf to the Lord, to be guided by him, and to the whole <HI>Church</HI> and the Officers thereof to be directed by them, according to the will of God; and it is urged, that a member &s;hould therefore pro|mi&s;eit; and to call it <HI>Church of Macedonia,</HI> or <HI>churches,</HI> is neither advantagious nor di&s;advantagious; for though many <HI>Churches</HI> gave
<PB N="45" REF="26">them&s;elves to be guided by one <HI>Paul,</HI> becau&s;e he was Officer to them all, yet a members &s;ubjection will be only required to his own <HI>Church,</HI> and the Officers thereof, becau&s;e there is no &s;uperiority of juri&s;diction of one <HI>Church</HI> over another, and the members thereof. We believe you would be ready enough to make u&s;e of this pattern, to prove that the members of a <HI>Congregation</HI> mu&s;t &s;ubmit to the guidance of their <HI>Pa&s;tors;</HI> and why do you except again&s;t it, becau&s;e &s;ubjection of each member to the <HI>Church,</HI> is endevoured to be pro|ved thence, &s;eeing that the <HI>Church</HI> compri&s;eth the Officers thereof?</P>
</DIV2>
<DIV2 N="8" TYPE="position">
<HEAD>POSITION VIII.</HEAD>
<P>This particular <HI>Congregation</HI> is a <HI>Church</HI> before it have Officers, <HI>Acts</HI> 2.47.</P>
<P><HI>In a generall &s;en&s;e, a few private men without Officers; yea,</HI> <MILESTONE UNIT="An&s;wer."> <HI>a few women without men; yea, twenty members of &s;everall</HI> Churches <HI>may be called a</HI> Church; <HI>but a</HI> governing Church <HI>they are not; the</HI> Church <HI>hath not received an office of rule without her Officers,</HI><NOTE N="(b)" PLACE="marg">Cottons <HI>Keyes,</HI> p. <HI>16.</HI> Reply.</NOTE></P>
<P>We take <HI>Churches</HI> for &s;uch churches, <MILESTONE UNIT="Reply."> as the Apo&s;tles planted in all places, when they had converted any con&s;iderable number of per|&s;ons, into which Saints were wont to be gathered, that they might be built up and edified by the Ordinances, <HI>Acts</HI> 9.31. and unto which <HI>Pa&s;tors</HI> were given to re&s;ide with them, and to over&s;ee them, <HI>Acts</HI> 20.28. and the&s;e mu&s;t be <HI>Congregationall</HI> Churches; for <HI>Pa&s;tors</HI> cannot con&s;tantly feed any other. Or, we take <HI>Church</HI> as <HI>Ame&s;ius</HI> defines it,<NOTE N="*" PLACE="marg">A company of faithfull ones by &s;peci|all bond be|twixt them|&s;elves joyned together, to exerci&s;e the communion of Saints con|&s;tantly a|mong&s;t them|&s;elves.</NOTE> <HI>Coetus &s;idelium &s;peciali vinculo inter &s;e conjunctorum ad communionem &s;anctor um inter &s;e con&s;tanter exercendam,</HI> &s;uch an uni|ted company is the Church, before it have Officers, for it is their priviledge to choo&s;e their <HI>Officers,</HI> (as you confe&s;&s;e in your An&s;wer to the next <HI>Po&s;ition</HI>) in which &s;en&s;e (if in any &s;en&s;e at all) a few private men, or a few women, or twenty members of &s;everall <HI>chur|ches,</HI> have never been called a <HI>Church.</HI></P>
<P>Now whether this <HI>Congregationall church</HI> be a <HI>Governing church</HI> or not, becau&s;e it is not a&s;&s;erted in the <HI>Po&s;ition,</HI> we have no occa|&s;ion here of di&s;cu&s;&s;ing it.</P>
<P><HI>The Church in</HI> Acts 2. <HI>had</HI> Officers, <MILESTONE UNIT="An&s;wer."> <HI>and better</HI> Officers <HI>then any</HI>
<PB N="46" REF="27">Church <HI>now hath, even the</HI> Apo&s;tles <HI>which were the</HI> Elders <HI>of all</HI> Churches, 1 Pet. 5.1. 2 Cor. 11.28.<NOTE N="(d)" PLACE="marg">The Apo|&s;tles were as <HI>Elders</HI> and <HI>Rulers</HI> of all <HI>Churches, Cot|ton</HI> Keys p. 48</NOTE> <HI>and particularly of the Church of</HI> Jeru&s;alem; <HI>and did act therein as</HI> Elders; <HI>it is not all one to want</HI> Elders <HI>now they are in&s;tituted, as before; ordinary</HI> Elders <HI>were not appointed at that time.</HI></P>
<P>There is a conce&s;&s;ion that <HI>the Church,</HI> <MILESTONE UNIT="Reply."> Acts 2. <HI>bad no ordinary Of|ficers, for none were then appointed;</HI> and yet they were a <HI>church,</HI> and <HI>Acts</HI> 14.23. &s;hewes &s;o much they were <HI>churches</HI> before the Apo&s;tles ordained <HI>Elders</HI> in them, and this is all that the <HI>Po&s;ition</HI> drives at.</P>
<P>And though there were <HI>generall Elders</HI> which had in&s;pection over all <HI>Churches;</HI> yet neither the&s;e, nor any other <HI>Elders</HI> do<NOTE N="*" PLACE="marg">Come into the e&s;&s;ence of <HI>Churches.</HI></NOTE> <HI>in|gredi e&s;&s;entiam Eccle&s;iarum;</HI> nor is it any formall rea&s;on why a Com|pany of Believers are a Church, becau&s;e they have <HI>Elders,</HI> whether extraordinary or ordinary; for were it &s;o, then their priviledge to choo&s;e their <HI>Officers,</HI> would be when they have <HI>Officers,</HI> for then they are a <HI>Church;</HI> and it would follow, that they cannot choo&s;e <HI>Officers</HI> when they want them, and have mo&s;t need of them, for then they are not a <HI>Church,</HI> and &s;o can have no &s;uch <HI>power;</HI> and it is very uncomfortable; for the <HI>death</HI> of an <HI>Officer,</HI> might be the <HI>unchurching</HI> of a <HI>people.</HI></P>
<P>But that which may give more &s;atisfaction in this matter is the con&s;ideration of &s;uch Scriptures where the <HI>members</HI> mentioned apart from the <HI>Officers,</HI> are called the <HI>Church</HI> of God, <HI>Acts</HI> 20.28. the <HI>Elders</HI> are the per&s;ons &s;poken to, <HI>feed the flock over which the holy Gho&s;t hath made you over-&s;eers,</HI> the believing <HI>Ephe&s;ians</HI> are the flock, who are al&s;o called <HI>the Church of God, purcha&s;ed with his blood.</HI><NOTE N="*" PLACE="marg">Acts 20. ver&s;. 28.</NOTE> So <HI>Phil.</HI> 1.1. So that a Chri&s;tian people, united together with an intent of con&s;tant <HI>congregating</HI> to enjoy <HI>Ordinances</HI> for their edification, are a <HI>church</HI> without <HI>officers;</HI> or if they have them, yet <HI>without con&s;ideration of them.</HI></P>
</DIV2>
<DIV2 N="9" TYPE="position">
<HEAD>POSITION IX.</HEAD>
<P>She hath al&s;o full and free power to choo&s;e her own <HI>Officers</HI> without the help of <HI>Synod,</HI><NOTE PLACE="marg">This, though not &s;o fully, is a&s;&s;erted by <HI>R.M.</HI> &amp; <HI>W.T.</HI> to <HI>C. H.</HI></NOTE> <HI>Cla&s;sis</HI> or <HI>Presbyterie,</HI> Act. 1.15. Acts. 6.3. &amp; 14.23.</P>
<P>In Church-affairs, <MILESTONE UNIT="An&s;wer."> <HI>of weighty and difficult common concernment, as
<PB N="47" REF="27">election and ordination of</HI> Elders, <HI>excommunication of an</HI> Elder, <HI>it is &s;afe and whole&s;ome and an boly Ordinance to proceed with con&s;ultation and con&s;ent of the churches,</HI> Prov. 11.14.<NOTE N="(p)" PLACE="marg">Cottons <HI>Keys,</HI> p. <HI>55.</HI> Reply.</NOTE></P>
<P>This <HI>Po&s;ition</HI> &s;aith not that a particular <HI>Congregation</HI> or <HI>Church</HI> of Brethren have full and free <HI>power</HI> to choo&s;e her own <HI>Officers</HI> without asking or &s;eeking the help of advice and direction from <HI>Synod, Cla&s;&s;is,</HI> or <HI>Presbyterie:</HI> nor do we think that there is any &s;uch meaning in it; but without authoritative help of a <HI>Synod, Cla&s;&s;is,</HI> or <HI>Presbyterie;</HI> for in all tho&s;e places of the <HI>Acts,</HI> the <HI>chur|ches</HI> had the help of direction: but they were not &s;trengthened by the interpo&s;ition of the authority of the Apo&s;tles, or of any other.</P>
<P><HI>You will not take upon you ha&s;tily to cen&s;ure the many notable prece|dents of ancient and latter Synods,</HI> <MILESTONE UNIT="An&s;wer."> <HI>who have put forth the Acts of power in ordination and excommunication.</HI><NOTE N="(q)" PLACE="marg">Cottons <HI>Keys,</HI> p. <HI>28.</HI> Reply.</NOTE></P>
<LIST>
<ITEM>1. The grave Author of this &s;peech meddles not with <HI>election</HI> in that place quoted, but this <HI>Po&s;ition</HI> runs of <HI>election.</HI></ITEM>
<ITEM>2. He keeps him&s;elf from an ha&s;ty and peremptory cen&s;uring of ancient precedents, who have put forth acts of <HI>power</HI> in ordinati|on and excommunication; but he declares his opinion again&s;t it, and we approve as well of his <HI>mode&s;ty,</HI> as we do agree with him in his <HI>judgement.</HI></ITEM>
</LIST>
<P><HI>We hold it a</HI> priviledge <HI>of the</HI> people (<HI>e&s;pecially if they proceed</HI> wi&s;e|ly <HI>and</HI> piou&s;ly) <HI>to elect their</HI> Officers, <MILESTONE UNIT="An&s;wer."> <HI>and an injury to</HI> obtrude <HI>any on them without their con&s;ent.</HI></P>
<P N="1">1. What <HI>people</HI> are the&s;e that have this <HI>priviledge?</HI> <MILESTONE UNIT="Reply."> <NOTE PLACE="marg">Cottons <HI>Keys,</HI> pag. <HI>12.</HI></NOTE> the Author whom you make u&s;e of &s;o oft, calls them <HI>Church of Brethren;</HI> is it a <HI>people-priviledge,</HI> or a <HI>church-priviledge</HI> to choo&s;e Eccle&s;ia&s;ticall <HI>Officers?</HI></P>
<P N="2">2. What if they do not proceed <HI>wi&s;ely</HI> and <HI>piou&s;ly?</HI> is their pri|viledge lo&s;t? mu&s;t it be taken from them? and then it would be no injury to <HI>obtrude an Officer on them.</HI> It is an Officers <HI>priviledge</HI> to rule the Church; but what if he do it not <HI>wi&s;ely</HI> and <HI>piou&s;ly?</HI> is the <HI>privilege</HI> then lo&s;t? it is a Ma&s;ter of a Families <HI>priviledge</HI> to rule his own hou&s;e: but what if he do it not <HI>wi&s;ely</HI> and <HI>piou&s;ly,</HI> mu&s;t it now be taken from him? or rather mu&s;t he not be directed and exhorted to do it <HI>rightly?</HI> and the <HI>priviledge</HI> remain &s;til with him? &s;o of the people; we have <HI>Junius</HI> of our minde herein.<NOTE N="(a)" PLACE="marg"><HI>Junius</HI> Eccle&s;. <HI>p.</HI> 1963 An&s;wer.</NOTE></P>
<P><HI>But let us view your Scriptures.</HI></P>
<PB N="48" REF="28">
<P> Seeing that you agree with us in the &s;ub&s;tance of the <HI>Po&s;ition,</HI> <MILESTONE UNIT="Reply."> and yet immediatly bring all the <HI>Scriptures</HI> brought by us to &s;trengthen the &s;ame into que&s;tion, and none of them will pa&s;&s;e for currant with you, it had been convenient, that you &s;hould have produced the <HI>Scriptures</HI> which do &s;way you unto the a&s;&s;erting of the &s;ame thing, that it might have appeared to the world, that you have found out &s;ome better bottome to &s;et &s;uch a tenet on, then we have produced: For we conceive, that if the <HI>Scriptures</HI> you oppugn are not pertinent to prove the <HI>Po&s;ition,</HI> there will be none found in all the new Te&s;tament, but they will be more liable to exception then the&s;e; and it is to be noted, that all our modern Writers (that we know of) that grant any liberty to the people of choo&s;ing their own <HI>Officers,</HI> they do it upon the evidence of the&s;e <HI>Scriptures</HI> which are excepted again&s;t; in &s;o much that we know not what &s;hould be the rea&s;on why you grant the thing alledged, and bring no proofes of your own to confirm it; and yet allow not of ours which we bring, except you be re&s;olved to contradict all that comes from us. But what are your exceptions? let us prove what weight is in them; you &s;ay,</P>
<P><HI>The</HI> A&s;&s;embly, <MILESTONE UNIT="An&s;wer."> <HI>Acts</HI> 1. <HI>it is likely was not a body politick, but occa|&s;ionall only, no part of Church-government being as yet &s;et on foot: here were not all, but &s;ome of the &s;ounder</HI> members <HI>of the</HI> Jewi&s;h Church; <HI>and they had no commi&s;&s;ion to</HI> &s;eparate <HI>from the</HI> Jewes, <HI>before</HI> Acts 2.40. <HI>the Company was not without</HI> Elders: <HI>all</HI> the Churches <HI>and</HI> El|der <HI>at that time in the world were pre&s;ent: if there had been any more</HI> Elders <HI>they mu&s;t have conveened upon that occa&s;ion; the choice was limi|ted by the Apo&s;tle</HI> Peter; <HI>Fir&s;t, to the</HI> per&s;ons pre&s;ent: <HI>Secondly, to tho&s;e that</HI> accompanied <HI>the Apo&s;tles all the time,</HI> &amp;c. <HI>and was determi|ned by God who&s;e it was to</HI> choo&s;e <HI>an Apo&s;tle, by his directing of the</HI> lot.</P>
<P>The meaning is, <MILESTONE UNIT="Reply."> <HI>they were not a Chri&s;tian Church, but &s;ome of the &s;ounder members of the</HI> Jewi&s;h Church; and <HI>not yet &s;eparated from the</HI> Jewi&s;h Church; and then,</P>
<P N="1">1. There is a contradiction unto &s;ome other of the exceptions which follow: If they were no <HI>Chri&s;tian Church,</HI> how were the Apo&s;tles <HI>Elders</HI> of it? and how was it an <HI>Oecumenicall</HI> councell, <HI>all the</HI> Churches <HI>and</HI> Elders <HI>in the world being at it?</HI></P>
<P N="2">2. Is there not &s;ome mi&s;take in point of truth? For tho&s;e per|&s;ons who were commanded to <HI>&s;eparate,</HI> Acts 2.40. were they added
<PB N="49" REF="28">unto &s;uch which were not <HI>&s;eparated?</HI> The Text &s;aith, there were added to <HI>them,</HI> three thou&s;and fouls: (to <HI>them</HI>) to whom? to tho&s;e who are yet members of the <HI>Jewi&s;h church?</HI> then the&s;e <HI>&s;eparated</HI> ones, who were <HI>added,</HI> were members of the <HI>Jewi&s;h church</HI> by their additi|on; for they came into their &s;tate to whom they were <HI>added;</HI> and &s;o they were <HI>&s;eparated,</HI> and <HI>not &s;eparated;</HI> which yet agrees not to <HI>ver&s;.</HI> 47. where they are all together called <HI>a Church.</HI></P>
<P N="3">3. It is impertinently alledged <HI>that the company was not without</HI> Elders, the <HI>Apo&s;tles</HI> were pre&s;ent: For was the company &s;traitned in their liberty by the pre&s;ence of the&s;e <HI>Elders?</HI> or rather were they not acquainted with their priviledge in this matter by the&s;e <HI>Elders?</HI> When as el&s;e they might not have known it: but you &s;ay a little af|ter <HI>they were limited;</HI> but what is this <HI>limiting?</HI> nothing el&s;e but nece&s;&s;ary direction: and the <HI>limitation</HI> is but in one thing, though you would have it in two; the words are the&s;e, <HI>Wherefore of the&s;e that have accompanied us,</HI> &amp;c. For ought that appears, all that had <HI>accompanied</HI> them were pre&s;ent; and who could be &s;o &s;it to be an <HI>Apo&s;tle,</HI> as one of tho&s;e who had <HI>accompanied</HI> them, 1 <HI>Joh.</HI> 1.1.</P>
<P N="4">4. If the <HI>election of an Apo&s;tle</HI> did belong to <HI>God,</HI> in reference to the particular per&s;on; yet they proceeded as far as they could therein, and agreed in the denomination of <HI>two,</HI> and when the <HI>lot</HI> determined whether of the <HI>two</HI> &s;hould be the <HI>man,</HI> the Text &s;aith, <HI>ver&s;.</HI> 26. <HI>by the common &s;uffrage of them all,</HI> Matthias <HI>was numbred among the eleven Apo&s;tles.</HI></P>
<P N="5">5. If all <HI>Elders and Churches</HI> mu&s;t conveen upon occa&s;ion of <HI>elect|ing</HI> of an <HI>Apo&s;tle,</HI> becau&s;e he is <HI>Pa&s;tor</HI> of all <HI>Churches,</HI> why mu&s;t they not be gathered together upon occa&s;ion of ordaining an <HI>Apo&s;tle?</HI> But we reade but of one <HI>Church</HI> and the <HI>Elders</HI> thereof pre&s;ent at the onlaining of <HI>Paul,</HI> Acts 13.2.3.23. whereupon <HI>Paul</HI> calls him|&s;elf, <GAP DESC="foreign">, <HI>Rom.</HI> 1.1.</P>
<P><HI>As for the</HI> Deacons <HI>and</HI> Over&s;eers for the power, <MILESTONE UNIT="An&s;wer."> <HI>though people may better di&s;cern of mens &s;itne&s;&s;e and ability for that Office then for the Mini&s;try.</HI></P>
<P>Why are <HI>Deacons</HI> and <HI>Over&s;eers for the poor</HI> made <HI>Synonymies</HI> and confounded? <MILESTONE UNIT="Reply."> is this the rea&s;on, to make the world believe that we have had <HI>Deacons</HI> among&s;t us, becau&s;e we have had <HI>Over-&s;eers</HI> for the poor? but if we have had <HI>Deacons,</HI> when were they ordai|ned? who ever put their <HI>hands upon them</HI> according to the <HI>pattern,
<PB N="50" REF="29">Acts</HI> 6.6. or are they called &s;o, becau&s;e their work is only to over|&s;ee the poor? we conceive their office extends further: But of that in its own place.</P>
<P><HI>It is added,</HI> <MILESTONE UNIT="An&s;wer."> The people can better di&s;cern, <HI>&amp;c.</HI></P>
<LIST>
<ITEM>1. They had <HI>direction</HI> to inable them to di&s;cern aright in choo|&s;ing <HI>Deacons,</HI> <MILESTONE UNIT="Reply."> and by <HI>direction</HI> they will be able to <HI>di&s;cern</HI> aright in choo&s;ing <HI>other Officers.</HI></ITEM>
<ITEM>2. A godly people or church rightly con&s;tituted for the matter, will be able to <HI>di&s;cern</HI> of whole&s;ome and powerfull <HI>Doctrine:</HI> and if they want skill to judge of humane learning, they may with little ado be informed.</ITEM>
<ITEM>3. If your meaning be, that upon this ground the people may choo&s;e <HI>Deacons,</HI> but not other <HI>Officers;</HI> you might have done well to have limited what you before granted, and in &s;tead of &s;aying, <HI>We hold it the priviledge of the people, to choo&s;e their own Officers,</HI> you would have &s;aid; <HI>We hold it the priviledge of the people to choa&s;e their own Deacons,</HI> but <HI>no Officers el&s;e.</HI></ITEM>
</LIST>
<P><HI>And their</HI> liberty <HI>of choo&s;ing was a good means</HI> at that time <HI>to abate their di&s;contentments becau&s;e of former neglect.</HI> <MILESTONE UNIT="An&s;wer."> </P>
<LIST>
<ITEM>1. Then it was granted to them <HI>of courte&s;ie,</HI> <MILESTONE UNIT="Reply."> and out of policie, and it did no way belong unto them; why then did you &s;ay before, <HI>We hold it the priviledge of the people?</HI></ITEM>
<ITEM>2. Doth any thing appear to make this a rea&s;on that this <HI>liberty</HI> was granted to them? Would not they have been as well plea&s;ed, if the Apo&s;tles had done it, if it <HI>belonged</HI> to the Apo&s;tles and not to them? they all knew the <HI>Apo&s;tles</HI> were more able to choo&s;e then they, and what the <HI>Apo&s;tles</HI> did, gave better content; for <HI>all magni|fied the Apo&s;tles;</HI> be&s;ides, is it likely that the <HI>Apo&s;tles</HI> would <HI>nouri&s;h</HI> a &s;infull humor of <HI>di&s;content</HI> in the people, by <HI>giving</HI> them a pri|viledge that <HI>belonged not</HI> to them? Good brother, take heed how you attempt to evade the &s;trength of plain Scripturall proofes, by &s;uch <HI>dangerous glo&s;&s;es</HI> as the&s;e.</ITEM>
</LIST>
<P><HI>Yet at their election,</HI> <MILESTONE UNIT="An&s;wer."> <HI>there were all the</HI> Churches <HI>and</HI> Elders <HI>in the world.</HI></P>
<P>The meaning is, <MILESTONE UNIT="Reply."> there was but one <HI>Church,</HI> and the <HI>Elders</HI> there|of, at that time in the world, and they were there. It is true, the <HI>members</HI> were there, for the <HI>Brethren</HI> were they that <HI>elected,</HI> and the <HI>Apo&s;tles</HI> were there, which were extraordinary <HI>Elders,</HI> for they were
<PB N="51" REF="29">the per&s;ons that <HI>directed;</HI> but what did they act further? Did they interpo&s;e their <HI>authority</HI> in election? Did they take it out of the <HI>Bre|threns</HI> hards? Did they not <HI>manife&s;tly put it into their hands?</HI> in commanding them to <HI>look out &s;even men,</HI> &amp;c. <HI>Acts</HI> 6.3.</P>
<P><MILESTONE UNIT="An&s;wer."> <HI>Your &s;elves acknowledge</HI> Synods <HI>an</HI> Ordinance <HI>of Chri&s;t in &s;un|dry ca&s;es.</HI> </P>
<P><MILESTONE UNIT="Reply."> Not the <HI>Authority</HI> of <HI>Synods</HI> by way of <HI>juri&s;diction</HI> in any ca&s;e; </P>
<P><MILESTONE UNIT="An&s;wer."> Paul <HI>and</HI> Barnabas <HI>ordained</HI> Eders <HI>by &s;uffrages given by lifting up and &s;tretching out of hands,</HI> (for &s;o the Greek word &s;ignifies) <HI>but that the people did ordain</HI> Elders <HI>by election, without the</HI> Apo&s;tles, <HI>it &s;aith not, but rather the contrary,</HI> (viz.) <HI>that they</HI> &s;tayed from election and ordination of Elders, till <HI>the</HI> Apo&s;tles <HI>came to</HI> advi&s;e <HI>and</HI> a&s;&s;i&s;t <HI>them therein; the word</HI> <GAP DESC="foreign"> <HI>&s;ignifieth rather to</HI> give, <HI>then to</HI> gather <HI>&s;affrages; as</HI> <GAP DESC="foreign"> <HI>doth imply the election of more</HI> Churches <HI>then one, and yet it imports the election of no more</HI> Churches <HI>then tho&s;e there &s;poken of; &s;o the phra&s;e</HI> (Paul <HI>and</HI> Barna|bas, <GAP DESC="foreign">) <HI>doth not im|ply that any</HI> Church, <HI>or other</HI> per&s;on, <HI>be&s;ides</HI> Paul <HI>and</HI> Barnabas, <HI>did elect the&s;e</HI> Presbyters.</P>
<P N="1">1. We do not affirm that the people did it without the <HI>Apo&s;tles:</HI> <MILESTONE UNIT="Reply."> For we conceive the <HI>Apo&s;tles guided</HI> them, as at other times they had done other <HI>Churches.</HI></P>
<P N="2">2. Concerning their <HI>&s;taying from election and ordination,</HI> we reade not of it, and therefore dare conclude nothing about it: concern|ing their <HI>advi&s;ing,</HI> we grant it; but what other <HI>a&s;&s;i&s;tance</HI> they a&s;&s;or|ded we under&s;tand not, unle&s;&s;e it be &s;aid, that they led the people by their own <HI>&s;uffrage,</HI> and &s;o they might <HI>give</HI> their <HI>&s;uffrage,</HI> as you &s;ay the word &s;ignifies, and yet <HI>gather</HI> the peoples al&s;o. But that they &s;hould <HI>give</HI> their own <HI>&s;uffrage,</HI> by lifting up their own hands, without the peoples, &s;eems unrea&s;onable: For when hath it ever been known, that two per&s;ons alone, in the pre&s;ence of many others have gone to voting, by lifting up of hands? the one mu&s;t <HI>gather</HI> the vote, and the other mu&s;t <HI>give</HI> it; that is, the one mu&s;t &s;ay to the other, <HI>Paul</HI> to <HI>Barnabas, If thou be for &s;uch a man to be</HI> Elder <HI>in this</HI> Church, <HI>manife&s;t it by lifting up thy hand;</HI> and <HI>Barnabas</HI> mu&s;t &s;ay to <HI>Paul, If thou be for him, or for any other, dielare it by lifting up thy hand;</HI> a mo&s;t ridiculous cour&s;e: was ever <HI>&s;uffrages</HI> &s;o <HI>gathered</HI> and <HI>given,</HI> when but one man to <HI>gather,</HI> and another to <HI>give?</HI> might
<PB N="52" REF="30">not two per&s;ons better have gone apart, and concluded the bu&s;i|ne&s;&s;e by coun&s;ell betwixt them&s;elves, then to have gone to it by <HI>&s;uf|frage</HI> and <HI>&s;tretching out of hands,</HI> in the pre&s;ence of &s;o many, except there had been &s;ome greater plurality of per&s;ons? There is roome enough without ab&s;urdity for <HI>Churches,</HI> though but two or three to go to voting in a bu&s;ine&s;&s;e, that is common to them; and therefore <GAP DESC="foreign"> is applicative to them; but there is no place with any co|lour of rea&s;on, why two per&s;ons &s;hould go to <HI>voting:</HI> when any thing is put to <HI>vote,</HI> or <HI>lifting up of hands,</HI> the <HI>end</HI> of it is, that the bu&s;ine&s;&s;e may that way be ca&s;t; but two per&s;ons may end it by <HI>agreement,</HI> when as by <HI>vote</HI> they cannot, if they be oppo&s;ite to one another.</P>
</DIV2>
<DIV2 N="10" TYPE="position">
<HEAD>POSITION X.</HEAD>
<P>The particular <HI>Congregation,</HI><NOTE PLACE="marg">This <HI>Scrip|ture</HI> is alled|ged by <HI>R. M.</HI> and <HI>W. T.</HI> to <HI>C. H.</HI> &amp; <HI>an&s;w.</HI> to 32. <HI>q. p.</HI> 69.</NOTE> though they want <HI>Officers,</HI> have power and authority to ordain <HI>Of|ficers,</HI> as the children of <HI>I&s;rael</HI> did put their hands upon the <HI>Lovites, Numb.</HI> 8.9, 10.</P>
<P><HI>That</HI> Congregation <HI>had</HI> Officers, <MILESTONE UNIT="An&s;wer."> Aaron <HI>the High Prie&s;t, and ma|ny other Prie&s;ts,</HI> Numb. 3.4. <HI>But you hold not that people may ordain in the pre&s;ence and plenty of</HI> Officers.</P>
<P N="1">1. Though they had <HI>Officers,</HI> <MILESTONE UNIT="Reply."> viz. <HI>Aaron</HI> and his <HI>Sons,</HI> yet tho&s;e <HI>Offi|cers</HI> could not <HI>lay</HI> their <HI>hands</HI> upon them for a &s;peciall rea&s;on; and therfore they were as without <HI>Officers:</HI> the rea&s;on was this, the <HI>Le|vites</HI> were given to God, and they were given to <HI>Aaron</HI> and his <HI>&s;ons,</HI> they were given to <HI>Gods</HI> &s;ervice, &amp; they were given to <HI>Aarons</HI> &s;ervice, and therefore they mu&s;t be pre&s;ented not <HI>by Aaron</HI> and his <HI>&s;ons,</HI> but <HI>before</HI> them, <HI>Numb.</HI> 8.13. <HI>Aaron</HI> and his <HI>&s;ons</HI> mu&s;t be the per&s;on that mu&s;t (as it were) <HI>receive</HI> them, therefore not <HI>lay</HI> their <HI>bands</HI> on them, for that was the work of tho&s;e that <HI>offered</HI> them, and gave them, and not the work of tho&s;e that mu&s;t <HI>receive</HI> them; this appeares from <HI>Numb.</HI> 3.6, 7. and <HI>Numb</HI> 8.13. with 19.2. Will it not hold, <HI>&agrave; majore,</HI> from the greater, that if in the old Te&s;tament the people did ordain in the <HI>pre&s;ence</HI> of <HI>Officers,</HI> then they may in the new much more in the <HI>want</HI> of <HI>Officers?</HI></P>
<PB N="53" REF="30">
<P> <HI>All the children of</HI> I&s;rael <HI>being about</HI> 600000, <MILESTONE UNIT="An&s;wer."> did not <HI>probably lay hands on the</HI> Levites, <HI>but</HI> &s;ome <HI>in &s;tead of the re&s;t, which were more like|ly to be the</HI> Elders <HI>then any other.</HI></P>
<P>You might have &s;aid, <HI>could not po&s;&s;ibly at once do it;</HI> <MILESTONE UNIT="Reply."> therefore of nece&s;&s;ity <HI>&s;ome</HI> in &s;tead of the re&s;t did it, and probably the <HI>Elders.</HI> But what <HI>Elders? Eccle&s;ia&s;ticall Elders?</HI> there were none but <HI>Aaron</HI> and his <HI>&s;ans;</HI> and they did it not, as is manife&s;t from the Text, and for the rea&s;on rendred; they were therefore <HI>Civill Elders:</HI> but not <HI>as</HI> Elders: For you hold not that it belongs to <HI>Civill Elders</HI> (<HI>as</HI> Civill Elders) to <HI>lay</HI> on <HI>hands</HI> in ordination: but as they were the <HI>chief</HI> and principall men of the <HI>Congregation:</HI> and we hold the grave&s;t and wi&s;e&s;t, and prime&s;t of the <HI>Congregation</HI> ought to do it, on the behalf of the re&s;t, when there is a want of <HI>Eccle&s;ia&s;ticall Officers.</HI></P>
<P><HI>All the</HI> Congregation, <MILESTONE UNIT="An&s;wer."> <HI>and all the</HI> Elders <HI>of the</HI> Congregation <HI>are all one,</HI> Exod. 12.3. <HI>with</HI> ver&s;. 21.</P>
<P N="1">1. It doth not appear from the Text alledged, <MILESTONE UNIT="Reply."> that they are all one, but di&s;tingui&s;hed (though they all are one body, yet the&s;e as <HI>Officers,</HI> tho&s;e as <HI>Members:</HI>) For, when God &s;aith, <HI>&s;peak ye unto the Congregation of the children of</HI> I&s;rael; he meant really that the <HI>Con|gregation</HI> of <HI>I&s;rael</HI> &s;hould be &s;poken to, and not the <HI>Elders</HI> only; for the ordinance was as well appertaining to the <HI>Congregation,</HI> as to the <HI>Elders;</HI> and when <HI>Mo&s;es,</HI> ver&s;. 21. &s;pake to the <HI>Elders</HI> only, yet it was with reference to Gods command, in <HI>ver&s;.</HI> 3. that all the <HI>Con|gregation</HI> might be &s;poken to; they fulfill Gods commandement, <HI>&s;peak to the Congregation,</HI> but not immediatly, but by the <HI>Elders.</HI> Doth this <HI>confound Congregations</HI> and <HI>Elders?</HI> For, if God had meant <HI>Elders</HI> by the <HI>Congregation,</HI> then the <HI>Elders</HI> killing the <HI>Pa&s;&s;e|over,</HI> though the people had not done it, yet Gods command had been fulfilled; which is untrue.</P>
<P N="2">2. Though the <HI>Congregation</HI> and the <HI>Elders</HI> &s;hould be all one; yet is the <HI>Congregation</HI> and the <HI>Eccle&s;ia&s;ticall Elders</HI> all one? if the Text you alledge prove not that, it is nothing to your purpo&s;e.</P>
<P N="3">3. If the <HI>Congregation</HI> and the <HI>Elders</HI> &s;hould be all one in <HI>&s;ome</HI> pla|ces, yet in <HI>Numb.</HI> 8.9, 10. they are <HI>not</HI> all one: For <HI>Aaron</HI> and his <HI>&s;ons</HI> were the only <HI>Eccle&s;ia&s;ticall Elders;</HI> and they are mentioned <HI>di&s;tinctly</HI> from the <HI>Congregation</HI> of <HI>I&s;rael.</HI></P>
<P><HI>The</HI> Levites <HI>were &s;eparated to their work,</HI> <MILESTONE UNIT="An&s;wer."> <HI>ant taken from amongst the children of</HI> I&s;rael, <HI>clean&s;ed and offered before the Lord by</HI> Mo&s;es
<PB N="54" REF="31"><HI>and</HI> Aaron <HI>re&s;pectively, according to Gods expre&s;&s;e appointment,</HI> ver&s;. 6.7.8.11.13.14. <HI>therefore this</HI> laying on of hands <HI>was either only obedientiall for approbation of Gods election, or for oblation of the</HI> Levites <HI>to God in &s;tead of their fir&s;t born,</HI> ver&s;. 16.17, 18. <HI>as they laid hands on &s;acrifices,</HI> ver&s;. 12. <HI>which was a &s;peciall rea&s;on, and peculiar to tho&s;e times.</HI></P>
<P><HI>Obedientiall</HI> certainly it was, <MILESTONE UNIT="Reply."> but principally for <HI>another rea&s;on</HI> (as we conceive) which you omit; the &s;ervice of the <HI>Levites</HI> was the &s;ervice of the children of <HI>I&s;rael;</HI> which formerly the fir&s;t born were wont to perform; now God had cho&s;en the <HI>Levites</HI> in &s;tead of the <HI>fir&s;t born,</HI> to do that &s;ervice, which <HI>I&s;rael</HI> &s;hould have done by their <HI>fir&s;t born;</HI> therefore <HI>I&s;rael</HI> mu&s;t <HI>lay their hands</HI> upon them, that is, <HI>put that work</HI> upon them which was theirs: For as the <HI>laying on</HI> of the <HI>hands</HI> on the &s;acrifice, did put the <HI>&s;ins</HI> on the &s;acrifice, and &s;o upon <HI>Chri&s;t;</HI> &s;o the <HI>laying on of hands,</HI> did put the <HI>&s;ervice</HI> upon the <HI>Levites,</HI> &s;ee <HI>Numb.</HI> 3.7. &amp; <HI>Numb.</HI> 8.18, 19. and herein there is a parity: for the &s;ervice of the Mini&s;tery is the &s;ervice of the <HI>Church;</HI> and the <HI>Officers</HI> which the <HI>Church</HI> hath, performs it for the <HI>Church;</HI> and the <HI>Church</HI> when &s;he <HI>puts</HI> her <HI>hands</HI> upon the <HI>Officers, puts</HI> the <HI>&s;ervice upon the Officers;</HI> and yet this rea&s;on would neither have been <HI>good</HI> then in the <HI>pre&s;ence</HI> of the <HI>Officers</HI> (had there not been a <HI>&s;peciall rea&s;on</HI> for it,) nor is it <HI>good now,</HI> when the <HI>Church</HI> hath <HI>Officers;</HI> be|cau&s;e the <HI>Officers</HI> are to tran&s;act her affaires for her.</P>
<P><HI>If the people did</HI> ordain <HI>the</HI> Levites, <MILESTONE UNIT="An&s;wer."> <HI>I am &s;ure they did not</HI> choo&s;e <HI>them: If this be a binding pattern, you will loo&s;e</HI> Election <HI>while you contend for</HI> popular ordination.</P>
<P>Such a &s;leight conclu&s;ion will not &s;o &s;oon wring away <HI>election</HI> from the people. <MILESTONE UNIT="Reply."> We have examples enough in the new <HI>Te&s;tament</HI> for &s;uch a <HI>priviledge,</HI> to &s;ettle it upon them more firmly then &s;o. We need not fly to the old <HI>Te&s;tament</HI> for patterns for it; if you can but produce one in&s;tance from the new <HI>Te&s;tament</HI> that ever <HI>Elders</HI> of <HI>one</HI> Church ordained <HI>Officers</HI> in <HI>another,</HI> or any good rea&s;on for it grounded thence; the controver&s;ie about ordination &s;hall be <HI>ended</HI> betwixt us; and the pattern of <HI>Numb.</HI> 8. &s;hall be waved.</P>
<P><HI>You tell us that it is a pillar of</HI> Popery <HI>to proportion the</HI> Church <HI>now,</HI> <MILESTONE UNIT="An&s;wer."> <HI>to the outward policy of</HI> I&s;rael.</P>
<P>It is notoriou&s;ly known, <MILESTONE UNIT="Reply."> that the foundation of the <HI>Antichri&s;tian Hierarchy</HI> is laid in the proportion which &s;ome would have be|twixt
<PB N="55" REF="31">the <HI>Jewi&s;h</HI> policy, and the policie of the <HI>Chri&s;tian Church;</HI> yet this debarres not, but that u&s;e may be made of the old <HI>Te&s;tament,</HI> where the <HI>new</HI> is &s;ilent. Do not you re&s;t upon the <HI>new</HI> Te&s;tament for the change of the <HI>Seal</HI> of the <HI>Covenant,</HI> and conclude <HI>Bapti&s;me</HI> is to be imbraced in &s;tead of <HI>Circumci&s;ion,</HI> becau&s;e the <HI>new</HI> is cleer in that matter? and yet run to the <HI>old,</HI> to finde out the latitude and <HI>extent</HI> in the application of it to the <HI>&s;ubject;</HI> and conclude, Infants mu&s;t be baptized, not becau&s;e the <HI>new</HI> expre&s;sly &s;aith &s;o, but becau&s;e you finde it in the <HI>old:</HI> The <HI>Jewes</HI> children were <HI>circumci&s;ed,</HI> there|fore <HI>Chri&s;tians</HI> children mu&s;t be <HI>baptized.</HI></P>
<P><HI>You tell us, that</HI> Chri&s;ts <HI>faithfulne&s;&s;e above</HI> Mo&s;es, <MILESTONE UNIT="An&s;wer."> <HI>con&s;i&s;ts in as full determination of Gods wor&s;hip in the</HI> new <HI>Te&s;tament; and that we are as &s;trictly tied to the</HI> Go&s;pel-pattern, <HI>as the</HI> Jewes <HI>were to the</HI> old <HI>Te&s;tament. Why then &s;hould we in</HI> ordination <HI>of</HI> Officers, <HI>be guided by the</HI> old <HI>Te&s;tament, and not by the</HI> new?</P>
<P>It is our Argument again&s;t tho&s;e that hold that there is no plat|form of di&s;cipline laid down in the <HI>new Te&s;tament,</HI> <MILESTONE UNIT="Reply."> but that any is lawfull that the <HI>State</HI> will authorize: but it was never a&s;&s;erted by us, <HI>that all things without limitation are directly determined;</HI> for we have alwayes re&s;trained it to <HI>&s;ub&s;tantialls;</HI> neither have we ever &s;aid, <HI>that we have had a perfect knowledge of all things that are revealed.</HI></P>
<P><HI>And why &s;hould we follow the</HI> ordination <HI>of</HI> Levites <HI>rather then of</HI> Prie&s;ts <HI>for a pattern, for the</HI> ordination <HI>of</HI> Elders; <MILESTONE UNIT="An&s;wer."> <HI>except to</HI> grati|fie <HI>you?</HI></P>
<P>You cannot <HI>gratifie</HI> us by following the one or the other, <MILESTONE UNIT="Reply."> becau&s;e ye cannot advantage your &s;elves, whether of them &s;oever ye betake your &s;elves unto: For,
<LIST>
<ITEM>1. If the <HI>people laid</HI> their <HI>hands</HI> upon the <HI>Levites,</HI> there were no hands at all <HI>laid</HI> upon the <HI>Prie&s;ts:</HI> they were anointed and con&s;e|crated, and holy ve&s;tments put upon them, but <HI>ordained by the impo|&s;ition of hands, they were not:</HI> but you would not have <HI>ordination</HI> of <HI>Elders</HI> turn'd into a con&s;ecration after the manner of the <HI>Prie&s;ts.</HI></ITEM>
<ITEM>2. What was done to the <HI>Prie&s;ts,</HI> was not performed by any <HI>Ec|cle&s;ia&s;ticall per&s;on,</HI> but by <HI>Mo&s;es</HI> the <HI>chief Magi&s;trate</HI> of the people: but you are not &s;o weary of <HI>ordination,</HI> as to transferre it from the <HI>Presbyterie</HI> to the <HI>Magi&s;tracie.</HI></ITEM>
<ITEM>3. The <HI>Elders</HI> of the <HI>new</HI> Te&s;tament are rather the &s;ucce&s;&s;ors of the <HI>Levites,</HI> then of the <HI>Prie&s;ts;</HI> becau&s;e there is no <HI>Hierarchie</HI>
<PB N="56" REF="32">among&s;t them; and therefore the pattern of their <HI>ordination,</HI> is rather to be followed then the <HI>ordination</HI> of the <HI>Prie&s;ts,</HI> and yet not to <HI>gratifie</HI> us. <HI>Con&s;ult better</HI> the next time with <HI>Scripture,</HI> before you proceed to &s;uch <HI>triumphing.</HI></ITEM>
</LIST></P>
</DIV2>
<DIV2 N="11" TYPE="position">
<HEAD>POSITION XI.</HEAD>
<P>When the <HI>Apo&s;tles</HI> were &s;ent out by <HI>Chri&s;t,</HI><NOTE PLACE="marg">The words of the <HI>An&s;wer</HI> to 32. <HI>q. p.</HI> 71.</NOTE> there was no mention of <HI>Ordination</HI> in that <HI>Commi&s;sion</HI> of theirs, but only of teaching and baptizing, <HI>Mark.</HI> 16.15. <HI>Matth.</HI> 18.19, 20. If <HI>Ordination</HI> of <HI>Mini&s;ters</HI> had been &s;uch a &s;peciall work, there would be like have been &s;ome mention of it in their <HI>Commi&s;sion.</HI></P>
<P><HI>Neither is there mention of the</HI> celebration <HI>of the</HI> Euchari&s;t. <MILESTONE UNIT="An&s;wer."> </P>
<P>The <HI>Euchari&s;t</HI> is an ordinance, <MILESTONE UNIT="Reply."> &s;ealing the &s;ame <HI>Covenant</HI> that <HI>Bapti&s;me</HI> &s;ealeth; therefore the Apo&s;tles having <HI>Commi&s;&s;ion</HI> for the one, could not want it for the other, though it be not men|tioned.</P>
<P><HI>Preaching and Baptizing were fir&s;t to be done to the</HI> Nations, <MILESTONE UNIT="An&s;wer."> <HI>there|fore they are there mentioned.</HI></P>
<P>That is not the <HI>&s;ole rea&s;on:</HI> <MILESTONE UNIT="Reply."> but becau&s;e they were principall works, and in reference to the <HI>&s;ubject per&s;ons</HI> about which they were exerci&s;ed <HI>more Apo&s;tolicall;</HI> for they might <HI>preach and baptize in all the world:</HI> whereas <HI>ordinary Officers,</HI> in an <HI>ordinary</HI> way, may not do &s;uch works in <HI>all the world,</HI> but only in the <HI>Church.</HI></P>
<P><HI>We find the</HI> Apo&s;tles <HI>did practi&s;e</HI> ordination, <MILESTONE UNIT="An&s;wer."> <HI>and yet we &s;uppo&s;e they went not beyond their</HI> Commi&s;&s;ion, <HI>Acts</HI> 6. <HI>&amp;</HI> c. 13. <HI>&amp;</HI> 14. <HI>and a</HI> Commi&s;&s;ion <HI>to</HI> Elders <HI>we reade,</HI> 1 Tim. 5.</P>
<P>The <HI>Po&s;ition</HI> &s;aith not, <MILESTONE UNIT="Reply."> that <HI>ordination</HI> was not within their <HI>Com|mi&s;&s;ion,</HI> but &s;aith, That there is no mention thereof, when they fir&s;t received their <HI>Commi&s;sion,</HI> and the <HI>page</HI> out of which the <HI>Po&s;ition</HI> is exerted, makes mention of &s;ome other
<PB N="57" REF="32">works, within their <HI>Commi&s;&s;ion,</HI> not mentioned, <HI>viz.</HI> Prayer; and <HI>Acts</HI> 6.4. is quoted for it.</P>
<P>But indeed, <HI>Brother,</HI> you are injurious to the <HI>Authors</HI> of tho&s;e words of <HI>the An&s;wer</HI> to 32. <HI>q. p.</HI> 71. for <HI>Ordination is not denied to be within the Commi&s;&s;ion of the Apo&s;tles,</HI> but tho&s;e <HI>Reverend men</HI> do grapple with <HI>Hierarchicall per&s;ons,</HI> in that place; and we &s;ee no rea|&s;on why you &s;hould take <HI>offence</HI> thereat, if you would <HI>not</HI> have your &s;elf judged to be <HI>one of them;</HI> their words are the&s;e: <HI>Some, indeed, have &s;o highly advanced</HI> ordination, <HI>that they have preferred</HI> it <HI>above preaching, mini&s;tring of Sacraments, Prayer; making</HI> it, <HI>and the power of</HI> excommunication, <HI>the two incommunicable prerogatieves of a</HI> Bi|&s;hop, <HI>above an ordinary</HI> Mini&s;ter; who are the&s;e &s;ons? Prelaticall mens: again&s;t <HI>them,</HI> the <HI>Authors</HI> of the <HI>Po&s;ition</HI> fight: And fir&s;t would beat them with the words of the <HI>Apo&s;tles</HI> fir&s;t Commi&s;&s;ion, which was <HI>to preach</HI> and <HI>to baptize;</HI> and afterwards they do &s;hew, that <HI>preaching was the great work that they were to attend upon;</HI> and do alledge 1 <HI>Cor.</HI> 1.17. for it; and next after <HI>preaching</HI> they men|tion <HI>prayer,</HI> and alledge <HI>Acts</HI> 6.4. and then they &s;peak of the <HI>Sacra|ments,</HI> not of <HI>Bapti&s;me</HI> alone, but of <HI>the Lords Supper;</HI> So that <HI>Bro|ther,</HI> you had no rea&s;on to take &s;uch <HI>offence</HI> becau&s;e of the <HI>Euchari&s;t,</HI> for they gave it its due place in the <HI>Apo&s;tles</HI> Commi&s;&s;ion; after this, they render another rea&s;on, why <HI>preaching was a greater work then ordaining, becau&s;e</HI> Paul <HI>went about the work of preaching,</HI> and left <HI>Titus</HI> (an inferiour <HI>Officer</HI> to him&s;elf) <HI>to the work of ordaining.</HI></P>
<P>Indeed afterwards, when tho&s;e <HI>Reverend men</HI> had proved that <HI>ordination</HI> was not &s;uperiour to <HI>Preaching, Bapti&s;me,</HI> &amp;c. they then indevour to &s;hew, that it is not equall to tho&s;e works, &s;o as that none but tho&s;e which may perform tho&s;e works, may ordain; and they bring this Argument: <HI>Ordination being nothing el&s;e but the ac|compli&s;hment of Election, it may be performed by the people of God,</HI> (<HI>who yet have no</HI> office,) <HI>even as Election may upon whom it depends:</HI> and they bring the <HI>te&s;timonies</HI> of many <HI>Prote&s;tant Writers,</HI> among the re&s;t, D. <HI>Whitakers</HI> An&s;wer to <HI>Bellarmine, If</HI> Bellarmine <HI>grant the calling of tho&s;e</HI> Bi&s;hops <HI>to be lawfull, there is le&s;&s;e cau&s;e why we &s;hould doubt of</HI> Ordination: <HI>For tho&s;e who have the authority of calling, they have al&s;o the authority of ordaining, if a right ordination cannot be ob|tained; for</HI> Ordination <HI>follows</HI> Vocation: <HI>he that is called</HI> (<HI>by</HI> calling <HI>he means</HI> election) <HI>is, as it were, &s;ent into the</HI> po&s;&s;e&s;&s;ion <HI>of his function.</HI></P>
<PB N="58" REF="33">
<P> <HI>You intimate that</HI> &s;peciall <HI>works which the people might not do,</HI> <MILESTONE UNIT="An&s;wer."> <HI>are mentioned in that</HI> Commi&s;&s;ion, <HI>which if you &s;tand to, you mu&s;t deny the people power, either to</HI> baptize <HI>or to</HI> preach; <HI>if the&s;e words be not a</HI> Commi&s;&s;ion <HI>to the</HI> Apo&s;tles <HI>and</HI> Elders <HI>to</HI> ordain, <HI>I am &s;ure they are no</HI> commi&s;&s;ion <HI>to</HI> un-officed <HI>men to</HI> preach <HI>or to</HI> ordain.</P>
<P>We conceive we differ not much from you in this matter, <MILESTONE UNIT="Reply."> we are utterly again&s;t <HI>un-officed mens baptizing,</HI> and again&s;t their <HI>preaching</HI> in ordinary, except when they have been trained up to learning, and to the knowledge of the <HI>Scriptures,</HI> and are expectants of a call to execute the Mini&s;tery; and your &s;elves in this ca&s;e grant it; and you put difference betwixt <HI>preaching</HI> and <HI>baptizing,</HI> though they be joyned together in the <HI>Apo&s;tles Commi&s;&s;ion,</HI> for in no ca&s;e will you let an <HI>un-officed man baptize,</HI> and yet for triall of gifts you think it fit to &s;uffer an <HI>un-officed man</HI> to <HI>preach,</HI> from 1 <HI>Tim.</HI> 3.10.</P>
</DIV2>
<DIV2 N="12" TYPE="position">
<HEAD>POSITION XII.<NOTE PLACE="marg">If that need &s;o require, <HI>&s;he</HI> may admo|ni&s;h <HI>her</HI> Offi|cers, and ex|comunicate. <HI>&amp;c. T. W.</HI> to <HI>W. R.</HI> p. 39.</NOTE></HEAD>
<P>The <HI>Church</HI> hath power to cen&s;ure <HI>her Officers</HI> if &s;he &s;ee ju&s;t occa&s;ion, <HI>Col.</HI> 4.17.</P>
<P><HI>The</HI> Church <HI>at</HI> Colo&s;s <HI>had other</HI> Elders <HI>be&s;ides</HI> Archippus, <MILESTONE UNIT="An&s;wer."> <HI>which might joyn with the people in admonition.</HI></P>
<P N="1">1. <MILESTONE UNIT="Reply."> What <HI>Officers</HI> there were in that <HI>Church,</HI> or with that <HI>Church</HI> at that time, appeares not.</P>
<P N="2">2. The command is directed to the <HI>Church</HI> without expre&s;&s;e con&s;ideration of any <HI>Officers</HI> among&s;t them, and though there &s;hould be <HI>Officers,</HI> yet the <HI>Brethren</HI> are not thereby excluded from joyning with the <HI>Officers</HI> in that which is commanded, <HI>Col.</HI> 4.17.</P>
<P>Paul <HI>bids</HI> Timothy fulfill his Mini&s;tery, <MILESTONE UNIT="An&s;wer."> 2 <HI>Tim.</HI> 4.5. <HI>this doth not &s;uppo&s;e</HI> Timothy <HI>to be faulty, or to be under cen&s;ure: And it may be</HI> Archippus, Pauls <HI>fellow-labourer,</HI> (Philemon, <HI>ver&s;.</HI> 2.) <HI>was not faulty, and then this admonition was no cen&s;ure; and therefore it is alledged to no purpo&s;e.</HI></P>
<P N="1">1. <MILESTONE UNIT="Reply."> Expo&s;itors do judge him faulty; &s;ee <HI>Zanchy</HI> upon that place.</P>
<P N="2">2. The <HI>Apo&s;tle</HI> &s;aith to <HI>Timothy,</HI> make <HI>full proof of thy mini&s;tery,</HI> but bids them &s;ay to <HI>Archippus, fulfill it.</HI> Now there is difference betwixt the&s;e two; the former re&s;pects <HI>per&s;ons,</HI> him&s;elf and others,
<PB N="59" REF="33">whom he &s;hould a&s;&s;ure of it; the latter re&s;pects the <HI>work</HI> it &s;elf in duties of it; and the one of the&s;e may al&s;o be without the other.</P>
<P N="3">3. It is one thing when the <HI>Apo&s;tle</HI> a &s;uperior, writing to a per&s;o and inferiour, and one who did depend upon him, gives him much good coun&s;ell, and among&s;t other things, injoynes him to <HI>make full proof of his mini&s;tery,</HI> and another thing, when the <HI>Apo&s;tle</HI> writing to a people, without any <HI>occa&s;ion</HI> of &s;uch an exhortation, and with|out <HI>mingling</HI> the injunction of this duty with other exhortations of like nature, doth excite them in an abrupt manner, to <HI>&s;ay to</HI> Archip|pus, <HI>&s;ee to the Mini&s;tery,</HI> &amp;c. For the former we have many patterns, which yet imply not faultine&s;&s;e, 1 <HI>Pet.</HI> 5.1, 2, 3. <HI>Tit.</HI> 2. ult. For the latter, where is there any parallel place? Though therefore <HI>Timo|thy,</HI> whom the <HI>Apo&s;tle</HI> exhorts, may be <HI>without fault;</HI> yet there is &s;trong pre&s;umption that <HI>Archippus</HI> (whom the people ordinarily mu&s;t heare in &s;ilence, but now are put upon it to <HI>admoni&s;h him</HI>) was not.</P>
<P><HI>Neither doth</HI> admonition <HI>alwayes &s;uppo&s;e</HI> authority, <MILESTONE UNIT="An&s;wer."> <HI>for this may be an act of</HI> charity <HI>as well as of</HI> authority.</P>
<P><HI>Church-admonition</HI> is &s;ome degree of <HI>cen&s;ure;</HI> <MILESTONE UNIT="Reply."> for it is a leading &s;tep to higher <HI>cen&s;ure,</HI> till at la&s;t it come to <HI>excommunication;</HI> call it what you will, <HI>liberty, power,</HI> or <HI>authority,</HI> yet <HI>cen&s;ure</HI> it is, and that is all the <HI>Po&s;ition</HI> doth a&s;&s;ert.</P>
<P><HI>Private</HI> members <HI>cannot</HI> cen&s;ure <HI>judiciou&s;ly,</HI> <MILESTONE UNIT="An&s;wer."> <HI>or</HI> unchurch <HI>the</HI> Con|gregation, <HI>though they be hidden;</HI> Plead with their mother, plead, <HI>Ho&s;ea</HI> 2.2.</P>
<P>If they may <HI>plead,</HI> then they may <HI>withdraw</HI> when the <HI>Congrega|tion</HI> is <HI>ob&s;tinate;</HI> and &s;o from their <HI>Officers,</HI> <MILESTONE UNIT="Reply."> when they will no be re|claimed; which though it be not <HI>judiciall</HI> and <HI>po&s;itive cen&s;ure,</HI> yet mu&s;t be granted to be <HI>negative.</HI></P>
<P><HI>The</HI> Colo&s;&s;ians <HI>were as well to</HI> cau&s;e that Epi&s;tle to be read in the Church of Laodicea, <HI>as to</HI> &s;ay to <HI>Archippus,</HI> &amp;c. <HI>yea,</HI> <MILESTONE UNIT="An&s;wer."> <HI>the word</HI> cau&s;e <HI>&s;eems more authoritative, then</HI> &s;ay ye, <HI>yet our</HI> Brethren <HI>hold not that one</HI> Church <HI>hath</HI> power <HI>to cau&s;e any thing to be done in another</HI> Church; <HI>if it had been &s;aid,</HI> Cau&s;e <HI>Archippus,</HI> &amp;c. <HI>and</HI> &s;ay to <HI>Laodicea, you could have made notable u&s;e of it.</HI></P>
<P><HI>Cau&s;e,</HI> in the originall is, <GAP DESC="foreign">, not <HI>command yee,</HI> but <HI>work yee;</HI> <MILESTONE UNIT="Reply."> effect yee, indeavour yee, that <HI>it be read;</HI> and &s;o interpreted, it is not &s;o authoritative as <HI>&s;ay yee;</HI> for <HI>&s;ay ye, take heed,</HI> &s;eems to be
<PB N="60" REF="34">more <HI>imperative:</HI> if it had been &s;aid, <HI>Say yee to</HI> Laodicea, <HI>&s;ee that you read this Epi&s;tle,</HI> and of <HI>Archippus, indeavour yee, that</HI> Archippus <HI>ful|fill his mini&s;tery</HI> (for the Greek word tran&s;lated <HI>cau&s;e,</HI> imports no more) we could have made le&s;&s;e u&s;e of it.</P>
<P><HI>Finally,</HI> <MILESTONE UNIT="An&s;wer."> <HI>the</HI> Church <HI>cannot excommunicate their whole</HI> Presbyterie, <HI>no more then the</HI> Presbytery <HI>excommunicate the whole</HI> Church,<NOTE PLACE="marg"><HI>Cottons</HI> Keys, <HI>pag.</HI> 16.</NOTE> <HI>only</HI> &s;he <HI>may withdraw from</HI> them, <HI>&amp;c.</HI></P>
<P>This withdrawing is a <HI>negative excommunication,</HI> <MILESTONE UNIT="Reply."> which is &s;ome kinde of <HI>cen&s;ure,</HI> though not &s;o <HI>authoritative</HI> as the <HI>po&s;itive;</HI> and more then this we plead not for.</P>
</DIV2>
<DIV2 N="13" TYPE="position">
<HEAD>POSITION XIII.<NOTE PLACE="marg">This Text is much in&s;i|&s;ted on, and weekly con|tributions for the <HI>Mini&s;ter,</HI> grounded up|on it.</NOTE></HEAD>
<P>The&s;e <HI>Officers</HI> are to be maintained by contri|bution every Lords day, 1 <HI>Cor.</HI> 16.1.</P>
<P><HI>You do not maintain all your</HI> Officers, <MILESTONE UNIT="An&s;wer."> <HI>not your</HI> Ruling Elders, <HI>though the Text,</HI> 1 Tim. 5.17. <HI>doth as cleerly hold out the maintenance, as the lawfulne&s;&s;e: The</HI> Apo&s;tles <HI>rule was not generall, but only in the</HI> Churches <HI>of</HI> Galatia <HI>and</HI> Achaia <HI>ver&s;.</HI> 1. <HI>nor</HI> perpetuall, <HI>for tho&s;e ga|therings were to cea&s;e when</HI> Paul <HI>came; nor for any</HI> Officers, <HI>qua</HI> Offi|cers, <HI>but for the poor; not their own</HI> Church <HI>neither, but of the</HI> church <HI>of</HI> Jeru&s;alem, <HI>which was a &s;ingular and extraordinary ca&s;e,</HI> &amp;c.</P>
<P>We conceive you meet not with this <HI>Po&s;ition</HI> (as you do not with &s;ome other) <HI>in &s;criptis,</HI> <MILESTONE UNIT="Reply."> in our writings; for we &s;hould then have been &s;ent to the Author in the margent; but in &s;tead thereof, you &s;alute us with the&s;e words, <HI>This text is much in&s;i&s;ted on,</HI> &amp;c. in di&s;|cour&s;e we &s;uppo&s;e betwixt &s;ome one and your &s;elf; you &s;hould have done well to have named the per&s;on, becau&s;e &s;ome of us have had conference with you about this matter, and it may be thought you intend <HI>us,</HI> but then you deal not fairly: for that Text hath been alledged by <HI>us,</HI> and more Texts with it, to prove another thing, <HI>viz.</HI> the <HI>rai&s;ing and maintaining of a &s;tock of money in the</HI> Church, <HI>out of which may be taken proportions for every good purpo&s;e; and &s;o for the Mini&s;ters maintenance, as need &s;hall require;</HI> and our practice is &s;u|table hereto.</P>
<P>Now to give better &s;atisfaction, both of our opinion and
<PB N="61" REF="34">practice, we &s;hall di&s;cover our pre&s;ent apprehen&s;ions: thus,</P>
<P N="1">1. We do apprehend <HI>tythes</HI> to be <HI>Jewi&s;h maintenance,</HI><NOTE PLACE="marg">See <HI>Jo. Selden</HI> of Tythes.</NOTE> becau&s;e they were &s;ettled upon the <HI>Levites,</HI> upon con&s;ideration of having no inheritance among&s;t their brethren, and were <HI>appointed toge|ther with offerings,</HI> Mal. 3.8. and had a particular re&s;pect to the <HI>Prie&s;thood;</HI> for the <HI>tythe</HI> of the <HI>Levites</HI> was to be <HI>tythed</HI> and given to the <HI>Prie&s;ts,</HI> Nehem. 10.38.</P>
<P N="2">2. Neither do we &s;ee ground for <HI>&s;ettled, &s;linted maintenance</HI> to la&s;t from yeere to yeer, if it mu&s;t ari&s;e from the <HI>Church,</HI> and not come from the <HI>&s;tate,</HI> as in &s;ome countries it doth; becau&s;e, if the <HI>Church mu&s;t maintain the Mini&s;tery among them, as God ble&s;&s;ed them</HI> (and a more equall rule then that, there can none be found;) then except they could <HI>&s;ettle Gods ble&s;&s;ing,</HI> and make it to abide with men in an equall manner, <HI>without increa&s;e or decrea&s;e</HI> the <HI>maintenance</HI> may <HI>not be &s;ettled;</HI> and this al&s;o is an argument again&s;t <HI>tythes:</HI> There is a great inequality in <HI>tythes,</HI> and in all <HI>&s;ettled maintenance,</HI> if not <HI>un|righteou&s;ne&s;&s;e;</HI> per&s;ons who&s;e e&s;tates ari&s;e from <HI>trading,</HI> and con|&s;i&s;t in goods (not having any lands) in &s;ome places <HI>pay nothing</HI> to the <HI>Mini&s;tery out of duty,</HI> and &s;o the countrey maintains the <HI>Mini|&s;tery</HI> of the town, though many Chappels, perhaps, be robbed there|by, (we give in&s;tance in <HI>Manche&s;ter</HI>) whereas the towne is far more able to maintain their own <HI>Mini&s;tery,</HI> and the countries al&s;o round about them; and per&s;ons who are much <HI>poorer</HI> in e&s;tate then others, but have <HI>larger</HI> lands then they, though others (<HI>le&s;&s;e</HI> in lands) can <HI>buy them</HI> twice or thrice over; yet <HI>pay more,</HI> becau&s;e of their <HI>lands</HI> then they: and if hou&s;es be rated, or mens pre&s;ent e&s;tate valued, and maintenance &s;etled in the ju&s;t proportion; yet becau&s;e mens <HI>e&s;tates</HI> are like the <HI>Moon,</HI> in the increa&s;e &s;ome of them, and others of them like it in the decrea&s;e, it will &s;oon grow unto an inequality again; Be&s;ides, mens <HI>e&s;tates</HI> lie many times where their per&s;ons in|habite not, neither can inhabite; and then their <HI>e&s;tates</HI> go to main|tain a <HI>Mini&s;tery</HI> to which they do belong not, and they are &s;o much the more di&s;abled in &s;upporing the <HI>Mini&s;tery</HI> to which they do belong. And this <HI>&s;etled vi&s;ible maintenance</HI> can be the <HI>mainte|nance</HI> but of <HI>peaceable times,</HI> when the <HI>Magi&s;trate</HI> is a <HI>Chri&s;tian,</HI> and countenanceth <HI>Religion;</HI> for in the <HI>Apo&s;tles</HI> dayes, and afterwards for three hundred yeers together, while the ten <HI>Per&s;ecutions</HI> la&s;ted, there <HI>neither was,</HI> nor could be on foot <HI>any &s;uch maintenance.</HI> But
<PB N="62" REF="35"><HI>the Church trea&s;ury duly kept up by contributions, according as God ble&s;&s;eth every man,</HI> will afford <HI>maintenance</HI> while the <HI>Church</HI> hath any thing, at all times; whether peaceable or trouble&s;ome; whether the Magi&s;tatre be a <HI>Chri&s;tian</HI> or a <HI>Heathen.</HI></P>
<P N="3">3. This <HI>maintenance</HI> out of the <HI>&s;tock of the Church,</HI> we think we &s;ee mo&s;t <HI>warrant</HI> for from the <HI>new Te&s;tament,</HI> and as mo&s;t probable we once di&s;puted it with you, and &s;ome other Brethren: but nei|ther then, nor now, are we <HI>peremptory</HI> in it.</P>
<P N="1">1. We con&s;idered <HI>how Chri&s;t and the Apo&s;tles were maintained</HI> in the work of the <HI>Mini&s;tery,</HI> and we finde that they had a <HI>Stock</HI> of monies, which came (partly at lea&s;t) by <HI>contribution,</HI> Luke 8.2, 3. and out of this <HI>&s;tock</HI> was taken for the <HI>poor</HI> al&s;o, as from <HI>Joh.</HI> 13.29. appeares: &s;ee <HI>Junius</HI><NOTE N="(b)" PLACE="marg"><HI>Junius</HI> Eccle&s;ia&s;t. <HI>pag.</HI> 1954.</NOTE></P>
<P N="2">2. We con&s;ider what was done <HI>in the Apo&s;tles times,</HI> after <HI>Chri&s;t</HI> was taken from them, in the dayes of the fir&s;t <HI>Chri&s;tian Church, Acts</HI> 2.45. &amp; 4.35. there was a <HI>&s;tock</HI> then, but rai&s;ed after an <HI>ex|traordinary</HI> way, and yet by free <HI>contribution;</HI> they brought their whole e&s;tates, and put them into a <HI>common &s;tock;</HI> which was but a temporary bu&s;ine&s;&s;e, and not <HI>a&s;trictive</HI> unto all times. Now out of this <HI>common &s;tock,</HI> the <HI>Apo&s;tles</HI> them&s;elves, and all others that had need were maintained; and the <HI>Apo&s;tles</HI> had at fir&s;t the over&s;ight of this <HI>&s;tock.</HI></P>
<P N="3">3. After this, <HI>upon the occa&s;ion mentioned,</HI> Acts 6.1. there were <HI>Deacons</HI> cho&s;en, which had the <HI>over&s;ight</HI> of the <HI>trea&s;ure</HI> of this <HI>Church;</HI> for the <HI>Apo&s;tles</HI> gave them&s;elves to the <HI>Mini&s;tery of the Word, and to Prayer,</HI> Acts 6.4. and neither meddled with receiving, nor with di&s;po&s;ing of what was <HI>contributed:</HI> The <HI>Deacons</HI> took that burden from off them; &s;o that now they received all, and di&s;po&s;ed of all:<NOTE N="(c)" PLACE="marg"><HI>Junius</HI> Eccle&s;. <HI>p.</HI> 1954</NOTE> if any brought their <HI>e&s;tate,</HI> they laid it down at the <HI>Deacons</HI> feet; and if any <HI>di&s;tribution</HI> was made, the <HI>Deacons</HI> made it; the <HI>Apo&s;tles</HI> meddled with nothing. So then the work was the &s;ame, which the <HI>Deacons</HI> managed, with that which the <HI>Apo&s;tles</HI> had before managed, only it was in other hands, the <HI>Deacons</HI> came into the <HI>Apo&s;tles</HI> place; hence it followes, that if the <HI>di&s;tribution was made as every one had need,</HI> when the <HI>Apo&s;tles</HI> had the over&s;ight, and if <HI>them&s;elves</HI> had a &s;hare, as their need required, and <HI>other la|bourers</HI> with them; then it was &s;o afterwards, when the <HI>Deacons</HI> were intru&s;ted in it; &s;o then the <HI>Deacons</HI> Office was to <HI>receive</HI> into
<PB N="63" REF="35"><HI>&s;tock,</HI> and to <HI>take out,</HI> and <HI>di&s;po&s;e</HI> as either the <HI>labourers,</HI> or <HI>poore Saints</HI> had need; and their <HI>Office</HI> was not to over&s;ee the <HI>poor alone,</HI> as our Brother would &s;ugge&s;t.<NOTE N="(d)" PLACE="marg"><HI>Junius</HI> Eccle&s;. <HI>p.</HI> 1954 <HI>Deacons</HI> do di|&s;tribute to the nece&s;&s;ary u&s;es of the <HI>Church,</HI> viz. the &s;u&s;te|nance of the <HI>Mini&s;ters</HI> of the <HI>Church.</HI></NOTE></P>
<P N="4">4. This <HI>Office</HI> of the <HI>Deacon</HI> is not temporary, but perpetuall in the <HI>Church,</HI> as from 1 <HI>Tim.</HI> 3.8. appeares, and our Brethren do ac|knowledge it; therefore the work of <HI>receiving,</HI> and <HI>di&s;po&s;ing the trea&s;ure of the Church</HI> is perpetuall, therefore there mu&s;t be a <HI>con&s;tant &s;tock,</HI> unto which the <HI>contributions</HI> mu&s;t be brought, and out of which <HI>di&s;tribution</HI> mu&s;t be made; therefore though contributing of whole <HI>e&s;tates</HI> la&s;ted not, yet &s;ome other manner of contributing came in the room thereof; el&s;e the <HI>Deacons</HI> Office would fall to the ground for want of work; for they could not di&s;tribute out of no|thing: Hence it is that a commandement comes forth from the <HI>Apo&s;tle,</HI> Rom. 12.13. <HI>to di&s;tribute to the nece&s;&s;ity of the Saints;</HI> and <HI>Hebr.</HI> 13.16. to <HI>do good, and to communicate;</HI> and another com|mandement which re&s;pects the nece&s;&s;ity of the <HI>Mini&s;ters,</HI> Gal. 6.6. <HI>Let him that is taught in the Word, communicate to him that taught him in all good things;</HI> the word (though diver&s;ly tran&s;lated in the <HI>Engli&s;h</HI>) is yet but one in the <HI>Greek,</HI> and &s;ignifieth to <HI>communicate.</HI></P>
<P N="5">5. But this <HI>comunicating</HI> or <HI>contributing,</HI> or <HI>di&s;tributing</HI> (for all the&s;e are one) to <HI>the nece&s;&s;ity of Saints,</HI> and to <HI>the nece&s;&s;ity of the Mi|ni&s;ters,</HI> which will be granted to be a perpetuall duty in all ages, doth not uphold the <HI>Deacons</HI> Office, except the <HI>Deacons</HI> do <HI>receive</HI> it; that &s;o out of it they may <HI>di&s;po&s;e</HI> portions of it, as need &s;hal require; there|fore to the <HI>Deacons</HI> this <HI>contribution</HI> mu&s;t be brought: and we are induced the rather to think &s;o, becau&s;e it is commanded under a word, which often &s;ignifies <HI>Church-communion;</HI> and the <HI>Apo&s;tles</HI> meaning may well be, that it &s;hould be upon dayes when the <HI>Church</HI> meets in <HI>communion;</HI> and <HI>giving</HI> and <HI>receiving</HI> are actions of <HI>communion,</HI> Phil. 4.15. and therefore &s;utable to &s;uch meetings in <HI>communion;</HI> (in the <HI>interim,</HI> we would not be under&s;tood as though we meant to exclude all private di&s;tributing, or communicating to the nece&s;&s;ities either of <HI>Saints</HI> or <HI>Mini&s;ters,</HI> though we conceive pub|like <HI>contributions</HI> to be principally intended.) Hence it is, that <HI>Dea|cons</HI> are called <GAP DESC="foreign">, 1 <HI>Cor.</HI> 12.28. which being interpreted, may import a per&s;on that <HI>receives &s;ome thing for another;</HI> and it may beare <HI>receiving</HI> of a ju&s;t reward <HI>for another,</HI> and &s;o a <HI>receiving</HI> not for the <HI>poor Saints</HI> alone, but a <HI>reward for the labourers</HI> al&s;o.<NOTE N="*" PLACE="marg"><HI>See</HI> Scap. Lex.</NOTE></P>
<P N="6"><PB N="64" REF="36"> 6. But how mu&s;t the <HI>Deacons receive</HI> the <HI>Churches contribution?</HI> mu&s;t they <HI>gather</HI> it from hou&s;e to hou&s;e? that would be an endle&s;&s;e toil, and di&s;honourable al&s;o. <HI>Contribution</HI> or <HI>communication</HI> is cal|led a <HI>&s;acrifice,</HI> Heb. 13.16. Now <HI>&s;acrifice</HI> was wont to be <HI>brought</HI> to the <HI>door of the Tabernacle,</HI> and it comes mo&s;t freely, when it is thus <HI>brought;</HI> but <HI>when</HI> mu&s;t it be <HI>brought?</HI> when the <HI>Church</HI> meets; and when meets the <HI>Church?</HI> con&s;tantly upon the <HI>Lords Day;</HI> there|fore, the&s;e <HI>contributions</HI> mu&s;t be <HI>brought</HI> upon the <HI>Lords Day;</HI> but up|on which <HI>Lords days</HI> mu&s;t this be done? upon tho&s;e only upon which there is <HI>occa&s;ion</HI> of <HI>di&s;tributing</HI> &s;omething? or at other times? &s;ure|ly at other times; el&s;e it might come to pa&s;&s;e, that they might have nothing <HI>in depo&s;ito,</HI> nothing <HI>in the &s;tock:</HI> then <HI>many</HI> a per&s;on that needs can many times have nothing; for the ca&s;e may be &s;uch, that the <HI>need</HI> cannot tarry till the <HI>Lords Day</HI> come, and the per&s;on may be gone, that needs, before that time come; now there ought alwayes to be &s;omething in readine&s;&s;e to &s;upply <HI>needs</HI> in ca&s;es of &s;uch urgencie; therefore this <HI>contribution</HI> ought to be every <HI>Sabbath day:</HI> that as there may be <HI>daily occa&s;ions</HI> of <HI>di&s;tributing,</HI> there may be <HI>con&s;tant</HI> &s;upply in <HI>contributing.</HI> To prove this, we have alledged 1 <HI>Cor.</HI> 16.1, 2. and &s;o far as we have made u&s;e of this Text, we conceive we have not wre&s;ted it.</P>
<P N="1">1. We confe&s;&s;e, that the <HI>occa&s;ion</HI> of this in&s;titution was <HI>collecti|on</HI> for the <HI>poor Saints;</HI> and not their own <HI>poor Saints</HI> neither, but <HI>the poor Saints at</HI> Jeru&s;alem.</P>
<P N="2">2. We confe&s;&s;e, that there are no other <HI>Churches mentioned</HI> upon whom this <HI>in&s;titution</HI> was injoyned, but the <HI>Church</HI> at <HI>Corinth,</HI> and the <HI>Churches</HI> of <HI>Galatia,</HI> which our brother &s;aith, was larger then <HI>England.</HI> Notwith&s;tanding, if we con&s;ider &s;everall particulars of the <HI>Injunction,</HI> we may probably conjecture, that he had a further <HI>&s;cope</HI> in the commandement, then the <HI>occa&s;ion</HI> doth import.</P>
<P N="1">1. He brings a great <HI>many</HI> of <HI>Churches,</HI> not to the <HI>doing of the du|ty</HI> alone, but to the <HI>&s;ame way</HI> of doing it; the Churches of <HI>Galatia,</HI> which were <HI>many;</HI> and that at <HI>Corinth;</HI> and there cannot be a rea|&s;on rendered why all other <HI>Churches</HI> that were called to the <HI>duty,</HI> &s;hould not be bound to the &s;ame manner of <HI>doing</HI> al&s;o, and &s;o the <HI>Churches</HI> of <HI>Macedonia,</HI> and that at <HI>Rome</HI> will be brought under this <HI>Injunction;</HI> for they were called to the &s;ame work of <HI>relieving the Saints at</HI> Jeru&s;alem, as well as the <HI>Churches</HI> of <HI>Galatia</HI> and <HI>Corinth.</HI><NOTE N="*" PLACE="marg">Rom. 15.26.27.</NOTE></P>
<P N="2"><PB N="65" REF="36"> 2. The <HI>Apo&s;tle</HI> bindes the performance of this <HI>contribution</HI> to the <HI>Lords Day</HI> in all the&s;e <HI>Churches,</HI> if he had had no <HI>&s;cope</HI> to make this an <HI>Ordinance</HI> in all the <HI>Churches,</HI> he might have pitcht it upon &s;ome other day.</P>
<P N="3">3. He &s;aith, <HI>every fir&s;t day of the week</HI> (that is, every <HI>Lords Day,</HI>) &s;o it is tran&s;lated in the <HI>Geneva</HI> Bible, and &s;o the <HI>Prepo&s;ition</HI> <GAP DESC="foreign"> is often rendered, as <HI>Scapula</HI> ob&s;erves, and give in&s;tances abundantly, <GAP DESC="foreign">, is in <HI>every</HI> yeer, <GAP DESC="foreign">, is <HI>every</HI> moneth, <GAP DESC="foreign">, is <HI>every</HI> word, <GAP DESC="foreign"> is <HI>every</HI> per&s;on, <GAP DESC="foreign">, is <HI>vicatim,</HI> <GAP DESC="foreign">, is <HI>dome&s;ticatim,</HI> <GAP DESC="foreign">, is <HI>viritim,</HI> &s;treet by &s;treet, hou&s;e by hou&s;e, man by man; we have twice together the <HI>Prepo&s;ition</HI> &s;o ta|ken, <HI>Acts</HI> 2. ult. <GAP DESC="foreign">, day by day, <GAP DESC="foreign">, hou&s;e by hou&s;e; now what rea&s;on can be rendered, why this <HI>contribution</HI> mu&s;t be every <HI>Lords Day,</HI> in reference to the <HI>Church</HI> of <HI>Jeru&s;alem</HI> alone? for they might have given what they could have &s;pared at once; or if it were a great deal that they were to give, they might have had the longer time allotted them, and yet have given it at once; or the <HI>richer</HI> and the <HI>abler</HI> might have given it at once, and the <HI>re&s;t</HI> at twice, or thrice, or four times; but they mu&s;t give it <HI>Lords Day</HI> by <HI>Lords Day,</HI> without mi&s;&s;ing one <HI>Lords Day;</HI> this &s;eems to hold forth, that <HI>Paul</HI> meant it for a &s;tanding <HI>Ordinance,</HI> and that his <HI>&s;cope</HI> was by weekly <HI>contributions,</HI> to rai&s;e a <HI>&s;tock</HI> in the <HI>Churches,</HI> out of which might be taken, without gathering.</P>
<P N="4">4. They are bound under this <HI>Injunction</HI> of <HI>fir&s;t dayes contribu|tions,</HI> without any time &s;et them of cea&s;ing the &s;ame; for though our Brother &s;ay, <HI>tho&s;e gatherings were to cea&s;e when</HI> Paul <HI>&s;hould come,</HI> and alledge <HI>ver&s;.</HI> 2. for it, yet we finde no &s;uch thing there; he &s;aith, <HI>ver&s;.</HI> 2. <HI>That there may be no gatherings when I come,</HI> our Brother gives this interpretation, <HI>that collections may cea&s;e when I come,</HI> but is not he guilty herein of corrupting the Text, more then we? for the true meaning is, that it may be in readine&s;&s;e when I come, and that there may not be need to gather for it when I come; for when it is in the <HI>&s;tock</HI> already, there will be no need of gathering for it; and the Greek words are again&s;t his expo&s;ition, but agree well with ours, <GAP DESC="foreign">, which words are truly thus tran&s;lated, <HI>that not when I come, then gatherings be made,</HI> he is di|ver&s;e (I think) from <HI>Paul,</HI> in his expo&s;ition of <HI>Pauls</HI> words, he would have <HI>gatherings</HI> then to cea&s;e, <HI>Paul</HI> would not have them then to
<PB N="66" REF="37">begin; for &s;hould they then begin, there would be nothing in <HI>&s;tock,</HI> and &s;o nothing in readine&s;&s;e, when u&s;e &s;hould be made thereof.</P>
<P N="5">5. Con&s;ider the manner of performing this act: every one mu&s;t put <HI>apart</HI> &s;omewhat, or lay <HI>by him;</HI> What? to keep it <HI>with him,</HI> and not <HI>part with it?</HI> not &s;o: for he mu&s;t <HI>trea&s;ure it up,</HI> as the <HI>Greek</HI> carries it; or put it into the <HI>trea&s;ury;</HI> What <HI>trea&s;urie?</HI> his own private <HI>trea&s;ury?</HI> no; for then it needed not to have been up|on the <HI>Lords Day,</HI> for any other day would have &s;erved for &s;uch a private act; and then there would have been gathering together what every man had put into his own private <HI>trea&s;ury</HI> when <HI>Paul</HI> came; and this would have been unreadine&s;&s;e, which <HI>Paul</HI> labours to prevent; it was then the <HI>common trea&s;ury</HI> which the <HI>Church</HI> had when they met, into which every one did put what he provided for &s;uch a bu&s;ine&s;&s;e; thus a <HI>&s;tock</HI> was rai&s;ed in all the&s;e <HI>Churches</HI> by an every <HI>Sabbaths contribution.</HI></P>
<P>But it will be &s;aid &s;till, that this re&s;pecteth <HI>the poor Saints at</HI> Je|ru&s;alem only.</P>
<P>But every <HI>Church</HI> hath, or may have <HI>poor Saints</HI> of her own; which way mu&s;t they be relieved? mu&s;t not they be provided for the &s;ame way, as the <HI>poor Saints of other Churches?</HI> What rea&s;on can be &s;hewed that the <HI>poor</HI> of other <HI>Churches</HI> mu&s;t be provided for by <HI>one way</HI> or <HI>rule,</HI> and the <HI>poor</HI> of their <HI>own Church</HI> by <HI>ano|ther way</HI> or <HI>rule?</HI> or, if there be any difference; do not a <HI>Churches own poor,</HI> rather require a weekly <HI>contribution</HI> for their reliefe, then the <HI>poor</HI> abroad of other <HI>Churches?</HI> therefore we &s;aid, at the be|ginning, that we conceived the <HI>Apo&s;tle</HI> to have a further meaning then the <HI>occa&s;ion</HI> did import.</P>
<P>Be&s;ides, &s;eeing there are <HI>Lords Dayes contributions</HI> throughout the yeer, in all the <HI>Belgick churches</HI> for the <HI>poor;</HI> upon what <HI>Scriptures</HI> do they bottome them, if not upon this? there is <HI>par ratio,</HI> like rea|&s;on without all doubt, that look how the <HI>Apo&s;tle</HI> would have re|liefe come in, to the <HI>Saints</HI> of <HI>Jeru&s;alem;</HI> &s;o he would have it come in to the <HI>Saints</HI> of <HI>every Church</HI> that wants it; and that is by rai&s;ing a <HI>&s;tock</HI> in the <HI>Church</HI> for all good u&s;es by <HI>fir&s;t dayes contributions.</HI></P>
<P>But wherein doth this <HI>Stock</HI> or <HI>Trea&s;ury</HI> of the <HI>Church</HI> re&s;pect <HI>Mini&s;ters?</HI></P>
<P>The <HI>&s;tock</HI> rai&s;ed by &s;elling of <HI>e&s;tates,</HI> and laying them down at the <HI>Apo&s;tles feet,</HI> re&s;pecteth not the <HI>Saints alone,</HI> but the very <HI>Apo&s;tles;</HI>
<PB N="67" REF="37">why then &s;hould not the <HI>&s;tock</HI> rai&s;ed by an <HI>every Sabbaths contribution</HI> re&s;pect <HI>Mini&s;ters?</HI> If we will take <HI>Chemnitius</HI> his opinion, (who&s;e <HI>harmony</HI> upon the Go&s;pel is not a litle &s;et by)<NOTE N="(a)" PLACE="marg">Chem. har. p. <HI>182</HI> period. hi&s;t. de anno Chri&s;t. <HI>12.</HI></NOTE> he tells us, <HI>the Doctors in Chri&s;ts time, that preached, were maintained by contribution:</HI> he &s;aith the <HI>trea&s;ury</HI> into which <HI>Chri&s;t beheld many rich ones ca&s;ting in much, and the poor widow all her &s;ub&s;tance, was to maintain the Doctors;</HI> he al&s;o joynes the <HI>poor</HI> with the <HI>Doctors,</HI> and &s;aith, <HI>that the Trea&s;ury was for both u&s;es,</HI> &s;ee <HI>John</HI> 8.20. and compare it with <HI>Mark.</HI> 12.41.</P>
<P>Having given an account of our <HI>tenent</HI> and <HI>grounds</HI> whereupon built, and our <HI>conceptions</HI> upon 1 <HI>Cor.</HI> 16.1, 2. we need not frame any other <HI>Reply</HI> unto your <HI>An&s;wer</HI> (Brother,) for the intelligent Reader will di&s;cern, what little truth in &s;ome things, and little &s;ub|&s;tance in other things there is in what you have pre&s;ented in that matter; only, becau&s;e you charge us with <HI>unrighteou&s;ne&s;&s;e,</HI> and <HI>par|tiality</HI> in point of our not maintaining our <HI>Ruling Elders,</HI> we &s;hall clear our &s;elves in a few words.</P>
<P N="1">1. We conceive all <HI>Officers</HI> are to have &s;ome maintenance; <HI>the la|bourer is worthy of his hire;</HI> provided that he either require it, or the <HI>Church</HI> be able to give it.</P>
<P N="2">2. We conceive that there is a difference in the works of <HI>Officers;</HI> &s;ome are greater, taking up the whole time and &s;trength of the <HI>Of|ficers</HI> double work being put upon them, <HI>ruling</HI> and <HI>labouring in the Word and Doctrine;</HI> &s;o there &s;hould be difference in the mainte|nance of <HI>Officers,</HI> &s;ome ought to have more then others.</P>
<P N="3">3. When the <HI>Church</HI> is not able to maintain her <HI>teaching Officers</HI> with an honourable maintenance; then if the <HI>ruling Officers</HI> and the <HI>Deacons</HI> will remit what ever reward from the <HI>Church</HI> their <HI>work</HI> calls for; 'tis <HI>no unrighteou&s;ne&s;&s;e nor partiality</HI> in the <HI>Church</HI> to main|tain the <HI>teaching Officers,</HI> and not the re&s;t; becau&s;e their <HI>works</HI> do not &s;o require the whole man, but that they may have other Cal|lings to help them&s;elves, by which means they may &s;pare the <HI>Church</HI> in her poverty, in point of maintenance.</P>
<P N="4">4. Your &s;elf may do well to con&s;ider whether the <HI>ruling Elders</HI> and the <HI>Deacons</HI> be maintained in the <HI>Presbyterian</HI> Churches; and if it be an error not to do it, it is good to pull out that beam out of your own eye, and then you may &s;ee the better to take it out of your brothers eye.</P>
</DIV2>
<DIV2 N="14" TYPE="position">
<PB N="68" REF="38">
<HEAD>POSITION XIV.</HEAD>
<P>The great <HI>Mountain</HI> burning with fire ca&s;t in|to the <HI>Sea,</HI> upon the &s;ounding of the &s;econd <HI>Trumpet,</HI> Rev. 8.8, 9. is applied by &s;ome good Writers to tho&s;e times in which <HI>Con&s;tantine</HI> brought <HI>&s;ettled</HI> endowments into the <HI>Church.</HI></P>
<P><HI>If it be &s;o applyed by &s;ome good</HI> Writers, <MILESTONE UNIT="An&s;wer."> <HI>who po&s;&s;ibly bad in their eyes the Lordly, and almo&s;t regall riches and pomp of Prelates; it is by as many, and as good writers applyed otherwi&s;e.</HI></P>
<P>Our brethren &s;peak mode&s;tly and moderately: <MILESTONE UNIT="Reply."> they tell us, it is <HI>applied &s;o by &s;ome good Writers;</HI> It is not therefore their own novell expo&s;ition; they pre&s;ent it as probable, they force the interpretati|on upon no man. But what are your exceptions again&s;t it?</P>
<P><HI>For my part,</HI> <MILESTONE UNIT="An&s;wer."> <HI>as I &s;inde that</HI> Con&s;tantines donation, <HI>the foundation of this expo&s;ition, is but a fiction, accounted by</HI> Gratian <HI>him&s;elf to be but</HI> palea <HI>(and what is the chaffe to the wheat?) So I finde in the Prophe|cies, that Kings and States are called</HI> Mountains, <HI>Zach.</HI> 4.7. Ca&s;ting of Mountains into the Sea, <HI>implyeth great commotions,</HI> P&s;al. 46.2. <HI>Their</HI> burning with &s;ire, <HI>&s;ignifieth their oppo&s;ition and fiercene&s;&s;e, whereby they become</HI> de&s;troying Mountains, <HI>Jer.</HI> 51.25.</P>
<P N="1">1. <MILESTONE UNIT="Reply."> We are not at a little want of books; and therefore are not able to make an exact &s;earch either after the truth or fal&s;hood of this matter; But let <HI>Con&s;tantines donation</HI> of the Popes patrimony, be a Fiction and <HI>Palea;</HI> yet we &s;uppo&s;e it may be cleerly evidenced from credible Authors, that <HI>Con&s;tantine</HI> brought in great riches and pomp, &s;etled endowments to the Clergie of the Church, and that is all that is affirmed in the <HI>Po&s;ition.</HI></P>
<P N="2">2. If <HI>Kings</HI> and <HI>States</HI> be called <HI>Mountains,</HI> &s;o is pro&s;perity in riches and honours, <HI>P&s;al.</HI> 30. <HI>Thou ha&s;t made my</HI> Mountain <HI>&s;o &s;trong,</HI> (that is) my condition &s;o pro&s;perous: And <HI>Sea</HI> in <HI>Scripture</HI> is the Church &s;ometimes, or the Religion of the Church, <HI>Rev.</HI> 13.1. &amp; 15.2. therefore ca&s;ting of a <HI>Mountain into the &s;ea,</HI> may be bringing pro&s;perity, and ca&s;ting riches and honours upon the Church: and
<PB N="69" REF="38">though <HI>Mountains</HI> &s;hould be taken in your &s;en&s;e for <HI>Kings,</HI> when almo&s;t regall riches and honours were ca&s;t upon <HI>Prelates</HI> of the Church, may it not be &s;aid, <HI>a mountain was ca&s;t into the Sea?</HI> And may it not well be &s;aid to be <HI>a burning Mountain,</HI> when the ambiti|on of <HI>Prelates</HI> after Church indowments and honours, almo&s;t &s;et the Chri&s;tian world on fire? and the hot conte&s;tations of <HI>Eccle&s;i|a&s;ticall</HI> per&s;ons for Church-livings do te&s;tifie, that if pro&s;perity in wealth and honour be a <HI>mountain,</HI> then it was <HI>a burning mountain;</HI> and had &s;uch effects following it, as the Prophecies in the <HI>Revelati|ons</HI> &s;peak of: But you go on and &s;ay,</P>
<P><HI>I finde not that it is unlawfull, either for a yeer, as in</HI> New-England, <MILESTONE UNIT="An&s;wer."> <NOTE N="(u)" PLACE="marg"><GAP DESC="illegible" RESP="UOM" EXTENT="1 word">. <HI>to</HI> <GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">. R. <HI>p. 19.</HI> Reply.</NOTE> <HI>or for certain yeers, or for term of life; much le&s;&s;e do I finde that it is lawfull for one, and not for a yeer &amp; a quarter, or two, or three, or four yeers.</HI></P>
<P>Though <HI>T. W.</HI> &s;peak of <HI>maintenance</HI> from yeer to yeer, yet it is not to be under&s;tood that there is any compact betwixt <HI>Mini&s;ters</HI> and the <HI>Church,</HI> how much the <HI>Mini&s;ters</HI> mu&s;t have before the work be begun; but it is the con&s;ultation of the <HI>Church</HI> after the work hath been performed, or a con&s;ideration for the yeer pa&s;t, when they all agree; that if there be not enough in the <HI>&s;lock</HI> of the <HI>Church</HI> to rai&s;e it up to an <HI>honourable allowance,</HI> by the voluntary gift of each; yet, <HI>according as God hath ble&s;&s;ed them,</HI> Otherwi&s;e were it an agreement aforehand it would be as lawfull for two or three yeers as for one. But how you will an&s;wer your mi&s;-interpreting and mi&s;-reporting of <HI>T. W.</HI> in the page you cite wherein he doth ex|pre&s;&s;e him&s;elf as we have &s;hewed, we under&s;tand not.</P>
</DIV2>
<DIV2 N="15" TYPE="position">
<HEAD>POSITION XV.</HEAD>
<P>There mu&s;t be in the Church <HI>Teachers,</HI><NOTE PLACE="marg">This for &s;ub|&s;tance is al|ledged by <HI>An&s;w</HI> to 32. <HI>q. p.</HI> 75. and many others.</NOTE> di&s;tinct from <HI>Pa&s;tors,</HI> as <HI>Apo&s;tles</HI> are di&s;tinct from <HI>Euange|li&s;ts,</HI> Ephe&s;. 4.11.</P>
<P><HI>That Text proves not the &s;ame di&s;tinction between them; for he &s;aith,</HI> <MILESTONE UNIT="An&s;wer."> Some Apo&s;tles, and &s;ome Prophets, <HI>&amp;c. but not</HI> &s;ome Pa&s;tors, and &s;ome Teachers; <HI>but</HI> &s;ome Pa&s;tors and Teachers; <HI>or rather, the&s;e</HI> Apo&s;tles, <HI>the&s;e</HI> Prophets, <HI>the&s;e</HI> Euangeli&s;ts, <HI>the&s;e</HI> Shepheards <HI>and</HI> Teachers, <HI>which words &s;eeme but to explicate one another; as Shep|heard and Bi&s;hop do,</HI> 1 Pet. 2.25.
<PB N="68" REF="39"><GAP DESC="duplicate" EXTENT="1 page">
<PB N="69" REF="39"><GAP DESC="duplicate" EXTENT="1 page"></P>
<PB N="70" REF="40">
<P>You <HI>cro&s;&s;e</HI> the opinion of many Orthodox modern Writers, <MILESTONE UNIT="Reply."> while you &s;peak <HI>contradictorily</HI> to us; for it is not our <HI>tenent</HI> alone, but the judgement of many learned ones, that they are di&s;tinct Of|fices. Whether you tran&s;late <HI>&s;ome Apo&s;tles,</HI> or <HI>the&s;e Apo&s;tles,</HI> the mat|ter is not weighty, nor are you advantaged by it.</P>
<P>The greater que&s;tion is, who the&s;e <HI>Teachers</HI> be, and what their <HI>work</HI> is; whether they be <HI>School Doctors,</HI> as <HI>Junius</HI><NOTE N="*" PLACE="marg"><HI>Jun.</HI> Eccle&s;. lib. 2. cap. 5. p 1955</NOTE> thinks, and &s;o their <HI>work</HI> to train up the youth of the Church in the knowledge of <HI>Arts</HI> and <HI>Sciences,</HI> e&s;pecially of <HI>Divinity</HI> for the &s;ervice of the Church; or whether they be <HI>Teachers</HI> of the whole Church, and their <HI>work</HI> to <HI>doctrinate</HI> the Church by words of <HI>knowledge.</HI> The latter &s;eems to be more con&s;onant to the <HI>Scripture</HI> then the former, <HI>Rom.</HI> 12.7, 8. 1 <HI>Cor.</HI> 12.8. And <HI>Zanchy, Pareus, Bucer,</HI> and many others, are of this judgement. <HI>Zanchy's</HI> words are the&s;e: <HI>There are only five orders of</HI> Mini&s;ters <HI>in the Church,</HI><NOTE PLACE="marg"><HI>Zanc.</HI> de Feel. milit. guber|natione, tom. 8. p. <GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">4<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">.</NOTE> <HI>in&s;tituted by Chri&s;t;</HI> and then under this <HI>Po&s;ition</HI> are the&s;e words, <HI>We acknowledge not more kindes of</HI> Mini&s;ters <HI>then the</HI> Apo&s;tle <HI>expre&s;&s;eth in</HI> Ephe&s;. 4.11. Apo&s;tles, Euangeli&s;ts, Prophets, Pa&s;tors, Teachers. <HI>The three fir&s;t were not tied to places, but were &s;ometimes here, and &s;ometimes there, either to gather</HI> Churches, <HI>or to govern them, to plant, or to water them:</HI> The two latter, <HI>viz. Pa&s;tors</HI> and <HI>Teachers,</HI> he would have to be <HI>&s;et apart for the con|&s;ervation and government</HI> of particular Churches: as al&s;o for the augmentation and propagation of them. <HI>Pareus</HI> upon <HI>Rom.</HI> 12.7. hath the&s;e words: <HI>Now he under puts</HI> two kindes of prophecies; <HI>the gift of teaching,</HI> which is proper to the <HI>Doctor</HI> or <HI>Teacher; the gift of exhorting,</HI> which is proper to the <HI>Pa&s;tor</HI> of the Church: for <HI>Paul,</HI> in <HI>Ephe&s;.</HI> 4. di&s;tingui&s;heth <HI>Pa&s;tors</HI> and <HI>Teachers,</HI> and <HI>the gifts of the Spirit were di&s;tinct; for to &s;ome were given a mo&s;t cleere revelati|on and under&s;tanding of doctrine; the&s;e did attend to the explication of the heads of Religion, and did form the faith of the Church: to others was given a faculty of exhorting. Bucer</HI> al&s;o upon <HI>Rom.</HI> 12.7. &s;aith thus: <HI>One man hath the gift of propecie, another hath the gift of mi|ni&s;tring; &s;o the per&s;on that teacheth, having the gift of teaching, in doctrine, &s;o the per&s;on that exhorteth</HI> (the per&s;on that teacheth, he makes di&s;tinct from the per&s;on that exhorteth) <HI>endued with the gift</HI> of <HI>exhortation;</HI> and then he mentions the <HI>Deacon</HI> and <HI>Ruling Elder,</HI> as di&s;tinct with their gift from the re&s;t. So that if we do put any fal&s;e glo&s;&s;e upon the <HI>Scriptures,</HI> by mi&s;-interpreting of <HI>Ephe&s;.</HI> 4.11.
<PB N="71" REF="40">yet more mode&s;t language had becomed you, (brother) &s;eeing &s;uch <HI>Reverend, Learned men,</HI> whom your &s;elf &s;o much honour, have gone before us in the expo&s;ition.</P>
</DIV2>
<DIV2 N="16" TYPE="position">
<HEAD>POSITION XVI.</HEAD>
<P>This particular <HI>Congregation</HI> is <HI>Sion,</HI><NOTE PLACE="marg">This Text is frequently al|ledged in <HI>an&s;w.</HI> to 32. <HI>q.</HI> and others.</NOTE> which God loveth, and he hath promi&s;ed to be pre|&s;ent, <HI>Matth.</HI> 18.20.</P>
<P><HI>No Sir, it is not</HI> Sion, <HI>but one of the a&s;&s;emblies of</HI> Sion, <HI>I&s;ai.</HI> 4.5. <MILESTONE UNIT="An&s;wer."> <HI>The</HI> Hebrewes <HI>which were divided in many</HI> Congregations, <HI>are not &s;aid to be come into many</HI> mount Sions, <HI>but to</HI> Mount Sion, <HI>Heb.</HI> 12. <HI>The</HI> Scripture <HI>warrants not the expre&s;&s;ion of an hundred, or a thou&s;and</HI> Sions.</P>
<P><HI>Sion</HI> was a mountain contiguous unto <HI>Moriah,</HI> <MILESTONE UNIT="Reply."> upon which the <HI>Temple</HI> was built, in which God vouch&s;afed a &s;peciall pre&s;ence, and <HI>unto which the Tribes went up;</HI> and by a <HI>Metonymie,</HI> it is frequently put for the <HI>Temple</HI> that was built neer to it; and by another <HI>Meto|nymie,</HI> it is put for the <HI>people</HI> that repaired thither, and a&s;&s;embled there; and &s;o for the <HI>Church</HI> of the <HI>Jewes,</HI> which <HI>Church,</HI> in the times of the <HI>old Te&s;tament,</HI> con&s;i&s;ted of <HI>many a&s;&s;emblies,</HI> and yet it &s;elf was but <HI>one Church;</HI> and the <HI>Temple</HI> al&s;o was but <HI>one,</HI> which was called <HI>Sion;</HI> and &s;o <HI>Sion,</HI> while the <HI>Temple</HI> was to &s;tand, and the <HI>Church</HI> of the <HI>Jewes</HI> was to continue, was but <HI>one.</HI> But in the times of the <HI>Go&s;pel,</HI> there were to be no <HI>vi&s;ible Temples</HI> where God would dwell, but the <HI>vi&s;ible Church,</HI> 2 Cor. 6.16. and the <HI>vi&s;ible Church</HI> is <HI>Congregationall,</HI> and not <HI>Nationall,</HI> much le&s;&s;e <HI>univer&s;all,</HI> as hath been proved; therefore the <HI>Congregationall church</HI> is <HI>Sion,</HI> therefore the <HI>&s;peciall place</HI> of Gods pre&s;ence.</P>
<P>Yet this hinders not, but that the language of the <HI>old Te&s;tament,</HI> when it &s;peaks of things of the <HI>new Te&s;tament,</HI> may be u&s;ed in the <HI>old Te&s;tament;</HI> yea, in the <HI>new</HI> al&s;o: as in <HI>Zach.</HI> 14.19. <HI>I&s;ai.</HI> 66.20, 21. So when <HI>Sion</HI> in the <HI>new Te&s;tament</HI> is &s;poken of in <HI>I&s;aiah</HI> 4.5. there may be an allu&s;ion in phra&s;e and manner of &s;peaking to <HI>Sion</HI> in the <HI>old Te&s;tament.</HI> We may as well reade of the a&s;&s;emblies of <HI>Sion,</HI> though there be no &s;uch thing, but each a&s;&s;emblie is <HI>Sion,</HI> as of the
<PB N="72" REF="41"><HI>Fea&s;t of Tabernacles,</HI> when yet in the dayes of the <HI>Go&s;pel</HI> there is no &s;uch thing as a <HI>fea&s;t of Tabernacles,</HI> but it is &s;poken by way of <HI>allu&s;i|on;</HI> the things of the <HI>new Te&s;tament</HI> are &s;et forth to us under the &s;hadowes of the <HI>old;</HI> therefore, becau&s;e <HI>Sion</HI> was then but <HI>one,</HI> it is &s;poken of as <HI>one</HI> &s;till, and yet it is <HI>more</HI> then <HI>one.</HI></P>
<P>Now that there are <HI>many mounts Sions,</HI> your &s;elf doth really con|fe&s;&s;e, though in words you contradict it.</P>
<P N="1">1. We know you hold that the <HI>Church</HI> of the <HI>Jews</HI> in the dayes of the <HI>old Ye&s;tament,</HI> was called <HI>Sion.</HI></P>
<P N="2">2. We know you hold, that the <HI>vi&s;ible Church</HI> in the dayes of the <HI>Go&s;pel</HI> is <HI>Sion.</HI></P>
<P N="3">3. Is it not manife&s;t therefore, that you hold, that look how <HI>many vi&s;ible churches</HI> there are in the times of the <HI>Go&s;pel,</HI> &s;o <HI>many Si|ons</HI> there are? Your own words are, <HI>that the</HI> Hebrews, <HI>which were divided in many Congregations, are &s;aid to be come to one</HI> mount Sion. If &s;o, then the <HI>Congregations</HI> of the <HI>Chri&s;tian Gentiles</HI> may well be another <HI>mount Sion;</HI> And if the <HI>Nationall church</HI> of the <HI>Jewes,</HI> with the a&s;&s;emblies thereof were <HI>mount Sion:</HI> why may not every <HI>Nati|onall-church</HI> of <HI>Chri&s;tians</HI> with the a&s;&s;emblies thereof (we &s;peak now in your language) be <HI>Sion</HI> al&s;o? and then there being <HI>many Nationall churches,</HI> (as you &s;ay) there are <HI>many Sions.</HI></P>
<P>And what greater ab&s;urdity is it to &s;ay, there are an <HI>hundred,</HI> or a <HI>thou&s;and; Sions,</HI> then to &s;ay, there are an <HI>hundred,</HI> or a <HI>thou&s;and Churches?</HI> Seeing <HI>Sion</HI> and <HI>Church</HI> are all one. Now you know there were <HI>many vi&s;ible churches</HI> in <HI>Judea, Galatia, Macedonia, A&s;ia,</HI> and many other places, and if <HI>(then)</HI> &s;o many, how many more <HI>now?</HI> therefore <HI>many Sions;</HI> and becau&s;e tho&s;e many churches <HI>then,</HI> and the&s;e <HI>now,</HI> we believe to have been, and &s;till to be <HI>Congrega|tionall;</HI> therefore every <HI>Congregationall Church</HI> we hold to be <HI>Sion.</HI></P>
<P>But you ask an odde &s;trange needle&s;&s;e (to &s;ay no wor&s;e of it) que&s;tion with a great deal of vehemency, <MILESTONE UNIT="An&s;wer."> <HI>viz.</HI></P>
<P><HI>Have you not found God pre&s;ent in our</HI> A&s;&s;emblies? <HI>Have you not by faith clo&s;ed with the promi&s;es in the u&s;e of the</HI> Ordinances <HI>among us? Speak out: I know you dare not belie your &s;elves, us, and God him|&s;elf,</HI> &amp;c. <MILESTONE UNIT="Reply."> </P>
<P>Your que&s;tion is bottomed upon a mi&s;take; when we &s;ay, <HI>that God hath promi&s;ed to be pre&s;ent in</HI> Sion; you give this glo&s;&s;e upon it, that <HI>we deny all your</HI> A&s;&s;emblies <HI>to be</HI> Sion, and <HI>will not grant Gods
<PB N="73" REF="41">pre&s;ence at all to be with you:</HI> and <HI>that we appropriate</HI> Sion <HI>and Gods pre&s;ence to our &s;elves;</HI> which is a great injury to us.</P>
<P>You al&s;o put this &s;en&s;e upon our words, <HI>that God is &s;o pre&s;ent in</HI> Sion, <HI>that he is pre&s;ent no where el&s;e,</HI> and &s;o not pre&s;ent with holy men and women which are out of Church-fellow&s;hip, nor pre&s;ent with members of many churches meeting together, which either is a foul mi&s;take, or a &s;lander: For we think <HI>God</HI> to be <HI>pre&s;ent</HI> with his <HI>people,</HI> when they meet in his <HI>feare,</HI> whether they be <HI>Church-members,</HI> or <HI>not Church-members;</HI> whether they be of <HI>one,</HI> or <HI>many churches;</HI> whether they be in <HI>our a&s;&s;emblies</HI> or <HI>yours,</HI> provided that his <HI>Ordinances</HI> be carried according to his minde: yea, though there &s;hould be &s;ome error, yet he might give his pre&s;ence<NOTE N="(a)" PLACE="marg">Rev. 2.1. with Rev. 2.14.20.</NOTE>. Much rather do we think God will be pre&s;ent with per&s;ons whom he &s;ets on work to exalt him in the execution of &s;ome <HI>office,</HI> as he did the <HI>Apo&s;tles;</HI> and now doth ordinary <HI>Elders.</HI> Neverthele&s;&s;e, we con|ceive God to be <HI>mo&s;t pre&s;ent</HI> with his <HI>people gathered into a body, and compacted together in an in&s;tituted Church,</HI> which we hold to be <HI>Con|gregationall;</HI> and the rea&s;on is, becau&s;e <HI>the more</HI> any <HI>people</HI> do fall into the order of the <HI>Go&s;pel,</HI> and come into the <HI>way</HI> of <HI>Chri&s;t,</HI> which he hath appointed for <HI>Saints</HI> to walk in; <HI>the more</HI> Chri&s;t is ingaged to be pre&s;ent with them. Now to <HI>joyn</HI> to &s;ome <HI>in&s;tituted Church</HI> of Chri&s;t is that <HI>way</HI> and <HI>order</HI> which Chri&s;t hath directed to; there|fore with them in &s;uch a <HI>way</HI> (as &s;o <HI>united</HI> and <HI>joyned</HI>) Chri&s;t will more e&s;pecially be <HI>pre&s;ent:</HI> for he vouch&s;afeth a <HI>&s;peciall pre&s;ence</HI> among&s;t &s;uch Churches, <HI>Rev.</HI> 2.1. he &s;tyles him&s;elf <HI>one that walketh in the midst of the &s;even golden candle&s;ticks;</HI> he walks in other places and people, but he would intimate thus much, that <HI>his e&s;peciall de|light&s;ome walk</HI> is among them, and the more <HI>golden</HI> the <HI>candle|&s;ticks</HI> are, the more <HI>pure</HI> they be, the <HI>more delight</HI> he takes <HI>to walke in the midst of them.</HI></P>
<P>But <HI>Matth.</HI> 18. you &s;ay is mi&s;-interpeted; Your words are the&s;e: <MILESTONE UNIT="An&s;wer."> </P>
<P><HI>Chri&s;t, in</HI> Matth. 18. <HI>promi&s;eth his pre&s;ence to tho&s;e that are not a Church; for two or three will not make a Church; they</HI> (ver&s;. 17) <HI>were to give the &s;econd admonition, the Church the third.</HI></P>
<P>There is a <HI>figure</HI> in the number, <MILESTONE UNIT="Reply."> there is <HI>a certain</HI> number put for <HI>an uncertain;</HI> two or three are put for a few; the <HI>paucity</HI> that may be in a Church, &s;hall be no ob&s;tacle of Chri&s;ts pre&s;ence. <HI>Pareus</HI> upon this Text, hath the&s;e words: <HI>It is an argument that the judgement of
<PB N="74" REF="42">the Church &s;hall be ratified, becau&s;e Chri&s;t him&s;elf will be pre&s;ent in the Church as &s;upreme Judge to ratifie it: it is al&s;o a generall promi&s;e of the pre&s;ence of the grace of Chri&s;t in his Church, be it great or &s;mall.</HI> Now &s;urely we &s;hall le&s;&s;e doubt our expo&s;ition having &s;o learned a <HI>Com|mentator</HI> &s;o well approved of, to &s;tand by us in the &s;ame.</P>
</DIV2>
<DIV2 N="17" TYPE="position">
<HEAD>POSITION XVII.</HEAD>
<P>So long as a <HI>Believer</HI> doth not joyn him&s;elf to &s;ome particular <HI>Congregation,</HI> he is <HI>without</HI> in the <HI>Apo&s;tles</HI> &s;en&s;e, 1 <HI>Cor.</HI> 5.12.</P>
<P><HI>Tho&s;e</HI> without, <MILESTONE UNIT="An&s;wer."> <HI>of whom the</HI> Apo&s;tle <HI>&s;peaketh, were unbelievers, Pa|gans, and Heathen;</HI> without <HI>Chri&s;t, as well as</HI> without <HI>the vi&s;ible Church.</HI></P>
<P>Let it be granted that tho&s;e whom the <HI>Apo&s;tle</HI> &s;peaks of were both <HI>without</HI> Chri&s;t, <MILESTONE UNIT="Reply."> and <HI>without</HI> the vi&s;ible Church, yet it may be &s;ecurely affirmed that the <HI>Apo&s;tle</HI> &s;peaks of them under the notion of &s;uch as were <HI>without the vi&s;ible church,</HI> and not of tho&s;e that were <HI>without Chri&s;t.</HI></P>
<P N="1">1.<NOTE PLACE="marg">Singuli de &s;u&acirc; familia judi|cant, non im|mittunt con|&s;uram in alie|nam &s;amiliam. Ergo, in Ec|cle&s;ia &s;imilis &s;ervetur ra|tio ut &s;ingulae de&s;uit mem|bris judicent, <HI>Aretius</HI> in <HI>1 Cor. 5.</HI></NOTE> Becau&s;e tho&s;e <HI>(without)</HI> whom the <HI>Apo&s;tle had not to do to judge,</HI> &s;tand in oppo&s;ition to tho&s;e <HI>within,</HI> ver&s;. 12. the latter part, whom the <HI>Church</HI> of <HI>Corinth had to do to judge,</HI> and con&s;equently (if this expo&s;ition of yours be true) the judgement of the Church of <HI>Corinth</HI> extended as far as the <HI>ultima Thule,</HI> the lands end of Chri|&s;tianity; and only cea&s;ed when it came to the con&s;ines of <HI>Pagani&s;me;</HI> and con&s;equently any <HI>one</HI> Church hath power to judge any <HI>one</HI> Be|liever in <HI>all the world,</HI> becau&s;e (&s;ay you) <HI>he is not</HI> without <HI>in the Apo&s;tles &s;en&s;e;</HI> that is to &s;ay, he is not a <HI>Pagan, Heathen,</HI> or <HI>unbeliever.</HI></P>
<P N="2">2. Suppo&s;e the <HI>Apo&s;tle</HI> had known a member of the Church of <HI>Corinth</HI> (what ever he appeared outwardly in the frame of his con|ver&s;ation) to be indeed <HI>without</HI> Chri&s;t, and in a &s;tate of enmity with God; if this man had committed a gro&s;&s;e &s;in, might not the <HI>Apo&s;tle</HI> have judged &s;uch a one to be <HI>excommunicated?</HI> We &s;uppo&s;e you will &s;ay, he might, and if &s;o, we demand, why &s;hould a Church-unbeliever be &s;ubject to the <HI>Apo&s;tles judgement,</HI> and an <HI>Heatheni&s;h</HI> unbeliever be exempted from the <HI>Apo&s;tles judgement?</HI> If <HI>Church-member&s;hip</HI>
<PB N="75" REF="42">did not make the one <HI>obnoxious</HI> to that <HI>&s;pirituall judge|ment</HI> more then the other? For in the notion of <HI>unbelievers,</HI> and without Chri&s;t they both agree; and therefore if a <HI>Heathen</HI> were exempted from <HI>judgement, becau&s;e without Chri&s;t,</HI> and not for this rea&s;on, <HI>becau&s;e without the vi&s;ible Church;</HI> why &s;hould not a <HI>Church-unbeliever</HI> be <HI>exempted</HI> as well as a <HI>Heathen?</HI></P>
<P N="2">2. If we mi&s;take not, a <HI>Believer</HI> not joyned to any particular <HI>con|gregation,</HI> is <HI>without,</HI> in reference to <HI>Church-judgement</HI> (and we &s;up|po&s;e by vertue of this Text) in your <HI>Presbyterian</HI> calculation of <HI>Ec|cle&s;ia&s;ticall power.</HI> For <HI>Cla&s;&s;icall, Provinciall,</HI> and <HI>Nationall</HI> Synods, have a power of <HI>judging,</HI> or <HI>excommunicating</HI> tho&s;e only, that are <HI>within</HI> the <HI>combination.</HI> Now the&s;e being <HI>repre&s;entative Churches,</HI> he that is of <HI>no</HI> particular <HI>Congregation,</HI> is <HI>without</HI> the verge of <HI>Presbyte|riall</HI> power; or el&s;e it will follow, that the <HI>Presbyteriall Church</HI> hath power to <HI>excommunicate</HI> a per&s;on that is not <HI>within</HI> their <HI>com|bination;</HI> and if <HI>one,</HI> by the &s;ame rea&s;on <HI>a thou&s;and, ten thou&s;and,</HI> in eve|ry quarter and corner of the world. But, &s;ay you,</P>
<P><HI>The</HI> Apo&s;tle <HI>oppo&s;eth</HI> Fornicators <HI>of the</HI> World, <MILESTONE UNIT="An&s;wer."> <HI>and</HI> Fornicators <HI>that are</HI> Brethren.</P>
<P>Per&s;ecution in the <HI>Primitive times</HI> (as it is at this day) was chiefly (if not only) levied again&s;t tho&s;e who did joyn them&s;elves to the <HI>Churches,</HI> to the enjoyment of <HI>Ordinances,</HI> <MILESTONE UNIT="Reply."> or at lea&s;t otherwi&s;e <HI>vi&s;i|bly</HI> (as <HI>Paul</HI> at his fir&s;t conver&s;ion, by preaching) declared them|&s;elves to be <HI>Chri&s;ts Di&s;ciples.</HI> Hence tho&s;e to whom God had given &s;o much faith and con&s;tancy, as to be willing to expo&s;e them&s;elves to per&s;ecution; the&s;e did inli&s;t them&s;elves in the <HI>Churches,</HI> frequen|ted their <HI>meetings,</HI> (which were ob&s;ervable by the Per&s;ecutors) and <HI>profe&s;&s;ed</HI> them&s;elves of the <HI>fraternity</HI> of the <HI>Church,</HI> the <HI>Church</HI> looked on them as her <HI>members,</HI> and accordingly di&s;pen&s;ed <HI>ordinances</HI> and <HI>cen&s;ures</HI> to them, as they had need. Others there were, who, like <HI>Nicodemus,</HI> came to Chri&s;t <HI>by night;</HI> or like tho&s;e <HI>chief Rulers,</HI> &s;po|ken of, <HI>Joh.</HI> 12.42. who, <HI>though they believe in Chri&s;t, yet they dare not confe&s;&s;e him,</HI> by publike joyning of them&s;elves, to <HI>run all hazards with the Church.</HI> Hence it is, that no <HI>politick vi&s;ible Church</HI> doth look upon the&s;e as of her <HI>fraternity;</HI> or doth di&s;pence all <HI>ordinances</HI> and <HI>cen&s;ures</HI> to them. Now the <HI>Brother</HI> that is oppo&s;ed to the <HI>fornicators of the world,</HI> is not he, that <HI>by</HI> the <HI>internall</HI> and <HI>invi&s;ible</HI> grace of <HI>faith</HI> is a <HI>Brother,</HI> and of the <HI>my&s;ticall body</HI> of Chri&s;t, though peradventure
<PB N="76" REF="43">he <HI>dare not openly profe&s;&s;e Chri&s;t.</HI> But &s;uch a one is <GAP DESC="foreign">, in the <HI>Church</HI> of <HI>Corinth,</HI> who is a named and <HI>profe&s;&s;ed Bro|ther;</HI> &s;o looked upon, not only by the <HI>motherly eye</HI> of the <HI>Church,</HI> but oft times by the <HI>malitious eye</HI> of the world; though perad|venture they be not truly <HI>brethren,</HI> united with the re&s;t of the faithfull people of God, as members of the <HI>my&s;ticall body</HI> of Chri&s;t. 2. <HI>With &s;uch a one not to eat,</HI> pre&s;uppo&s;eth in an orderly way, a forbearing of voluntary civil and &s;pirituall communion with the party upon <HI>this</HI> ground, that <HI>he is under cen&s;ure in the Church.</HI> Now the <HI>power</HI> of <HI>Church-cen&s;ures</HI> is not to be executed by the <HI>church-my&s;ticall,</HI> but by the <HI>church-vi&s;ible, as</HI> &s;uch; neither is it to be execu|ted upon the members of the <HI>Church-my&s;ticall, as</HI> &s;uch, but upon the members of the <HI>vi&s;ible church,</HI> whether they be in truth or only in appearance members of the <HI>my&s;ticall church.</HI> So then <HI>For|nicators of the world,</HI> are to be under&s;tood of the world as it &s;tands in oppo&s;ition to the <HI>vi&s;ible church,</HI> and &s;o tho&s;e that are of the <HI>my&s;ti|call church</HI> may be <HI>fornicators of the world</HI> in that &s;en&s;e. And though by the lawes of Chri&s;t, concerning <HI>Church-di&s;cipline,</HI> every man be forbidden to eat with tho&s;e that are known <HI>Fornicators,</HI> under <HI>church-cen&s;ure</HI> in their own church; and by vertue of <HI>church-communion,</HI> with tho&s;e that are <HI>fornicators,</HI> under <HI>cen&s;ure</HI> in any other church: yet if one that is a member of the <HI>my&s;ticall,</HI> but dares not <HI>profe&s;&s;e</HI> his &s;ubjection to Chri&s;t in that particular, of joyn|ing him&s;elf to &s;ome <HI>vi&s;ible church,</HI> &s;hall be a <HI>fornicator,</HI> we know no law of Chri&s;t preci&s;ely concerning <HI>church-di&s;cipline,</HI> that interdicts a man <HI>to eat,</HI> in point of voluntary civill communion, <HI>with &s;uch a man,</HI> any more then if he were a <HI>Pagan,</HI> or <HI>Heathen.</HI></P>
<P><HI>But,</HI> <MILESTONE UNIT="An&s;wer."> <HI>&s;ay you,</HI> without <HI>are</HI> Dogs, <HI>and</HI> Sorcerers; <HI>&s;uch as the</HI> Apo&s;tle <HI>had not to do with:</HI> What have I to do, <HI>&amp;c. ver&s;.</HI> 12. (<HI>and yet he had to do with all</HI> Chri&s;tians, <HI>by his illimited apo&s;tolike power, whether they be|long to that, or any other</HI> Congregation <HI>or no;</HI>) <HI>&s;uch as God judgeth, or are left to the immediate judgement of God: But this is not the ca&s;e of</HI> Believers <HI>not joyned (e&s;pecially in your &s;en&s;e of joyning) to a particular</HI> Congregation; <HI>nor do you (I hope) judge it to be the ca&s;e of</HI> Believers <HI>in</HI> England <HI>and</HI> Scotland.</P>
<P N="1">1. <MILESTONE UNIT="Reply."> There might be <HI>Dogs, in</HI> the <HI>Apo&s;tolike Churches,</HI> as well as <HI>without,</HI> Phil. 3.2. and with &s;uch <HI>dogs</HI> Paul <HI>had to do with;</HI> Nay, he had to do with the <HI>dogs</HI> of the <HI>Gentiles;</HI> he received a key of
<PB N="77" REF="43">knowledge, by which he was to open the Kingdome of heaven to them in ca&s;e they would repent and believe, and to binde them under the guilt of impenitencie and infidelity, in ca&s;e they would not repent and believe, <HI>Matth.</HI> 28.19. with <HI>Mark.</HI> 16.16. But tho&s;e that <HI>Paul had not to do to judge,</HI> who are &s;aid to be <HI>with|out</HI> in this place, are all &s;uch as are <HI>contradi&s;tingui&s;hed</HI> to tho&s;e that are <HI>within,</HI> with whom the <HI>Church had to do, by way of Ec|cle&s;ia&s;ticall judgement.</HI> Now the <HI>church</HI> of <HI>Corinth</HI> had <HI>power</HI> of <HI>Eccle&s;ia&s;ticall judgement,</HI> over <HI>all,</HI> and <HI>only</HI> tho&s;e which were <HI>within</HI> the <HI>combination</HI> of that <HI>church;</HI> and therefore <HI>Paul</HI> had <HI>nothing to do to judge them</HI> (that is to &s;ay, with the <HI>judgement</HI> mentioned in this place) which were <HI>out</HI> of this <HI>combination.</HI> Now what was this <HI>judgement? An&s;w.</HI> The <HI>judgement</HI> whereby the <HI>Apo&s;tle</HI> decrees, that the <HI>church</HI> of <HI>Corinth</HI> &s;hall <HI>excommunicate fornicators,</HI> and con|&s;equently &s;hall <HI>not eat with them.</HI> Now the <HI>Apo&s;tle</HI> had received <HI>no &s;uch power to judge</HI> tho&s;e per&s;ons to <HI>excommunication,</HI> and that <HI>by the mini&s;tery of a church,</HI> that were never in fellow&s;hip with the <HI>church:</HI> But &s;uch per&s;ons (though for their crimes they may be &s;ubject to the <HI>judgement of the civill Magi&s;trate,</HI>) yet in re&s;pect of <HI>Eccle&s;ia&s;ticall judgement</HI> they are <HI>left</HI> to the immediate <HI>judge|ment of God.</HI> And if this be not the ca&s;e of <HI>Believers</HI> not joyned to a particular <HI>congregation,</HI> by whom &s;hall tho&s;e <HI>Believers</HI> be <HI>judged?</HI> Why &s;hall <HI>this Congregationall, Cla&s;&s;icall, Provinciall, Na|tional-church judge</HI> them, rather then <HI>that?</HI> May they be <HI>judged</HI> by <HI>all,</HI> or any <HI>one?</HI> Certainly they &s;tand no more <HI>related</HI> to one then to another, which are <HI>members</HI> of none at all. Where &s;hall the <HI>fault</HI> be <HI>charged,</HI> if <HI>judgement</HI> be not pa&s;&s;ed? We &s;aid before, if a <HI>church</HI> may <HI>judge one</HI> out the <HI>combination,</HI> why not a <HI>thou&s;and,</HI> why not <HI>ten thou&s;and?</HI> &amp;c. yet we are far <HI>from judging tho&s;e</HI> Be|lievers <HI>in</HI> England <HI>and</HI> Scotland <HI>which are not joyned in our Way of joyning to a particular</HI> Congregation, <HI>therefore to be altogether out of</HI> Church-combination, <HI>not capable of the</HI> Eccle&s;ia&s;ticall judge+ment <HI>of their</HI> Churches, <HI>and con&s;equently &s;ubject to the immediate judgement of</HI> Chri&s;t.</P>
</DIV2>
<DIV2 N="18" TYPE="position">
<PB N="78" REF="44">
<HEAD>POSITION XVIII.</HEAD>
<P>The <HI>Elders</HI> are not <HI>Lords</HI> over Gods heritage, 1 <HI>Pet.</HI> 5.3. nor do exerci&s;e <HI>authority,</HI> as the <HI>Kings</HI> and <HI>Princes</HI> of the earth do; remembring our <HI>Sa|viours</HI> le&s;&s;on, <HI>Matth.</HI> 20.25, 26 <HI>Luke</HI> 22.25, 26.</P>
<P><HI>They are not &s;o many</HI> Bi&s;hops <HI>&s;triving for preeminence,</HI> <MILESTONE UNIT="An&s;wer."> <HI>as</HI> Diotrephes <HI>did,</HI> 3 Joh. <HI>ver&s;.</HI> 9, 10.<NOTE N="(a)" PLACE="marg">The&s;e <HI>Scriptures</HI> are alledged to 32 <HI>q p.</HI> 59. &amp; 76. though not with &s;uch tartne&s;&s;e a|gain&s;t <HI>Presby|teriall govern|ment.</HI></NOTE></P>
<P>We will not &s;ay to you as <HI>Geta</HI> in the Comoedian<NOTE N="(b)" PLACE="marg"><HI>Teren.</HI> in Phor.</NOTE> <MILESTONE UNIT="Reply."> <HI>Nihil e&s;t</HI> Antipho <HI>quin male narrando po&s;&s;it depravarier; tu id quod boni e&s;t ex|cerpis, dicis quod mali.</HI> For you do not only leave out (in reciting) that which is good, but for want of <HI>an evill u&s;e</HI> made of the&s;e <HI>Scrip|tures</HI> by the <HI>Elders</HI> of <HI>New-England</HI> in the 32. <HI>Que&s;t.</HI> you fir&s;t in&s;i|nuate, that &s;uch <HI>an ill u&s;e</HI> is made of the Text, and then confute your own <HI>fiction;</HI> for you &s;ay,</P>
<P><HI>To &s;ay nothing that the title</HI> <GAP DESC="foreign"> <HI>is &s;ometime tran&s;lated</HI> Sir, <MILESTONE UNIT="An&s;wer."> <HI>and &s;ometimes</HI> Lord, <HI>Joh.</HI> 12.21, &amp;c.</P>
<P>You take up the Title <GAP DESC="foreign">, <MILESTONE UNIT="Reply."> and tell us that it &s;ignifies <HI>Sir,</HI> and <HI>Lord,</HI> and that it is &s;ometimes given to <HI>Elders</HI> among&s;t others, as if you had a minde to &s;peak a good word for &s;ome kinde of <HI>Lordly</HI> power in <HI>Church-officers;</HI> but you lay it down again, and tell us,</P>
<P><HI>Though</HI> Elders <HI>be not</HI> Lords <HI>over Gods heritage,</HI> <MILESTONE UNIT="An&s;wer."> <HI>yet they are</HI> Leaders <HI>and</HI> Guides; <HI>yea,</HI> Shepheards, Rulers, Over&s;eers, Bi&s;hops, Govern|oure, <HI>and not only</HI> Pre&s;idents <HI>of the Congregation,</HI> Moderators <HI>of her actions, or, as the</HI> fore-men <HI>of the Jury.</HI></P>
<P>And is not this to in&s;inuate, <MILESTONE UNIT="Reply."> that the <HI>Elders</HI> of <HI>New-England</HI> &s;ay, that the <HI>Elders</HI> are only <HI>Pre&s;idents</HI> of the Congregation, (I &s;uppo&s;e you mean meerly for orders &s;ake) <HI>Moderators</HI> of her actions, or as the <HI>fore-men</HI> of the Jury? Now there is not the lea&s;t expre&s;&s;ion in either of the places, that &s;o much as &s;eems to <HI>&s;mile</HI> upon &s;uch an a&s;&s;ertion as you would <HI>father</HI> upon the <HI>Elders</HI> of <HI>New-England.</HI> Nay, do they not expre&s;sly &s;ay, that the <HI>Elders rule</HI> as <HI>Stewards,</HI> as <HI>Shep|heards,</HI> as <HI>Captains,</HI> as <HI>Guides,</HI> as <HI>Leaders?</HI> and doth this amount to no more (in your <HI>Arithmetick,</HI> then a bare <HI>pre&s;idency Moderator&s;hip,</HI> or <HI>Fore-man&s;hip</HI> of a Jury, which doth not advance the per&s;on
<PB N="79" REF="44">that carries the &s;tamp of it one haires breadth above his <HI>Brethren</HI> in point of <HI>authority;</HI> But only one &s;tep before them in point of <HI>order.</HI> Whereas the <HI>Elders</HI> do not only &s;tate a <HI>Mini&s;teriall authori|tative power</HI> in them, but al&s;o lay an <HI>obligation</HI> of <HI>duty</HI> upon the people towards their <HI>Officers,</HI> by vertue of 1 <HI>The&s;.</HI> 5.12, 13. This is that that we judge to be your own <HI>fiction.</HI></P>
<P>The other Text (<HI>&s;ay you,</HI> <MILESTONE UNIT="An&s;wer."> viz. Mat. 20.25, 26.) <HI>forbids</HI> Kingly <HI>or</HI> Lordly power <HI>in the Mini&s;ters of the Go&s;pel: for the two Apo&s;tles &s;till dreaming of a temporall kingdome, and being kin&s;men to Chri&s;t, did ex|pect &s;ome temporall honour and advanaement. Chri&s;t &s;aith not, there was inequality amongst the Prie&s;ts of the</HI> Jews, <HI>and amongst the Prie&s;ts of the</HI> Gentiles, <HI>or between the Prie&s;ts and the people; but,</HI> it &s;hall not be &s;o among you: <HI>but very aptly and pertinently to their Petition an|&s;wereth,</HI> The Princes of Gentiles, <HI>&amp;c.</HI></P>
<P>And would you indeed make the world believe by all this, <MILESTONE UNIT="Reply."> that you are all this while, beating up the quarters of the <HI>Independents;</HI> when as in truth, this Text is urged by the <HI>Elders</HI> to no other pur|po&s;e, but to deny a <HI>kingly,</HI> or <HI>Lordly power</HI> in <HI>Elders</HI> over their <HI>Bre|thren;</HI> but not to deny an <HI>authoritative mini&s;teriall power</HI> in refe|rence to their <HI>Congregations?</HI> Therefore, they &s;ay, <HI>the Elders are forbidden to exerci&s;e authority as the Kings and Princes of the earth do,</HI> and they quote M^r. <HI>Baynes</HI> his <HI>Dioce&s;an triall,</HI> Q. 2. p. 74. where he di&s;tingui&s;heth <HI>power</HI> into <HI>naturall,</HI> and <HI>morall; morall</HI> into <HI>Civill,</HI> and <HI>Eccle&s;ia&s;ticall;</HI> both into <HI>Kingly</HI> and <HI>mini&s;teriall:</HI> a&s;&s;erting <HI>Kingly Ec|cle&s;ia&s;ticall power</HI> to be in <HI>Chri&s;t; mini&s;teriall</HI> in the <HI>Elders</HI> of the <HI>Churches;</HI> who, though they be <HI>Governours</HI> to the <HI>Church</HI> in the <HI>de|&s;cending</HI> line of <HI>power,</HI> yet are they but <HI>&s;ervile</HI> or <HI>mini&s;teriall Govern|ours</HI> in the <HI>a&s;cending</HI> line that leads to <HI>Chri&s;t,</HI> from whom they <HI>re|ceive</HI> the <HI>Commi&s;&s;ion;</HI> becau&s;e they do all <HI>ex mero alterius ob&s;equio,</HI> by the meer will and command of another.</P>
<P><HI>I, but by this Text they deny a</HI> kingly &s;pirituall power, <MILESTONE UNIT="Object."> <HI>whereas the Text &s;peaks</HI> nothing <HI>of &s;pirituall; but</HI> only <HI>of kingly</HI> &s;ecular <HI>power.</HI></P>
<P>Admit that not only the two &s;ons of <HI>Zebedee,</HI> <MILESTONE UNIT="An&s;wer."> but even <HI>all</HI> the <HI>Apo&s;tles</HI> that had been conver&s;ant with <HI>Chri&s;t,</HI> and heard his do|ctrine, from the beginning, were &s;uch babes, as to imagine that <HI>Chri&s;t</HI> would lay down his &s;pirituall Kingdome over the &s;ouls and con&s;ciences of his people, and for their &s;akes over Angels, wicked men and devills in a way of &s;overaign <HI>power,</HI> and would take up a
<PB N="80" REF="45">temporall kingdome, to divide inheritances, <HI>rule</HI> over the <HI>per&s;ons</HI> and <HI>e&s;tates</HI> of men. Nay, admit that the &s;ons of <HI>Zebedee,</HI> or <HI>any,</HI> or <HI>all</HI> of the re&s;t of the <HI>Apo&s;tles</HI> had their eyes &s;o dazled with the <HI>lu&s;tre</HI> of this <HI>imaginary temporall kingdome,</HI> that they de&s;ired an eminencie one above another herein, nothing regarding an eminencie above others in the <HI>&s;pirituall Kingdome:</HI> yet it will not follow, that <HI>Chri&s;t</HI> &s;peaks <HI>nothing</HI> by way of reproofe of ambitious a&s;pirings in <HI>the &s;pi|rituall,</HI> but <HI>only</HI> in the <HI>temporall</HI> kingdome of Chri&s;t. Neither needed Chri&s;t, by expre&s;&s;ing the inequality among the <HI>Prie&s;ts,</HI> whether of <HI>Jewes</HI> or <HI>Gentiles,</HI> &amp;c. amplifie and expre&s;&s;e the <HI>equality</HI> which he would have among&s;t the <HI>Mini&s;ters</HI> of the Church. For expre&s;&s;ing the <HI>di&s;parity</HI> betwixt <HI>civill polities</HI> of the <HI>world,</HI> and the <HI>&s;pirituall po|lity</HI> of the <HI>Church,</HI> he doth that abundantly: &s;aith he, <HI>It &s;hall not be &s;o amongst you</HI> as it is in the <HI>civill polities</HI> of the <HI>world:</HI> There <HI>one,</HI> or <HI>more, rule with Lordly power,</HI> the re&s;t are in <HI>&s;ubjection;</HI> but in the di&s;charge of your <HI>Apo&s;tolicall Commi&s;&s;ion, there &s;hall be no &s;uch thing;</HI> but you &s;hall be <HI>all of equall power; but if any will a&s;pire to greatne&s;s in point of authority, above his brethren, let him be your mini&s;ter,</HI> &amp;c. as the <HI>Apo&s;tle</HI> taught afterwards, 1 <HI>Cor.</HI> 12.5. There <HI>are diver&s;ities of admini&s;trations,</HI> but the &s;ame <HI>Lord;</HI> Chri&s;t only rules with <HI>Lordly power</HI> over the Church, <HI>one Apo&s;tle,</HI> or <HI>Mini&s;ter,</HI> hath no &s;uch <HI>power,</HI> nor any <HI>authority</HI> at all one over another: but are all fellow-&s;er|vants, having a <HI>mini&s;teriall authority</HI> in reference to the hou&s;hold of the Church.</P>
<P N="2">2. It holds true in this ca&s;e, <HI>optimi corruptio fit pe&s;&s;ima;</HI> though <HI>Church-officers,</HI> and offices are excellent things, while&s;t they retain their <HI>genuine</HI> vigor, and vertue according to the in&s;titution of <HI>Chri&s;t;</HI> yet are they mo&s;t dangerous, when they grow <HI>degenerate</HI> and <HI>corrupt,</HI> and <HI>no corruption</HI> &s;o dangerous as that which is <HI>Symbolicall</HI> in the common nature of <HI>Church-power,</HI> with that from which it doth <HI>de|generate.</HI> Hence it is, that <HI>corruption</HI> of <HI>Church-governours,</HI> in an u&s;urpation of <HI>exorbitant Eccle&s;ia&s;ticall domination</HI> is of more dange|rous influence to the <HI>Church,</HI> then if they &s;hould u&s;urp &s;ome parts, or branches of <HI>civill power.</HI> For as in naturall things we &s;ay, <HI>Ele|menta &s;ymbolica facilius tran&s;mutantur,</HI> &s;o in morall things, <HI>corrupti|ons</HI> do more ea&s;ily change things in &s;ome thing &s;ymbolicall with them&s;elves, into their own <HI>degenerate</HI> property; like a di&s;ea&s;e that it mo&s;t contagious to per&s;ons of the &s;ame blood. Aud therefore
<PB N="81" REF="45">if <HI>inequality</HI> of <HI>civill power</HI> be forbidden, how much more <HI>inequa|lity in power Eccle&s;ia&s;ticall,</HI> which is the <HI>&s;pawn;</HI> and <HI>ri&s;e</HI> of <HI>Antichri|&s;tian tyrannie?</HI><NOTE N="(a)" PLACE="marg"><HI>Pa&s;tor,</HI> &amp; <HI>Prel.</HI> p. 23. <HI>An|&s;wer</HI> to M^r. <HI>Down.</HI> See <HI>pag.</HI> 81. 82. M^r. <HI>Pagets</HI> Defence. <HI>part</HI> 2. <HI>p.</HI> 29 The learned <HI>Clergie</HI> in the dayes of <HI>Hen.</HI> 8. confe&s;&s;ed, there was no di&s;parity of <HI>Mini&s;ters</HI> in&s;tituted by Chri&s;t, <HI>Act.</HI> &amp; <HI>Mon.</HI></NOTE></P>
<P>Diotrophes <HI>being but one, was liker to a</HI> Prelate <HI>then a</HI> Prsby|terie, <HI>&amp;c.</HI></P>
<P>The&s;e words are brought to vindicate, 3 <HI>Joh.</HI> ver&s;. 9, <MILESTONE UNIT="Reply."> 10. from a &s;uppo&s;ed abu&s;e by the&s;e words, <HI>They</HI> (viz. the <HI>Elders</HI>) <HI>are not &s;o many</HI> Bi&s;hops, <HI>&s;triving for preeminence, as</HI> Diotrephes <HI>did.</HI></P>
<P>We mu&s;t confe&s;&s;e, we had almo&s;t &s;aid; we wonder that your <HI>ink</HI> did not <HI>blu&s;h,</HI> to <HI>blot</HI> and <HI>blur</HI> &s;uch <HI>&s;weet, humble-&s;pirited, holy</HI> and <HI>pertinent expre&s;&s;ions,</HI> as you do in this place. Let your &s;elf once more, and the Reader, take a <HI>judgement</HI> of the pa&s;&s;age, as it lies in its per|fect <HI>lu&s;ter,</HI> in the <HI>An&s;wer</HI> to the 32 <HI>Que&s;t.</HI> The <HI>Que&s;tion</HI> propounded by the <HI>Brethren</HI> of <HI>Old-Engand</HI> is this:</P>
<P><HI>What authority or eminency have your Preaching-Elders above your Ruling-Elders?</HI></P>
<P>To which the <HI>Elders</HI> of <HI>New-England</HI> frame this <HI>An&s;wer.</HI></P>
<P><Q>It is not the manner of <HI>Elders</HI> among&s;t us, whether ruling on|ly, or ruling and teaching al&s;o, to &s;trive for preeminence one above another; as remembring what le&s;&s;on our Saviour taught his Di&s;ciples, when they were at &s;trife among them&s;elves, which of them &s;hould be the greate&s;t, <HI>Luke</HI> 22.24, 25. If <HI>Diotrephes</HI> &s;trive for preeminence, verily we abhor &s;uch &s;triving; and by the grace of God, re&s;pect one another as <HI>Brethren.</HI></Q></P>
<P><HI>Brother,</HI> where lies the <HI>fault,</HI> for which they lie under <HI>cen&s;ure?</HI> Is it a <HI>fault</HI> that the <HI>Elders</HI> in <HI>New-England</HI> &s;trive not for <HI>preemi|nence?</HI> If &s;o, we &s;uppo&s;e it lies in <HI>this, that their humble and brother-like walking,</HI> each towards other, <HI>condemnes</HI> the <HI>pride</HI> of tho&s;e that will <HI>needs</HI> be &s;triving for &s;ome kinde of <HI>preeminence,</HI> and <HI>Prelacy</HI> above their <HI>Brethren.</HI></P>
<L><NOTE N="(b)" PLACE="marg">Juvtual. <HI>Satyr.</HI></NOTE> &mdash; <HI>Patriam tamen obruit olim</HI></L>
<L><HI>Gloria paucorum, &amp; laudis tituli&abque; cupido.</HI></L>
<L>&mdash; This formerly the countrey overthrew;</L>
<L>The lu&s;t for prai&s;e and titles, and the glory of a few.</L>
<P>Or, are they to <HI>blame</HI> to in&s;inuate, that the <HI>Apo&s;tles cen&s;ure</HI> upon <HI>Diotrephes,</HI> doth &s;o <HI>frown</HI> upon tho&s;e (whether <HI>Prelates</HI> or <HI>Presby|ters</HI>)
<PB N="82" REF="46">that <HI>&s;trive for preeminence,</HI> that it is a matter of <HI>abhorrency</HI> to them <HI>&s;o to &s;trive? Hinc illae lacrymae;</HI> hence it is that you &s;ay, <HI>Dio|trephes being but one, is liker to be a</HI> Prelate <HI>then a</HI> Presbyterie.</P>
<P><HI>Brother,</HI> <MILESTONE UNIT="Reply."> a hor&s;e in the ab&s;tracted notion of <HI>unity,</HI> being but <HI>one,</HI> is liker a <HI>Prelate</HI> then a <HI>Presbytrie</HI> that are <HI>many.</HI> But what of that? <HI>Prelacy</HI> doth not con&s;i&s;t in <HI>unity,</HI> but in the <HI>u&s;urpation</HI> of undue (that is to &s;ay, <HI>un&s;cripturall</HI>) &s;pirituall <HI>power</HI> over their <HI>Brethren;</HI> and in this capacity it is po&s;&s;ible, that a <HI>Cla&s;&s;icall Presbyterie</HI> may be as like <HI>Dio|trephes,</HI> as a <HI>Prelate;</HI> that is to &s;ay, if they take upon them a <HI>preemi|nence over their Brethren,</HI> as he did. 'Tis as truly <HI>Prelaticall</HI> when four|teen or fifteen exerci&s;e a <HI>juri&s;dictionall power</HI> over all their <HI>Brethren</HI> in a <HI>County;</HI> as when <HI>one</HI> man &s;hall take upon him to exerci&s;e the <HI>power</HI> afore&s;aid in two or three &s;everall counties. Perhaps the fourteen or fifteen (being better principled then the other) may do it with <HI>more</HI> gentlene&s;&s;e and le&s;&s;e offence, but<NOTE N="(a)" PLACE="marg">More and le&s;&s;e do not alter the kind.</NOTE> <HI>magis &amp; minus, non variant &s;pe|ciem;</HI> and they may be both<NOTE N="(b)" PLACE="marg">Alike, if not equally.</NOTE> <HI>aequ&egrave;,</HI> if not <HI>aequaliter,</HI> Prelaticall.</P>
<P><HI>Yet</HI> John <HI>dod not blame him &s;imply for</HI> acceping <HI>or having pre|eminence;</HI> <MILESTONE UNIT="An&s;wer."> <HI>or for taking upon him to an&s;wer in the behalf of the Church to which</HI> S^t John <HI>writ; or for ta|king to him the power of command|ing, forbidding, excommunicating; but for</HI> loving preeminence, (<HI>as</HI> Mat. 23.6, 7.) <HI>for not receiving the</HI> Apo&s;tles <HI>and</HI> Brethren; <HI>and prohibiting what he &s;hould have re|quired, and incouraged; and ex|communicating &s;uch as were the be&s;t members of the Church.</HI></P>
<P><HI>Reply.</HI> You might more pro|perly have &s;aid, <HI>u&s;urping,</HI> or <HI>exerci&s;ing preeminence:</HI> for <HI>ac|cepting</HI> pre&s;uppo&s;eth an <HI>offer</HI> made of the thing <HI>accepted:</HI> Now it is more then pro|bable, that the Church never <HI>offered</HI> him <HI>preeminence,</HI> both over the <HI>Apo&s;tle John,</HI> and over <HI>her &s;elf,</HI> that he &s;hould <HI>over-rule</HI> the Church, and <HI>ca&s;t out</HI> her <HI>be&s;t</HI> members at his plea&s;ure; neither if <HI>&s;he</HI> would, had &s;he any &s;uch <HI>power.</HI></P>
<P>Let it be granted that <HI>Diotrephes</HI> was an <HI>Elder</HI> of the Church of <HI>Corinth,</HI> <MILESTONE UNIT="Reply."> <NOTE N="(c)" PLACE="marg">Rom. 16.25. 1 Cor. 1.14.</NOTE> and &s;o had a <HI>preeminence</HI> by vertue of <HI>Office</HI> over the Body of the Church, yet this is not the <HI>preeminence</HI> here &s;poken of, but an <HI>exorbitant preeminence, u&s;urped over the whole;</HI> both the <HI>Elders</HI> his equalls, in <HI>power,</HI> and the <HI>fraternity</HI> (who though his inferiours, yet have a &s;hare and intere&s;t in the pa&s;&s;ing of <HI>excommunication,</HI> and other <HI>weighty affaires</HI> of the Church) expre&s;&s;ed (as your &s;elf &s;tate it)
<PB N="83" REF="46">in taking upon him to an&s;wer in the behalfe of the <HI>Church,</HI> com|manding, forbidding, excommunicating. Now &s;ay you, he is not &s;imply blamed for <HI>accepting</HI> or <HI>having,</HI> but for <HI>loving preembrence,</HI> and <HI>exerci&s;ing</HI> it <HI>corruptly, in regard of the things done and performed by him.</HI> It is &s;aid of corrupt <HI>Princes,</HI> I&s;aiah 1.23. <HI>Every one loveth gifts:</HI> by the &s;ame rea&s;on, that <HI>Diotrephes</HI> is excu&s;ed from the guilt of <HI>&s;oli|tary excommunication</HI> in regard of the <HI>materiality</HI> of the action; by the <HI>&s;ame</HI> rea&s;on may the&s;e <HI>Princes</HI> be excu&s;ed from their <HI>bribery</HI> and <HI>corruption:</HI> And it may be &s;aid, the <HI>Prophet</HI> doth not reprove them for the <HI>receiving,</HI> but for the <HI>loving</HI> of gifts. When the <HI>thing</HI> is evill, there <HI>love,</HI> how moderate &s;oever, <HI>is faulty,</HI> in this regard, that it is placed upon a wrong object. But where the thing is lawfull, a mo|derate and well tempered <HI>love</HI> of it is lawfull al&s;o: As for the <HI>Scribes</HI> and <HI>Phari&s;ees,</HI> &s;o far as they were men of chief rank and place,<NOTE PLACE="marg">Mat. 23.6.</NOTE> for them to <HI>po&s;&s;e&s;&s;e</HI> and <HI>love</HI> to po&s;&s;e&s;&s;e with a well bounded <HI>love,</HI> the up|permo&s;t rooms at fea&s;ts, and the chief &s;eats in <HI>Synagogues,</HI> would not be unlawfull, but perhaps their <HI>ambition</HI> put them upon <HI>affecta|tion</HI> of places <HI>undue</HI> to them; and then their po&s;&s;e&s;&s;ing them, and their <GAP DESC="foreign">, as <HI>Mark,</HI> <GAP DESC="foreign">, as <HI>Matthew</HI> and <HI>Luke;</HI> or, as Chri&s;t &s;peaks, <HI>Luke</HI> 24 7. <GAP DESC="foreign">, they choo&s;e the chief rooms, and this <GAP DESC="foreign">, <HI>to be &s;een of men,</HI> being added to their <HI>po&s;&s;e&s;&s;ing:</HI></P>
<P>&mdash;<HI>Digito mon&s;trari, &amp; dicier</HI> hic e&s;t<NOTE N="(a)" PLACE="marg">To be &s;hewed by the &s;inger, and to have it &s;aid, <HI>This</HI> is &s;uch <HI>One.</HI></NOTE> is that which may ju&s;tly be <HI>condemned</HI> by our <HI>Saviour:</HI> But the ca&s;e which re&s;pecteth <HI>Dio|trephes</HI> may be this; it is probable that <HI>John</HI> writ about &s;omething that did concern <HI>Di&s;cipline,</HI> as the <HI>receiving of certain Brethren</HI> ei|ther <HI>to con&s;tant member&s;hip,</HI> or by vertue of <HI>church communion;</HI> now this was a bu&s;ine&s;&s;e in which the <HI>fraternity</HI> had &s;ome intere&s;t, as well as <HI>Diotrephes</HI> and the re&s;t of the <HI>Elders;</HI> and therefore the <HI>Apo&s;tle</HI> writes not to <HI>Diotrephes,</HI> or the <HI>Elders alone,</HI> but <HI>to the</HI> whole <HI>Church:</HI> al&s;o, becau&s;e <HI>Quod omnes tangit, ab omnibus tractari debet;</HI> that which concerns all, mu&s;t be handled by all. But <HI>Diotrephes</HI> ri&s;eth up, and <HI>he alone</HI> commands, forbids, excommunicates, and what can be more <HI>de&s;tructive</HI> of the <HI>power</HI> of the <HI>Presbyterie</HI> and <HI>liberty</HI> of the <HI>people,</HI> then &s;uch a cour&s;e? and yet, &s;ay you, (or el&s;e you &s;ay nothing to the purpo&s;e) <HI>he is not blamed for it.</HI> If <HI>Diotrephes</HI> were not to <HI>blame,</HI> being but a <HI>particular Elder,</HI> to take upon him the <HI>power</HI> of the <HI>whole Elder&s;hip,</HI> yea, and the <HI>whole Church,</HI> why may
<PB N="84" REF="47">not a <HI>particular brother</HI> take upon him the <HI>power</HI> to elect an <HI>Officer</HI> which belonge to the <HI>fraternity,</HI> or <HI>one Elder</HI> to ordain an <HI>Officer</HI> which pertains to the <HI>whole Presbyterie?</HI> Or in your <HI>Cla&s;&s;ick Way,</HI> why may not a <HI>particular Elder,</HI> a <HI>member</HI> of the <HI>Cla&s;&s;is,</HI> exerci&s;e the <HI>juri&s;diction</HI> of the <HI>whole Cla&s;&s;is?</HI> why may not a <HI>Cla&s;&s;is</HI> exerci&s;e the <HI>power</HI> of a <HI>Provinciall Synod?</HI> that of a <HI>Nationall;</HI> and the <HI>Nationall</HI> of the <HI>Oecumenicall Synod;</HI> and yet be blamele&s;&s;e? the rea&s;on is, the &s;ame proportion that an <HI>Elder</HI> hath to the <HI>whole Elder&s;hip,</HI> the &s;ame, or far greater, have a <HI>brother</HI> to the <HI>whole fraternity,</HI> an <HI>Elder</HI> to the <HI>Cla&s;&s;ick,</HI> a <HI>Cla&s;&s;ick</HI> to the <HI>Provinciall,</HI> a <HI>Provinciall</HI> to the <HI>Nationall,</HI> and that to the <HI>Oecumenicall Synod.</HI></P>
<P>But peradventure it was not unwittingly done by you, to put in the word <HI>&s;imply</HI> for a <HI>retreat,</HI> in ca&s;e you &s;hould be hotly charged for pleading the cau&s;e of <HI>Prelacie,</HI> under the notion of <HI>Presbyterie;</HI> and &s;o you will &s;ay, you affirm not, that <HI>John</HI> doth not blame <HI>Diotrephes</HI> for <HI>having preeminence,</HI> but he doth not <HI>&s;imply</HI> blame him for <HI>having preeminence.</HI> Now, if this be your meaning, and that you indeed grant that <HI>Diotrephes</HI> was <HI>blamed for &s;triving for preeminence;</HI> why do you <HI>blame</HI> the <HI>Elders</HI> of <HI>New-England,</HI> for &s;aying, <HI>that the</HI> Elders <HI>are not</HI> (<HI>i.</HI> ought not to be) <HI>&s;o many</HI> Bi&s;hops <HI>&s;triving for preeminence, as</HI> Diotrephes <HI>did?</HI></P>
<P>But if it be &s;aid, that the force that is offered to the Text, lies not in this; that the <HI>Elders</HI> of <HI>New-England</HI> &s;ay, <HI>that if</HI> Diotrephes <HI>&s;trive for preeminence, verely they abhor &s;uch &s;triving,</HI> (for the&s;e are their words) but in this, that it is &s;aid, <HI>The</HI> Elders <HI>are not</HI> &s;o <HI>many</HI> Bi&s;hops <HI>&s;triving for preeminence, as</HI> Diotrephes <HI>did;</HI> which, perad|venture may have an <HI>oblique</HI> in&s;inuation, that <HI>Cla&s;&s;ick Presbyters</HI> are &s;o many <HI>Bi&s;hops, &s;triving for preeminence; and</HI> it may be &s;aid, <HI>the text affords no &s;uch conclu&s;ion.</HI></P>
<P>We an&s;wer; tho&s;e words, <HI>&s;o many Bi&s;hops,</HI> are no expre&s;&s;ion of the <HI>Elders</HI> of <HI>New-England,</HI> neither is the Text applied by them, to prove that <HI>Cla&s;&s;ick Presbyters are &s;o many</HI> Bi&s;hops <HI>&s;triving for preeminence.</HI></P>
<P>I, <HI>but</HI> M. D. <HI>&s;aith, a</HI> Cla&s;&s;ick Presbyterie <HI>&s;ets up many</HI> Bi&s;hops <HI>in &s;tead of one.</HI></P>
<P><HI>Peccat</HI> Aemilius, <HI>plectitur</HI> Rutilius. <HI>M. D.</HI> offends (if it be an of|fence,) and the <HI>Elders</HI> of <HI>New-England</HI> are beaten. Or, &s;uppo&s;e that reverend, learned, and holy man, <HI>M. D.</HI> have let fall words which reflect with &s;ome blemi&s;h upon the <HI>Presbyterie,</HI> from the &s;en&s;e of
<PB N="85" REF="47">what him&s;elf had &s;uffered, yet your profe&s;&s;ed bu&s;ine&s;&s;e is not to vin|dicate <HI>Presbyterie,</HI> but the Text. Now <HI>M. D.</HI> (we conceive, for we have not his book) doth not urge 3 <HI>John</HI> ver&s;. 9, 10. to prove, that <HI>the Cla&s;&s;icall Presbyterie &s;ets up many</HI> Bi&s;hops <HI>in &s;tead of one,</HI> and there|fore what thing &s;oever he hath &s;aid, which offends in reference to the <HI>Presbyterie;</HI> yet he is not guilty of wrong-doing in reference to the Text.</P>
<P><HI>I will not tell you who &s;aid, All the</HI> Church <HI>is holy;</HI> <MILESTONE UNIT="An&s;wer."> <HI>ye take too much upon you,</HI> &amp;c.</P>
<P>Our <HI>con&s;ciences</HI> are unto us <HI>a thou&s;and witne&s;&s;es,</HI> <MILESTONE UNIT="Reply."> that we have (and by the a&s;&s;i&s;tance of grace) hope ever to carry it with all gentlene&s;&s;e and meekne&s;&s;e toward our godly <HI>Brethren,</HI> that are guided by a dif|ferent light in point of <HI>Government</HI> from us; and therefore it is le&s;&s;e grievous to us to be <HI>parallel'd</HI> with <HI>Corah, Dathan</HI> and <HI>Abiram,</HI> tho&s;e <HI>grand incendiaries</HI> of the <HI>Congregation</HI> of <HI>I&s;rael;</HI> yet it is not unwor|thy your &s;erious con&s;ideration, whether it might not be with good cau&s;e &s;aid to you, as &s;ometimes Chri&s;t &s;aid to one of the twelve, when he asked, <HI>Ma&s;ter, is it I?</HI> and he an&s;wered, <HI>Thou ha&s;t &s;aid.</HI></P>
</DIV2>
<DIV2 N="19" TYPE="position">
<HEAD>POSITION XIX.</HEAD>
<P>The <HI>Power</HI> of <HI>Government</HI> is expre&s;sly given to the <HI>Church,</HI> where we are bidden <HI>Heare the Church,</HI> which is a particular <HI>Congregation,</HI> Matth. 18.</P>
<P><HI>Brother,</HI> we could wi&s;h you had &s;ignified the <HI>Author</HI> by whom, <MILESTONE UNIT="Reply."> and the place where this wrong (at lea&s;t as you &s;uppo&s;e) is done to the Text, as you have done in other <HI>Sections,</HI> who tho&s;e be that <HI>pre|&s;ume that Chri&s;t did no more re&s;pect the</HI> Jewi&s;h, <HI>then they do the Church of</HI> England; As your margent doth not inform us, &s;o in &s;earching tho&s;e few books we have, we cannot finde among all the <HI>Congrega|tionall men,</HI> therefore we take it as an unju&s;t a&s;per&s;ion thrown up|on them.</P>
<P>The Church, <HI>in the fir&s;t and primary intent of the&s;e words,</HI> <MILESTONE UNIT="An&s;wer."> <HI>was a Church</HI> then in being, <HI>which did abominate the</HI> Gentiles, (<HI>for</HI> Hea|thens <HI>and</HI> Gentiles <HI>were all one</HI>) viz. <HI>the</HI> Jewi&s;h <HI>church, which was not aparticular</HI> Congregation, <HI>but a</HI> Nationall-church; <HI>having graduall
<PB N="86" REF="48">judicatories and appeales; of which the</HI> Apo&s;tles <HI>were at that time, and Chri&s;t lived and died an actuall member,</HI> &amp;c.</P>
<P>While&s;t you your &s;elf &s;ay, <MILESTONE UNIT="Reply."> that <HI>the Church in the primarie intent of the&s;e words, was a Nationall church, then in being,</HI> do you not imply, that the&s;e words, <HI>tell the Church,</HI> have reference to a <HI>Church,</HI> or <HI>churches,</HI> that were <HI>not yet in being,</HI> which &s;hould afterward be inve&s;ted with power of judging? and therefore giving it for granted, that Chri&s;t &s;aying, <HI>Tell the Church,</HI> &s;ends them to the <HI>Jewi&s;h Synagogues</HI> or <HI>Sanhedrin,</HI> while&s;t their authority did continue, (and &s;o <HI>Peter</HI> needs not &s;tay three yeeres, before he can acquaint the <HI>Church</HI> with his offence) yet &s;till the <HI>Congregationall church</HI> may be competitre&s;&s;e with <HI>Cla&s;&s;icall, Provinciall, Nationall,</HI> and <HI>Oecumenicall churches</HI> for the <HI>power of judging;</HI> and if &s;he &s;hould come off victri|cious, then the guilt of <HI>wre&s;ting</HI> this place (for you urge it to prove the power of your <HI>judging church</HI>) would re&s;t among <HI>your &s;elves,</HI> and the <HI>Congregationall men,</HI> and their <HI>Way</HI> be guiltle&s;&s;e. Now, for our parts we cannot &s;ee the title of <HI>Congregationall churches</HI> any way in|validated, by what hath been hitherto &s;aid by your &s;elf or others.</P>
<P N="2">2. While&s;t you &s;ay, that <HI>the Church in the fir&s;t and primarie,</HI> &amp;c. I &s;uppo&s;e your inference mu&s;t be this; <HI>Ergo, tho&s;e words,</HI> Matth. 18. Tell the Church, <HI>cannot be rightly applied to a</HI> Congregationall Church, <HI>which hath no &s;uch graduall judicatories and appeals; but</HI> Cla&s;&s;icall, Provinciall, <HI>and</HI> Nationall <HI>Churches; for amongst the&s;e are found &s;uch graduall judicatories and appeals.</HI> The &s;inew and &s;trength of this rea&s;on is this: It is nece&s;&s;ary that the <HI>judging Church</HI> in the times of the <HI>Go&s;pel,</HI> &s;hould <HI>an&s;wer</HI> in the manner of its judicature the <HI>judging Church</HI> in the time of the <HI>Law:</HI> and <HI>ergo,</HI> if <HI>that Church</HI> which was to <HI>judge then</HI> had graduall judicatories and appeals, &s;uch ought to have the <HI>judging Church</HI> in the dayes of the <HI>Go&s;pel:</HI> This main <HI>hypothe&s;is</HI> upon which the &s;trength of all depends, is un&s;ound: For,</P>
<P N="1">1. It is <HI>nece&s;&s;ary</HI> that the <HI>judging Church</HI> in the times of the <HI>Go&s;pel</HI> &s;hould be <HI>conformed</HI> to &s;pirituall <HI>precepts</HI> and <HI>patterns</HI> left us by <HI>Chri&s;t</HI> and his <HI>Apo&s;tles:</HI> but <HI>Chri&s;t</HI> hath not appointed the <HI>Jewi&s;h church</HI> in matter of government to be a pattern to <HI>Go&s;pel Churches:</HI> For if &s;o, then are not the Churches that are of <HI>Presbyterian complexion</HI> to be under&s;tood in this place, for there is a va&s;t difference betwixt <HI>your</HI> Churches and the <HI>Jewi&s;h</HI> Church: For,</P>
<PB N="87" REF="48">
<P> Fir&s;t, there is di&s;parity in the manner of the <HI>calling of per&s;ons;</HI> for <HI>Synods</HI> are made up of men, cho&s;en and &s;ent forth by particular <HI>Churches,</HI> but the <HI>Sanhedrin</HI> did not con&s;i&s;t of cho&s;en men &s;ent out by the <HI>Synagogues,</HI> but of <HI>Prie&s;ts</HI> and <HI>Levites,</HI> which the <HI>Synagogues</HI> did neither choo&s;e nor &s;end forth.</P>
<P>Secondly, there is di&s;parity in matter of <HI>power:</HI> In the <HI>Jewi&s;h Sanhedrin</HI> the <HI>chief Prie&s;t</HI> was <HI>chief,</HI> by vertue of <HI>Office,</HI> 2 <HI>Chron.</HI> 19.11. but in the <HI>Cla&s;&s;icall</HI> Way all are <HI>equall</HI> in point of <HI>Office.</HI></P>
<P>Thirdly, in re&s;pect of the <HI>cau&s;es judged:</HI> the <HI>Sanhedrin</HI> dealt with matters of <HI>civill</HI> nature, <HI>Deut.</HI> 21.5. but <HI>Synods</HI> only with <HI>Eccle|&s;ia&s;ticall.</HI></P>
<P>Fourthly, in re&s;pect of the <HI>time</HI> of judicature. The <HI>Sanhedrin</HI> was a &s;tanding, con&s;tant court; but <HI>Cla&s;&s;icall, Provinciall, Nationall</HI> and <HI>Oecumenicall</HI> Synods, meet but <HI>once in a moneth,</HI> once in <HI>half</HI> a <HI>yeer,</HI> once in <HI>twelve moneths;</HI> or it may be, not once in <HI>many ages</HI> is an <HI>Oecumenicall Synod</HI> gathered, and &s;o tho&s;e appeals that are made from a <HI>Nationall,</HI> are in little hope to finde relief from an <HI>Oecume|nicall</HI> Synod.</P>
<P N="2">2. If it were <HI>nece&s;&s;ary</HI> that <HI>Church-government</HI> in the times of the <HI>Go&s;pel</HI> &s;hould beare conformity with the <HI>Jewi&s;h Government,</HI> then they mu&s;t not <HI>only</HI> have graduall <HI>judicatories</HI> and <HI>appeals,</HI> but they mu&s;t have,</P>
<P>Fir&s;t, <HI>a &s;tated Oecumenicall judicature,</HI> con&s;tantly to judge all hard controver&s;ies between blood and blood, plea and plea, &s;troke and &s;troke, into all Churches in the world.</P>
<P>Secondly, <HI>that this &s;tated Oecumenicall judicature</HI> mu&s;t have &s;ome <HI>&s;tated place</HI> which <HI>God</HI> &s;hould <HI>choo&s;e, Deut.</HI> 17.8. that &s;o appellants might know whither to repaire for redre&s;&s;e of their grievances.</P>
<P>Thirdly, that there mu&s;t be <HI>one chief by vertue of office</HI> over all met in this <HI>univer&s;all court,</HI> 2 <HI>Chron.</HI> 19.4. That he that &s;hall do pre&s;ump|tuou&s;ly, and will not hearken to that <HI>Catholike councell,</HI> that man mu&s;t die, <HI>Deut.</HI> 17.12.</P>
<P N="3">3. There may be good rea&s;on rendered, why the <HI>Synagogues</HI> &s;hould be under a <HI>Juperiour judicatory;</HI> and the &s;ame cau&s;e there is why <HI>Congregationall-churches</HI> &s;hould be under a <HI>Superiour judicatory.</HI> The <HI>Synagogues</HI> were <HI>parts</HI> of a <HI>church</HI> that had <HI>not power</HI> to di&s;pence <HI>all</HI> Gods <HI>Ordinances</HI> among&s;t them&s;elves, and were <HI>branches</HI> of a po|litick <HI>Nationall-church,</HI> endued with <HI>power</HI> of government <HI>as Nati|onall:</HI>
<PB N="88" REF="49">The Promi&s;e and Covenant of God extended to the whole <HI>Nation.</HI> But there is no &s;uch power of government left to <HI>every</HI> or to <HI>any</HI> Nation in the world; neither are particular Congrega|tions <HI>parts</HI> of a <HI>Church,</HI> as the <HI>Synagogues</HI> of the <HI>Jewes</HI> were, but they are <HI>entire,</HI> and <HI>compleat Churches;</HI> and may tran&s;act <HI>all</HI> Gods <HI>Ordinances,</HI> walking in truth, and peace among&s;t them&s;elves, other|wi&s;e <HI>all</HI> Gods <HI>Ordinances</HI> could not be tran&s;acted, unle&s;&s;e a <HI>whole Nation</HI> were converted and brought into Church-&s;ociety.</P>
<P><HI>This Go&s;pel was writ principally for the</HI> Jews <HI>&s;ome &s;ay in</HI> Hebrew, <MILESTONE UNIT="An&s;wer."> <HI>&amp;c.</HI></P>
<P>Admitting the <HI>Propo&s;ition</HI> were <HI>true,</HI> <MILESTONE UNIT="Reply."> (which yet we have much cau&s;e to doubt of;) may not <HI>Congregationall men</HI> that are <HI>Chri&s;tians,</HI> u&s;e this place aright in applying it to <HI>Congregationall churches,</HI> be|cau&s;e the whole <HI>Go&s;pel</HI> was writ principally for the <HI>Jews?</HI> Certainly the <HI>undi&s;cernible</HI> &s;trength of this rea&s;on (at lea&s;t <HI>by us,</HI>) will levie war again&s;t the <HI>Presbyterians</HI> (except they will profe&s;&s;e them&s;elves <HI>Jews,</HI>) for applying this place to <HI>Presbyterian Churches.</HI> The Epi&s;tles to the <HI>Hebrews</HI> and <HI>James,</HI> were writ principally for the <HI>Jewes;</HI> and yet <HI>Chri&s;tians</HI> that are <HI>Gentiles,</HI> may make a right u&s;e of them.</P>
<P><HI>In it the &s;pirit of God u&s;eth much the language and dialect of the</HI> old Te&s;tament, <MILESTONE UNIT="An&s;wer."> <HI>in which</HI> Kahal (<HI>and</HI> Eccle&s;ia <HI>with the Seventy</HI>) <HI>do &s;ome|times &s;ignifie</HI> the company of Elders, <HI>as well as the</HI> body of the people; <HI>a</HI> Nationall Church <HI>with graduall</HI> judicatories <HI>and</HI> appeals, <HI>as well as a</HI> particular a&s;&s;embly.</P>
<P>We cannot but de&s;paire of ever &s;eeing the premi&s;es delivered of the conclu&s;ion. <MILESTONE UNIT="Reply."> Let it be granted, that <HI>Kahal,</HI> &amp;c. <HI>&s;ignifies</HI> in the <HI>old Te&s;tament,</HI> &s;ometimes <HI>a company of Elders,</HI> &s;ometimes the <HI>People;</HI> &s;ometimes <HI>a Nationall,</HI> &s;ometimes <HI>a Congregationall Church;</HI> yet it will not follow, that the <HI>Congregationall men,</HI> in applying <HI>Mat.</HI> 18.17. to the <HI>Congregationall Church,</HI> have offered any violence to the <HI>Text.</HI> For it will not follow, <HI>Kahal</HI> &s;ometimes &s;ignifies <HI>a Nati|onall Church</HI> in the <HI>old Te&s;tament,</HI> (no, <HI>though</HI> to make it more &s;trong, you adde; <HI>that the Spirit u&s;eth much the language and dialect of the</HI> old Te&s;tament) I &s;ay, it will not follow therefore it &s;ignifies <HI>a Nati|onall Church</HI> in <HI>Matth.</HI> 18.17. for <HI>the Spirit may u&s;e</HI> (by your own confe&s;&s;ion) the <HI>language</HI> and <HI>dialoct</HI> of the <HI>old Te&s;tament,</HI> and <HI>yet it may be under&s;tood of a</HI> particular A&s;&s;embly. Neither will it follow, <HI>Kahal</HI> &s;ometime in the <HI>old Te&s;tament,</HI> Ergo <HI>Eccle&s;ia</HI> &s;ignifies <HI>a company of Elders,</HI> Ergo, it &s;ignifies <HI>a company of Elders</HI> in <HI>Matth.</HI> 18.17.</P>
<PB N="89" REF="49">
<P> <HI>Now there is not a word in the</HI> Text, <MILESTONE UNIT="An&s;wer."> <HI>to &s;hew either that the</HI> Church <HI>is not here taken for the</HI> Presbyterie, <HI>but for the</HI> People (<HI>&s;eeing when Chri&s;t &s;aith,</HI> what&s;oever ye &s;hall binde, <HI>&amp;c. he &s;peaks to the</HI> Di&s;ciples, <HI>ver&s;.</HI> 1. <HI>or</HI> Apo&s;tles, <HI>which are el&s;ewhere &s;aid,</HI> to have the power of binding and loo&s;ing, <HI>Matth.</HI> 16.19. <HI>Joh.</HI> 20.23. <HI>and were not ordi|nary Believers but</HI> Elders? 1 Pet. 5.1.) <HI>or, that it is meant of a</HI> par|cular Congregation, <HI>without</HI> graduall judicatories <HI>and</HI> appeals, <HI>&amp;c.</HI></P>
<P>The&s;e are the <HI>Premi&s;es;</HI> <MILESTONE UNIT="Reply."> but how &s;hall we do to get the <HI>conclu&s;ion</HI> willingly to follow the&s;e <HI>Premi&s;es?</HI> which mu&s;t be this: <HI>Ergo, when the</HI> Congregationall men <HI>affirm, that the particular Congregation is</HI> the Church, <HI>to which God hath given the</HI> power <HI>of government, and urge</HI> Matth. 18. <HI>to prove the exerci&s;e of &s;uch</HI> power <HI>by the Church afore|&s;aid, they abu&s;e that Text.</HI> For the <HI>Congregationall men</HI> may very &s;e|curely affirm, that tho&s;e words, <HI>Tell the Church,</HI> &s;end the offended <HI>Brother</HI> to the <HI>Congregationall Church in the time of the</HI> Go&s;pel (even as they &s;ent the <HI>Jew&eacute;s</HI> to the <HI>Sanhedrin</HI> while&s;t that was in force) <HI>and yet not &s;end him to the people,</HI> as they &s;tand in oppo&s;ition to the <HI>Presbyterie,</HI> which are the mo&s;t noble organicall <HI>parts</HI> of the integral|ly perfect <HI>Church:</HI> For we do not &s;eat the <HI>power</HI> of the <HI>Keys</HI> in the <HI>people,</HI> as they are contradi&s;tingui&s;hed to their <HI>Elders;</HI> but in the whole Church, by a mo&s;t wi&s;e and divine di&s;per&s;ion of <HI>power</HI> unto the <HI>di&s;&s;imilar</HI> parts of the Church, according to their &s;everall capa|cities: For, as the <HI>Elders</HI> have an <HI>authoritative power,</HI> &s;o the <HI>people</HI> have a <HI>power</HI> of <HI>liberty</HI> in point of <HI>cen&s;ures:</HI> So that <HI>reclamante Ec|cle&s;i&acirc;,</HI> there can be no <HI>excommunication.</HI> So then, though it be not under&s;tood of the people <HI>only,</HI> no nor <HI>chiefly,</HI> as they &s;tand in oppo|&s;ition to their <HI>Guides;</HI> yet this place may lawfully be under&s;tood of the <HI>Congregationall Church</HI> as it is contradi&s;tinct to <HI>Cla&s;&s;icall, Provin|ciall. Nationall,</HI> and <HI>Oecumenicall</HI> Churches. The rea&s;on is, we have <HI>pre&s;idents</HI> in the Word of God for the one, as in the Churches of <HI>Je|ru&s;alem, Corinth, Cenchrea,</HI> &amp;c. and <HI>rules</HI> pre&s;cribed to &s;uch a <HI>Church, Acts</HI> 6.3. 1 <HI>Cor.</HI> 5.4. chap. 11. chap. 12. chap. 1.4. chap. 16. but of any &s;tated <HI>Cla&s;&s;icall, Provinciall, Nationall, Oecumenicall Churches,</HI> there is a <HI>deep &s;ilence</HI> in the <HI>Scriptures</HI> of the <HI>new Te&s;tament;</HI> no pre|cept for the erecting of &s;uch, and no <HI>lawes</HI> nor <HI>Officers</HI> provided for &s;uch Churches. Now Chri&s;t, <HI>Matth.</HI> 18. &s;ends the <HI>people</HI> of God to &s;uch a <HI>Church,</HI> as &s;hould be in &s;trength, by vertue of a <HI>Charter from heaven</HI> to redre&s;&s;e grievances, and heal offences, and therefore he
<PB N="90" REF="50">&s;ends us to the <HI>Congregationall Church,</HI> as it oppo&s;eth tho&s;e churches I &s;poke of before, for the&s;e can &s;hew <HI>no &s;uch charter.</HI></P>
<P><HI>I read that the promi&s;e of</HI> binding <HI>and</HI> loo&s;ing <HI>is not given to a par|ticular</HI> Congregation <HI>when leavened with error and variance.</HI> <MILESTONE UNIT="An&s;wer."> <HI>But then a</HI> Synod <HI>of</HI> Churches, <HI>or of their</HI> Me&s;&s;engers <HI>may judicially convince and condemn errors, &s;earch out truth,</HI> &amp;c.</P>
<P>All that we have to &s;ay to that, <MILESTONE UNIT="Reply."> is this; If you will acknowledge the power of <HI>binding</HI> and <HI>loo&s;ing</HI> to be &s;eated in the particular <HI>Con|gregation,</HI> we &s;hall not contend again&s;t it, (though we cannot &s;ay that the Scriptures and rea&s;ons brought, are convincing to each of us to inforce our grant) but that in <HI>ea&s;e of error</HI> or <HI>&s;candall</HI> that <HI>can|not be healed in the</HI> Congregation; <HI>A Synod of neighbour churches,</HI> or <HI>their</HI> Me&s;&s;engers <HI>may judicially condemn tho&s;e errours and &s;chi&s;mes,</HI> &amp;c. <HI>and impo&s;e wayes of peace and truth;</HI> but yet not a&s;&s;ume authority of <HI>cen&s;uring</HI> the <HI>delinquents,</HI> but leave that to particular Churches to be performed.<NOTE PLACE="marg">Cotton <HI>Keys,</HI> pag. <HI>28.</HI></NOTE></P>
</DIV2>
<DIV2 N="20" TYPE="position">
<HEAD>POSITION XX.</HEAD>
<P><HI>Matth.</HI> 16.19. Chri&s;t directeth his Speech not to <HI>Peter</HI> alone,<NOTE PLACE="marg">This &s;eems to be taken out of <HI>An&s;wer</HI> to 32 <HI>q p</HI> 44.</NOTE> but to <HI>all</HI> the <HI>Di&s;ciples</HI> al&s;o; for to them <HI>all</HI> was the <HI>Que&s;tion</HI> propounded by <HI>Chri&s;t, ver&s;.</HI> 15. Nor to them <HI>as</HI> generall <HI>Officers</HI> of the <HI>Churches,</HI> for that <HI>Commi&s;&s;ion</HI> was not yet given them, but <HI>as Di&s;ciples</HI> and <HI>Believers.</HI></P>
<P>In laying down this <HI>Po&s;ition,</HI> <MILESTONE UNIT="Reply."> and making your battery upon it, as you do fall &s;hort of that ingenuity you profe&s;&s;e in your <HI>Preface,</HI> when you &s;ay, <HI>If any of the Brethren</HI> (among&s;t whom M^r. <HI>Cotton</HI> is de&s;ervedly the chief) <HI>&s;eem in my apprehen&s;ion to come neerer the truth then other,</HI><NOTE PLACE="marg">Cotton <HI>Keys,</HI> pag. <HI>4.</HI></NOTE> <HI>I willingly take notice of it,</HI> &amp;c. Now M^r. <HI>Cotton</HI> mu&s;t needs (in your judgement) come neerer the truth then the <HI>Elders:</HI> for he doth acknowledge that <HI>Peter</HI> was con&s;idered in the &s;everall capacitles of an <HI>Apo&s;tle,</HI> an <HI>Elder,</HI> a <HI>Brother;</HI> and &s;o the power of the <HI>Keys</HI> was promi&s;ed in him to <HI>Apo&s;tles, Elders,</HI> and <HI>Brethren,</HI> accord|ing
<PB N="91" REF="50">to their &s;everall proportions of that di&s;per&s;ed &s;pirituall 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 &s;hould have acknowledged your <HI>an&s;werablene&s;&s;e</HI> therein to your <HI>profe&s;&s;ion.</HI> Now, though you cite M^r. <HI>Cotton</HI> in the margent, yet &s;o, as that the ordinary &s;ort of readers can hardly gue&s;&s;e what his judgement is: and the whole frame of your Di&s;cour&s;e is &s;uch, that may well leave the Reader in this apprehen&s;ion, <HI>That the</HI> Elders <HI>of</HI> New-England <HI>place all power of the Keys in Believers as &s;uch,</HI> which is contrary to the very expre&s;&s;ions of the <HI>Elders</HI> of <HI>New-England</HI> and to the judgement of the <HI>Congregationall men</HI> in generall: For the <HI>Elders</HI> &s;ay, <HI>The mini&s;te|riall power of government is given to the Church,</HI> and con&s;equently not to Believers, unle&s;&s;e they become a <HI>Church;</HI> yea, they &s;ay expre&s;ly, <HI>That the Keys are committed to all Believers that &s;hall joyn together in the &s;ame confe&s;&s;ion, according to the order and ordinance of Chri&s;t,</HI> and con&s;equently, <HI>except Believers joyn into Church-&s;ocieties</HI> (which is the Ordinance of <HI>Chri&s;t</HI>) <HI>they have no &s;hare of the power of the Keys,</HI> much-le&s;&s;e do they a&s;&s;ert any &s;uch power in <HI>women,</HI> who (though <HI>Belie|vers,</HI> yet) are excluded from any &s;hare in Church-government, by a <HI>po&s;itive</HI> law, 1 <HI>Cor.</HI> 14.34, 35.</P>
<P>Peter <HI>was an</HI> Apo&s;tle, <HI>in Office and Commi&s;&s;ion,</HI> <MILESTONE UNIT="An&s;wer."> <HI>though not yet &s;ent out into all the world: and an</HI> Elder, Matth. 10.1, 2, <HI>&amp;c. and doubt|le&s;&s;e the</HI> Key <HI>of Authority, and</HI> Rule <HI>when it was</HI> promi&s;ed <HI>to</HI> Peter, <HI>and</HI> given <HI>to him with the re&s;t of the</HI> Apo&s;tles, <HI>Joh.</HI> 20.23. <HI>is the &s;ame authority which is given to</HI> their &s;ucce&s;&s;ors, <HI>whereby they are called to</HI> feed <HI>and</HI> rule <HI>the</HI> Church <HI>of God; as the</HI> Apo&s;tles <HI>had done before,</HI> &amp;c.</P>
<P>Let it be granted that the twelve <HI>Di&s;ciples</HI> (&s;o called, <HI>Mat.</HI> 10.1.) are not called <HI>Apo&s;tles</HI> (ver&s;. 2.) by way of <HI>anticipation,</HI> <MILESTONE UNIT="Reply."> <NOTE PLACE="marg">Mar. 3.13, 14.</NOTE> but in re|ference to their <HI>pre&s;ent</HI> &s;tate and condition: yet it will be nece&s;&s;ary &s;till to di&s;tingui&s;h the <HI>equivocall term</HI> of <HI>Apo&s;tle;</HI> as noting,</P>
<P N="1">1. One authorized to di&s;pence doctrine and di&s;cipline among&s;t <HI>all nations,</HI> Matth. 28.19. and in this &s;en&s;e <HI>Peter</HI> was no <HI>Apo&s;tle</HI> in <HI>Office</HI> and <HI>Commi&s;&s;ion,</HI> as your &s;elf confe&s;&s;e: And what the <HI>Elders</HI> affirm is true, <HI>That the</HI> Keys <HI>were not given to</HI> Peter <HI>in this capacity; i.e.</HI> not as to one that was actually in that e&s;tate and condition; or was hereby put into that e&s;tate and condition.</P>
<P N="2">2. <HI>As</HI> one &s;ent forth by a <HI>temporary</HI> Commi&s;&s;ion to preach and work <HI>miracles</HI> among&s;t the <HI>Jews</HI> only.<NOTE N="(a)" PLACE="marg">Mat. 10.23.</NOTE> Now the Promi&s;e of the
<PB N="92" REF="51"><HI>Keys,</HI> was not made to <HI>Peter</HI> under <HI>this</HI> capacity, neither was he an <HI>Elder</HI> inve&s;ted with <HI>authoritative power</HI> of government at <HI>this</HI> time; he could neither <HI>vote</HI> in <HI>Synagogues,</HI> nor in the <HI>Sanhedrin,</HI> but only <HI>preach authoritatively,</HI> and work <HI>miracles</HI> to confirm his <HI>Doctrine:</HI> and in ca&s;e that they did not receive him, he could not <HI>excommuni|cate</HI> them by him&s;elf, or with all the re&s;t of the <HI>twelve</HI> with him; but mu&s;t &s;hake<NOTE N="(a)" PLACE="marg">Mat. 10 14, 15.</NOTE> off the du&s;t of his feet again&s;t them, and leave them to the great day of Gods immediate judgement; for &s;o runs the tenour of his Commi&s;&s;ion, and there is <HI>deep &s;ilence</HI> of any other, then meerly a <HI>doctrinall power</HI> of the <HI>Keyes.</HI> So that the i&s;&s;ue is this; that though what you &s;ay be true, in the &s;en&s;e expre&s;&s;ed, yet it is no|thing to the purpo&s;e for which it is brought; for &s;till the a&s;&s;ertion of the <HI>Elders</HI> may be true, that Chri&s;t &s;peake not to them <HI>as Apo&s;tles</HI> in Office and Commi&s;&s;ion, whether limited to the <HI>Jewes</HI> (<HI>as</HI> you would in&s;inuate) or extended to all <HI>Nations;</HI> but <HI>as Di&s;ciples</HI> or <HI>Believers.</HI></P>
<P N="2">2. Neither will it follow, <HI>the Key of authority</HI> promi&s;ed to <HI>Peter,</HI> and given to him with the re&s;t of the <HI>Apo&s;tles, Joh.</HI> 20.23. is <HI>the &s;ame</HI> which is given to their &s;ucce&s;&s;ors; therefore Chri&s;t directeth his Speech to <HI>Peter,</HI> not <HI>as</HI> a <HI>Believer,</HI> but <HI>as</HI> an <HI>Apo&s;tle</HI> in <HI>Office</HI> and <HI>Commi&s;&s;ion;</HI> for what ever the import of the thing promi&s;ed may be, yet that hinders not but the promi&s;e may be made to <HI>Peter</HI> un|der the <HI>re&s;pect</HI> and con&s;ideration <HI>of a Believer.</HI> For the thing pro|mi&s;ed in this place may be con&s;idered two wayes:
<LIST>
<ITEM>Fir&s;t, as a reward <HI>in generall</HI> of <HI>grace</HI> and <HI>mercy.</HI></ITEM>
<ITEM>Secondly, as <HI>&s;uch</HI> a reward which importeth a <HI>power</HI> of <HI>opening</HI> and <HI>&s;hutting</HI> the Kingdome of heaven.</ITEM>
</LIST></P>
<P>Now the <HI>Power of the Keys</HI> con&s;idered as a reward of <HI>grace</HI> and <HI>mercy,</HI> is promi&s;ed to <HI>Peter</HI> as making &s;uch a glorious confe&s;&s;ion <GAP DESC="foreign">, <HI>and I &s;ay unto thee, q. d.</HI> thou ha&s;t made &s;uch a ho|ly confe&s;&s;ion of me, that <HI>I &s;ay unto thee, I will not &s;uffer thee to go un|rewarded: but I do promi&s;e that I will give thee the Keys of the King|dome of heaven,</HI> &amp;c. Now <HI>Peter</HI> did not confe&s;&s;e Chri&s;t <HI>as</HI> a <HI>generall Officer,</HI> but <HI>as a Believer;</HI> and therefore the <HI>reward</HI> which is the <HI>pro|mi&s;e,</HI> is made to him, not <HI>as</HI> a <HI>generall Officer,</HI> but <HI>as</HI> a <HI>Believer.</HI></P>
<P N="2">2. As importing a <HI>power</HI> of <HI>opening</HI> and <HI>&s;hutting,</HI> and &s;o though it be promi&s;ed to <HI>Peter as a Believer,</HI> and <HI>in him to all tho&s;e</HI> that &s;hall make the &s;ame holy <HI>confe&s;&s;ion of Chri&s;t</HI> that he did; yet is it not to
<PB N="93" REF="51">be executed either by <HI>Peter</HI> him&s;elf, or any other, under the notion and con&s;ideration of a <HI>Believer</HI> only; but imports al&s;o an <HI>Office,</HI> or <HI>State</HI> under the capacity and con&s;ideration of which it is to be exe|cuted. Thus, when Chri&s;t &s;aith to <HI>Peter, I will give to thee Keys,</HI> &amp;c. he doth thereby promi&s;e, that <HI>Peter</HI> &s;hall be as a <HI>Member,</HI> as an <HI>El|der,</HI> as an <HI>Apo&s;tle</HI> in the <HI>Go&s;pel-churches;</HI> and in all the&s;e <HI>capacities</HI> &s;hou'd have &s;ome &s;hare in the di&s;pen&s;ation of the <HI>power</HI> of the <HI>Keys.</HI> The con&s;equent whereof is this; No <HI>Believer</HI> at this day, meerly as a <HI>Believer;</HI> nay, nor yet as a <HI>Believer</HI> externally confe&s;&s;ing <HI>Chri&s;t</HI> with the mouth, may have any &s;hare in executing the <HI>power</HI> of the <HI>Keys,</HI> unle&s;&s;e he be a <HI>Brother, joyned</HI> to &s;ome <HI>Church,</HI> or an <HI>Elder</HI> &s;et over &s;ome <HI>Church;</HI> (for children for their weakne&s;&s;e, and women for their &s;ex, are excluded by a <HI>po&s;itive</HI> law) For as the <HI>power</HI> of the <HI>Keys</HI> is promi&s;ed; &s;o the <HI>State</HI> under the con&s;ideration of which they &s;hall exerci&s;e &s;uch power, yea, and a <HI>Commi&s;&s;ion</HI> from <HI>Chri&s;t,</HI> by which they &s;hall exerci&s;e <HI>that power,</HI> is al&s;o promi&s;ed. And thus M^r. <HI>Cotton</HI> may &s;ay, <HI>that</HI> Peter <HI>may he con&s;idered as an</HI> Apo&s;tle, <HI>an</HI> Elder, <HI>a</HI> Brother; becau&s;e together with the <HI>power</HI> of the <HI>Keys,</HI> the <HI>&s;tate</HI> of an <HI>Apo&s;tle,</HI> of an <HI>Elder,</HI> of a <HI>Brother</HI> is promi&s;ed; and yet not cla&s;h with the <HI>Elders</HI> of <HI>New-England,</HI> who affirm, that the <HI>power</HI> of the <HI>Keys</HI> is promi&s;ed to <HI>Peter</HI> (<HI>i. e. as</HI> a reward of <HI>grace</HI> and <HI>mercy</HI>) as a <HI>Believer.</HI> Neither need the <HI>Elders</HI> of <HI>New-England</HI> dread your three-fold con&s;equence, <HI>viz.</HI></P>
<P>Fir&s;t, <HI>That the</HI> Keys <HI>are not given to any vi&s;ible Church:</HI> And,</P>
<P>Secondly, <HI>That they are given to all</HI> Believers, <HI>in covenant or no; whe|ther</HI> males <HI>or</HI> females.</P>
<P>Thirdly, <HI>That Apo&s;tles and Pa&s;tors have no more power of the Keys, then ordinary</HI> Believers: which, as they are fal&s;e and ab&s;urd; &s;o it may ea&s;ily appear by that which hath been &s;aid, that they cannot <HI>&s;helter</HI> them&s;elves under any thing in the <HI>Po&s;ition</HI> of the <HI>Elders</HI> of <HI>New-England.</HI> Neither will that <HI>Axiom, &agrave; quatenus ad omnevalet con&s;equentia,</HI> (<HI>i.</HI> from <HI>as &s;uch,</HI> to <HI>all &s;uch,</HI> a con&s;equence is of force: <HI>how?</HI>) beare you out in &s;o unju&s;t a charge. For though it be true in &s;uch <HI>Propo&s;itions,</HI> where the <HI>&s;pecificall</HI> difference is <HI>predicated</HI> of the <HI>Species,</HI> or proper <HI>Accident</HI> of the <HI>Subject,</HI> the <HI>proper effect</HI> of the <HI>im|mediate cau&s;e;</HI> yet it will not hold when you &s;peak of a <HI>Soveraign Lord,</HI> acting in a <HI>tran&s;cendent</HI> way of liberty; no, nor of a <HI>rationall</HI> creature moving according to <HI>choyce</HI> and <HI>election</HI> Suppo&s;e you
<PB N="94" REF="52">&s;hould have a <HI>&s;ervant</HI> that &s;hould prove <HI>faithfull</HI> in his place (though one of the meane&s;t places;) and therefore you &s;hould pro|mi&s;e to give into his hand <HI>all the Keys</HI> of the hou&s;e, that he &s;hould open and &s;hut to all the re&s;t; and this you &s;hould do, looking upon him <HI>as faithfull; A quatenus ad omne non valet con&s;equentia,</HI> in &s;uch a ca&s;e; it will not follow, that <HI>every faithfull &s;ervant</HI> in your hou&s;e, hath the <HI>power of the Keys;</HI> neither will it follow, that the <HI>faithfull &s;ervant,</HI> to whom the promi&s;e of the <HI>Keys,</HI> much le&s;&s;e <HI>every</HI> other <HI>faithfull &s;ervant, as &s;uch,</HI> may execute the <HI>power of the Keys:</HI> For though the promi&s;e be made to that &s;ervant under the capacity of a <HI>faithfull &s;ervant;</HI> yet the promi&s;e it &s;elf carries an <HI>Of|fice</HI> by implication, <HI>viz.</HI> the <HI>office of Steward;</HI> under which con&s;i|deration, and not under the con&s;ideration of a <HI>faithfull &s;ervant,</HI> he is to manage the <HI>power of the Keys. Phineas</HI> the &s;on of <HI>Eleazar,</HI> the &s;on of <HI>Aaron</HI> was <HI>zealous</HI> for God, <HI>Numb.</HI> 25. and God gives him the covenant of an everla&s;ting Prie&s;thood, becau&s;e he was <HI>zealous;</HI> will you &s;ay, that <HI>A quatenus ad omnia valebat con&s;equentia,</HI> in this ca&s;e, <HI>i. e.</HI> becau&s;e an <HI>everla&s;ting Prie&s;thood</HI> was promi&s;ed to <HI>Phineas,</HI> becau&s;e he was <HI>zealous,</HI> therefore <HI>every zealous</HI> per&s;on hath an <HI>ever|la&s;ting Prie&s;thood?</HI></P>
<P>La&s;tly, that it was far from the purpo&s;e of the <HI>Elders</HI> of <HI>New-England</HI> to a&s;&s;ert any &s;uch Doctrine as you would draw from their words, may appeare in this <HI>An&s;wer,</HI> and el&s;ewhere in this booke, wherein they <HI>place the power of the Keys,</HI> not in the body as contradi&s;tinct to the guides; but <HI>in the whole, con&s;i&s;ting of Rulers, and ruled;</HI> giving to the <HI>Rulers</HI> an <HI>authoritative power,</HI> which they give not to the <HI>ruled.</HI></P>
</DIV2>
<DIV2 N="21" TYPE="position">
<PB N="95" REF="52">
<HEAD>POSITION XXI. 1 <HI>Cor.</HI> 5. <HI>Paul</HI> him&s;elf though an extraordinary <HI>Officer,</HI> yet would not take upon him to excom|municate the ince&s;tuous per&s;on, without the Church; but &s;ends to them, exhorting them to do it,<NOTE N="(a)" PLACE="marg">See al&s;o <HI>an&s;w.</HI> to 23. <HI>q. pag.</HI> 49.</NOTE> and reproves the <HI>Brethren</HI> of the Church of <HI>Coriuth</HI> as well as the <HI>Elders,</HI> that they did no &s;ooner <HI>put him away,</HI><NOTE N="(b)" PLACE="marg"><HI>Cotton</HI> Keys, <HI>pag.</HI> 13.</NOTE></HEAD>
<P>To prove that this <HI>Doctrine</HI> is injurious to the <HI>Text,</HI> you thus rea&s;on:</P>
<P><HI>He blames all women as well as men,</HI> <MILESTONE UNIT="An&s;wer."> <HI>that notwith&s;tanding the noto|rious fornication which was amongst them, they were puffed up, and gloried,</HI> &amp;c.</P>
<P N="1">1. We &s;uppo&s;e this battery is rai&s;ed again&s;t tho&s;e words, <MILESTONE UNIT="Reply."> <HI>and re|proves the</HI> Brethren <HI>as well as the</HI> Elders, <HI>&amp;c.</HI> Now, if it might be any gratification of &s;trength to your <HI>Argument,</HI> we will grant, that the <HI>Apo&s;tle</HI> blames all in generall, and yet the <HI>Elders</HI> may without any &s;hew of wrong to the <HI>Text,</HI> affirm, <HI>that he blames the</HI> Brethren <HI>as well as the</HI> Elders; for it will not follow, <HI>Paul</HI> reproves the <HI>whole Church, Ergo,</HI> he reproves <HI>not</HI> the <HI>Brethren</HI> which are a <HI>part</HI> of the <HI>Church.</HI></P>
<P N="2">2. If it be &s;aid, that the wrong lies in the <HI>&s;cope</HI> of the words: For hence <HI>we go above to prove, that the</HI> Brethren <HI>have a&s;hare in the</HI> power <HI>of</HI> Church-cen&s;ures; <HI>Now the &s;ame argument will prove from this text, that women have a power in</HI> Church-cen&s;ures, <HI>becau&s;e women are repro|ved in this place, as being part of the</HI> Church. We an&s;wer, when an <HI>Epi&s;tle</HI> is writ to a <HI>whole Church,</HI> it doth re&s;pect particular per&s;ons, according to their &s;everall <HI>capacities:</HI><NOTE PLACE="marg">1 Cor. 14.34, 35.</NOTE> Now <HI>women</HI> are not in a <HI>capa|city</HI> of di&s;pen&s;ing <HI>Church-cen&s;ures;</HI> therefore the reproof is not ex|tended unto them. If things indefinitly &s;poken to a <HI>whole Church,</HI> becau&s;e they cannot be verified of one who is not in a <HI>capacity</HI> to receive them, may not therefore be affirmed of another; then be|cau&s;e a <HI>liberty</HI> in cutting off offenders, by vertue of <HI>Gal.</HI> 5.9.12.13. doth not belong to <HI>women,</HI> neither doth it belong to <HI>Elders</HI> or
<PB N="96" REF="53"><HI>Brethren; for</HI> the <HI>Apo&s;tle &s;peaketh to all.</HI> Likewi&s;e becau&s;e the Holy Gho&s;t writes to the <HI>whole Church</HI> of <HI>Pergamus, females</HI> as well as <HI>males,</HI> and <HI>blames them for not ca&s;ting out the</HI> Balaamites <HI>and the</HI> Ni|colaitans; <HI>which</HI> women <HI>have no power to do; therefore neither doth the reproof import any &s;uch power, either in</HI> Elders <HI>or</HI> Brethren.</P>
<P>This it may be you intended but as a light velitation with the&s;e lu&s;orious expre&s;&s;ions, <HI>Sed remove i&s;ta luforia, decretoriis opus e&s;t, i.</HI> re|move the&s;e Toyes, there is need of <HI>Decrees.</HI></P>
<P>Paul <HI>him&s;elf (&s;ay you) did excommunicate</HI> Alexander, <MILESTONE UNIT="An&s;wer."> <HI>and</HI> Hyme|neus, 1 <HI>Tim.</HI> 1.20. <HI>and it is not mentioned that he took the con&s;ent of the</HI> Church <HI>or</HI> Presbyterie.</P>
<P>That <HI>Paul</HI> alone did excommunicate <HI>Alexander</HI> and <HI>Hymeneus</HI> is not &s;o cleare, <MILESTONE UNIT="Reply."> but if we &s;hould deny it, we could argue probably for the <HI>Negative. Paul</HI> &s;aith to <HI>Timothy,</HI> 2 <HI>Tim.</HI> 1.6. <HI>Stir up the gift of God which is in thee, by the putting on of my hands;</HI> and yet <HI>Paul</HI> did but lay on hands <HI>with the Presbyterie,</HI> 1 <HI>Tim.</HI> 4.14. Now if the <HI>Apo&s;tle</HI> did not act in ordination, how much le&s;&s;e in excommunication without the concurrence of the <HI>Church?</HI> the rather becau&s;e <HI>Apo&s;tles</HI> concurrence with the <HI>Church,</HI> &s;eems to make more,</P>
<P N="1">1. For <HI>Gods glory</HI> in the univer&s;all humiliation of the <HI>whole Church.</HI></P>
<P N="2">2. For the <HI>Churches peace,</HI> who are more likely to &s;ub&s;cribe to the equity of tho&s;e proceedings of which them&s;elves have the <HI>cogni|zance,</HI> then if they were carried on by a tran&s;cendent and &s;uperiour motion of <HI>Apo&s;tolicall power.</HI></P>
<P N="3">3. For the <HI>edification</HI> of the <HI>Church</HI> in &s;eeing, and hearing, and concurring in the whole bu&s;ine&s;&s;e.</P>
<P N="4">4. For the <HI>attainment of the end</HI> of excommunication, both the more <HI>immediate,</HI> viz. <HI>Non-communion</HI> with the party; and the more <HI>nemote</HI> &amp; noble end, <HI>viz.</HI> the healing of the party, and of the offence.</P>
<P N="2">2. Let what is a&s;&s;umed be granted; yet we &s;uppo&s;e you will make no gain of it: For,</P>
<P N="1">1. It will not nece&s;&s;arily follow, <HI>Paul did excommunicate</HI> Hyme|neus <HI>and</HI> Alexander <HI>him&s;elf; therefore</HI> Paul <HI>did without the con&s;ent of the</HI> Church <HI>of</HI> Corinth <HI>excommunicate the ince&s;tuous per&s;on:</HI> For it was but &s;utable to the holy, and &s;elf denying frame of the <HI>Apo&s;tles</HI> &s;pirit, <HI>Jure &s;uo cedere,</HI> to <HI>remit &s;omething of his own right.</HI></P>
<P N="2">2. Neither is it &s;o much as probablely <HI>convincing,</HI> if we con|&s;ider,
<PB N="97" REF="53">that the <HI>Holy Gho&s;t</HI> makes the <HI>&s;ubject excommunicating,</HI> to be the <HI>Church</HI> of <HI>Corinth,</HI> 1 <HI>Cor.</HI> 5.4, 5. 'Tis the <HI>Church</HI> of <HI>Corinth</HI> whom the <HI>Apo&s;tle</HI> requires to <HI>purge out the old leaven,</HI> ver&s;. 7. 'Tis the <HI>Church</HI> of <HI>Corinth</HI> in which the <HI>Apo&s;tle &s;tates the power of judging,</HI> ver&s;. 12. <HI>do not ye judge them that are within.</HI></P>
<P><HI>The</HI> Apo&s;tle, <HI>&s;aith,</HI> <GAP DESC="foreign">, <MILESTONE UNIT="An&s;wer."> <HI>I have judged as though I were,</HI> &amp;c. <HI>which imports rather, that</HI> Paul <HI>him&s;elf would deli|ver him to</HI> Satan, <HI>then that he exhorts them to do it. Indeed he com|mands them to</HI> put him away, <HI>as he writes to them to</HI> re&s;tore him again, <HI>to &s;ee if they would be</HI> obedient <HI>in all things,</HI> 2 Cor. 2.9.</P>
<P><HI>Brother,</HI> we cannot but ob&s;erve, <MILESTONE UNIT="Reply."> that you manage this <HI>argument</HI> &s;omething tenderly, as if you did &s;u&s;pect the ground you tread on; for you &s;ay not, that the words import that <HI>Paul</HI> would deliver him to Satan <HI>him&s;elf,</HI> and not that he exhorts the <HI>Corinthians to do it;</HI> but you &s;ay, <HI>that they import rather the one then the other;</HI> and this amounts to as much as <HI>nothing</HI> to the purpo&s;e: For in regard of the affinity the words may have with the <HI>one</HI> importment <HI>more</HI> then the <HI>other,</HI> they may be &s;aid <HI>to import the one rather then the other,</HI> and yet in their proper &s;en&s;e import <HI>neither.</HI><NOTE PLACE="marg">Luke 18.14.</NOTE> The <HI>Publican</HI> is &s;aid to go away <HI>ju&s;tified</HI> rather then the <HI>Phari&s;ee,</HI> and yet the words do not po&s;itively import that <HI>either</HI> of them were <HI>ju&s;tified.</HI></P>
<P>And yet you have a good minde to make your Reader believe that <HI>Paul him&s;elf delivers him to Satan,</HI> and <HI>not the</HI> Corinthian Church, <HI>by their authority,</HI> and this you prove,</P>
<P>From the Gammaticall <HI>Syntax</HI> of the words, <GAP DESC="foreign">&mdash;<GAP DESC="foreign">.</P>
<P><HI>An&s;w.</HI> Doubtle&s;&s;e there mu&s;t be an <HI>Accu&s;ative ca&s;e</HI> importing the <HI>&s;ubject delivering,</HI> under&s;tood; and this mu&s;t be either <GAP DESC="foreign">, with reference to the <HI>Apo&s;tle,</HI> or <GAP DESC="foreign">, with relation to the <HI>Church.</HI> Not the <HI>fir&s;t,</HI> as we conceive:</P>
<P N="1">1. For if &s;o, it is probable the <HI>Apo&s;tle</HI> would have &s;aid, <GAP DESC="foreign">, <HI>I have delivered him that hath &s;o done this thing to Satan;</HI> and have commanded the <HI>Church</HI> only to take <HI>notice</HI> of it, and to ab&s;tain from <HI>communion</HI> with him.</P>
<P N="2">2. The <HI>Apo&s;tles judgment</HI> was &s;uch a judgement as was pa&s;&s;ed at the writing of the <HI>Epi&s;tle;</HI> and therefore the <HI>Apo&s;tle</HI> &s;aith, <GAP DESC="foreign">, <HI>I have judged,</HI> or <HI>I have judged already him that hath done
<PB N="98" REF="54">this thing,</HI> and therefore <HI>his judgement</HI> of the man was <HI>not</HI> the <HI>actu|all ca&s;ting out</HI> of him, but only <HI>a judgement, that the Church &s;hould pa&s;&s;e the judgement of Excommunication again&s;t him,</HI> a&s;&s;uring them that not only <HI>his &s;pirit,</HI> but the <HI>power of Chri&s;t &s;hould go along with them.</HI></P>
<P N="3">3. <GAP DESC="foreign">, <HI>To deliver to Satan,</HI> notes &s;uch a pub|like and &s;olemn tran&s;action of an <HI>Ordinance,</HI> as <HI>Paul</HI> was in no po&s;|&s;ible <HI>capacity</HI> to do (for he did nothing <HI>by proxie</HI>) being ab&s;ent. For it notes;
<LIST>
<ITEM>1. A publike <HI>binding</HI> of the per&s;on <HI>under</HI> the <HI>guilt</HI> of &s;in by the <HI>Key of Faith.</HI></ITEM>
<ITEM>2. An ob&s;ervable exemplary <HI>ejection</HI> of the per&s;on <HI>out of the fra|ternity</HI> of the <HI>Church,</HI> and a &s;hutting of the <HI>door of communion</HI> again&s;t him, untill he repent by the <HI>Key of Church order.</HI></ITEM>
</LIST></P>
<P><Q>Now mu&s;t <HI>the whole come together,</HI> and look one upon another in &s;ilence, and upon the <HI>ince&s;tuous per&s;on,</HI> imagining him to be thus <HI>ex|communicate,</HI> becau&s;e <HI>Paul</HI> had <HI>judged</HI> to have him <HI>excommunicate,</HI> and &s;o after this dumb &s;hew, depart one from another:</Q> There|fore we conceive <GAP DESC="foreign"> mu&s;t be under&s;tood as going before the <HI>In|finitive</HI> <GAP DESC="foreign"> and to relate to <GAP DESC="foreign">, according to the rule of Grammarians, <HI>Si infinitivus, &amp; Participium praecedens perti|nent ad eandem per&s;mam, non additur accu&s;ativus per&s;onae, &s;ed &s;ubintel|ligitur.</HI></P>
<P>But it may be you will &s;ay, <MILESTONE UNIT="Objection."> that <HI>you affirm that the Church is com|manded to do it, and therefore</HI> Paul <HI>alone did not do it.</HI></P>
<P>Doth <HI>Paul</HI> command the <HI>Church to deliver the ince&s;tuous per&s;on to Satan,</HI> <MILESTONE UNIT="An&s;wer."> and yet re&s;erve the <HI>whole power</HI> to him&s;elf? as he mu&s;t needs do, if <GAP DESC="foreign">, have reference to him&s;elf. The&s;e things being &s;poken by you in reference to one individuall act under one and the &s;ame con&s;ideration expre&s;&s;ed in the word <GAP DESC="foreign">, mu&s;t needs be <GAP DESC="foreign">, altogether incon&s;i&s;tent one with another, or with the truth.</P>
<P N="2">2. If the <HI>Elders</HI> abu&s;e the <HI>Text</HI> by &s;aying <HI>that</HI> Paul <HI>exhorts the</HI> Church <HI>of</HI> Corinth <HI>to excommunicate the ince&s;tuous per&s;on;</HI> how will <HI>you</HI> wa&s;h your hands from all wrong offered to the <HI>Text,</HI> whil&s;t you affirm that <HI>Paul</HI> commanded them to <HI>excommunicate</HI> him? <HI>Yes,</HI> &s;ay you, Paul <HI>writes to them to &s;ee if they would be obedient in all things.</HI> Is this your meaning, that <HI>Paul</HI> writes not to them, requiring them
<PB N="99" REF="54">to put forth a <HI>power</HI> given unto them (and all other Churches) by <HI>Je&s;us Chri&s;t,</HI> but only to exerci&s;e an <HI>act of power,</HI> which did not of right belong unto them, but to his <HI>Apo&s;tolicall</HI> Function. And why by the &s;ame rea&s;on might not the <HI>Apo&s;tle</HI> then, and the <HI>Mini&s;ters</HI> now in their <HI>Churches,</HI> call out one, or more, and command them to <HI>preach,</HI> or admini&s;ter <HI>Bapti&s;me,</HI> or the <HI>Supper,</HI> meerly to try their obedience? Now this mu&s;t be your meaning, or el&s;e your <HI>argument</HI> will never conclude the thing you profe&s;&s;e to conclude: For we willingly grant that <HI>Paul</HI> writ unto them to <HI>try their obedience,</HI> but the very Text imports that there were other grounds of his writing as well as this; for he &s;aith not, <GAP DESC="foreign">, therefore, for this I write, much le&s;&s;e, <GAP DESC="foreign">, for this therefore only writ, but <GAP DESC="foreign">, <HI>for this therfore</HI> al&s;o <HI>I writ un|to you, to try your obedience;</HI> intimating that there were other grounds. And therefore, that <HI>Paul</HI> writ unto them to try their obedience, will never afford &s;uch a conclu&s;ion; therfore he writ not to them to ex|erci&s;e an ordinary <HI>power</HI> purcha&s;ed for them by the blood of Chri&s;t: for obedience may be tried by that which is both a priviledge and a duty.</P>
<P>Paul <HI>bids the</HI> Colo&s;&s;ians <HI>cau&s;e an Epi&s;tle to be read in</HI> Laodicea, <MILESTONE UNIT="An&s;wer."> <HI>they (its like) did it in obedience to</HI> Apo&s;tolicall <HI>authority; yet it will not bence follow, that a</HI> Church <HI>hath ordinarily the &s;ame</HI> power <HI>over another</HI> Church.</P>
<P>There is a twofold <HI>cau&s;ing;</HI> by way of <HI>authority,</HI> <MILESTONE UNIT="Reply."> or by way of <HI>morall &s;wa&s;ion,</HI> or <HI>endeavour:</HI> this latter, the <HI>Apo&s;tle</HI> &s;peaks of, <GAP DESC="foreign">, (&s;aith he) <HI>work,</HI> or u&s;e your <HI>endeavour;</HI> and the &s;ame power hath every <HI>Church</HI> over other at this day for their good.</P>
<P N="2">2. Suppo&s;e you could obtain what you de&s;ire in all the&s;e, that <HI>Paul</HI> did excommunicate, not the <HI>Church;</HI> or if the <HI>Church</HI> did, yet it is a <HI>wrong to the text,</HI> to plead for the like power at this day: Do you not all this while fight again&s;t the <HI>Presbyterians</HI> (who&s;e Cau&s;e you pretend to <HI>advocate</HI>) as well as again&s;t the <HI>Congregationall men</HI> whom you <HI>profe&s;&s;edly oppo&s;e?</HI> For, if it will not follow, <HI>The Church of</HI> Corinth (whether <HI>particular,</HI> or <HI>repre&s;entative</HI>) <HI>is commanded to de|liver the ince&s;tuous per&s;on to Satan,</HI> therefore <HI>every true Courch hath the &s;ame power;</HI> then while&s;t the <HI>Presbyterian</HI> Brethren <HI>urge this place to prove the power of a</HI> Cla&s;&s;icall Presbyterie, <HI>they wrong the Text:</HI> For though it may be a que&s;tion, whether this Text gratifie the <HI>fraternity</HI>
<PB N="100" REF="55">of the <HI>Church,</HI> with &s;o much power as we would &s;tate upon them by vertue of this Text; yet <HI>Presbyterians,</HI> and <HI>Congregationall men</HI> all, (except your &s;elf, that we know) agree; <Q>That what&s;oever power the <HI>Fraternity</HI> and <HI>Presbyterie</HI> of the <HI>Church</HI> of <HI>Corinth</HI> had, that the <HI>Fraternity</HI> and <HI>Presbyterie</HI> of all true <HI>Churches</HI> have to the end of the world.</Q></P>
<P><HI>He bids them purge out the leaven,</HI> <MILESTONE UNIT="An&s;wer."> <HI>and put away from them the wicked per&s;on,</HI> &amp;c. <HI>which mu&s;t not be under&s;tood, as if</HI> Elders <HI>and</HI> People <HI>were equally authorized thereunto,</HI> &amp;c.</P>
<P N="1">1. <MILESTONE UNIT="Reply."> Is not this to in&s;inuate, that the <HI>Elders</HI> of <HI>New-England</HI> and M^r. <HI>Cotton</HI> affirm, that the <HI>Elders</HI> and <HI>People</HI> are equally authorized to ca&s;t out the <HI>ince&s;tuous per&s;on,</HI> and not only <HI>quilibet in &s;uo gradu,</HI> every one in their degree? There is nothing in the place by you al|ledged, that doth import thus much. They &s;ay, <HI>the</HI> Apo&s;tle <HI>re|proves the one as well as the other:</HI> The King for a mi&s;carriage in a <HI>Cau&s;e,</HI> may reprove the <HI>Jury</HI> as well as the <HI>Judge,</HI> and yet there is no &s;uch implication, that <HI>Elders</HI> and <HI>People, Judge</HI> and <HI>Jury,</HI> are equal|ly authorized to the re&s;pective <HI>acts</HI> of <HI>Judicature.</HI> The <HI>Elders</HI> of <HI>New-England</HI> infer from hence, <HI>that all Church-power is not in the</HI> Officers <HI>alone;</HI> do they therefore <HI>affirm</HI> that there is as much in the <HI>people,</HI> as in the <HI>Elders?</HI> Whereas in <HI>an&s;wer</HI> to <HI>Q.</HI> 15. <HI>p.</HI> 60. they &s;hew <HI>certain acts of power in the Elder&s;hip, which are not in the people;</HI> and M^r. <HI>Cotton</HI><NOTE N="(a)" PLACE="marg"><HI>Cotton</HI> Keys, <HI>cap.</HI> 4. and 5.</NOTE> expre&s;ly gives <HI>all authority properly &s;o called, to the Elder&s;hip,</HI> allotting only a popular <HI>power of intere&s;t</HI> and <HI>liberty</HI> to the people.</P>
<P N="2">2. And la&s;tly, (for the re&s;t of your expre&s;&s;ions about this matter, I take to be but of the train and retinue of this grand mi&s;pri&s;ion, and &s;o pa&s;&s;e them over;) la&s;tly (I &s;ay) when you &s;ay, that <HI>he bids them purge out the old leaven, and put away the wicked per&s;on, which mu&s;t not be under&s;tood, as if</HI> Elders <HI>and</HI> People <HI>were equally authorized there|unto,</HI> but <HI>quilibet in &s;uo gradu;</HI> a man would think you did ac|knowledge, that the <HI>People in &s;uo gradu</HI> are <HI>authorized</HI> to purge out the <HI>old leaven,</HI> and put away <HI>the wicked per&s;on</HI> (which que&s;tionle&s;&s;e are acts of &s;ome kinde of <HI>governing power</HI>) and yet in the <HI>Cata|&s;trophe</HI> of all this Di&s;cour&s;e you wipe the <HI>Fraternity</HI> of the <HI>Church</HI> cleerly of all acts of <HI>governing power,</HI> when you &s;ay &mdash; <HI>So when he &s;peaks of acts of gouerning power, it is to be under&s;tood of</HI> Elders, <HI>and not of</HI> Believers. Are not the&s;e <GAP DESC="foreign">? Are <HI>purging out the old
<PB N="101" REF="55">leaven,</HI> and <HI>putting away the wicked per&s;on,</HI> acts of <HI>governing power?</HI> And are <HI>Believers</HI> authorized <HI>in &s;uo gradu</HI> to perform the&s;e <HI>acts?</HI> and yet doth <HI>no act of governing power belong to the</HI> Believers <HI>of the church?</HI> Let him a&s;&s;oyle this Riddle that is an <HI>Oedipus,</HI> able to do it; for our parts we cannot. Thus much of your 21. <HI>Section.</HI></P>
</DIV2>
<DIV2 N="22" TYPE="position">
<HEAD>POSITION XXII.</HEAD>
<P>The <HI>Lord Je&s;us</HI> reproving the <HI>Angel</HI> of <HI>Perga|mus,</HI> for &s;uffering <HI>Balaamites,</HI> &s;ends his <HI>Epi&s;tle,</HI><NOTE PLACE="marg">This is al|ledged by <HI>An&s;w.</HI> to 32. <HI>q.</HI> 45. and 49.</NOTE> not only to the <HI>Angel,</HI> but to the <HI>Church.</HI> The <HI>Spirit</HI> &s;aith not only to the <HI>Angel,</HI> but to the <HI>Churches, Rev.</HI> 2.11. And the <HI>Church members</HI> are &s;een by <HI>Iohn</HI> in a vi&s;ion, &s;itting on <HI>Thrones,</HI> clothed with white raiment, having on their heads <HI>Crownes</HI> of gold, <HI>Rev.</HI> 4.14. Now <HI>Thrones</HI> and <HI>Crownes</HI> are en&s;ignes of <HI>Authority</HI> and <HI>governing power.</HI></P>
<P>To make good your charge again&s;t the <HI>Elderss</HI> of wrong offered to the&s;e <HI>Texts</HI> alledged, you &s;ay,</P>
<P><HI>The</HI> Lord Je&s;us <HI>reproving the</HI> Angel <HI>of</HI> Pergamus, <MILESTONE UNIT="An&s;wer."> <HI>&s;ends his</HI> Epi&s;tle <HI>(&s;ay you) not to the</HI> Angel, <HI>but to the</HI> Church: <HI>I adde, not to the</HI> Church <HI>but to the</HI> Churches. <HI>As you gather that the &s;uffering of cor|rupt per&s;ons and practices was the &s;in of the</HI> Church <HI>and not of the</HI> Angel <HI>only; &s;o I may gather that it was the &s;in, not of the</HI> Church <HI>only, but the neighbouring</HI> Churches <HI>al&s;o.</HI></P>
<P>It is like you <HI>intended</HI> a <HI>con&s;utation;</HI> <MILESTONE UNIT="Reply."> but it hath befalne you as it did the <HI>Potter</HI> in the <HI>Poet:</HI><NOTE PLACE="marg">Horat. de Art. <HI>Poet.</HI>&mdash;am|phora coepit. In&s;titui cur|rente rota, cur urcens exit?</NOTE> <HI>qui amphoram in&s;tituens currente rota effingit urcoum.</HI> For in &s;tead of a <HI>con&s;utation</HI> you have brought forth an addition otwo other <HI>inferences.</HI> Now, if you &s;hould un|to this <HI>inference</HI> of the <HI>Elders</HI> adde a hundred more of your owne; yet this will not prove that the <HI>inference of the</HI> Elders <HI>is injurious to the Text;</HI> For &s;till it may be doubted, whether theirs, or yours, any of them, all of them, or none of them be true, true <HI>inferences</HI> from the Text, yea or no; e&s;pecially con|&s;idering
<PB N="102" REF="56">that the <HI>inferences</HI> you bring, are of friendly compliance with that that you pretend to confute. For you &s;ay,&mdash;<HI>not to the Church</HI> (I &s;uppo&s;e you mean &mdash; the Church only, for el&s;e you harp upon a har&s;h &s;tring in the ears of rationall men, to &s;ay, <HI>John writ to all the &s;even Churches of</HI> A&s;ia; <HI>Ergo, he writ not to</HI> Perganus, one of the &s;even) <HI>but to the churches.</HI> Now can you &s;ay the <HI>Lord Je&s;us,</HI> writing to the <HI>Angel</HI> of the Church of <HI>Perganus,</HI> &s;ends his <HI>Epi&s;tle</HI> to all the &s;even Churches, and <HI>not abu&s;e the Text?</HI> and yet mu&s;t we be|lieve it, when you tell us, that the <HI>Elders</HI> of <HI>New-England,</HI> in &s;aying <HI>Chri&s;t writ not to the</HI> Angel <HI>of the Church of</HI> Pergamus <HI>only, but to the whole Church of</HI> Pergamus <HI>al&s;o,</HI> do abu&s;e the Text? Again, if the &s;uffering of <HI>Balaamites</HI> in the Church of <HI>Pergamus</HI> was the &s;in of all the neighbouring Churches, and that this may be af|firmed by you without <HI>wrong to the Text;</HI> then the &s;uffering of them in the Church of <HI>Pergamus</HI> it &s;elf was the &s;in of that Church; and this may be affirmed by the <HI>Elders</HI> of <HI>New-England without wrong to the Text.</HI></P>
<P N="2">2. But let us look upon the words, not as they may afford mat|ter of an <HI>argument ad hominem,</HI> but as they are in them&s;elves: Two things you affirm,
<LIST>
<ITEM>1. That <HI>Chri&s;t</HI> reproving the <HI>Angel</HI> of the Church of <HI>Perga|mus,</HI> &s;ends the Epi&s;tle to the <HI>Churches.</HI> We &s;uppo&s;e you mean the other &s;ix Churches of <HI>A&s;ia.</HI></ITEM>
<ITEM>2. That &s;uffering <HI>Balaamites</HI> (which is reproved in the Church of <HI>Pergamus</HI>) was the &s;in of the neighbouring Churches al&s;o. For the fir&s;t:</ITEM>
</LIST></P>
<P N="1">1. The book of the <HI>Revlation</HI> contains &s;even Epi&s;tles, which were of immediate concernment in a <HI>di&s;tributive &s;en&s;e,</HI> to &s;even &s;eve|rall Churches; and many other glorrious my&s;teries that were of equall concernment to <HI>all</HI> the people of God. The&s;e <HI>all</HI> being mol|ded into one book (as we &s;aid) are &s;ent to the &s;even Churches of <HI>A&s;ia.</HI> Now the <HI>Elders</HI> of <HI>New-England</HI> affirm, <HI>that the Epi&s;tles &s;ent to the</HI> Angels <HI>of</HI> Pergamus <HI>and</HI> Thyatira, <HI>are &s;ent</HI> by way of imme|diate appropriation and concernment (for that is their meaning) <HI>to the whole Churches of</HI> Pergamus <HI>and</HI> Thyatira. Now if in this &s;en&s;e you affirm, <HI>that Chri&s;t reproving the</HI> Angel <HI>of the Church of</HI> Per|gamus, <HI>&s;ends his Epi&s;tle to all the Churches,</HI> you &s;peak to the pur|po&s;e, but not according to truth: For,</P>
<P N="1"><PB N="103" REF="56"> 1. What a <HI>Pleona&s;me</HI> and <HI>redundancy,</HI> if not a gro&s;&s;e <HI>Soloeci&s;me</HI> in di&s;cour&s;e, and ab&s;udity it is, in a book &s;ent as an Epi&s;tle to &s;even Churches, two &s;everall times to mention them together, <HI>ver&s;.</HI> 4. <HI>John to the &s;even Churches of</HI> A&s;ia, ver&s;. 11. <HI>What thou &s;ee&s;t,</HI><NOTE PLACE="marg">Rev. 1.4.11.</NOTE> <HI>write it in a book, and &s;end it to the &s;even Churches of</HI> A&s;ia, and afterwards to write &s;everall things of a <HI>Heterogeneall</HI> nature to tho&s;e &s;even &s;everall Churches <HI>di&s;tributively.</HI> To the Church of <HI>Ephe&s;us</HI> write thus, to the Church of <HI>Pergamus</HI> thus, <HI>&amp;c. commend</HI> one, <HI>condemn</HI> another; <HI>ad|moni&s;h</HI> a third, <HI>extoll</HI> a fourth, <HI>threaten</HI> a fifth, <HI>&amp;c.</HI> and yet, that the&s;e &s;everall Epi&s;tles &s;hould be of as immediate a concernment to all the re&s;t, as to tho&s;e to which they are particularly directed.</P>
<P N="2">2. It will follow, that <HI>Philadelphia</HI> was <HI>lukewarm</HI> with <HI>Laodicea, dead</HI> with <HI>Sardis;</HI> and of the&s;e two <HI>lukewarm, dead Churches,</HI> may be verified the <HI>Encomia&s;ticks</HI> of <HI>Ephe&s;us, Pergamus</HI> and <HI>Philadelphia,</HI> with many &s;uch con&s;equences. But if your meaning be, that the <HI>Epi&s;tle</HI> &s;ent to the Church of <HI>Pergamus,</HI> in re&s;pect of that remore, and generall concernment, whereby it may be of u&s;e to all <HI>Chri&s;ti|ans,</HI> is &s;ent together with the re&s;t of the Book of the <HI>Revelations</HI> to the &s;even <HI>Churches;</HI> This (though a truth) will afford no contribu|tion towards the making good of your charge again&s;t the <HI>Elders</HI> of <HI>New-England,</HI> being that which they deny not.</P>
<P N="2">2. For the &s;econd, it is undeniably manife&s;t, that the a&s;&s;ertion of the <HI>Elders,</HI> viz. <HI>that the Church of</HI> Pergamus <HI>was guilty of &s;uffering</HI> Balaamites, <HI>and other wicked per&s;ons,</HI> is true; yea, the truth of this Text. <HI>But to</HI> have &s;o much faith as to <HI>believe, that all the re&s;t of the &s;ix Churches of</HI> A&s;ia (if that be the utmo&s;t extent of neighbouring Churches in your account) <HI>were guilty of &s;uffering</HI> Balaamites <HI>and</HI> Nicolaitans (yea, even <HI>Ephe&s;us</HI> and <HI>Philadelphia,</HI> that are commen|ded for not &s;uffering tho&s;e that are evill, hating the deeds of the <HI>Nicolaitans,</HI> and keeping the Word of Gods patience,) would re|quire &s;ome further proof then <GAP DESC="foreign">, your bare a&s;&s;ertion for the manife&s;tation of it. For if the re&s;t 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 re&s;t are guilty? I &s;uppo&s;e the building upon which you lay the weight of this roof, is this: The&s;e &s;even Churches were a <HI>combined Presbyterie,</HI> and therefore as the government, &s;o the neglect thereof concernes all.</P>
<P><HI>An&s;w.</HI> If you may a&s;&s;ume the <GAP DESC="foreign">, <HI>the thing in que&s;tion,</HI>
<PB N="104" REF="57">as if it were the <GAP DESC="foreign">, <HI>a thing out of que&s;tion,</HI> you may in time per&s;wade the world, that the <HI>Elders</HI> of <HI>New-England</HI> have for|ced this, and many other Texts. But to prove that the <HI>&s;even A&s;ian Churches</HI> were governed by a joynt and <HI>common Presbyterie, hic la|bor, hoc opus e&s;t,</HI> this is the bu&s;ine&s;&s;e.</P>
<P><Q>But &s;uppo&s;e that &s;uch a <HI>common Presbyterie</HI> there were, and that the <HI>Presbyters</HI> of all the other &s;ix Churches did endeavour the ca&s;ting out of the&s;e <HI>Balaamites,</HI> &amp;c. why were they then not ca&s;t out? Could the <HI>Elders</HI> of <HI>Pergamus</HI> over-vote the <HI>Elders</HI> of all the neighbouring churches in a <HI>Synod?</HI> And if all, or at lea&s;t the <HI>major</HI> part of the <HI>Elders</HI> of the&s;e &s;even Churches neglect, why are the <HI>Elders</HI> of <HI>Pergamus</HI> only reproved?</Q></P>
<P>La&s;tly, we cannot choo&s;e upon this con&s;ideration, but condole the &s;ad condition of <HI>Presbyterian Churches</HI> which is &s;uch, <HI>if wicked men be &s;uffered in any particular Congregation in the world, all the Churches in the world are guilty of it.</HI> The rea&s;on is, the &s;ame obli|gation that lies upon a <HI>Cla&s;&s;icall Church</HI> to reform the &s;everall <HI>Con|gregations</HI> in the <HI>Cla&s;&s;is,</HI> the &s;ame lies upon a <HI>Provinciall Church</HI> to reform the &s;everall <HI>Cla&s;&s;is</HI> in the <HI>Province;</HI> and the &s;ame lies upon a <HI>Nationall Church</HI> to reform the &s;everall <HI>Provinciall Churches</HI> in the <HI>Nation;</HI> and the &s;ame lies upon the <HI>Oecumenicall Church</HI> to reform the &s;everall <HI>Nationall Churches</HI> in the world: and therefore, though all the inferiour <HI>Churches</HI> &s;hould fail, yet the <HI>Oecumenicall</HI> is bound to &s;ee it reformed; and if the <HI>Oecumenicall</HI> fail, <HI>all in the line of Oecumenicall communion,</HI> that is to &s;ay, all <HI>Churches</HI> in any <HI>Nation</HI> in the world <HI>are guilty.</HI></P>
</DIV2>
<DIV2 N="23" TYPE="position">
<HEAD>POSITION XXIII.</HEAD>
<P>The particular <HI>Congregation</HI> takes <HI>Chri&s;t</HI> for her only &s;pirituall <HI>Prophet, Prie&s;t</HI> and <HI>King,</HI> Deut. 18.15. <HI>Acts</HI> 737. <HI>P&s;al.</HI> 110.4. <HI>Heb.</HI> 5.4. <HI>I&s;ai.</HI> 9.6, 7. <HI>Rev.</HI> 15.3.</P>
<P>To make good this charge, you &s;ay, <MILESTONE UNIT="An&s;wer."> </P>
<P><HI>Seven or eight (you &s;ay) are the fewe&s;t will make a Church; but five or &s;ix, yea, any one particular</HI> Saint, <HI>though out of Church-fellow&s;hip by excommunication, may take</HI> Chri&s;t <HI>for his only &s;pirituall</HI> Prie&s;t, Pro|phet <HI>and</HI> King, <HI>&amp;c.</HI></P>
<PB N="105" REF="57">
<P> How comes it to pa&s;&s;e <HI>(Brother)</HI> that your <HI>margent</HI> that hath in mo&s;t places born witne&s;&s;e to your Text, re&s;erves it &s;elf in <HI>deep &s;ilence,</HI> <MILESTONE UNIT="Reply."> as if it were <HI>afraid</HI> to be acce&s;&s;ary to this <HI>wrong</HI> offered to the <HI>Bre|thren of the Congregationall Way?</HI> That <HI>the Congregationall Way, eate|nus,</HI> in that it is <HI>Congregationall, is conformed to the will and lawes of Chri&s;t appoined by him, as</HI> King <HI>of the</HI> Church, <HI>delivered by him in his Word, as</HI> Prophet <HI>of the</HI> Church, we con&s;tantly affirm, and &s;hall be ready to ju&s;tifie before all the word, till we be convinced of our er|rour in that particular. That the &s;tated <HI>Cla&s;&s;icall, Provinciall, Na|tionall,</HI> and <HI>Oecumenicall Way</HI> of <HI>Church-government</HI> importing a <HI>power of juri&s;diction</HI> in point of <HI>Ordination, Excommunication,</HI> &amp;c. <HI>over particular Congregations,</HI> is <HI>not &s;utable to the Will of God delivered</HI> by <HI>Chri&s;t</HI> as <HI>Prophet, nor to the Laws of God delivered by</HI> Chri&s;t <HI>as</HI> King <HI>of the</HI> Church, as it is &s;utable to our light: So we &s;hall endeavour <HI>pro virili no&s;tro</HI> according to our power, with all meekne&s;&s;e and brotherlike affection to defend, as God &s;hall give opportunity. But that ever we have read in the writings of any <HI>Congregationall man,</HI> truly &s;o called, as they &s;tand in oppo&s;ition to others of a different judgement, both upon the right hand, and on the left (with whom alone you profe&s;&s;e in your <HI>Preface</HI> to have to do;) I &s;ay, that ever we have read in the writings of any <HI>Congregationall man,</HI> the&s;e places applyed to prove the <HI>Po&s;ition,</HI> as it is by you controverted, that is to &s;ay, <HI>that the particular Congregationall Church takes</HI> Chri&s;t <HI>for her only</HI> Prophet, Prie&s;t <HI>and</HI> King, (as if in the&s;e his Offices he were &s;o only hers) <HI>that no five or &s;ix, or one particular</HI> Saint, <HI>though out of Church-fellow&s;hip;</HI> no <HI>Cla&s;&s;icall, Presbyteriall,</HI> or <HI>Nationall Church,</HI> no not the <HI>Nationall Church</HI> of the <HI>Jewes</HI> it &s;elf, <HI>doth</HI> (or notwith|&s;tanding &s;ome failings in government may) <HI>take</HI> Chri&s;t <HI>as their only &s;pirituall</HI> Prie&s;t, Prophet, <HI>and</HI> King, as we do not remember; &s;o <HI>in who&s;e Sack &s;oever this cup</HI> of abomination <HI>be found,</HI> yea, though it be in <HI>Benjamins, let him &s;uffer according to his demerits.</HI> But if any of us have thus expre&s;&s;ed our &s;elves, whereby we have made all <HI>parti|cular Believers,</HI> not joyned to &s;ome <HI>Congregationall Church,</HI> the re|nowned <HI>Scoti&s;h</HI> and <HI>Belgick</HI> Churches, and all other reformed Churches not <HI>Congregationall,</HI> yea, the <HI>Nationall Church</HI> of the <HI>Jews</HI> it &s;elf, (at lea&s;t as you would in&s;inuate) <HI>&s;trangers from the Common|wealth of</HI> I&s;rael; yet are we unju&s;tly condemned by you, we mean, in that &s;en&s;e, in which <HI>Salvian,</HI> &s;aith<NOTE N="a" PLACE="marg">L. <HI>7.</HI> de Gub. Dec. p. <HI>282.</HI></NOTE> <HI>Socrates,</HI> when he writ a book,
<PB N="106" REF="58">per&s;wading that all mens wives &s;hould be common, was unju&s;tly condemned by the Judges: <HI>Inju&s;t&egrave; damnatus dicitur, &agrave; judicibus, &amp; verum e&s;t; Rectius vuim haec talia praedicantem genus damnaret huma|num.</HI> In like manner we &s;ay, we &s;hould be unju&s;tly condemned by you, for all the Churches of God, yea, all the people of God might de&s;ervedly condemne us.</P>
<P N="2">2. But &s;uppo&s;e it cannot be made out by you, that ever <HI>any Con|gregationall man,</HI> truly &s;o called, <HI>held the</HI> Po&s;ition <HI>you &s;peak of in the &s;en&s;e in&s;inuated</HI> in your examination: where then is your <HI>ingenuity</HI> that you profe&s;&s;e in your <HI>Preface?</HI> viz. <HI>If any of the Brethren &s;eem in my apprehen&s;ion to come neerer the truth then others, I willingly take notice of it?</HI> Is this your willing taking notice of our neere&s;t approaches to the truth, to fa&s;ten upon us an imputation of wre&s;ting &s;o many <HI>Scriptures</HI> to the maintenance of an opinion that never entered (as we verely believe) into the hearts; and we are confident, is not to be found in the works of any <HI>Congregationall man?</HI> which if it be &s;aid, and that you cannot make out the contrary, it is well for you that you lived not in that over rigorous age &s;poken of by <HI>Ludovicus Vives</HI> in Commentary upon <HI>Augu&s;tine,</HI><NOTE PLACE="marg"><HI>Lud. Vives</HI> in <HI>Augu&s;t.</HI> de Civit. Dei, l. 2. c. 9.</NOTE> <HI>de Civitate Dei,</HI> in which it was <HI>a capitall fault, and puni&s;hable with death, to write or act any thing derogatory to the good name of any man.</HI> For you have indeavoured to ca&s;t the <HI>odium</HI> of the mo&s;t dete&s;table pride and cen&s;oriou&s;ne&s;&s;e upon <HI>many thou&s;ands,</HI> Mini&s;ters and People, that are of a precious anoint|ing for learning, or piety, or both, and in particular, of a &s;ingular eminency for that rich grace of humility; yea, &s;uch a blot have you laid upon them, while&s;t you &s;ay, <HI>that we cleerly him, that</HI> Chri&s;t <HI>doth exerci&s;e his</HI> Kingly, Prie&s;tly, <HI>and</HI> Propheticall <HI>Office only in Chur|ches meerly</HI> Congregationall; <HI>yea, that</HI> Chri&s;t <HI>did offer him&s;elf a &s;a|crifice for all the members of a</HI> Congregationall Church, <HI>and only for &s;uch,</HI> (a thing of the greate&s;t abhorrency to our thoughts, if it fall on this &s;ide <HI>bla&s;phemy</HI> again&s;t the <HI>Holy Gho&s;t</HI>) &s;uch a <HI>blot</HI> I &s;ay you have laid upon them, that you will not ea&s;ily wipe off; for <HI>Machia|vels</HI> rule is too true, <HI>Calumniate fortiter, &s;altem aliquid adhaerebit,</HI> Slander boldly; at lea&s;t &s;omewhat will cleave.</P>
</DIV2>
<DIV2 N="24" TYPE="position">
<PB N="107" REF="58">
<HEAD>POSITION XXIV.</HEAD>
<P>Chri&s;t left but one way of <HI>Di&s;cipline</HI> for all <HI>Churches;</HI><NOTE PLACE="marg">This is found in <HI>An&s;w.</HI> to 32. <HI>q. p.</HI> 72.73. and the like is in <HI>R. M.</HI> and <HI>W. T.</HI> to <HI>C. H. pag.</HI> 8.</NOTE> which in the e&s;&s;entialls of it is un|changeable, and to be kept till the appearing of Chri&s;t, 1 <HI>Tim.</HI> 6.13, 14.</P>
<P>To prove that the&s;e words are injurious to the Text alledged, you &s;ay,</P>
<P><HI>It &s;eems by the words,</HI> Thou, O man of God, I give thee in charge, <MILESTONE UNIT="An&s;wer."> that thou keep this Commandement <HI>(viz. which immediatly pre|cedes) concerning faith, and holine&s;&s;e in the Mini&s;tery of the Word, to be directed to</HI> Timothy <HI>him&s;elf: or, if to his, &s;ucce&s;&s;ours, then it mu&s;t be to the ordinary</HI> Elders; (<HI>for</HI> Euangeli&s;ts <HI>that &s;ucceeded him wee know none</HI>) <HI>not to the Churches;</HI> for example, <HI>not to the Church of</HI> Ephe&s;us, <HI>to whom</HI> Paul <HI>writes</HI> nothing<NOTE N="(a)" PLACE="marg">Do the&s;e words, <HI>Eph.</HI> 4.11, 12. no|thing con|cern govern|ment.</NOTE> of government; <HI>though in his Epi&s;tles to</HI> Timothy <HI>he writ almo&s;t concerning</HI> nothing el&s;e; <HI>and chargeth the</HI> Elders <HI>to take heed to the flock, and look to Wolves,</HI> Acts 20.28. <HI>But if you will need have the words</HI> this commandment <HI>extended to</HI> this whole Epi&s;tle, <HI>you had need of good warrant for this expo&s;ition.</HI></P>
<P>If you will acknowledge that the things written to <HI>Timothy</HI> concern <HI>Elders,</HI> <MILESTONE UNIT="Reply."> <HI>Deacons</HI> and <HI>Believers</HI> out of Office according to their &s;everall <HI>capacities</HI> re&s;pectively: We &s;hall ea&s;ily grant, that all the things contained in the whole Epi&s;tle, are directed to <HI>Timothy</HI> him&s;elf, but not for his own per&s;onall u&s;e, but for the u&s;e of the <HI>Church</HI> al&s;o. Now in this &s;en&s;e it will nothing befriend you in ma|king good <HI>your charge:</HI> For &s;till the many <HI>rules</HI> contained in this <HI>Epi&s;tle</HI> in reference to the <HI>Church</HI> in <HI>generall,</HI> to <HI>Bi&s;hops, Deacons, Widows,</HI> and <HI>Members</HI> in <HI>particular,</HI> may be in force, yea by vertue of this <HI>Text, to the appearing of Chri&s;t.</HI></P>
<P N="2">2. If by the&s;e words, &mdash; <HI>to be directed to</HI> Timothy <HI>him&s;elf,</HI> you mean that the Commandment immediatly preceding, concerns <HI>none</HI> by way of obligation, <HI>but only</HI> Timothy, you heat upon a <HI>har&s;h &s;tring:</HI> For mu&s;t none <HI>flee the&s;e things, fight the good fight of faith, lay hold on eternall life</HI> (by vertue of this <HI>Text</HI>) but <HI>only</HI> Timothy?
<PB N="108" REF="59">Yea, your &s;elf &s;eem to be jealous of this interpretation, when you &s;ay, <HI>or if to his &s;ucce&s;&s;ours,</HI> then it mu&s;t be the <HI>ordinary Elders,</HI> not the <HI>Church;</HI> and yet you have not mended the matter: For will you re&s;train the&s;e words, <HI>That thou keep this Commandment,</HI> ver&s;. 14. to tho&s;e, <HI>ver&s;.</HI> 11, 12. <HI>Flee the&s;e things, follow after righteou&s;ne&s;&s;e,</HI> &amp;c. and when you have done, determine it to <HI>Elders only?</HI> Then it will follow, that <HI>only Elders</HI> mu&s;t <HI>flee envie, &s;trifes, railings, evill &s;urmi&s;ings, perver&s;e di&s;putings, covetou&s;ne&s;&s;e:</HI> That <HI>Elders only,</HI> and not <HI>Believers</HI> (at lea&s;t by vertue of this <HI>Text</HI>) <HI>mu&s;t follow after godline&s;&s;e, righteou&s;ne&s;&s;e, faith, love, patience, meekne&s;&s;e:</HI> That <HI>Elders only,</HI> and not ordinary <HI>Church-members,</HI> mu&s;t <HI>fight the good fight of faith, lay hold on eternall life.</HI> Now, le&s;t this (as well it may) &s;hould &s;eem incredible, to make it <HI>Te&s;timonium &s;ide dignum,</HI> you tell us, <HI>that the&s;e words,</HI> This Com|mandment, <HI>relate only to that which immediately precedes, and that which immediately precedes, relates only to</HI> faith and holine&s;&s;e in the mini&s;tery of the Word. I an&s;wer,</P>
<P N="1">1. If you make the&s;e words, <HI>Fight the good fight of faith, lay hold on eternall life,</HI> the commandment immediately preceding, yet it is not nece&s;&s;ary they &s;hould be under&s;tood <HI>only of faith and holine&s;&s;e in the mini&s;tery of the Word,</HI> which is but one <HI>part</HI> of the good fight of <HI>faith,</HI> whereas the good fight of <HI>faith</HI> is fought in the <HI>univer&s;all</HI> conflict of an <HI>Euangeli&s;ts conver&s;ation</HI> again&s;t the world, the fle&s;h and the devill, as well as in the di&s;pen&s;ation of his Euangelicall <HI>function.</HI></P>
<P N="2">2. But with what good rea&s;on can the&s;e words, <HI>Fight the good fight of faith,</HI> &amp;c. be conceived to drink up the whole meaning, and utmo&s;t extent of tho&s;e words, <HI>That thou keep this commandment without &s;pot,</HI> &amp;c. For though I do believe that your thoughts are ready to gratifie you with all plea&s;ing accommodations, for <HI>over|throw of one only &s;tated di&s;cipline</HI> out of the word, yet I cannot but think it would &s;eem too gro&s;&s;e in your thoughts, to teare by <HI>piece|meale</HI> the continued exhortation of the <HI>Apo&s;tle,</HI> ver&s;. 11, 12. but <HI>thou, O man of God, flee the&s;e things, follow after righteou&s;ne&s;&s;e, godline&s;&s;e, faith, love, patience, meekne&s;&s;e: Fight the good fight of faith,</HI> &amp;c. and to apply only this latter <HI>part</HI> of the <HI>exhortaion</HI> to tho&s;e words, <HI>That thou keep this commandment.</HI> And therefore cannot but wonder, that you &s;hould affirm that the <HI>Commandment</HI> Timothy <HI>is commanded to keep,</HI> &s;hould concern <HI>only faith and holine&s;&s;e in the mini&s;tery of the Word.</HI></P>
<P>Therefore, notwith&s;tanding what hath been &s;aid, we &s;till affirm
<PB N="109" REF="59">that the&s;e words relate to the <HI>rules concerning Church-government</HI> in the former <HI>part</HI> of the <HI>Epi&s;tle;</HI> and this will further appear,</P>
<P N="1">1. If you con&s;ider the <HI>coherence</HI> of the&s;e words with the former: The <HI>Apo&s;tle</HI> having in the former part of the <HI>Epi&s;tle</HI> in&s;i&s;ted upon the &s;everall duties of the <HI>Officers</HI> of the <HI>Church,</HI> he commands them in the latter end of the &s;econd ver&s;e of this <HI>Chapter,</HI> to <HI>teach and ex|hort the&s;e things.</HI></P>
<P N="2">2. He arms him with <HI>in&s;tructions,</HI> how he &s;hould carry him&s;elf toward tho&s;e that &s;hould <HI>teach</HI> and <HI>exhort</HI> the contrary, giving at once the <HI>character</HI> and <HI>cen&s;ure</HI> of &s;uch men, <HI>ver&s;.</HI> 3, 4, 5. and having made a digre&s;&s;ion, <HI>ver&s;.</HI> 6, 7, 8, 9, and 10^t^h. he falls on again to re|&s;ume the former <HI>Argument,</HI> and to exhort <HI>Timothy</HI> to <HI>flee the cour&s;es of the&s;e corrupt teachers,</HI> and both as a <HI>Chri&s;tian</HI> and <HI>Euangeli&s;t,</HI> to <HI>approve him&s;elf to God in all holine&s;&s;e of conver&s;ation,</HI> ver&s;. 11, 12. <HI>But thou, O man of God, flee the&s;e things,</HI> &amp;c. <HI>q. d.</HI> Though &s;ome others may prove corrupt in <HI>doctrine,</HI> and vicious in <HI>life,</HI> yet do thou walk with God in the power of a holy conver&s;ation, and particu|larly, though others will <HI>&s;pot</HI> this doctrine, <HI>Bi&s;hops, Deacons,</HI> &amp;c. yet do thou <HI>keep it without &s;pot and unrebukeable,</HI> and cau&s;e it to be kept &s;o by others; for an <HI>Apo&s;tle, Euangeli&s;t,</HI> or <HI>Bi&s;hop</HI> never keeps the faith <HI>as</HI> an <HI>Apo&s;tle, Euangeli&s;t,</HI> or <HI>Bi&s;hop</HI> aright, unle&s;&s;e he <HI>cau&s;e it</HI> as much as in him lies, <HI>to be kept &s;o by others;</HI> and &s;o much is the im|port of the <HI>Apo&s;tles</HI> words, 2 <HI>Tim.</HI> 4.7. <HI>I have kept the faith.</HI></P>
<P>Now, le&s;t the <HI>Euangeli&s;t,</HI><NOTE PLACE="marg">Demon&s;tra|tion of Di&s;ci|pline, <HI>p.</HI> 5.7.</NOTE> or others to whom this Word of God might come, &s;hould conceive that the&s;e things given in charge to <HI>Timothy,</HI> were of a <HI>temporary</HI> nature, and to cea&s;e with the <HI>Primitive</HI> times, therefore he &s;aith, <HI>ver&s;.</HI> 13, 14. <HI>I give thee charge in the &s;ight of God, who quickeneth all things,</HI> &amp;c.&mdash;<HI>that thou keep this commandment unrehukeable, and without &s;pot, to the coming of Chri&s;t,</HI> i. e. keep them thy &s;elf, and deliver them in <HI>charge</HI> to <HI>the Church,</HI> and principally to the <HI>Elders</HI> to be kept till Chri&s;t his &s;econd coming.</P>
<P N="2">2. That which D^r <HI>Whitakers</HI> again&s;t <HI>Du<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">aeus</HI> urgeth, is not with|out &s;trength, <HI>That the</HI> Apo&s;tles <HI>have writ the&s;e Lawes</HI> (&s;peaking of Di&s;cipline) <HI>not for a day, or for the fir&s;t age, but to endure for all times to come, and therefore hath ratified them with a mo&s;t earne&s;t obte&s;tation</HI> (&s;aith he) 1 <HI>Tim.</HI> 6.14. that the&s;e commandments &s;hould be kept unto the day of the Lord.</P>
<P><HI>That the</HI> E&s;&s;entials <HI>of</HI> Di&s;cipline <HI>&s;et down in</HI> Scripture, <HI>are unchange|able,</HI> <MILESTONE UNIT="An&s;wer.">
<PB N="110" REF="60"><HI>I grant; but whether any</HI> E&s;&s;entials <HI>be in controver&s;ie, or how ma|ny, and which they are, you tell us not,</HI> &amp;c.</P>
<P>By <HI>Di&s;cipline</HI> (Brother) we mean the whole <HI>Sy&s;tem,</HI> <MILESTONE UNIT="Reply."> and compre|hen&s;ion of divine <HI>Rules, Precepts</HI> or <HI>Precedents,</HI> for the externall <HI>Eu|taxie</HI> order of the <HI>Church,</HI> which are not of a <HI>temporary,</HI> but of a <HI>perpetuall</HI> u&s;e, and equity, till the appearing of Chri&s;t, and by <HI>E&s;&s;en|tials,</HI> we mean &s;uch particulars included in this <HI>Sy&s;tem</HI> or <HI>Compre|hen&s;ion,</HI> as if any of which be wanting, &s;omething is detracted from the perfect and compleat order of the <HI>Go&s;pel.</HI> In this &s;en&s;e we &s;ay, that there are certain <HI>E&s;&s;entials</HI> in controver&s;ie. That <HI>only per&s;ons righly qualified, &s;hould be admitted to &s;ociety in the Church,</HI> is an <HI>E&s;&s;en|tall.</HI><NOTE N="a" PLACE="marg">I&s;ai. 5.6.6.7. 1 Cor 1.1. Phil. 1.1.</NOTE> Now, though this in the <HI>generall</HI> be not in controver&s;ie, yet whether this or that be a <HI>right qualification</HI> is in controver&s;ie, and &s;o an error in an <HI>E&s;&s;entiall</HI> is contended for, and made by the erring party; either by taking in vi&s;ibly fal&s;e, or excluding vi&s;ibly true matter. That <HI>the members of the Church, be united by a right medium,</HI> is <HI>E&s;&s;entiall</HI><NOTE N="b" PLACE="marg">Acts 2.41. Acts 5.13. 1 Cor. 12.</NOTE> to Di&s;cipline, but whether this <HI>right medium</HI> be <HI>I know not what implicit</HI> covenant, or whether it be an <HI>expre&s;&s;e</HI> covenant, or the <HI>legall</HI> bounds of the Pari&s;h, is no &s;mall Que&s;tion at this day. That <HI>ordination, excommunication,</HI> &amp;c. <HI>be done by the right</HI> Subjectum capax<NOTE N="c" PLACE="marg">1 Tim. 4.14. Titus 1.5. Acts 14.23.</NOTE> <HI>of the&s;e ordinances,</HI> is certainly an <HI>E&s;&s;entiall</HI> part or di&s;ci|pline. But whether the Churches <HI>in &s;ome ca&s;es</HI> may ordain by De|puties no <HI>Church-Elders;</HI> or whether in an ordinary way this power be in the <HI>Elder&s;hip</HI> of the <HI>particular Congregation,</HI> or in a <HI>compound Cla&s;&s;ick Elder&s;hip,</HI> is a great controver&s;ie. But that the <HI>holy ki&s;&s;e, oyle, wa&s;hing of feet,</HI> are <HI>E&s;&s;entials,</HI> we hold not.</P>
<P>The remainder of your <HI>examination,</HI> though drawn out into <HI>&s;e|ven particulars,</HI> &s;eems to us to be like the <HI>hornes</HI> of the <HI>Bea&s;t,</HI> called <HI>Bona&s;&s;us,</HI><NOTE PLACE="marg"><HI>Ari&s;tot.</HI> de Nat. Animal.</NOTE> which are big enough; but yet they are <HI>ad pugnam inuti|lia</HI> unu&s;efull to fight withall. For though we cannot a&s;&s;ent to every thing in your &s;even <HI>particulars,</HI> yet &s;hall pa&s;&s;e them over, be|cau&s;e they are all peaceably conditioned to the <HI>Doctrine of the</HI> Elders <HI>of</HI> New-England. For though they were all granted, yet it may be cleerly deduced from 1 <HI>Tim.</HI> 6.13, 14. that <HI>Chri&s;t hath left but one way of Di&s;cipline for all Churches,</HI> &amp;c. the rea&s;on is, becau&s;e the&s;e are no parts of the <HI>di&s;cipline</HI> left by Chri&s;t to the <HI>Church,</HI> which in the <HI>E&s;&s;entials</HI> of it is unchangeable: &s;poken by <HI>Paul</HI> in the <HI>Epi&s;tle</HI> to <HI>Timo|thy.</HI><NOTE PLACE="marg">Horat. de Art. <HI>Poet.</HI></NOTE> <HI>Non &s;emper feriet, quodeun&abque; minabitur Areus.</HI></P>
<PB N="111" REF="60">
<P> La&s;tly, whereas you call for a <HI>Narrative of our Church-way,</HI> e&s;pe|cially of what we count <HI>E&s;&s;entials,</HI> we had thought to have taken &s;ome pains to have &s;atisfied you herein, but that in the nick of time that work is done to our hands, by Reverend M^r. <HI>Cotton:</HI> And fur|ther we hear, that a work of the &s;ame nature, by the <HI>Brethren</HI> of the the <HI>Congregationall-way, members</HI> of the <HI>A&s;&s;embly,</HI> is upon the <HI>Anvile,</HI> and that by the reque&s;t of the <HI>A&s;&s;embly</HI> of <HI>Divines</HI> at <HI>London,</HI> and we make no doubt, but the <HI>gleaning of the grapes of</HI> Ephraim, are, and wil be better then would be the <HI>vintage of</HI> Abiezer. Yet we know not by what <HI>obligation</HI> we &s;tand <HI>bound</HI> to give forth a <HI>Narrative</HI> of our <HI>Way,</HI> more then the <HI>Brethren</HI> of the <HI>Presbyterian</HI> judgement do of theirs, who though to this day they call earne&s;tly for a <HI>Narrative</HI> from us, yet have not gratified us with any <HI>Narrative</HI> of what them&s;elves hold. And therefore vouch&s;afe to touch at lea&s;t with one of your fingers, that which you are plea&s;ed to lay (though we count it not &s;o) as a burden upon us.</P>
</DIV2>
<DIV2 N="25" TYPE="position">
<HEAD>POSITION XXV.</HEAD>
<P>The Church or the Mini&s;ters thereof,<NOTE PLACE="marg">The like words are found, <HI>an&s;w.</HI> to 32. <HI>q. p.</HI> 11.15. <HI>an&s;w.</HI> to 9. <HI>Po&s;.</HI> p. 76.77, 28.</NOTE> mu&s;t not be <GAP DESC="foreign">, 1 <HI>Pet.</HI> 4. and therefore the <HI>Mini&s;ter</HI> mu&s;t not perform a <HI>Mini&s;teriall</HI> act to another <HI>Con|gregation, Acts</HI> 20.28. 1 <HI>Pet.</HI> 5.1, 2.</P>
<P><HI>The Text in</HI> Peter <HI>&s;peaketh not of the</HI> Church, <HI>or of the</HI> Elders, <MILESTONE UNIT="An&s;wer."> <HI>more then of any other men, nor of meddling with the affairs of other</HI> churches, <HI>but with other mens matters; nor yet every meddling with them, but &s;uch a meddling, as for which they &s;uffered from the</HI> Heathens <HI>in tho&s;e dayes,</HI> Let no man &s;uffer as a bu&s;ie-body in other mens matters, <HI>&amp;c.</HI></P>
<P>Neither do the <HI>Elders</HI> &s;ay that the <HI>Apo&s;tle</HI> &s;peaks of the <HI>Church,</HI> <MILESTONE UNIT="Reply."> or the <HI>Elders</HI> thereof, when he doth dehort them from <HI>&s;uffering as bu&s;ie-bodies in other mens matters;</HI> nor is the <HI>Text</HI> in <HI>Peter</HI> &s;o much as mentioned in any of the <HI>quotations</HI> pre&s;ented in the <HI>margent,</HI> nor once intended to be made u&s;e of, to prove the thing they were &s;po|ken of; therefore is it not <HI>a gro&s;&s;e wrong,</HI> to make the world believe that they made u&s;e of 1 <HI>Pet.</HI> 4. to any &s;uch purpo&s;e? Only in <HI>p.</HI> 11. they make u&s;e of the word <GAP DESC="foreign">, which <HI>Peter</HI> makes u&s;e of
<PB N="112" REF="61">in 1 <HI>Pet.</HI> 4. but of that <HI>Text</HI> they make not u&s;e, when their &s;cope was to appear again&s;t di&s;pen&s;ing <HI>cen&s;ures</HI> &amp; <HI>Church-priviledges</HI> to <HI>Chri&s;ti|ans,</HI> joyned to no particular Church, they &s;ay <HI>they mu&s;t not be</HI> <GAP DESC="foreign">, alluding to that place of 1 <HI>Pet.</HI> 4. where that word is u&s;ed, but not intending to give the meaning of the place.</P>
<P>Now they might well apply the word to <HI>Mini&s;ters</HI> intermedling without the bounds of their calling, becau&s;e the word <GAP DESC="foreign">, though it &s;ignifie an <HI>Over-&s;eer,</HI> yet u&s;ually it is applied by the <HI>Holy Gho&s;t,</HI> to a per&s;on <HI>over-&s;eeing in &s;pirituall matters,</HI> and &s;o to a <HI>Mini|&s;ter</HI> of the <HI>Go&s;pel,</HI> and is tran&s;lated <HI>Bi&s;hop;</HI> therefore <GAP DESC="foreign">, is <HI>a per&s;on that playes the</HI> Bi&s;hop <HI>in anothers Dioces,</HI> out of his own bounds mo&s;t properly; therefore might be made u&s;e of in a way of application to <HI>Mini&s;ters,</HI> though the <HI>Apo&s;tle</HI> &s;peak not of <HI>Mini&s;ters</HI> in that place.</P>
<P>But what inference do you inferre after you have re&s;uted your own <HI>fiction?</HI></P>
<P><HI>It is of no more &s;trength</HI> (<HI>meaning</HI> 1 Pet. 4. <MILESTONE UNIT="An&s;wer."> ) <HI>again&s;t a</HI> Presbyterie <HI>over particular</HI> Congregations <HI>then again&s;t the power of</HI> Parliament <HI>over other Courts of Judicature.</HI></P>
<P>You &s;ay true; <MILESTONE UNIT="Reply."> the place which neither meddles with the one nor the other, nor was produced unto any &s;uch purpo&s;e; may have no more &s;trength again&s;t the one then again&s;t the other; but there are other <HI>Scriptures</HI> brought, which deny to <HI>Mini&s;ters</HI> that power over other <HI>Congregations</HI> which the <HI>Parliament</HI> hath over other <HI>Courts</HI> of Judicature, within their own territories.</P>
<P><HI>The inference &s;uppo&s;eth that the</HI> flocks <HI>mentioned in the&s;e two Texts,</HI> <MILESTONE UNIT="An&s;wer."> (viz. <HI>Acts</HI> 20.28. 1 <HI>Pet.</HI> 5.1, 2.) <HI>were</HI> two particular Congregations, <HI>which is impo&s;&s;ible to be proved.</HI></P>
<P>The inference &s;uppo&s;eth no &s;uch thing, <MILESTONE UNIT="Reply."> only implieth that there is &s;omething in tho&s;e <HI>Texts</HI> again&s;t <HI>Mini&s;ters</HI> their performing <HI>mi|ni&s;teriall</HI> acts to other <HI>Congregations,</HI> the truth of which we &s;hall make to appear:</P>
<P>The <HI>Texts</HI> in <HI>Acts</HI> 20.28. gives this charge: <HI>Take heed to your &s;elves, and to all the flock over which the Holy Gho&s;t hath made you over|&s;eers to feed the Church of God, i.</HI> their charge extends to none of them beyond <HI>the flock over which they were made over-&s;eers</HI> in the work of <HI>feeding;</HI> now whether there were more <HI>Congregations</HI> in <HI>Ephe&s;us,</HI> or but one, yet no <HI>Elder</HI> could then, or can now, <HI>feed</HI> any
<PB N="113" REF="61">more then one <HI>Congregation,</HI> therefore they are <HI>Over&s;eers</HI> only, each of them, to one <HI>Congregation.</HI> Your &s;elves will grant that they cannot <HI>feed</HI> in a con&s;tant way by word and doctrine, and the Sacraments, (which are the principall works of <HI>feeding</HI>) any more then one <HI>Con|gregation;</HI> therefore one <HI>Congregation</HI> bounds their Commi&s;&s;ion; and con&s;equently, if they <HI>feed mini&s;terially</HI> other <HI>Congregations,</HI> they go beyond their Commi&s;&s;ion, and are <GAP DESC="foreign">.</P>
<P N="2">2. It is more then probable, that the <HI>flock</HI> at <HI>Ephe&s;us</HI> was but one <HI>Congregation:</HI> Fir&s;t, <HI>Ephe&s;us</HI> was a City, and we do not reade of more <HI>Congregations</HI> of Saints con&s;tantly meeting for the wor&s;hip of God in any City, then one: Secondly, we cannot think, but that the <HI>Church</HI> of <HI>Jeru&s;alem, Corinth</HI> and <HI>Antioch,</HI> were as numerous as <HI>Ephe&s;us,</HI> and yet none of them were more then one <HI>Congregation,</HI> if we be bound to re&s;t upon the <HI>Holy Gho&s;ts</HI> own te&s;timony, who wit|ne&s;&s;eth that they ordinarily met in one place, as before was &s;hewed.</P>
<P N="3">3. They are called one <HI>flock,</HI> one <HI>Church;</HI> now we have decla|red before, that one <HI>in&s;tituted Church,</HI> and a <HI>Congregation</HI> are all one, when <HI>Church</HI> is properly taken, and without a figure; and in this place there is no nece&s;&s;ity of a figure, for there is no improbability but that they might meet in one place; therefore the charge runs to the <HI>Elders</HI> at <HI>Ephe&s;us</HI> to <HI>feed the Church,</HI> viz. the <HI>Congregation</HI> at <HI>Ephe|&s;us,</HI> and to that they are &s;o limited.</P>
<P>The <HI>Text</HI> in 1 <HI>Pet.</HI> 5.1, 2. gives this charge: <HI>Feed the flock that is among you.</HI> Now, neither the <HI>Elders</HI> to whom he writes were to|gether, nor the <HI>Saints</HI> whom they were to <HI>feed,</HI> but both the one and the other, &s;cattered abroad through many countries, <HI>Pon|tus, Galatia, A&s;ia,</HI> &amp;c. therefore <HI>flock</HI> in this <HI>Text,</HI> is to be taken in a figurative &s;en&s;e, and di&s;tributively of nece&s;&s;ity; and the charge of <HI>feeding the flock</HI> is to be limited by the words <HI>(among you.)</HI> And thus it mu&s;t be under&s;tood, <HI>you Elders</HI> in <HI>Pontus, feed the flock among you;</HI> and <HI>you Elders</HI> in Galatia, <HI>feed the flock among you,</HI> and <HI>you El|ders</HI> in A&s;ia, <HI>feed the flock among you;</HI> and each of you in every place, <HI>feed the flock where you be,</HI> in each place. And more di&s;tributively yet, becau&s;e neither all the <HI>Elders,</HI> nor all the <HI>Saints</HI> in <HI>Galatia, A&s;ia,</HI> &amp;c. were together, therefore it is thus to be interpreted; <HI>ye El|ders in this City of</HI> A&s;ia, <HI>feed the flock among you;</HI> and <HI>ye Elders in that City, feed the flock among you;</HI> and &s;o of all the re&s;t; &s;o that the re&s;triction in the Commi&s;&s;ion is in the&s;e words <HI>(among you.)</HI>
<PB N="114" REF="62">Now the <HI>Saints</HI> in <HI>Galatia</HI> were not with the <HI>Elders</HI> of <HI>A&s;ia,</HI> nor the <HI>Saints</HI> of one City of <HI>A&s;ia,</HI> with the <HI>Elders</HI> of ano|ther City of <HI>A&s;ia;</HI> therefore the <HI>Elders</HI> were by Commi&s;&s;ion to look to the <HI>Saints</HI> in every City and place where them&s;elves were, and not to others where them&s;elves were not: So that if the <HI>Elders</HI> in <HI>A&s;ia</HI> &s;hould take authoritative in&s;pection over the <HI>Saints</HI> in <HI>Galatia,</HI> and in other countries, they &s;hould be <GAP DESC="foreign">, <HI>Bi&s;hops medling in others Dioces</HI> not belonging to them, becau&s;e all <HI>Elders</HI> are bounded to the <HI>Saints</HI> among them&s;elves.</P>
<P>Peter <HI>bids the</HI> Elders <HI>of</HI> Pontus, <MILESTONE UNIT="An&s;wer."> Galatia, <HI>&amp;c. to feed the flock of God that is amongst them; therefore you &s;ay the</HI> Elders <HI>of one</HI> Church <HI>of</HI> Galatia, <HI>mu&s;t not feed the people of another</HI> Church <HI>of</HI> Galatia. <HI>A com|municant mu&s;t examine him&s;elf; will you thence inferre, that none el&s;e mu&s;t examine him&s;elf? The</HI> The&s;&s;alonians <HI>were to know them that were over them, and laboured among them, and e&s;teem them very high in love for their works &s;ake; therefore mu&s;t they not heare at all, or at lea&s;t not e&s;teem highly for their works &s;ake the Pa&s;tors of other</HI> Congregations? 2 <HI>The&s;.</HI> 5.12, 13.</P>
<P>Your rea&s;oning is not good, <MILESTONE UNIT="Reply."> <HI>(nor candid)</HI> by comparing things di&s;parate, you would ca&s;t an ab&s;urditie upon us, but it will light upon your &s;elf. You argue from works of common Chri&s;tian du|ty unto works of <HI>Office</HI> very improperly: As &s;uppo&s;e the matter were thus laid down; The <HI>Parliament</HI> writes to the <HI>Colonels</HI> of <HI>Lan|ca&s;hire,</HI> to look well to, and rule and govern the &s;ouldiers and people that is among&s;t them; an inference is drawn hence, the <HI>Co|lonels</HI> of <HI>Lanca&s;hire</HI> are not to govern and rule the &s;ouldiery and people of <HI>Che&s;hire,</HI> for their charge is over the &s;ouldiery and people among&s;t them&s;elves; this inference is good. But you to overthrow it, would bring &s;uch an argument as this: The <HI>Colonels</HI> of <HI>Lanca|&s;hire</HI> mu&s;t agree among&s;t them&s;elves, mu&s;t they not therefore agree with the <HI>Colonels</HI> of <HI>Che&s;hire?</HI> The &s;ouldiers and people of <HI>Lanca|&s;hire</HI> mu&s;t re&s;pect and honour their own <HI>Commanders,</HI> mu&s;t they not therefore re&s;pect and honour the <HI>Commanders</HI> in other counties al&s;o? This is a weak argumentation to overthrow the former in|ference; the fallacy lieth in this, you would extend duties of autho|rity and office in &s;uch manner as duties of love and reverence, and honour (which re&s;pect all men, all &s;uperiours) are to be extended. Therefore, &s;eeing that it is a <HI>feeding of office,</HI> and an <HI>authoritative
<PB N="115" REF="62">feeding,</HI> that is enjoyned in tho&s;e <HI>Texts</HI> alledged, it is limited to the people over whom they are <HI>Officers,</HI> and may not be extended fur|ther. And yet the people of &s;uch <HI>Congregations</HI> mu&s;t love their own members, &s;o as withall they mu&s;t love the members of other <HI>Con|gregations;</HI> and they mu&s;t reverence their own <HI>Officers,</HI> &s;o, as with|all they mu&s;t reverence the <HI>Officers</HI> of other <HI>Congregations;</HI> yet their own mo&s;t, becau&s;e <HI>relation</HI> there is &s;tronge&s;t: And the rea&s;on is, becau&s;e love and reverence are not actions annexed to <HI>Office,</HI> but of a common nature appertaining to men and Chri&s;tians.</P>
<P><HI>Take heed to the flock, and feeding it,</HI> <MILESTONE UNIT="An&s;wer."> <HI>doth include admini&s;tration of the</HI> Word, <HI>and</HI> Prayer, <HI>as well as of</HI> Sacraments; <HI>yet you hold, he may, notwith&s;tanding this Text, preach and pray in another</HI> Congre|gation.</P>
<P><HI>Taking heed to the flock, and feeding it,</HI> <MILESTONE UNIT="Reply."> doth include the admi|ni&s;tration of the <HI>Word</HI> and <HI>Prayer,</HI> of the <HI>Sacraments,</HI> and the exer|ci&s;e of <HI>Di&s;cipline;</HI> and yet your &s;elf doth not place a parity in all the&s;e. For you are apprehen&s;ive of a further liberty in preaching and praying, then in performing the other actions. You will preach to the <HI>Heathens</HI> as <HI>Heathens,</HI> but not give <HI>Sacraments</HI> to them; you may preach before <HI>Ordination</HI> for approbation, but not di&s;pence the <HI>Sacraments</HI> before <HI>Ordination;</HI> You may preach to a <HI>Congregation</HI> in <HI>Scotland,</HI> and yet not act <HI>authoritatively</HI> in their <HI>Synods</HI> among them. And now, what the rea&s;on of this &s;hould be, we cannot ima|gine, unle&s;&s;e you grant with us, a difference betwixt &s;ome acts of <HI>feeding,</HI> and other acts of <HI>feeding,</HI> and &s;ay, &s;ome acts are &s;o annexed to <HI>Office,</HI> and are &s;o <HI>authoritative,</HI> that they cannot be performed but where <HI>Office</HI> is, and <HI>authority</HI> is; and other acts of <HI>feeding,</HI> though they they be <HI>authoritative</HI> to that people over whom the per&s;ons per|forming them are <HI>Officers,</HI> yet they may be performed by a gift with|out <HI>Office,</HI> to another people, and are not <HI>authoritative</HI> to them. To this purpo&s;e &s;peak the <HI>Elders</HI> in an&s;wer to the 8^t^h <HI>Po&s;ition;</HI> and the rea&s;on will be good to us, till you yeeld a better.</P>
<P><HI>The relation of</HI> Mini&s;ters <HI>and</HI> People <HI>is mutuall;</HI> <MILESTONE UNIT="An&s;wer."> <HI>if the</HI> people <HI>my receive the</HI> Sacrament <HI>from another that is not their</HI> Mini&s;ter, <HI>then the</HI> Mini&s;ter <HI>may admini&s;ter it to them that are not of his flock.</HI></P>
<P>In one &s;en&s;e, all that you &s;ay is true; <MILESTONE UNIT="Reply."> <HI>people</HI> may receive the <HI>Sa|crament</HI> from one that is not their <HI>Mini&s;ter,</HI> being recommended to him; and the <HI>Mini&s;ter</HI> may admini&s;ter the <HI>Sacrament</HI> to &s;uch as are
<PB N="116" REF="63">&s;o recommended to him; but then this <HI>recommendation</HI> is, as it were, a <HI>di&s;mi&s;&s;ion,</HI> differing not really, but only in time: <HI>recommendation</HI> com|mends them for a time to fellow&s;hip with that <HI>Church,</HI> and di&s;mi&s;|&s;ion commends them for continuance without returning: See <HI>Cot|tons Keys</HI><NOTE N="a" PLACE="marg"><HI>Cottons</HI> Keys, <HI>pag.</HI> 17, 18.</NOTE>, which you make &s;o much u&s;e of again&s;t us. When per&s;ons of another <HI>Church</HI> do orderly intermingle them&s;elves with this or that <HI>Church,</HI> then they are <HI>as members,</HI> and the <HI>Pa&s;tor</HI> is <HI>as their Pa&s;tor,</HI> and &s;o he may di&s;pence the <HI>Sacraments</HI> to them. But it will not follow, that therefore he may act Mini&s;terially out of his own <HI>Church</HI> and <HI>People</HI> in and maong another <HI>Church</HI> and <HI>People;</HI> nor will relation of <HI>Mini&s;ters</HI> and <HI>People</HI> being mutuall, bring &s;uch a conclu&s;ion about. <HI>Magi&s;trates</HI> and <HI>Subjects</HI> are <HI>Relatives;</HI> and if any <HI>Subjects</HI> of one county come to another county, and be wronged in the county whither he is come, he may reque&s;t <HI>ju&s;tice</HI> from the <HI>Magi&s;trate</HI> of the county where the wrong is done him, and receive it. But yet this will not draw on another thing, that hereupon, becau&s;e a <HI>Magi&s;trate</HI> may di&s;pence <HI>ju&s;tice</HI> to a &s;tranger coming among his people, he may therefore go from among his people to <HI>another county,</HI> and di&s;pence <HI>ju&s;tice</HI> among them: &s;o of <HI>Mini&s;ters,</HI> it may be &s;aid, They are <HI>Pa&s;tors</HI> to their own people, and perform <HI>Pa&s;torall</HI> acts to their own, and to tho&s;e that <HI>orderly</HI> are <HI>recommended</HI> to them as theirs; but when they leave their own, they are not <HI>Pa&s;tors</HI> to other <HI>Congregations,</HI> to di&s;pence <HI>Pa&s;torall</HI> acts to them.</P>
<P><HI>By vertue of communion of</HI> Churches <HI>you may,</HI> <MILESTONE UNIT="An&s;wer."> <HI>and do receive known approved recommended members of another</HI> Church, <HI>to the holy Commu|nion. If you may receive one, why not two, three, &s;ix, &s;even, eight, which it may be, are the whole</HI> Congregation? <HI>Where doth the</HI> Scripture <HI>al|low the one, and not the other?</HI></P>
<P>We grant all you &s;ay, <MILESTONE UNIT="Reply."> in this al&s;o, that if <HI>one, two, &s;even, eight,</HI> do come by recommendation, they mu&s;t be received by vertue of <HI>com|munion</HI> of <HI>Churches;</HI> yet we demand, if the&s;e <HI>&s;even,</HI> or <HI>eight</HI> be the whole <HI>Congregation,</HI> who &s;hall recommend them? For without re|commendation, they cannot <HI>orderly</HI> be received. Or &s;uppo&s;e they commend them&s;elves to the <HI>Communion</HI> of another <HI>Church,</HI> they are now &s;allowed up in the fellow&s;hip of the other <HI>Church,</HI> and coun|ted <HI>(pro tempore)</HI> as members thereof, and have not the con&s;ideration of a <HI>di&s;tinct Church.</HI> And though it be lawfull for a <HI>Mini&s;ter</HI> to di&s;|pence the <HI>Sacrament</HI> to them <HI>with his own people;</HI> yet <HI>not</HI> lawfull
<PB N="117" REF="63">to go forth from his <HI>own people,</HI> and to give it <HI>to them alone:</HI> If a <HI>whole town</HI> &s;hould come to live in another <HI>town,</HI> they might have the <HI>ju&s;tice</HI> of that <HI>town,</HI> and yet the <HI>Magi&s;trate,</HI> though he <HI>might do ju&s;tice to them in the town,</HI> being mingled with his own people, <HI>cannnt</HI> not|with&s;tanding di&s;pence it unto them, <HI>abiding in their own place.</HI> But you ask, <HI>Where the</HI> Scripture <HI>alloweth the one, and not the other?</HI> We an&s;wer, the <HI>Scripture</HI> alloweth the <HI>recommendation</HI> of the members of one <HI>Church</HI> to another, <HI>Rom.</HI> 16.1. 2 <HI>Cor.</HI> 3.1. But can you produce any place where the <HI>Mini&s;ter</HI> of one <HI>Church</HI> hath acted <HI>mi|ni&s;terially</HI> in another <HI>Church?</HI></P>
<P><HI>You grant that</HI> Elders <HI>have a calling to ordain</HI> Elders <HI>in other</HI> Churches <HI>whereof them&s;elves are neither</HI> Elders <HI>nor</HI> Members, <MILESTONE UNIT="An&s;wer."> <HI>by re|que&s;t of that</HI> Church <HI>where the</HI> Elders <HI>are to be ordained.</HI><NOTE N="(k)" PLACE="marg">R. M. <HI>&amp;</HI> W. T. <HI>to</HI> C.H. <HI>p. 48.</HI> Reply.</NOTE></P>
<P>While M^r. <HI>Mather</HI> &s;aith they may intreat help, he holds by con|&s;equence, <HI>that the</HI> Elders <HI>of other</HI> Congregations <HI>have no proper right of their own to ordain in other</HI> Congregations, <HI>and that their power is derived to them from tho&s;e</HI> Congregations <HI>that intreat them;</HI> and then it wil follow, that the help that &s;uch <HI>Elders</HI> do afford, is not as they are <HI>Elders</HI> in reference to their <HI>Office;</HI> but as <HI>better gifted,</HI> and in reference to greater ability which &s;uch <HI>Elders</HI> have to carry on &s;uch a bu&s;ine&s;&s;e. The rea&s;on is, becau&s;e if &s;uch <HI>Elders</HI> acted in <HI>Ordination</HI> as <HI>Officers</HI> in another <HI>Congregation,</HI> then they would have proper <HI>power</HI> &s;o to act <HI>without intreaty;</HI> for intreaty makes not them <HI>Officers</HI> which were none before; and if they were <HI>Officers</HI> before, intreaty is not needfull to inable them. And if they act <HI>as Officers</HI> in <HI>ano|ther Congregation,</HI> then they may in <HI>all Congregations;</HI> for they are <HI>Elders</HI> alike <HI>in all</HI> as in <HI>any,</HI> &s;ave only where they are fixed. Now this is again&s;t M^r. <HI>Mathers</HI> principles; his meaning therefore was, that as if in ca&s;e a <HI>Church</HI> want <HI>Elders</HI> to preach to them, they may intreat <HI>Elders</HI> of other <HI>Churches</HI> to preach to them, not becau&s;e they conceive that an <HI>Elder</HI> only may preach, but becau&s;e they judge an <HI>Elder</HI> to be more able to do it; &s;o it mu&s;t be under&s;tood in the bu|&s;ine&s;&s;e of <HI>Ordination.</HI> In this &s;en&s;e we wholly concurre with M^r. <HI>Mather,</HI> but in your &s;en&s;e cannot grant it.</P>
<P>Whereras the 26. and 27^t^h <HI>Sections</HI> concerne one and the &s;ame head of controver&s;ie, we &s;hall make one defence for both.</P>
</DIV2>
<DIV2 N="26" TYPE="position">
<PB N="118" REF="64">
<HEAD>POSITION XXVI.</HEAD>
<P>Gifted men,<NOTE PLACE="marg">This is but a little altered from <HI>An&s;w</HI> to 32. <HI>q. p.</HI> 80. &amp; 73. &amp; <HI>T. W.</HI> to <HI>W. R.</HI> p 44. &amp; 56.</NOTE> <HI>viz.</HI> (&s;o reputed by competent <HI>Judges,</HI> though) not called to the <HI>Mini&s;tery,</HI> nor intended for it, may preach. They that were &s;cattered abroad upon the <HI>Per&s;ecution</HI> which aro&s;e about <HI>Stephen,</HI> were not <HI>Church-officers,</HI> at lea&s;t not all of them: yet the&s;e men did preach the Word; and <HI>Philip</HI> which was but a <HI>Deacon,</HI> preached without the calling or privity of the <HI>Apo&s;tles, Acts</HI> 11.19. &amp; 8.14.</P>
</DIV2>
<DIV2 N="27" TYPE="position">
<HEAD>POSITION XXVII.</HEAD>
<P><HI>Ieho&s;aphat</HI> &s;ent <HI>Princes,</HI> who were neither <HI>Mini|&s;ters,</HI> nor intended &s;o to be,<NOTE PLACE="marg">See <HI>An&s;w.</HI> to 32. <HI>Que&s;t.</HI></NOTE> to teach with the <HI>Prie&s;ts</HI> and <HI>Levites</HI> (viz.) at lea&s;t to incourage the people to hearken to the <HI>Prie&s;ts</HI> and <HI>Levites,</HI> 2 <HI>Chron.</HI> 17.7, 8, 9. as <HI>Ieho&s;aphat</HI> did, 2 <HI>Chron.</HI> 20.20. yea, and was their mouth to God in Prayer, <HI>ver&s;.</HI> 2.5 to 13. As we conceive &s;omething in that prophecy|ing, 1 <HI>Cor.</HI> 14. to be extraordinary: So we con|ceive it to be ordinary, that &s;ome private men grown <HI>Chri&s;tians</HI> of able gifts, who may have re|ceived a gift of Prophe&s;ie, need no more extra|ordinary calling for them to prophe&s;ie in the <HI>Churches</HI> then for <HI>Ieho&s;aphat</HI> and his <HI>Princes</HI> to pro|phe&s;ie in the <HI>Church</HI> of <HI>I&s;rael.</HI></P>
<PB N="119" REF="64">
<P> The&s;e <HI>Po&s;itions</HI> thus laid down, are by you accu&s;ed of injury to the <HI>Text,</HI> to which we an&s;wer.</P>
<P N="1">1. Here al&s;o you fall &s;hort of that ingenuity profe&s;&s;ed in your <HI>Preface;</HI> for doubtle&s;&s;e M^r. <HI>Cotton,</HI> <MILESTONE UNIT="Reply."> that denies any ordinary exer|ci&s;e of Prophecy, by men not called to the <HI>Mini&s;tery,</HI> cannot but in your judgement come neerer the truth, then tho&s;e that &s;ay (at lea&s;t as you give it out) <HI>that gifted men, not called to the</HI> Mini&s;tery, <HI>nor in|tended for it, may preach,</HI> which imply to be meant in an ordinary and &s;tated way. When you &s;ay &mdash; <HI>yet that the&s;e did preach ordinarily and u&s;ually to the</HI> Churches, <HI>like to</HI> Pa&s;tors &mdash; is impo&s;&s;ible to be pro|ved. Now, though you &s;tyle M^r. <HI>Cotton</HI> de&s;ervedly, <HI>the Chief of the more ingenuous &s;ort of</HI> Congregationall men; yet you neither help for|ward <HI>accommodation,</HI> nor honour M^r. <HI>Cottons</HI> ingenuity by the lea&s;t mention of it, as you profe&s;&s;e.</P>
<P N="2">2. You are &s;o far from helping forward <HI>accommodation,</HI> that I know not how to excu&s;e you from making the breach greater then it was. For we have con&s;ulted advi&s;edly with 73. &amp; 80^t^h <HI>pages</HI> of the 32. <HI>Que&s;t.</HI> and we can find no &s;uch <HI>Po&s;ition</HI> as you fa&s;ten upon the <HI>Elders:</HI> For <HI>page</HI> 73. they an&s;wer the 21. <HI>Que&s;t.</HI> viz. <HI>Whether do you hold it lawfull for mere</HI> lay, <HI>or</HI> private-men <HI>to ordain</HI> Mini|&s;ters <HI>in any ca&s;e?</HI> And having proved the <HI>Affirmative</HI> by rea&s;ons grounded upon the <HI>Word of God,</HI> they come to urge the con&s;ent of &s;ome worthy <HI>Divines,</HI> and learned <HI>Writers,</HI> as Doctor <HI>Willet, Morney, Whitakers,</HI> and others; and in the <HI>Allegation</HI> of <HI>Morney,</HI> they &s;hew that <HI>Morney</HI> expre&s;&s;eth him&s;elf, that <HI>&s;ome of our men expected not the calling of tho&s;e that under the title of</HI> Pa&s;tors, <HI>oppre&s;&s;ed the flock, but did at fir&s;t preach without this formall calling, and afterwards were called to the</HI> Holy Mini&s;tery <HI>of the</HI> Word, <HI>by the</HI> Churches; and for this we have examples (&s;aith <HI>Morney</HI>) <HI>Fir&s;t in the</HI> Acts, <HI>where we read that</HI> Philip <HI>was but a</HI> Deacon, <HI>preached in</HI> Samaria <HI>without the calling of the</HI> Apo&s;tles, <HI>yea, without their privity, who for all that gave their allowance to that work.</HI> So that here he &s;peaks not of an ordinary and u&s;uall cour&s;e in preaching to the <HI>Churches</HI> without <HI>Office,</HI> but an extraordinary ca&s;e, of tho&s;e that becau&s;e of the corruptions of the times preached to the people without the calling of the <HI>Prelates</HI> in &s;uch places, where they had either no <HI>Officers,</HI> or <HI>Popi&s;h Officers;</HI> neither doth he &s;peak of <HI>gifted men</HI> that intended not the <HI>Mini&s;tery,</HI> but of <HI>gifted men,</HI> that becau&s;e they dur&s;t not enter by the ordinary
<PB N="120" REF="65">door of <HI>Prelaticall ordination,</HI> preached to the people by vertue of their gifts, and that internall <HI>Prothumie,</HI> or de&s;ire which God had wrought in them, and &s;o &s;oon as by the ble&s;&s;ing of God upon their endeavours, they had &s;o far prevailed, as that there were <HI>Churches</HI> giving them a calling, they imbraced that call: And this is that he proves lawfull by the <HI>Allegation</HI> of <HI>Philips</HI> example: So in the 80. <HI>page,</HI> their &s;cope is to &s;hew, that the Word may be made effectuall to Conver&s;ion, though the man that &s;peaks it be not a <HI>Church-of|ficer.</HI> For the people of which they alledge the preaching of tho&s;e that were &s;cattered by the <HI>Per&s;ecution</HI> of <HI>Stephen,</HI> Acts 8.4. and 11.19, 20, 21. and <HI>Job.</HI> 4.39. where many of the <HI>Samaritans</HI> belie|ved upon the &s;aying of the woman of <HI>Samaria,</HI> and that 1 <HI>Cor.</HI> 7.16. <HI>What knowe&s;t thou, O woman, but thou &s;halt gain thy husband?</HI> So that you do mo&s;t mi&s;erably wre&s;t their <HI>Allegations</HI> quite to ano|ther purpo&s;e, then that for which they intended them; for they never intended hereby to prove the lawfulne&s;&s;e of preaching by ver|tue of gifts, without Office, but only that tho&s;e which do preach without Office, may be in&s;truments of conver&s;ion, much le&s;&s;e did they intend, as you would make the world believe, that the&s;e did preach ordinarily, and u&s;ually to the <HI>Churches</HI> like <HI>Pa&s;tors,</HI> and re|ceived maintenance; for they &s;peak of &s;uch a kinde of preaching, as may be done by a gifted woman, as the woman of <HI>Samaria,</HI> or the believing wife, 1 <HI>Cor.</HI> 7. as well as by a gifted man. Neither do they &s;peak of the preaching of the&s;e that were &s;cattered, as it was ordinary and u&s;uall, and like unto <HI>Pa&s;tors,</HI> but only as <HI>performed by men, who (all of them at lea&s;t)</HI> [&s;ay they] <HI>were not Church-officers,</HI> and yet proved effectuall for conver&s;ion. When we read your marginall note, <HI>viz.</HI> This is but a little altered from <HI>An&s;w.</HI> to 32. <HI>Que&s;t. p.</HI> 80.73. we imagined at fir&s;t &s;ight, you had made &s;ome &s;mall alterati|on in the language and phra&s;e, which we could well have born with; but we finde that you have made an alteration in the very &s;cope and &s;ubject mater in&s;i&s;ted upon by the <HI>Elders.</HI> You have ta|ken away their living childe, and laid your own dead childe in the room of it; &s;o that in your margent we have you (though in a min|cing extenuating) what <HI>Ciecro</HI> de&s;ires his adver&s;ary, <HI>viz. Confiten|tem re<GAP DESC="illegible" RESP="UOM" EXTENT="4 letters">,</HI> confe&s;&s;ing your own guilt, which is the greate&s;t expre&s;|&s;ion of ingenulty of all others in this <HI>Section.</HI></P>
<P N="3">3. But that we may give &s;atisfaction to you, and to all men,
<PB N="121" REF="65">(if it be the will of God;) we &s;hall fir&s;t declare our judgement con|cerning the point in debate, and then an&s;wer your <HI>Arguments,</HI> &s;o far as we conceive them invalid.</P>
<P>Fir&s;t, then we conceive that all the members of the Church (&s;o far as their occa&s;ions and calling will permit, &s;hould &s;trive after ability by way of prophe&s;ying; to &s;peak <HI>to exhortation, edification and comfort,</HI><NOTE N="a" PLACE="marg">Hee Prophe|tiae donum tan|quamalus prae|&s;tantms maxi|m&egrave; commendat Apo&s;tolus, cuiom<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">es &s;tudeant, <HI>1 Cor. 14.1, 2.</HI> Par<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">us in <HI>Rom. 12.</HI> col. <HI>1197.</HI> i. e. <HI>This gift of Propecie, as more excellent then the other</HI> gifts, <HI>the</HI> Apo&s;tle <HI>mo&s;t commends, for which all &s;hould cover, 1</HI> Cor. <HI>14.1, 2.</HI></NOTE> 1 Cor. 1 <HI>p.</HI> 1. and the <HI>Hebrewes</HI> ought to have been <HI>teachers of others, though they &s;tood in need to be taught the very Prin|ciples of</HI> Religion, <HI>Hebr.</HI> 5.12.</P>
<P N="2">2. There are for the mo&s;t part, (and may alwayes lawfully be) &s;ome in the <HI>Church,</HI> who devote them&s;elves to the &s;tudy of the <HI>Scriptures,</HI> and other profitable &s;tudies, that &s;o they may be the better inabled to under&s;tand the meaning of the Word: Such were tho&s;e &s;ons of the <HI>Prophets,</HI> bred up under the <HI>Prophets,</HI> 1 <HI>Sam.</HI> 19.20. 1 <HI>King</HI> 20.35. 2 <HI>King.</HI> 2.3.5. Such were many of our Saviours Di&s;ciples, who addicted them&s;elves wholly to learn to be <HI>fi&s;hers of men.</HI> Such (it is probable) were &s;ome of tho&s;e <HI>Prophets</HI> which were in <HI>Corinth, Antioch,</HI> and other <HI>Churches:</HI> For the <HI>Rules</HI> to be ob&s;erved in the exerci&s;e of <HI>Prophecie,</HI> were not proper to the <HI>Church</HI> of <HI>Corinth</HI> alone, but the &s;ame were ordained in all <HI>Churches,</HI> 1 <HI>Cor.</HI> 14.33. And therefore <HI>Prophets,</HI> whom the <HI>Rules</HI> concern, were, or might be in all <HI>Churches;</HI> for having no publike <HI>&V;niver&s;ities,</HI> or <HI>Colledges</HI> for <HI>Chri&s;tians,</HI> 'tis probable this was the way of training up men for the <HI>work</HI> of the <HI>Mini&s;tery,</HI> under the <HI>Teaching Officers</HI> of the &s;everall <HI>Churches.</HI></P>
<P N="3">3. That ordinarily God cho&s;e of tho&s;e that were &s;ons of the <HI>Prophets,</HI> to be <HI>Prophets;</HI> yet this was not univer&s;all: for &s;ometimes God rai&s;ed up extraordinarily from among&s;t the people. Thus <HI>Amos</HI> was a <HI>Heard&s;man,</HI> and yet cho&s;en to be a <HI>Prophet:</HI> And this hath been done in an ordinary way in the <HI>Churches,</HI> that men that have made great proof in holine&s;&s;e and knowledge, have been called to publike <HI>Office.</HI></P>
<P><HI>Spyridion</HI> a <HI>Shepheard,</HI> was called to be <HI>Bi&s;hop</HI> of <HI>Trimithous,</HI><NOTE PLACE="marg"><HI>Socrates</HI> Eccl. Hi&s;t l. 1. c. 8. p. 232.</NOTE> a City of <HI>Cyprus: Ambro&s;e,</HI> a <HI>Con&s;ul</HI> (being yet but a <HI>Catechumeni&s;t</HI>) came into the <HI>Church A&s;&s;embly</HI> at <HI>Millain,</HI> and &s;pake much, and very
<PB N="122" REF="66">powerfully by way of <HI>exhortation</HI> to the di&s;&s;enting <HI>Brethren,</HI> and was by an unanimous vote cho&s;en for their <HI>Bi&s;hop</HI> at that in&s;tant, before he was <HI>Baptized.</HI><NOTE PLACE="marg"><HI>Socrat.</HI> Eccle&s;. Hi&s;t. <HI>l</HI> 4. <HI>c.</HI> 24, 25. <HI>p.</HI> 335.</NOTE> So when God was plea&s;ed to make known his Will by immediate <HI>revelation,</HI> he was plea&s;ed many times to make u&s;e of the &s;ons of the <HI>Prophets.</HI> The &s;ons of the <HI>Prophets</HI> that were at <HI>Bethel,</HI><NOTE PLACE="marg">1 King 2.3, 5.</NOTE> and <HI>Jericho,</HI> could tell <HI>Eli&s;ha,</HI> that his Ma&s;ter &s;hould be ta|ken from him; yet &s;ometimes God was plea&s;ed to reveale his will to tho&s;e that were not &s;ons of the <HI>Prophets.</HI> Thus, though none were to be de&s;igned by the <HI>Church,</HI> as one of the&s;e two or three that mu&s;t prophe&s;ie in a <HI>Church-meeting,</HI> but <HI>Prophets;</HI> yet if any thing were revealed to him that &s;ate by, he had the liberty to expre&s;&s;e it; &s;o that it is well ob&s;erved on the one hand by <HI>W. Mu&s;culus</HI> upon the place, that the <HI>Apo&s;tle</HI> &s;aith not, <HI>Duo, vel tres prophetent, &s;ed Pro|phetae duo vel tres prophetent;</HI> that is, he doth not &s;ay, <HI>Let two or three prophe&s;ie, but let two or three Prophets prophe&s;ie:</HI> So on the other hand upon the&s;e words; <HI>If any thing be revealed to him that &s;its by, let the fir&s;t hold his peace:</HI> he hath the&s;e words, <HI>Non dicit, &s;ignificet loquenti, ut ille hoc Eccle&s;iae proponat, &s;ed dicit, &s;urgat &amp; ip&s;e, &amp; loquatur: ne&abque; dicit, &s;ervet &s;ibiip&s;i, &s;ed prior taceat: ne videlicet illicitum putetur ei loqui in Eccle&s;ia qui non &s;it in ordine Prophetarum, &s;ed de numero &s;e|dentium &amp; auditorum, i.e.</HI> He &s;aith not, Let him &s;ignifie it to him that is &s;peaking, that he may prophe&s;ie the thing to the <HI>Church;</HI> but he &s;aith, <HI>Let him&s;elf al&s;o</HI> ari&s;e, and let him <HI>&s;peak;</HI> neither &s;aith he, let him keep it to him&s;elf, but <HI>let the fir&s;t hold his peace;</HI> viz. le&s;t it &s;hould be thought unlawfull for him to &s;peak in the <HI>Church,</HI> who is not in the order of the <HI>Prophets,</HI> but in the number of tho&s;e that &s;it by,<NOTE PLACE="marg"><HI>Aretius</HI> in 1 Cor. 14.26.</NOTE> and are auditors. In like manner <HI>Aretius, Inde fieri pote&s;t, ut quos Eccle&s;ia deputavit ad munus interpretandi, non habent revelatio|nem loci propo&s;iti, &s;ed alius in turba &s;edens:</HI> Hence it may come to pa&s;&s;e, that tho&s;e whom the <HI>Church</HI> hath deputed to the <HI>Office</HI> of in|terpreting, may not have the revelation of the place propounded, but &s;ome other fitting among the multitude.</P>
<P N="4">4. That now that extraordinary <HI>revelations</HI> are cea&s;ed, yet it may be lawfull for &s;ome members of the <HI>Church,</HI> which are not <HI>Of|ficers,</HI> to preach or prophe&s;ie publikely; and,
<LIST>
<ITEM>1. To <HI>tho&s;e that are not in Church-fellow&s;hip.</HI></ITEM>
<ITEM>2. To <HI>tho&s;e that are in Church-fellow&s;hip, and want Officers.</HI></ITEM>
<ITEM>3. To <HI>tho&s;e that are in Church-fellow&s;hip, and have all Officers compleat.</HI></ITEM>
</LIST></P>
<PB N="123" REF="66">
<P> For the fir&s;t,</P>
<P>Fir&s;t, it may be <HI>lawfull for a Church,</HI> having <HI>per&s;ons</HI> indowed with parts <HI>fit for the work, to &s;end them forth as Me&s;&s;engers to preach to Heathens for their conver&s;ion.</HI></P>
<P><HI>Rea&s;.</HI> 1. By the &s;ame rea&s;on that the <HI>Church</HI> of <HI>Antioch</HI> &s;ent forth <HI>Paul</HI> and <HI>Barnabas</HI> to preach in <HI>Salamis, Paphes, Pergo, Antiochia,</HI> &amp;c. for the conver&s;ion both of <HI>Jewes</HI> and <HI>Gentiles,</HI> by the &s;ame rea&s;on a true <HI>Church</HI> may &s;end forth men of excellent parts to preach for the conver&s;ion of <HI>Heathens;</HI> For <HI>Paul</HI> and <HI>Barnabas</HI> did not now go forth by vertue of their <HI>Apo&s;tolicall Commi&s;&s;ion,</HI> by which they were inabled to preach to all <HI>Nations:</HI> for &s;o they &s;hould have had no need to have been &s;eparated by <HI>fa&s;ting, prayer,</HI> and <HI>impo&s;ition of the hands of the Elder&s;hip;</HI> for that <HI>Commi&s;&s;ion</HI> they had long before this &s;eparation: but they went as <HI>Me&s;&s;engers</HI> &s;ent out of God by the <HI>Mini&s;tery</HI> of the <HI>Church</HI> of <HI>Antioch;</HI> and when they returned, they render an account to the <HI>Church</HI> of their &s;ervice in the work to which they were <HI>recommended</HI> by the <HI>Church, Acts</HI> 14.27. Now if <HI>Paul</HI> and <HI>Barnabas,</HI> who without the <HI>recommendation</HI> of the <HI>Church</HI> of <HI>Antioch,</HI> might have preached in all the&s;e places, <HI>were &s;ent forth by the Church,</HI> what doth this but demon&s;trate unto us a <HI>power</HI> in the <HI>Churches,</HI> to <HI>&s;end forth Me&s;&s;engers,</HI> though they be neither <HI>Apo&s;tles, Pa&s;ters,</HI> nor <HI>Teachers,</HI> who &s;hall <HI>preach</HI> as gifted men, &s;ent forth by the <HI>Church</HI> for that purpo&s;e? For, if <HI>Paul</HI> and <HI>Barnabas,</HI> who were <HI>Apo&s;tles,</HI> did <HI>preach</HI> as <HI>Me&s;&s;engers</HI> &s;ent of God, by the <HI>Mini&s;tery</HI> and <HI>recommendation</HI> of the <HI>Church</HI> to &s;uch a work, by the &s;ame rea&s;on may per&s;ons <HI>gifted,</HI> preach by vertue of &s;uch a <HI>recommendation.</HI></P>
<P><HI>Rea&s;.</HI> 2. God hath left a <HI>power</HI> to the <HI>Church,</HI> to propagate the <HI>Go&s;pel,</HI> by u&s;ing means for the <HI>conver&s;ion</HI> of tho&s;e that are <HI>unconverted.</HI> Now, becau&s;e all <HI>unconverted</HI> per&s;ons cannot come to heare in the <HI>Church-a&s;&s;emblies,</HI> therefore Chri&s;t hath left <HI>power</HI> to the <HI>Churches,</HI> to <HI>&s;end out Me&s;&s;engers</HI> for this purpo&s;e, to <HI>preach</HI> the <HI>Go&s;pel</HI> to them; otherwi&s;e there were no means left by Chri&s;t to be u&s;ed by the <HI>Church,</HI> for the <HI>conver&s;ion</HI> of tho&s;e that lie in a &s;tate of <HI>Heatheni&s;me,</HI> and cannot, or will not be at the charge and pains of repairing to <HI>Church-a&s;&s;emblies.</HI></P>
<P>If it be &s;aid, <HI>Let the</HI> Church <HI>&s;end forth &s;ome of her teaching Officers.</HI> <MILESTONE UNIT="Objection."> </P>
<P>The work of the <HI>Officers</HI> is properly to <HI>attend the flock,</HI> <MILESTONE UNIT="An&s;wer."> and there|fore though a <HI>Church</HI> in the want of other fit per&s;ons may &s;end out
<PB N="124" REF="67">one of her <HI>officers</HI> for a time, yet if &s;he have tho&s;e that are not in <HI>office,</HI> that are indowed with eminent <HI>abilities</HI> for the work, they are ne|ver the le&s;&s;e fit, becau&s;e not in <HI>Office:</HI> For, if they were <HI>Officers</HI> they &s;hould act among&s;t <HI>Heathens,</HI> not <HI>as Officers</HI> to &s;uch a <HI>Congregation,</HI> but <HI>as</HI> men <HI>&s;ent out</HI> by &s;uch a <HI>Church,</HI> in the name of Je&s;us Chri&s;t.</P>
<P N="2">2. <HI>Gifted per&s;ons not in the</HI> Mini&s;tery <HI>may preach to</HI> Churches <HI>wan|ting Officers.</HI> That they may <HI>preach</HI> by way of <HI>probation,</HI> in reference to a <HI>Call,</HI> you your &s;elf will grant, and there is the &s;ame rea&s;on, in ca&s;e the <HI>teaching Officers</HI> &s;hould die. Suppo&s;e an eminent <HI>gifted</HI> mem|ber, that hath been bred at <HI>School</HI> and <HI>&V;niver&s;ity</HI> for many yeers, &s;hould be de&s;ired by the <HI>Congregation</HI> to exerci&s;e his <HI>gifts</HI> among&s;t them, till God would inable them to choo&s;e another <HI>Pa&s;tor</HI> and <HI>Teacher,</HI> this <HI>gifted</HI> per&s;on, though not in the <HI>Mini&s;tery,</HI> nor in|tending it, might exerci&s;e his <HI>gift</HI> among&s;t them, upon this ground, which &s;hall appear in the confirmation of the third thing which is yet of a higher nature.</P>
<P N="3">3. <HI>Gifted per&s;ons not in the</HI> Mini&s;tery, <HI>may preach in a</HI> Church <HI>that hath all</HI> Officers <HI>compleat:</HI> For the under&s;tanding of which, we will lay down certain <HI>Po&s;itions:</HI></P>
<P N="1">1. <HI>No Believer as a Believer, may challenge a liberty to preach or pro|phe&s;ie publikely:</HI> For though it were with <HI>Mo&s;es</HI> to be <HI>wi&s;hed, that all the Lords people were Prophets,</HI><NOTE PLACE="marg">Numb. 11.</NOTE> and that the Lord would put his Spirit upon them; yet for as much as God hath not indowed all them with <HI>parts</HI> fir for the work, all may not prophe&s;ie; &s;ome there are that <HI>have need of milk,</HI><NOTE PLACE="marg">Heb. 5.13.</NOTE> becau&s;e they <HI>are unskilfull in the word of righteou&s;ne&s;&s;e, for they are babes,</HI> and &s;o not able to prophe&s;ie.</P>
<P N="2">2. <HI>No Church-member</HI> (though a Brother) <HI>meerly as a Church-member, may challenge a liberty of publike prophe&s;ie.</HI> This appears be|cau&s;e the <HI>Apo&s;tle</HI> exhorts the <HI>Corinthians</HI> to &s;trive after <HI>ablitie</HI> to pro|phe&s;ie, 1 <HI>Cor.</HI> 14.1. which &s;hewes, that they might not prophe&s;ie meerly in the <HI>capacity</HI> of <HI>Church-members;</HI> for if &s;o, God would have entailed <HI>abilities</HI> upon all the <HI>Fraternity</HI> of the <HI>vi&s;ible Church</HI> at their fir&s;t admi&s;&s;ion. There were in the <HI>Church</HI> of <HI>Corinth,</HI> &s;ome that occupied the room of the unlearned, 1 <HI>Cor.</HI> 14.16. that ex|pre&s;&s;ed them&s;elves no otherwi&s;e then by &s;aying <HI>Amen,</HI> with an au|dible voyce, when tho&s;e that <HI>po&s;&s;e&s;&s;ed the room of the learned gave thanks,</HI> as <HI>Tertullian,</HI> and <HI>Ju&s;tin Martyr</HI> tell us, and therefore, when the <HI>Apo&s;tle</HI> &s;aith, 1 <HI>Cor.</HI> 14.23, 24. <HI>If all &s;peak with tongues,</HI> &amp;c.
<PB N="125" REF="67">but if <HI>all prophe&s;ie,</HI> &amp;c. he is not to be under&s;tood <HI>of the whole Fra|ternity,</HI> but only of tho&s;e that <HI>were in a capacity to &s;peak with tongues, and prophe&s;ie.</HI> Now, that all were not indowed with the&s;e <HI>gifts,</HI> ap|peares, 1 <HI>Cor.</HI> 12.10.29.</P>
<P N="3">3. <HI>Church-members, upon whom God hath be&s;towed eminent parts, that are able to divide the Word of God aright,</HI> and to weild the &s;word of the Spirit with dexterous abilities, <HI>may lawfully preach publikely in the A&s;&s;embly of the Church.</HI> This may appeare,</P>
<P N="1">1. From the <HI>end of gifts,</HI> which is the <HI>u&s;e</HI> of them for the edifica|tion of others, as well as of our &s;elves. Now private or mean <HI>gifts</HI> are of private u&s;e, but publike or eminent <HI>gifts</HI> are of publike u&s;e. When the young man told <HI>Mo&s;es</HI> that <HI>Eldad</HI> and <HI>Medad</HI> prophe&s;ied, and <HI>Jo&s;hua</HI> exhorted <HI>Mo&s;es</HI> to forbid them, it was becau&s;e they ex|erci&s;ed that office that was (as they thought) peculiar to <HI>Mo&s;es;</HI> but <HI>Mo&s;es</HI> is well content, <HI>Numb.</HI> 11.29. <HI>I would</HI> (&s;aith he) <HI>all the Lords people were Prophets,</HI> and God would put his Spirit upon them;<NOTE PLACE="marg">ut contra nihil tantopere ex|petam quam ut &s;inguli qui in populo <HI>Jehovae</HI> &s;unt eodem&s;pi|ritu in&s;trcti prophetare po&s;&s;int, <HI>Jun. Paral. Appen. par. 3. p. 353.</HI></NOTE> <HI>q. d.</HI> if God would put his Spirit upon all the people, as well as upon my &s;elf, they might all lawfully prophe&s;ie, as well as my &s;elf: for toge|ther with extraordinary <HI>gifts,</HI> there went along an extraordinary <HI>call</HI> to exerci&s;e tho&s;e <HI>gifts.</HI> So the <HI>Apo&s;tle</HI> &s;peaking of the exerci&s;e of prophe&s;ie, <HI>Rom.</HI> 12.6. <HI>Having then gifts differing according to the grace which is given to us, whether prophe&s;ie, let us prophe&s;ie according to the proportion of fatith:</HI> So that where there is the <HI>gift,</HI> there may be a lawfull exerci&s;e of the <HI>gift</HI> in an orderly manner.</P>
<P N="2">2. That which <HI>Church-members,</HI> not in <HI>Office,</HI> nor intending <HI>Of|fice, may lawfully &s;trive after,</HI> that they may lawfully <HI>exerci&s;e,</HI> being once obtained; But <HI>Church-members</HI> may lawfully &s;eek after an <HI>abi|litie</HI> to prophe&s;ie publikely, 1 <HI>Cor.</HI> 14.1. <HI>Follow after,</HI> &amp;c. and <HI>v.</HI> 12. <HI>even &s;o ye, for as much as ye are zealous of &s;pirituall gifts, &s;eek that ye may excell to the edifying of the Church.</HI> Tho&s;e that are fit to be in&s;tru|mentall in a publike way, mu&s;t not be men of vulgar and triviall <HI>parts,</HI> but mu&s;t excell, that they may <HI>edifie the Church;</HI> the conclu|&s;ion is, &s;ome Church-members (though not in <HI>Office,</HI> nor intending <HI>Office</HI>) may prophe&s;ie publikely.</P>
<P N="3">3. From a <HI>like nece&s;&s;ity</HI> at this day <HI>of the exerci&s;e of acquired gifts,</HI> with that the <HI>churches had</HI> in tho&s;e times of the exerci&s;e of <HI>infu&s;ed gifts.</HI> If in tho&s;e times when the <HI>Apo&s;tles</HI> did often vi&s;it the <HI>churches,</HI> the <HI>Euangeli&s;ts</HI> did water the <HI>churches,</HI> and there were in the <HI>churches</HI>
<PB N="126" REF="68">many <HI>Prophets,</HI> that not only addicted them&s;elves to the &s;tudy of the <HI>Scriptures,</HI> but were al&s;o extraordinarily many times, a&s;&s;i&s;ted by the Spirit of God; yet if a <HI>Brother,</HI> that had <HI>a Revelation</HI> mu&s;t have a liberty to utter his <HI>revelation</HI> for the edification of the <HI>Church,</HI> how much more now, when there are neither <HI>Apo&s;iles</HI> to vi&s;it, nor <HI>Euan|geli&s;ts</HI> to water, nor <HI>Prophets</HI> extraordinarily <HI>gifted</HI> to expound the Word? but in many <HI>Congregations</HI> not one <HI>teaching Officer,</HI> in the mo&s;t, but one <HI>Mini&s;ter</HI> indowed with acquired <HI>gifts,</HI> if any <HI>Brother</HI> have an excellency of acquired <HI>parts,</HI> he not only may, but &s;hould be &s;tirred up to inploy his <HI>talent,</HI> as God &s;hall offer occa&s;ion for the good of the <HI>Church.</HI></P>
<P N="4">4. <HI>Church-members, how ever eminently gifted, may not pre&s;ume to &s;peak in the Church-a&s;&s;embly, before they have a calling to the work by tho&s;e whom it doth concern: Paul,</HI> though an <HI>Apo&s;tle,</HI> did not offer to preach in the <HI>Synagogue</HI> at <HI>Antioch,</HI> in <HI>Pi&s;idia,</HI> till the <HI>Rulers</HI> of the <HI>Synagogues</HI> had &s;ent unto him for that end, otherwi&s;e, through the corruption of men, there might be great confu&s;ion in the <HI>Church,</HI> and the <HI>Officers</HI> much di&s;turbed by the proud interpo&s;ition of <HI>Ex|thu&s;ia&s;tick</HI> &s;pirits (for &s;uch may ari&s;e in the pure&s;t <HI>Churches</HI>) venting their frothy phanta&s;mes, <HI>tanquant ex tripode dicta,</HI> as if they were the undoubted <HI>Oracles</HI> of God Now, if there may be di&s;cerned a &s;pi|rit of erroneous pride in the men that de&s;ire to &s;peak, they ought to be denied, and admoni&s;hed; but if they be holy, able, humble men, of whom the <HI>Church</HI> may pre&s;ume that they will &s;peak to edi|fication, in &s;uch a ca&s;e the <HI>preaching officers</HI> mu&s;t have a &s;pirit of hu|mility, to give way unto them, 1 <HI>Cor.</HI> 14.32. <HI>The &s;pirit of the Pro|phets are &s;ubject to the Prophets,</HI> that is, the <HI>Prophets</HI> have a com|mand of their &s;pirits, that they can ea&s;ily give way to any to &s;peak, and them&s;elves &s;it down as auditors, provided they be &s;uch as ex|pound, divide, and apply the Word profitably. And that this is the meaning of the place, appears by that which followes, <HI>ver&s;.</HI> 33. For, <HI>God is not the author of confu&s;ion, but of peace.</HI></P>
<P>Now we will con&s;ider your <HI>Arguments,</HI> with which you endea|vour to prove the&s;e <HI>Texts</HI> to be abu&s;ed.</P>
<P><HI>This Text cannot be generally under&s;tood of all that were</HI> &s;cattered, <MILESTONE UNIT="An&s;wer."> <HI>your &s;elves explain it of</HI> men, <HI>not of</HI> women, 1 <HI>Cor.</HI> 14. <HI>Of gifted men, and</HI> called <HI>to that work by the</HI> Church, <HI>not of</HI> ungifted <HI>and</HI> uncalled <HI>men; yet the words in their indefinite latitude, will prove the preaching as well of</HI> ungifted <HI>men, and</HI> uncalled, <HI>as others.</HI></P>
<PB N="127" REF="68">
<P> We under&s;tand not the <HI>Text</HI> of all as your &s;elf confe&s;&s;e. <MILESTONE UNIT="Reply."> If it may be under&s;tood of any that were &s;cattered being not <HI>Of|ficers,</HI> we have what we de&s;ire. Will it follow, <HI>The text taken in its indefinite latitude, mu&s;t needs be wre&s;ted;</HI> therefore it is wre&s;ted by us, who take it in a <HI>definite latitude?</HI> e&s;pecially &s;ince no rea&s;on is, or (we &s;uppo&s;e) can be by you brought, why we may not take it in a <HI>limited</HI> &s;en&s;e, and yet deny it to be taken in an <HI>unlimited</HI> &s;en&s;e. Is not this an ignorance of the <HI>Elench?</HI> Can you ever inferre <HI>contra|dictorium propo&s;itionis negatae,</HI> with this <HI>medium?</HI> S^t <HI>John</HI> &s;aith, Chri&s;t hath made us <HI>Kings</HI> and <HI>Prie&s;ts,</HI> &amp;c. Becau&s;e the&s;e words,<NOTE PLACE="marg">Rev. 1.6.</NOTE> <HI>Kings</HI> and <HI>Prie&s;ts</HI> taken in their <HI>indefinite latitude,</HI> will inferre, that the people of God are <HI>temporall kings,</HI> having Soveraign <HI>power</HI> over others; and <HI>Prie&s;ts</HI> to offer up <HI>corporall &s;acrifices</HI> to God, as the <HI>Prie&s;ts</HI> of the Law did? Will it therefore follow, that he that &s;hall expound the&s;e words in a <HI>definite latitude,</HI> as importing only that <HI>in Chri&s;t they have overcome the Law, Death, Sin, the World, and do triumph over them;</HI> that they are <HI>Prie&s;ts</HI> by a &s;peciall &s;eque&s;tration of them&s;elves from the world, to <HI>offer up &s;pirituall &s;acrifices to God the Father,</HI> do pervert and abu&s;e this <HI>Text?</HI></P>
<P><HI>Que&s;tionle&s;&s;e, there were</HI> Elders <HI>amongst them,</HI> <MILESTONE UNIT="An&s;wer."> <HI>it may be the Seventy Di&s;ciples were not quite out of Commi&s;&s;ion, certainly</HI> Philip <HI>was amongst them, who was an</HI> Euangeli&s;t, <HI>&amp;c.</HI></P>
<P>Suppo&s;e that among&s;t tho&s;e that were &s;cattered and preached, <MILESTONE UNIT="Reply."> &s;ome were <HI>Elders,</HI> yea, <HI>preaching Elders:</HI> Suppo&s;e the Commi&s;&s;ion of the <HI>Seventie</HI> (by vertue of which they were to <HI>carry neither pur&s;e nor &s;crip, nor &s;hoes, neither were to &s;alute any man by the way,</HI><NOTE PLACE="marg"><HI>Luke 10.1, 2.</HI> Nullos dum habes hic Apo|&s;tolos, &s;ed Di|&s;cipulos illo|rum, &amp; Di&s;ci|pulori<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter"> Di&s;ci|pulos, &s;ic quo|vis medio uti|liter Deus uti pote&s;t. <HI>Aretius</HI> in <HI>Acts 11.</HI></NOTE> but to go before the face of Chri&s;t, <HI>two, and two into every city</HI> and <HI>place whi|ther Chri&s;t him&s;elf would come</HI>) were in full force at this time: La&s;t|ly, Suppo&s;e that <HI>Philip</HI> were an <HI>Euangeli&s;t</HI> among&s;t them: Will it from hence follow, that all that preached were <HI>Church-officers;</HI> and that none of them were gifted per&s;ons out of <HI>Office;</HI> and con&s;e|quently, that tho&s;e that &s;ay, that all were not <HI>Officers</HI> that went preaching, do abu&s;e the Text? certainly this is a wide con&s;equence: But you &s;ay,</P>
<P><HI>They were all filled with the Holy Gho&s;t,</HI> <MILESTONE UNIT="An&s;wer."> Acts 2.4.10. and 4.31. <HI>which made them</HI> Doctors, <HI>the fir&s;t day, and gave both ability and a call to &s;peake the Word,</HI> &amp;c. <MILESTONE UNIT="Reply."> </P>
<P>But did their extraordinary <HI>gifts</HI> of the <HI>Holy Gho&s;t</HI> make them
<PB N="128" REF="69">all <HI>Officers,</HI> yea or no? (for you &s;uppo&s;e that all received the <HI>Ho|ly Gho&s;t;</HI>) If &s;o, then there was a <HI>Church</HI> of <HI>Officers,</HI> and none over whom tho&s;e <HI>Officers</HI> were &s;et, and that were <HI>under</HI> the <HI>au|thority</HI> of <HI>Office.</HI> If the <HI>gifts</HI> did not make them <HI>Officers,</HI> then we have what we a&s;&s;ume, <HI>viz. Gifted per&s;ons not in Office may preach;</HI> yea, if all the members of a <HI>Church,</HI> had <HI>gifts</HI> fit for the work, all might preach, <HI>Numb.</HI> 11.29. 1 <HI>Cor.</HI> 14.12.31.</P>
<P><HI>If it be &s;aid,</HI> <MILESTONE UNIT="Objection."> <HI>the&s;e were extraordinary gifts by immediate in&s;pi|ration.</HI></P>
<P>So were the <HI>gifts</HI> of the <HI>Officers</HI> in tho&s;e times. <MILESTONE UNIT="An&s;wer."> Now by the &s;ame rea&s;on you deny <HI>Church-members,</HI> though orderly <HI>called</HI> to the work, (we mean not to the <HI>Office</HI>) becau&s;e <HI>eminently gifted</HI> for it, a <HI>liberty to exerci&s;e their gift,</HI> becau&s;e their <HI>gifts</HI> are not extraordinary, as were tho&s;e of the <HI>Primitive Chri&s;tians;</HI> By the &s;ame rea&s;on you may deny <HI>Officers,</HI> though both orderly <HI>called,</HI> and competently <HI>gifted, a liberty to exerci&s;e their gift,</HI> becau&s;e their <HI>gifts</HI> are not extra|ordinary, as were the <HI>gifts</HI> of the <HI>Primitive Officers.</HI></P>
<P>Again, if a Brother, <HI>gifted</HI> by immediate in&s;piration might <HI>preach</HI> or <HI>prophe&s;ie</HI> publikly in tho&s;e <HI>Churches</HI> where the <HI>Officers</HI> were <HI>gifted</HI> by immediate in&s;piration; then a Brother <HI>eminently gifted</HI> by Gods ble&s;&s;ing upon his labour and indu&s;try, being <HI>orderly called</HI> thereunto, may <HI>preach</HI> in tho&s;e <HI>Churches</HI> where the <HI>Officers</HI> are <HI>gifted,</HI> only by Gods ble&s;&s;ing upon their labour and indu&s;try, without any immediate in&s;piration.</P>
<P><HI>That the&s;e did</HI> preach <HI>ordinarily,</HI> <MILESTONE UNIT="An&s;wer."> <HI>and u&s;ually to the</HI> Churches, <HI>like to</HI> Pa&s;tors, <HI>and receive maintenance for the &s;ame, as &s;ome do in</HI> London <HI>and el&s;ewhere, is impo&s;&s;ible to be proved.</HI></P>
<P>That which is not affirmed by the <HI>Elders,</HI> <MILESTONE UNIT="Reply."> need not be proved by them. We have already proved, that <HI>eminent gifted</HI> per&s;ons, being <HI>orderly called</HI> thereunto, may <HI>lawfully preach, though not in Office;</HI> and if by <HI>ordinarily</HI> and <HI>u&s;ually</HI> you mean, that <HI>toties quoties,</HI> as oft as the <HI>Church</HI> &s;hall have need, (&s;uppo&s;e by rea&s;on of the &s;ickne&s;&s;e, death, or ju&s;t ab&s;ence of the <HI>Pa&s;tor,</HI> or any other lawfull ground and oc|ca&s;ion) and his calling and condition will permit, we &s;uppo&s;e the per&s;on <HI>eminently gifted</HI> may <HI>preach,</HI> though for divers moneths to|gether. And if he do the work, why may he not receive the wages, not in the <HI>capacity</HI> of a <HI>Pa&s;tor,</HI> but of one that hath done the work that de&s;erves wages? Suppo&s;e he hath &s;pent his means in many
<PB N="129" REF="69">yeers painfull &s;tudy in the <HI>&V;niver&s;ity,</HI> may he lawfully <HI>preach,</HI> and yet mu&s;t he nece&s;&s;arily fami&s;h, becau&s;e he is not in the <HI>Pa&s;torall</HI> re|lation? May he lawfully di&s;pence unto them his <HI>&s;pirituall things,</HI> and may he not lawfully receive of them a di&s;pen&s;ation of their <HI>temporall things?</HI> May he (nay mu&s;t he by a conflux and concen|tering of all things that make up his <HI>Call</HI> to &s;uch a work, for &s;uch a time) <HI>u&s;ually</HI> and <HI>ordinarily tread out the corn,</HI> and yet his <HI>mouth</HI> be <HI>muzzled</HI> during all that &s;pace? May he lawfully <HI>communicate unto them</HI> by <HI>teaching</HI> them in the <HI>Word,</HI> and may he not lawfully <HI>com|municate with them in receiving,</HI> who are freely willing to commu|nicate with him in giving all good things?</P>
<P><HI>In the Church of</HI> I&s;rael, <HI>none be&s;ides the</HI> Prie&s;ts <HI>and</HI> Levites, <MILESTONE UNIT="An&s;wer."> <HI>did ordinarily</HI> prophe&s;ie, <HI>either in the</HI> Temple, <HI>or in the</HI> Synagogues, <HI>un|le&s;&s;e they were either furni&s;hed with extraordinary</HI> gifts <HI>of</HI> prophecy, <HI>as the</HI> Prophets <HI>of</HI> I&s;rael; <HI>or were &s;et apart, and trained up to prepare for &s;uch a Calling,</HI> &amp;c.</P>
<P>In ca&s;e that either tho&s;e who&s;e <HI>Office</HI> it is in an ordinary way to <HI>prophe&s;ie</HI> be unable many of them to the work; <MILESTONE UNIT="Reply."> or the people grown bold in &s;infull cour&s;es, &s;o that they &s;leight and contemn them: If the <HI>King,</HI> and certain choyce men of the <HI>Princes</HI> of the <HI>Realm</HI> be able, and in parts no way inferiour to tho&s;e able men, who&s;e <HI>Office</HI> it is to <HI>preach</HI> unto the people, they may, they ought to <HI>prophe&s;ie,</HI> as well as <HI>Kings, Princes, Noble-men,</HI> being <HI>gifted,</HI> may &s;it in <HI>Eccle&s;ia&s;ticall Synods,</HI> and declare what they conceive to be the minde of God therein. And this <HI>Jeho&s;aphat</HI> and his <HI>Princes</HI> did, by vertue of that generall equity which is of perpetuall u&s;e, where|by <HI>eminent gifts</HI> are to be put forth upon ju&s;t occa&s;ion, for the Pub|like good, though by men not in <HI>Office.</HI></P>
<P><HI>Luther,</HI> and the fir&s;t <HI>Preachers</HI> in the beginning of Reformation, were not <HI>Church-officers,</HI> nor could be, unle&s;&s;e we will &s;ay, that the <HI>Antichri&s;tian Hierarchie</HI> could in&s;titute a <HI>Chri&s;tian Mini&s;tery;</HI> and yet they <HI>preached</HI> lawfully, as <HI>gifted per&s;ons,</HI> &s;tirred up by God in a time of defection and apo&s;ta&s;ie: And &s;o <HI>Jeho&s;aphat</HI> and his <HI>Princes</HI> preached, not meerly <HI>as King</HI> and <HI>Princes,</HI> for then all <HI>Kings</HI> and <HI>Princes</HI> might preach, <HI>but as King</HI> and <HI>Princes gifted,</HI> and &s;ingularly &s;tirred up to the work by Almighty God. That a <HI>King,</HI> and <HI>Princes eminently gifted</HI> and &s;tirred up by an in|ternall <HI>prothumie</HI> and de&s;ire wrought upon their &s;pirits, to preach,
<PB N="130" REF="70">is of perpetuall u&s;e in all &s;uch ca&s;es of defection, as was in <HI>Jeho&s;a|phats</HI> time: Nor will this confound the matters of God, and the Kings matters: But &s;till the <HI>Prie&s;ts</HI> and <HI>Levites</HI> &s;hall preach <HI>ordina|rily</HI> by vertue of <HI>Office,</HI> and the <HI>King</HI> and <HI>Princes</HI> only <HI>occa&s;ionally</HI> by vertue of <HI>gifts.</HI> And as they may preach them&s;elves in all &s;uch ca&s;es: &s;o they may &s;end forth <HI>eminently gifted men,</HI> though the <HI>Churches</HI> through corruption &s;hould neglect or refu&s;e to call them; and this belongs to <HI>Civill Magi&s;trates</HI> as they are <HI>cu&s;todes utriu&s;&abque; tabulae.</HI> Neither are <HI>Kings,</HI> or tho&s;e &s;ent out by them, limited to particu|lar <HI>Congregations</HI> but may call the people to &s;uch places, and at &s;uch times as they &s;hall judge mo&s;t to tend to edification. Thus <HI>Jo&s;hua</HI> called all <HI>I&s;rael</HI> to <HI>Sechem,</HI><NOTE PLACE="marg">Jo&s;h. 24.1.</NOTE> and preached unto them before his death.</P>
</DIV2>
</DIV1>
</BODY>
<BACK>
<DIV1 TYPE="epigraph">
<P>They &s;hall not hurt nor de&s;troy in all my holy mountain; for the earth &s;hall be full of the knowledge of the <HI>LORD,</HI> as the waters cover the Sea, <HI>I&s;aiah 11.9.</HI></P>
<P>Thus &s;aith <HI>JEHOVAH,</HI> Stand ye in the wayes, and &s;ee, and ask for the old paths, where is the good way; and walk therein, and ye &s;hall find re&s;t for your &s;ouls, <HI>Jeremiah 6.16.</HI></P>
<P>For in <HI>Chri&s;t Je&s;us,</HI> neither circumci&s;ion availeth any thing, nor un|circumci&s;ion, but a new creature.</P>
<P>And as many as walk according to this rule, Peace be on them and mer|cy, and upon the I&s;rael of God, <HI>Gal. 6.15, 16.</HI></P>
</DIV1>
<DIV1 TYPE="Scripture index">
<PB REF="70">
<HEAD>A TABLE of the <HI>Texts</HI> of <HI>Scriptures,</HI> cited, Di&s;cu&s;&s;ed, and cleared from mi&s;-interpretations, in this BOOK.</HEAD>
<LIST>
<ITEM><HI>GENESIS 9. ver&s;. 26, 27.</HI> Whether a Church in <HI>Sems</HI> family. <HI>page 43</HI></ITEM>
<ITEM><HI>Gen. 12.3.</HI> &amp; <HI>22.16.18.</HI> with <HI>Gal. 3.17.</HI> as <HI>Acts 3.25.</HI> <GAP DESC="foreign">. <HI>p. 42</HI></ITEM>
<ITEM><HI>Gen. 17.1.9.</HI> Whether it was a covenant <HI>only</HI> on Gods part. <HI>p.</HI> ibid.</ITEM>
<ITEM><HI>EXODUS 12.3.21.</HI> Whether the word <HI>Congregation</HI> and <HI>Elders</HI> are all one there. <HI>p. 53</HI></ITEM>
<ITEM><HI>Exod. 12.47.</HI> Ingaged by covenant to &s;erve God together. <HI>page 40</HI></ITEM>
<ITEM><HI>Exod. 34.23, 24.</HI> All the <HI>Churches</HI> males mu&s;t meet together for wor&s;hip in one place. <HI>page 14</HI></ITEM>
<ITEM><HI>NUMBERS 8.9, 10.</HI> with <HI>ver&s;. 6, 7, 13, 14, 18, 19.</HI> All the <HI>Congre|gation</HI> mu&s;t lay hands on the <HI>Le|vites,</HI> how? <HI>page 52, 44, 55</HI></ITEM>
<ITEM><HI>Numb. 11.29.</HI> I wi&s;h all could prophe|&s;ie. <HI>page 125, 128</HI></ITEM>
<ITEM><HI>Numb. 25. Phinehas</HI> his zeal. Hence Gods covenant with him and his. <HI>ergo? page 49</HI></ITEM>
<ITEM><HI>DEUTERONOMY 16.2.16.</HI> See <HI>Exod. 34.23.</HI> All <HI>males</HI> to meet. <HI>page 14</HI></ITEM>
<ITEM><HI>Deut. 29.1.10.12.</HI> Whether a covenant makes a <HI>Church. page 37, 39, 40</HI></ITEM>
<ITEM><HI>2 KINGS 2.3.5.</HI> Gods will revealed by <HI>Prophets</HI> and others. <HI>page 122</HI></ITEM>
<ITEM><HI>2 CHRONICLES 17.7.</HI> Princes &s;ent to teach the people. <HI>page 118</HI></ITEM>
<ITEM><HI>2 Chron. 20.25.20.</HI> King <HI>Jeho&s;aphat</HI> prayeth, and teacheth <HI>I&s;rael. page 118</HI></ITEM>
<ITEM><HI>NEHEMIAH 10.38. Levites</HI> were tythed. Tythes are a <HI>Jewi&s;h</HI> mainte|nance. <HI>page 61</HI></ITEM>
<ITEM><HI>PSALME 30.7.</HI> My Mount &s;o &s;trong. What? <HI>page 68</HI></ITEM>
<ITEM><HI>P&s;al. 46.2.</HI> Mountains into Sea, what it &s;ignifieth. <HI>ibid.</HI></ITEM>
<ITEM><HI>P&s;al. 74.4.8.</HI> Burnt up <HI>Synagogues,</HI> What? <HI>page 26</HI></ITEM>
<ITEM><HI>ISAIAH 4.5.</HI> Go&s;pel-church is called <HI>Sion. page 71</HI></ITEM>
<ITEM><HI>I&s;ai. 61.20.</HI> Go&s;pel in <HI>Old-Te&s;taments</HI> language. <HI>ibid.</HI></ITEM>
<ITEM><HI>I&s;ai. 9.6, 7.</HI> Chri&s;t is the <HI>churches</HI> King. <HI>page 104</HI></ITEM>
<ITEM><HI>JEREMIAH 51.25.</HI> Fire &s;ignifies oppo&s;itions. <HI>page 68</HI></ITEM>
<ITEM><HI>HOSEAH 2.2.</HI> Members may plead with the <HI>Church. page 59</HI></ITEM>
<ITEM><HI>ZACHARIAH. 4.7.</HI> What is that great Mountain? <HI>page 68</HI></ITEM>
<ITEM><HI>Zach. 14.19.</HI> Go&s;pel in <HI>Old Te&s;taments</HI> language. <HI>page 71</HI></ITEM>
<ITEM><HI>MALACHI 3.8.</HI> Tithes as offerings are <HI>Jewi&s;h. page 61</HI></ITEM>
<ITEM><HI>MATTHEW 16.19.</HI> Of Church-binding and loo&s;ing. <HI>page 89, 90</HI></ITEM>
<ITEM><HI>Mat. 18.17.</HI> Tell the <HI>Church.</HI> What <HI>Church</HI> it is. <HI>p. 2, 36</HI></ITEM>
<PB REF="71">
<ITEM>Not a <HI>Cla&s;&s;icall</HI> nor <HI>Nationall church,</HI> &amp;c. <HI>page 86-89</HI></ITEM>
<ITEM><HI>Mat. 18.20.</HI> A <HI>Church</HI> is <HI>Sion</HI> and hath the promi&s;es to it. <HI>page 71, 73</HI></ITEM>
<ITEM><HI>Mat. 20.25, 26.</HI> Mini&s;ters are not Lords. <HI>page 78, 79</HI></ITEM>
<ITEM><HI>Mat. 28.19, 20.</HI> In that Commi&s;&s;ion to the Apo&s;tles is no mention of ordination, nor in that <HI>Mar. 16.15, 16. page 56, 57</HI></ITEM>
<ITEM>Was not given to them as Apo&s;tles. <HI>page 91</HI></ITEM>
<ITEM><HI>MARK 12.41.</HI> The u&s;e of the Church trea&s;urie. <HI>page 67</HI></ITEM>
<ITEM><HI>LUKE 8.2, 3.</HI> Chri&s;t received contri|bution. <HI>page 62</HI></ITEM>
<ITEM><HI>Luke 22.25, 26.</HI> Mini&s;ters are not as Lords. <HI>page 78, 79, 81</HI></ITEM>
<ITEM><HI>JOHN 8, 20.</HI> Church trea&s;ury; for what. <HI>page 67</HI></ITEM>
<ITEM><HI>Joh. 13.29.</HI> From contribution was di&s;tri|bution. <HI>page 62</HI></ITEM>
<ITEM><HI>Joh. 20.23.</HI> The <HI>Key</HI> given <HI>Peter,</HI> with the re&s;t. <HI>page 92</HI></ITEM>
<ITEM><HI>ACTS 1.15.</HI> A few begin a Church. <HI>page 9, 12, 13</HI></ITEM>
<ITEM><HI>Act. 1.15.23.</HI> A Church hath full power to choo&s;e her own officers. <HI>page 46, 11, 9</HI></ITEM>
<ITEM><HI>Act. 1.26.</HI> By common vote or &s;uffrage. <HI>page 49</HI></ITEM>
<ITEM><HI>Act. 2.4.10.</HI> Gifts make not officers. <HI>page 128</HI></ITEM>
<ITEM><HI>V. 40.</HI> The Church was &s;eparated. <HI>page 2, 48</HI></ITEM>
<ITEM><HI>Ver&s;. 41.</HI> Whether they they were a church before <HI>page 10, 13</HI></ITEM>
<ITEM><HI>V. 45.</HI> Whole <HI>e&s;tates</HI> put into the com|mon &s;tock <HI>page 62</HI></ITEM>
<ITEM><HI>V. 47.</HI> A Church before Officers. <HI>page 45</HI></ITEM>
<ITEM><HI>Act. 4.35.</HI> Selling whole e&s;tates not bind|ing to all times, but extraordinary. <HI>page 62</HI></ITEM>
<ITEM><HI>Act. 4.17.19.21.</HI> &amp; <HI>5.28, 29.</HI> Preaching when men forbid to obey Chri&s;t. <HI>page 6</HI></ITEM>
<ITEM><HI>Act. 4.26.</HI> Took coun&s;ell together, how? <HI>page 19</HI></ITEM>
<ITEM><HI>Act. 5.28, 29.</HI> Obey, and hearken to God mo&s;t. <HI>page 1, 2, 3, 4, 6</HI></ITEM>
<ITEM><HI>Act. 6.1.</HI> Of the Deacons office. <HI>page 62</HI></ITEM>
<ITEM><HI>Ver&s;. 3.</HI> The Church mu&s;t look out &s;even men. <HI>page 46, 51</HI></ITEM>
<ITEM><HI>Act. 6.4.</HI> Prayer, one work of a Mini&s;ter. <HI>page 57, 62</HI></ITEM>
<ITEM><HI>Act. 8.4.12.</HI> Preaching without office. <HI>page 119</HI></ITEM>
<ITEM><HI>Act. 9.26, 27.</HI> Satisfaction of members be|fore they be received in. <HI>page 34</HI></ITEM>
<ITEM><HI>Ver&s;. 31.</HI> The head of Church-fellow&s;hip is not conver&s;ion, but edification. <HI>page 35</HI></ITEM>
<ITEM><HI>Act. 11.19. Jews</HI> were fir&s;t preached to. <HI>page 2</HI></ITEM>
<ITEM><HI>Ver. 19.</HI> Some not in office may preach. <HI>page 118</HI></ITEM>
<ITEM><HI>V. 20.21.</HI> Some converted, others gathered them. <HI>page 4</HI></ITEM>
<ITEM><HI>Act. 13.2, 3. Paul</HI> &s;et apart by God, and the Church. <HI>page 49</HI></ITEM>
<ITEM><HI>Act. 14.23.</HI> Churches before officers to them. <HI>page 46</HI></ITEM>
<ITEM><HI>Act. 14.27. Paul</HI> and <HI>Barnabas</HI> &s;ent by Church al&s;o. <HI>page 123</HI></ITEM>
<ITEM>Officers ordained by peoples election. <HI>page 46, 51</HI></ITEM>
<ITEM><HI>Act. 18.2.26. Aquila</HI> and <HI>Pri&s;cilla</HI> at <HI>Corinth. page 11</HI></ITEM>
<ITEM><HI>Act. 19.1.9. Paul</HI> &s;eparated &s;uch at him|&s;elf converted not. <HI>page 4</HI></ITEM>
<ITEM><HI>Ver&s;. 37.</HI> Robbers of Temples, not of churches. <HI>page 25</HI></ITEM>
<ITEM><HI>Act. 20.28.</HI> Elders mu&s;t &s;ee to the flock. <HI>page 107, 112</HI></ITEM>
<ITEM><HI>Act. 21.22. Myriads,</HI> What; not all tho&s;e of one Church, but of many churches. <HI>page 14, 15, 30, 31</HI></ITEM>
<ITEM><HI>ROMANS 4.11, 12. Abraham,</HI> fa|ther of the faithfull, circumci&s;ed and uncircumci&s;ed. <HI>page 43</HI></ITEM>
<ITEM><HI>Rom. 12.6.</HI> Of prophecy. <HI>page 125</HI></ITEM>
<ITEM><HI>Rom. 12.7, 8.</HI> Teacher and Pa&s;tor are di&s;tinct. <HI>page 70</HI></ITEM>
<PB REF="71">
<ITEM><HI>Ver&s;. 13.</HI> Di&s;tribute to the nece&s;&s;ity of Saints. <HI>page 63</HI></ITEM>
<ITEM><HI>Rom. 15.26. Romans</HI> to contribute to <HI>Jeru&s;alem. page 64</HI></ITEM>
<ITEM><HI>Rom. 16.1, 2.</HI> Recommending members to another church, to receive them. <HI>page 117</HI></ITEM>
<ITEM><HI>1 CORINTHIANS 1. v. 1.</HI> All Saints of <HI>Corinth</HI> of one Church. <HI>page 15, 16</HI></ITEM>
<ITEM><HI>Qu.</HI> Whether this be writ to all Saints or no? <HI>page 16, 20</HI></ITEM>
<ITEM><HI>1 Cor. 1.1, 2.</HI> Church-members to be vi|&s;ible Saints, and what triall of Saints herein. <HI>page 31</HI></ITEM>
<ITEM><HI>Ver&s;. 17.</HI> Preaching is a Mini&s;ters great work. <HI>page 57</HI></ITEM>
<ITEM><HI>1 Cor. 5.5, 6.</HI> Purge out the old leaven. <HI>page 29, 30, 36</HI></ITEM>
<ITEM><HI>Ver&s;. 5.</HI> Excommunicating there, whether done by <HI>Paul,</HI> or to be by the Churches power. <HI>page 95, 97, 98</HI></ITEM>
<ITEM><HI>1 Cor. 5.12.</HI> Whether &s;ome believers may be &s;aid to be <HI>WITHOUT,</HI> in that &s;en&s;e. <HI>page 74, 75, 76</HI></ITEM>
<ITEM><HI>1 Cor. 7.16.</HI> Gifted men, or women, may convert. <HI>page 120</HI></ITEM>
<ITEM><HI>1 Cor. 11.19.</HI> The <HI>Church,</HI> whether it is the <HI>place. page 25, 26</HI></ITEM>
<ITEM><HI>Ver&s;. 20.</HI> A church meeting in one place. <HI>page 13-31</HI></ITEM>
<ITEM><HI>1 Cor. 14.1, 2.3.33.</HI> All mu&s;t covet the gift of prophecy. <HI>page 121, 124</HI></ITEM>
<ITEM><HI>V. 12.31.</HI> Such may. <HI>page 128</HI></ITEM>
<ITEM><HI>1 Cor. 14.23.</HI> This is di&s;cu&s;&s;ed fully there. <HI>page 13</HI> to <HI>31</HI></ITEM>
<ITEM><HI>V. 32.</HI> Spirit of Prophets &s;ubject. <HI>page 126</HI></ITEM>
<ITEM><HI>1 Cor. 12.8.</HI> Pa&s;tor, and Teachers gifts di&s;tinct. <HI>page 70</HI></ITEM>
<ITEM><HI>1 Cor. 12.9.29.</HI> All had not all gifts. <HI>page 125</HI></ITEM>
<ITEM><HI>V. 28.</HI> <GAP DESC="foreign">, Helps put for Deacons. <HI>page 63</HI></ITEM>
<ITEM><HI>1 Cor. 14.1.3.</HI> Prophecying hath &s;omething ordinary, &s;omething extraordinary. <HI>p. 118</HI></ITEM>
<ITEM><HI>Ver&s;. 34.</HI> Women to be &s;ilent in your chur|ches. What churches means he? <HI>p. 21</HI></ITEM>
<ITEM>Not to u&s;e power in churches, <HI>page 91, 95</HI></ITEM>
<ITEM><HI>1 Cor. 15.6.</HI> Chri&s;t appeared to five hun|dred brethren at once in <HI>Jeru&s;alem. page 11</HI></ITEM>
<ITEM><HI>1 Cor. 16.1.</HI> &amp; <HI>2 Cor. 8.1.</HI> Churches, whether Nationall churches? <HI>page 21</HI> to <HI>31</HI></ITEM>
<ITEM><HI>1 Cor. 16.1.</HI> Mini&s;ters to be maintained by the churches contributions every fir&s;t day, &s;canned. <HI>page 60, 61</HI></ITEM>
<ITEM><HI>Ver&s;. 1.2.</HI> Every fir&s;t dayes contribution proved. <HI>page 64</HI></ITEM>
<ITEM><HI>Qu.</HI> Whether tho&s;e collections were to cea&s;e. <HI>page 65</HI></ITEM>
<ITEM>Hence for maintaining the Mini&s;ters proved. <HI>page 66</HI></ITEM>
<ITEM><HI>2 CORINTH. 2.9.</HI> Church excom|municates, and not <HI>Paul</HI> alone. <HI>page 97</HI></ITEM>
<ITEM><HI>2 Cor. 3.1.</HI> Letters of recommendation to others. <HI>page 117</HI></ITEM>
<ITEM><HI>2 Cor. 6.16.</HI> A Church is Gods Temple. <HI>page 71</HI></ITEM>
<ITEM><HI>2 Cor. 8.5.</HI> Such give them&s;elves to the Lord, and to them. <HI>page 44</HI></ITEM>
<ITEM><HI>2 Cor. 8.18, 19.</HI> Many churches may choo&s;e one to do them &s;ervice. <HI>page 30</HI></ITEM>
<ITEM><HI>GALATIANS 3.16, 17.</HI> And <HI>in</HI> thy &s;eed; not <HI>to. page 42</HI></ITEM>
<ITEM><HI>Gal. 5.9.12.15.</HI> Church to cut off offen|fenders. <HI>page 95</HI></ITEM>
<ITEM><HI>Gal. 6.6.</HI> Opening the communicating to Mini&s;ters. <HI>page 63</HI></ITEM>
<ITEM><HI>EPHESIANS 2.22.</HI> A hou&s;e of &s;tones united. <HI>page 38</HI></ITEM>
<ITEM><HI>Eph. 4.11.</HI> Teachers and Pa&s;tors are di|&s;tinct. <HI>page 69</HI></ITEM>
<ITEM><HI>Eph. 5.25, 26.</HI> Is of the Church my&s;ticall. <HI>page 28</HI></ITEM>
<ITEM><HI>PHILIPPIANS 1.7.</HI> Churches to be
<PB REF="72">of reputed Saints. <HI>page 32</HI></ITEM>
<ITEM><HI>Phil. 4.15.</HI> Giving and receiving are acts of communion. <HI>page 63</HI></ITEM>
<ITEM><HI>COLOSSIANS 4.17.</HI> A Church hath power to cen&s;ure her officers. <HI>page 58, 59</HI></ITEM>
<ITEM><HI>1 TIMOTHY 1.20.</HI> Whether <HI>Paul</HI> alone excommunicated <HI>Hymeneus. page 96</HI></ITEM>
<ITEM><HI>1. Tim. 3.8.</HI> Deacons office is not tem|porary. <HI>page 63</HI></ITEM>
<ITEM><HI>1 Tim. 3.10.</HI> One unofficed may preach. <HI>page 58</HI></ITEM>
<ITEM><HI>1 Tim. 4.14.</HI> Elders laid on hands. <HI>page 96</HI></ITEM>
<ITEM><HI>1 Tim. 5.17.</HI> Whether ruling Elders mu&s;t be maintained by the Church. <HI>page 60</HI></ITEM>
<ITEM><HI>1 Tim. 6.13, 14.</HI> That Chri&s;t left but one way of Church di&s;cipline, which mu&s;t be kept to the end of the world. <HI>page 107</HI></ITEM>
<ITEM><HI>2 TIMOTHY 1.6.</HI> Whether <HI>Paul</HI> laid on hands alone. <HI>page 96</HI></ITEM>
<ITEM><HI>JAMES 1.1.</HI> with <HI>Jam. 2.2.</HI> Whether all the twelve Tribes were one Church; or how called <HI>your Synagogues. page 18, 19</HI></ITEM>
<ITEM><HI>1 PETER 2.5.</HI> A Church of living &s;tones. <HI>page 36</HI></ITEM>
<ITEM><HI>1 Pet. 2.25.</HI> Shepheard and Bi&s;hop there are one and the &s;ame. <HI>page 69</HI></ITEM>
<ITEM><HI>1 Pet. 4.14.</HI> Mini&s;ters not to be Bi&s;hops in anothers Dioces. <HI>page 111</HI></ITEM>
<ITEM><HI>1 Pet. 5.1.</HI> Apo&s;tles were Elders of all Churches. <HI>page 46</HI></ITEM>
<ITEM><HI>1 Pet. 5.3.</HI> Elders are not Lords over Gods Heritage. <HI>page 78</HI></ITEM>
<ITEM><HI>3^d^. Epi&s;t. JOHN</HI> ver&s;. <HI>9. Diotrephes</HI> that loved preeminence, how blamed. <HI>page 78, 81</HI></ITEM>
<ITEM><HI>REVELATIONS 1.6.</HI> Kings and Prie&s;ts di&s;tingui&s;hed. <HI>page 127</HI></ITEM>
<ITEM><HI>Rev. 2.11.</HI> The Spirit &s;peaks not to the Angel alone, but al&s;o to the churches. <HI>page 101</HI></ITEM>
<ITEM><HI>Rev. 4.14.</HI> The Church hath Crownes, which implies it hath authority. <HI>ibid.</HI></ITEM>
<ITEM><HI>Rev. 8.8, 9.</HI> A great Mountain ca&s;t in|to the Sea, what it means. <HI>page 68</HI></ITEM>
<ITEM><HI>Rev. 13.1.</HI> &amp; <HI>15.2. Sea</HI> put for the Church, or the Churches Religion. <HI>page 68</HI></ITEM>
<ITEM><HI>Rev. 15.3.</HI> Chri&s;t is the King of the Church. <HI>page 104</HI></ITEM>
<ITEM><HI>Rev. 21.27.</HI> &amp; <HI>Rev. 22.14.</HI> Nothing &s;hall enter into the Holy <HI>City</HI> (the <HI>Church</HI>) that defileth. <HI>page 38</HI></ITEM>
</LIST>
</DIV1>
<DIV1 TYPE="glossary">
<HEAD>Some Greek words and phra&s;es opened herein.</HEAD>
<LIST>
<ITEM><GAP DESC="foreign">, Whether, in one place, or in one minde, <HI>page</HI> 18, 20</ITEM>
<ITEM><GAP DESC="foreign">, <HI>Kak.</HI> Synagoga; and <HI>Hebrew</HI> Gnedah, Kahal. What <HI>page</HI> 24, 25</ITEM>
<ITEM><GAP DESC="foreign">, Every fir&s;t day, cleared, 1 <HI>Cor.</HI> 16.1, 2. <HI>page</HI> 65</ITEM>
<ITEM><GAP DESC="foreign">, I have judged to deliver, What <HI>page</HI> 97, 98</ITEM>
<ITEM><GAP DESC="foreign">, For this I wrote. <HI>page</HI> 99</ITEM>
</LIST>
</DIV1>
<DIV1 TYPE="errata">
<HEAD>Errata.</HEAD>
<P>PAge. 35. line 4. <HI>&agrave; fine,</HI> reade converted. p. 36. l. 5. <HI>&agrave; fine,</HI> given <HI>Paul,</HI> r. given by <HI>Paul.</HI> p. 37. l. 9. r. 1 <HI>Cor.</HI> 1.5. <HI>p.</HI> 49. l. 10. <HI>&agrave; fine,</HI> 2, 3, 23. <HI>dele</HI> 23. p. 52. l. 4. <HI>&agrave; fine,</HI> 19.2. <HI>W.</HI> r. 19.2. p. 65. l. 9. <HI>Matth.</HI> 18. r. 28. p. 83. <HI>circa med. Luke</HI> 24. r. 14. p. 110. l. 4. r. pre&s;idents. p. 114. <HI>circa med.</HI> 2 <HI>The&s;.</HI> r. 1 <HI>The&s;. p.</HI> 121. r. 1 <HI>Cor.</HI> 14.1.3.</P>
<TRAILER>FINIS.</TRAILER>
</DIV1>
</BACK>
</TEXT>
</EEBO>
</ETS>
