lowlinesse of mind which should be amongst fellow Members I answer therefore That the Gifts of Deacons are not such as qualifie a Bishop of which St. Paul spake there but I will tell you very like them and as that Clause is not inserted to a Deacon that he should be apt to teach so it is not required of him but when he is found fit to teach and it is required he may I think I have spoken enough to him If I knew any more of this kind I would not account it lost time to handle it although tyred with this CHAP. VIII SECT I. Of a Ruling Elder THE next particle or Branch of Ecclesiastical Authority which I will undertake to handle is that they call a ruling Elder or a Lay Elder he is called an Elder but I am confident that the Name is new and the Office not known in the Primitive Church nor hath any mention in Scripture but by phansy Now to understand this I shall first shew what manner of Office this man is imagined to have and then answer such Arguments as are brought for him and so Conclude with mine own reasons against him First the Examination of his Office what it is to do is set down by Mr. Hooker Part 2. Chap. 1. pag. 16. I will not transcribe all he saith but set down the heads SECT II. What those Lay Elders are according to Hooker BEfore the Assembly meet he is of the Common Council and his voyce is to be taken in with the rest in the Consultation and Consideration of the businesse by which I think he means the businesse should be agitated that day Here he ciphers out 3. places of Scripture I think to no such purpose read them he that will Heb. 13. 17. 1 Cor. 12. 28. Acts 20. 28. When Offences are to be brought to the Congregation it belongs to them to ripen and prepare the businesse by way of praeconsideration to state the Cause right c. Thirdly when the Church is met he may interpose his Judgment without asking leave These he hath in Common with other Elders what he hath peculiar to himself is First visiting the Sick and such as are any way under Spiritual wants these men should send for these Elders and they shall be the Physitians of their Souls for this he quotes James 5. 14. but no word there of a Lay Elder Secondly by the same reason he should seek out such and visit them Thirdly He is to make peace amongst Members Fourthly If there be a Fame of a Member that he misbehaves himself towards such as are without that is I think not of their Church by which the Church may be scandalized he is to enquire of the Truth and I think inform or else all is in vain Fifthly He is to Consider of the persons that are to be admitted into the Church and to pronounce Excommunications Thus in general we see what manner of Office this is let us now examine whether there be semblances of any such thing in Scripture which they pretend should be the Guide in these Affairs And â—irst I will begin where I left for that in the first place he cites Romans 12. 8. As he found a word for his Deacon He that distributes so he hath another for his Elder He that ruleth with diligence SECT III. Whether any such Elders truly in Scripture THis Question Mr. Hooker enters upon in the same 1st Chapter of the 2d Part pag. 8. Here he saith he hath nothing to doe but with the Hierarchical party whose main Arguments are a Pursuivant and a Prison armed with Authority of an High Commission This man I observe though civil in many places to others yet very passionately bitter when any thing crosses him to speak against that Cause which I conceive right and do not doubt but I shall prove it First he undertakes to prove this Office that there is such an Office from the former place but goes now somewhat higher Rom. 12. 7. He argues for it first thus The Gifts here mentioned and considered are not such as have reference to a Civil but to an Ecclesiastical Condition so the words vers 5. We are one body in Christ. This is no strong Argument we are one body in Christ therefore that which is spoken of that body or members must be Ecclesiastical not Civil In the same body consisting of the members of Christs Church his mystical body there are many Civil Duties even as they are Christians exacted from them and as members of that body Duties of Kings to Subjects of Subjects to Kings Husbands to Wives and theirs to their Husbands betwixt Masters and Servants and so they mutually a little of this Divinity will make all things Ecclesiastical and reduce all Obedience for Christs sake to a Pastor or Teacher an Elder or Deacon Secondly the Operations which issue from these Functions evidence as much Prophesying c. Exhorting c. I would he had put in shewing mercy too but we see they do not shewing mercy giving ruling may relate to any member of this body There is nothing therefore in these Arguments that enforce these should be Ecclesiastical duties of members in the mystical body of Christ. He hath another Figure of 2 I think he means by it another Argument for the Cause that is pag. 9. An Argument of his answered GIfts here are not such as are Common and belong to all Christians as Faith Hope Charity c. What if they are not are they Ecclesiastical Orders that will never follow but he proves it although to no purpose if it were proved First those Gifts are here meant by which the Members of the body are distinct one from another and have several Acts appropriate to them He proves that because verse 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. all members have not the same office this I have said is not parallel'd in the Simile and therefore not to be urged further But saith he Common Graces are not so distinct for in them they do agree I answer these are not Common nor yet Ecclesiastical only nor the duties required witnesse this one which is instanced in He that ruleth with Diligence To be a Ruler is not only in Ecclesiastical Affairs but Civil and he that ruleth in Civil affairs is to do it with diligence so Origen upon this very place so St. Ambrose St. Hierom Theophylact Anselm H. Rabanus Maurus out of them all of which use phrases to this purpose qui praest vel fratribus vel Ecclesiae So that by this although there is not a Common Grace that is universal to all Christians yet it is so Common as that it belongeth to all Governors whether Lay or Ecclesiastical nemine contradicente but these late men and the duty enjoyned is as Common as the Grace given to wit to govern or rule not barely but with diligence So that this Conclusion is Confuted out of this very Instance and may as easily out of any other but
Jerusalem and an innumerable company of Angels then vers 23. to the General Assembly and Church of the first-born which are written in heaven and to God the Judge of all and to the Spirits of just men made perfect I cannot imagine with what colour of reason this can be applyed to a particular Church for although it may be affirmed That such men who are religiously united to such Churches are come to this glorious Society yet that that peculiar Church should be this City this mount Sion this heavenly Jerusalem cannot be admitted for first it is called City not Cities now if one Church be this City another cannot be it it is the heavenly Jerusalem an Innumerable Company of Angels the General Assembly the Church of the first-born which can be spoken of none but the universal Catholike Church of no particular in the world That it is this and such a Company let us look then upon his second place where he saith his particular Church is called an house 1 Tim. 3. 15 That thou mayst know how to behave thy self in the house of God which is the Church of the living God Hence he collects or no where that a Particular Church is a Corporation because an house A poor Consequence but see is this spoken of a Particular Church Mark the words following the pillar and ground of all Truth Can this be spoke of any particuliar of a little handfull of men in New England or in one Corner there I am sure the Church of Rome hath much more semblance for Rome than they can have for any of their Congregations which have been and are most unstable themselves much lesse supports for Christs Truth His 3d. place to prove this that particular Churches are Corporations is because they are termed the body of Christ for this he produceth Eph. 4. 13 16. The 13th verse hath not that phrase body but only saith in general that Christians must grow up in the unity of â—aith to the perfect Stature of Christ but in the 16th verse there is the name body from whom the whole body fitly joyned together and compacted by that which every joynt supplyes according to the Effectual working c. To understand this read the preceding verse where Christ is called the head and then think with your self whether this little Congregation can be his body spoke of or the whole Church or whether Christ be the head to so many bodies or whether all Christians are not Members of the same body His last place is 1 Cor. 12. 12. for as the body is one and hath many Members c. I am weary of transcribing Consider the body is one therefore not every Church a distinct body but there is one body the Catholick Church Then he urgeth ver 27 28. of the same Chapter verse 27. Now ye are the body of Christ and Members in particular Can a man choose but wonder to think that any man should offer to apply this to a particular Church to say it is the body of Christ The 28th verse reckons up the diverse Officers which God gave to govern these Churches which can be affirmed of none but the universal I am sure not of their particulars they have no Apostles neither literally nor successively Bishops no way This doth weary me but now you see all that is brought to prove this mighty Conclusion out of Scripture In brief to illustrate this Truth a little farther Conceive that the universal Church of Christ is like a City of which he is the King or Supream All men in baptism submit themselves to his Government He institutes Officers over the whole as I have before expressed these cannot actually be present every where and therefore by consent appoint these and these in their particular Wards or Precincts and as any man when he comes to plant in this or that City implicitely submits to the Government as of the City so of that particular part of the City where he lives so is it with Christians where they go any where in the Christian world having in general by Baptism submitted themselves to Christ and his Discipline take it in all places wheresoever it is So likewise the Church is an house Christ the Master in which every person in what room soever he rests can receive nothing but from his Officers The Church universal is a body he the head from which flow all those Spirits and Graces by which the body is enlivened Now as nothing can induce me to believe that each house in this City should be the City each Chamber in the house should be the house each member should be the body so a man cannot be perswaded that these particular Congregations which are parts of the whole should be that whole which is called by these Names CHAP. X. Another Argument answered I Now come to his second Argument which is thus framed Those who have mutual power each over other both to Command and Constrain in Conscience who were of themselves free each from other they must by mutual Agreement and Engagement be made partakers of that power But the Church of Believers have mutual power each over other to Command and Constrain in Conscience who were before free Therefore they must by mutual Agreement and Engagement be made partakers of that power I can guesse what he means by his Discourse but make no sense of this syllogism for in his Minor there is a Nown of the Singular number put to a Verb of the plural against Grammar the Church have when indeed if he would have expressed his meaning it should have been men in the Churches of believers or all men in all Churches of believers were such but I take it so SECT II. The Text If thy Brother offend thee Tell the Church vindicated HE offers to pâ—ove his Minor by Mat. 18. 15. If thy brother offend thee tell the Church In which saith he we have a legal and orderly way laid forth by our Saviour in which brethren only of the same Church ought to deal one with another which they cannot exercise with Infidels nor yet with other Christians as our own experience if we will take a taste will give undeniable evidence I deny his Minor being understood as I expressed for that ambiguous way of his delivering it in Nonsence poseth a Reader what to speak or think I say then that every particular man in a Church hath not power to command or constrain anorher let us examine his reason therefore out of Mat. 18. 15. If thy brother that is one of the same Church not an Inâ—idel nor yet other Christians This is his Collection but extreamly amisse for I dare confidently affirm that every Christian is our spiritual brother of what Congregation soever he is and it is an high kind of Impiety to deny it nay he is nearer than a brother a member of the same mystical body of which Christ is the head and therefore this Argument falls in the very first
head of this body So he is of Christs Church who is governed by the Lawes of his Church we are not born Citizens of the Heavenly Jerusalem but re-born by Baptism by which we submit to that Discipline and are Incorporated into his body Now then as a man of any City if he live in the East part so long as he lives there is governed according to the Laws of that City by the Constables and Officers whose Authority is there prevalent yet if he remove to the West part by the Lawes of the same City he is governed by other Officers yet by force of the same Law which ruled him before so a Christian submitting himself to Christs Discipline by Baptism if he live in any part of this City submits to those Governours which are there if in another to those which rule in that and all because a Citizen of that City and these are the powers of that City yea perhaps there are kinds of Governments in one part of the City diverse from another according to the condition of the plâ—ce one fittest for that one and another for that other and 〈◊〉 he submitting to the Law of that City varies in the manner of his Subjection according to the exigencies rules of every place by that general rule of submission to the Government of that â—ity This likewise is apparent in an house A Servant admitted into an house so a man by Baptism submits himself to the Oeconomical Discipline of that house and according to the diverse rules of that house in diverse rooms of it submits himself to divers men perhaps diverse Disciplines So in the Hall he meets with one Governour with another in the Kitchin another in the Larder another in the Pantry and in all these he hath diverse Officers to submit to and diverse wayes of Submission in diverse Things Consider it a Body and in a Body consider those parts which walk up and down and go to several parts of the body as blood and spirits each of these by that general rule and Law of being Ministerial parts of the body in their passages through diverse parts receive diverse disciplines and are obedient to several Lawes in the heart the hand the head yet all by that obedience they have to the Law of humane bodies not by a New Covenant in every particular place but by virtue of that first Covenant to be Servants to that head which governs all Now then thus you see by Baptism we are made Citizens of the Heavenly Jerusalem and that being a visible sign makes us visible Members of this visible Church SECT II. Baptism is not the Form which Constitutes aâ— Church-Member but the Visible Act by which men are made such I Would willingly leave this Truth so clearly expressed as it might be without Question therefore Consider a little further that I do not conceive that Baptism is the Form which Constitutes a Church Member but that Baptism is that visible Act by which a man is made a Member a visible Member of Christs Church and the Effect of that Act is that form which â—o Constitutes him The Indenture is not the form of an Apprentice but the Deed by which he is made an Apprentice and that relation or Quality which is got in the person bound is the Effect of that Indenture and is the formality of his Apprenticeship Now because Mr. Hooker seems to oppose this Doctrine I will examine his Arguments which he enters upon Part 1. Chap. 5. page 55. Proposing this Question Whether Baptism doth give formality to make a Member of a visible Church He answers negatively His First reason is SECT III. His First Argument and the Answer to it IF there be a Church and so Members before Baptism Then Baptism cannot give the formality But the Church as toâ—um Essentiale is before Baptism Ergo. He proves his Minor because Ministers are before Baptism this he proves because there must be a Church of believers to choose a Minister lawfully for none but a Church can give a Call One Absurdity granted a Thousand follow Consider which were first Ministers or Churches and whether the Churches did choose their â—â—rst Minister Did the Church or Christ choose their first Ministers the Apostles Did Crete choose or St. Paul ordain Titus their Minister In the second part he supposeth all true which he had discoursed in the first in the first part he supposeth all true which he means to discourse of in the second and indeed both grosly false Ministers were before Churches and did constitute Churches not they them but he gives an Instance page 56. Let it be supposed the coming of some Godly man I draw up his sence amongst Pagans and they are Converted by him may not these men choose him for their Pastor c. I answer Instances upon Extraordinary occasions cannot make general rules but in particular I deny that if he were not a Presbyter before they could make him their Pastor or that he hath power by any Call of theirs to administer the Seals and I can give Instances in particular passages of the same nature in Ecclesiastical Story but that which is an invincible reason against this and the whole force of this matter is that although people may have power to dispose of their own obedience to whom they will give it yet they cannot of Divine benedictions which God shall give them they must in that submit to Gods Ordinance and they who are not authorized by him cannot be chosen by them and therefore they cannot choose him a Pastor where God doth not make him his Officer for that purpose which unlesse he is a Presbyter he is not SECT IV. His Second Argument answered HIS second Argument is If Baptism gives the form to visible Membership then whiles that remains valid the party is a visible Member But there is true Baptism resting in the party who hath no visible Membership Ergo. He proves his Minor from short Instances in an Excommunicate man in him who renounceth the Fellowship of the Church or when the Church is absolutely destroyed then all Church Membership ceaseth To understand the force of this Argument I must deviate a little and discourse of what it is to be a Member of the Church of the force of Baptism in this work Know then that the Church is a body and an orgâ—nical body which hath many members which have diverse Offices an eye a foot c. and as St. Paul philosophyes 1 Cor. 12. and all this body is animated and informed by the same soul the holy Spirit the head of this body is Christ all this needs no proof I think but then that men are made Members of this body by Baptism that I shall apply my self to Consider therefore the 13. verse of that 12 Chap. of 1 Cor. By one Spirit we are baptized into one body whether we be Jewes or Gentiles c. Having in the preceding verse shewed that there are many members
he shews here which way we are made members of it that is Christs body to wit being baptized by the same Spirit into Christ the Spirit which enlivens us makes Baptism effectual to the incorporating a man into the body of Christ For what else can that phrase be into the body as a work of Baptism but into the body of Christ his Church Well then Baptism is the Act the relict of Baptism as before is the Thing which makes us members and parts of this body Consider then next Gal. 3. 26 27. Ye are all the Children of God by faith in Christ Jesus for as many of you as have been baptized into Christ have put on Christ. Here you see phrases wonderfully expressing the same thing As God is considered in Oeconomicks so he is a father so by Baptism we are adopted the children of God as Christ is the head of the body so we are baptized into him and engrassed as the Spirit speaks elsewhere into the body Suppose Christ to be an holy Garment with which the Crimes and Sins of his Servants are hid by Baptism you cloath your selves with his righteousnesse and you put on Christ under whom your unrighteousnesse shall be hid and your sins covered or else as others expresse it Matters put on a form c. But then if you will adde the last verse If ye be Christ ye are Abrahams seed heirs of the promise you may see these 3. things Children Members Heirs most heavenly united in the second Answer of our Catechism In my Baptism wherein I was made a Member of Christ a Child of God and an Inheritor of the kingdom of Heaven which three in expresse Terms are put down â—y St. Paul and what necessary Thing and Essential as he calls it of another Covenant can adde to a further union than this matters not much Well then it is proved that Baptism doth constitute a Member Now I will examine how this may be justified against his Objection which consists only of Instances against this and no proof of them An Excommunicate man saith he hath no Membership He that renounceth the fellowship of the Church or when a Church is utterly dissolved there is no Church-Membership CHAP. XII His Instances Examined and Confuted The Dissolution of a Church doth not destroy Membership I Will take all these apart and discourse the Evidence of them and begin with the last of which I may justly say posito quolibet sequitur quidlibet Let it be granted that the Church should be dissolved and torn to pieces that being the entire body of Christ Christ could have no body and then there would be no Members but it is impossible the Gates and powers of Hell shall never have power to dissolve it the winds shall bluster and the rain fall but not have force to beat down the City of the living God It shall be in persecution and suffer many miseries but the darknesse shall not be able to comprehend or suppresse the light of it it is true one of their poor particular Congregations may be and hath been shaken and scâ—ttered and their Union dissolved because it is wrought by man and mans hand guards it but it shall never be so with Christs body it shall be a pillar a strong support of all truth yea the ground and foundation in which Truth is inherent and by which Truths are supported that instance therefore falls of its self the foundation is cast down and then the Castle hangs only in the Air. SECT II. How Excommunication doth extirpate Baptisme I Apply my self then to the first Instance of an Excommunicated man in which case I would have wished he had brought some reasons to have proved they were not of the Church but he not doing it I will undertake the question against such Opposition as I can find elsewhere The Question is whether an Excommunicate man be a visible member of Christs visible Church I put the Terms as strict as I can because I will avoid all future Cavilling and I answer affirmatively he is he brings no proof to the contrary So we are upon even Terms if I should say no more only the difference will be in the Authority of the Speaker in which I think he will prevail and therefore I will examine it by reason and as well as I can satisfie the Objections made by some Jesuites against it To understand this Consider that any part continues so long a member of its body as it is united to it and so long it is united to it as it can receive influence from the head and be active and operative in its proper works by the fountains and originals of those motions assisted any way by any outward applications or inward medicines the members of a mans body as it haps out in some Palsies may be utterly unactive so that they cannot stirre or move no not feel or be sensible of any hurt and yet these parts remain members of the body still and it may be by Physicians directions be restored to former vivacity and be quickened by spirits as before coming from the same fountain and this is a Sign it is a member still of this body That which is a member of another body canot by any Act be made a member of this nor that which is an entire body of it self so that when physick can restore a member though it appear to our Senses never so dead yet it is still a member Again Consider for the other Term of distinction That if a baptized man though excommunicate be a member by his Baptism he is likewise a visible member by the same Baptism for Baptism is a visible sign of the Effect it produceth and is as visible in the Excommunicated man as in him that Communicates Thirdly Consider that many parts of the body are by obstructions hindred from that influence of blood and spirits which would enable them to do their duties which yet that obstruction removed hold the same Commerce and Society with giving and receiving mutual correspondence in their several offices again with both head and members These things premised as I think apparent Truth I now addresse my self to the businesse SECT III. Bellarmines Arguments answered THere is a great Dispute betwixt Cardinal Bellarmine and others Whether an Excommunicated person be a member of the Church I must oppose Bellarmine for although the Conclusion seems the same in Thomas Hooker and him yet Hooker offers at no reason for it Bellarmine doth lib. 3. de Ecclesia militante Cap. 6. And he saith Excommunicated persons are not in the Church his first Argument is drawn from Mat. 18. 17. If he will not hear the Church let him be as an heathen c. This saith he is understood of Excommunication I yield But saith he Heathens are not of the Church I grant that likewise but do adde neither doth the Text say they are Heathens no more than Publicans but resembling as Sicut being in that like
the power of it by Jesus Christ to obtain Mercy to whom he remains knit by his Baptism Again he urgeth It is the greatest punishment the Church can inflict I answer The greatest Excommunication is the greatest punishment but neither man nor men have power to sever that member from â—hrists body which he hath joyned Again Bellarmine Excommunication cannot be to any but Contumaciâ—us and Incorrigible Sinners because they will not hear the Church I answer what follows but that they who now are Contumacious anon at another time will be humble â—ast of all he urgeth In Absolution the phrase is Restituo te I restore thee to the unity of the Church and participation of members I answer he might have added what follows by way oâ— Explication in their forms of Absolution and to the Communion of the faithfull A man is restored to the full enjoying his union his membership by such a Communion which he had not before but only an union So now I think it appears if you apprehend the Church as a body natural Excommunication is an Obstruction which stops many Influences with which both head and members Communicate but not union If you apprehend the Church a political body Excommunication is a Suspension from City powers and priviledges untill some satisfaction but Conditional not an absolute annihilation of his Charter and this will appear out of that Phrase of St. Paul in the Chapter urged by Bellarmine 1 Cor. 5. 5. Deliver such a man to Sathan for the destruction of the Flesh that the spirit may be saved in the day of the Lord Jesus so that it seems by this Excommunication is a sharp Physick for the good of that man to make him ashamed to humble him for his correction not destruction and it appears again by his restitution which is only an Absolution not a new engraâ—â—ing or an Absolution by a new readmission not a new Incorporation and this answers all the Objections that I have read either in Bellarmine or in any other SECT IV. Such as renounce the fellowship of the Church are members I Must now addresse my self to Hookers second Objection which is That such as renounce the fellowship of the Church though they have true Baptism yet are not â—â—embers of the Church By this renouncing I think he means professing against it or let it be what it will turning Turk renouncing Christ he is yet a member he retains his true Baptism for by Baptism a man is accepted a Child of God and no more than he who renounceth his Father doth by that Act make himself not his Son no more can he unchild himself by any of these Actual oppositions Here in this he only sets down his Conclusion but brings no Argument for proof I will hunt them out amongst the School and Jesuites and clear the Truth as perspicuously as I can Cardinal Bellarmine in his 3d. Book De Ecclesià militante Cap. 4. handles this Question under this Title Whether Hereticks and Apostates which are baptized be parts and members of the Church He denyes it His fiâ—st Argument against it is drawn from Scripture 1 Tim. 1. 19. where it is said That some concerning faith have made shipwrack Where saith he by the metaphor of shipwrack he understands Hereticks who one part of the Ship being broken is fallen into the Sea â—or Answer I grant them to be Hereticks and Apostates I grant the Church their Ship I grant them in the Sea ready to perish yet even when they are there they belong to the Ship and perhaps were principal members of it not in it but of it and therefore read the next verse of whom were Hymeneus and Alexander whom I have delivered unto Sathan that they may learn not to blaspheme This great Pilot took care of them as members of his ship and endeavoured their recovery which was a sign they were still in union with the Church But saith he this is signified by the parable of our Saviour Luke 5. of the Net which was broken by the multitude of Fishes That word Parable slipt from the Cardinal unâ—dvisedly It was a real Story but the learnedest man in the world may let slip such an Expression But why any such sence should be forced on that Story I know not but only that such a Thing was done and if such a sence were granted it yields no more but that some men are slipt out of the blessing of the Church when they are ready to come to the shore even to Heaven But he urgeth further Titus 3. 10. A man that is an Heretick after the first and second Admonition reject Vers. 11. knowing that he that is such is subverted and sinneth being condemned of himself Now saith he if this Heretick were in the Church Titus would not have been commanded to reject him but exhort him I answer Reject him for a time for his Conviction to amendment as became a Carefull â—astor and a loving Father who intends the good of his Children by withholding Temporary favour for a season that so his Son may be ashamed and shame breed an Amendment Bellarmine adds out of St. Hierâ—me that he is not put out of the Church but puts himself out I grant it out of that glorious Communion and participation of Heavenly mysteries which belong to men of right faith and manners But he addes another place out of the 1 of John 2. 19. They went out from us but they were not of us which he expounds out of St. Augustine That they went out of the Church but if they had been of the Church by Election they would not have gone out from us I am sorry to read so learned a man forget himself I am sure in another Controversie he would not allow this Exposition nor can I allow it in this for without doubt many Elect do go out of the visible Church understand Election in the most rigid way they do go out and come in again that cannot be the right exposition therefore If you would have my sence of it we may observe that in the preceding verse the Apostle speaks of many Antichrists of these he saith that they went out of us that is out of the Communion with us now saith he they were not of us that is when they went out from us it may be they had been before but then they were grown to a defiance of us for if they had been of us they would not have gone out from us if they had had the same Principles they would not have left us This I Conceive the sence of this Text and indeed I know not whether any man hath given it this Exposition Those which I have looked in have given me no satisfaction of what Religion soever Now let us see what concerns this Text and perhaps will serve to Illustrate other Doubts The difficulty will be in this phrase to be of us that is our Society that may be diverse wayes in respect of that Inward Thing which
beings as Seals transient it may be further doubted how Seals can be forms This I urge though not a Book-Objection as indeed I do not find the Question disputed in the School under this Notion but only which started it self in my thoughts whilest I was writing and indeed may do so with others for I am unwilling to let any thing pass which may disturb a Readers assenting and therefore in Answer to this Objection do say that although the Seal be gone yet its image its likeness when it is gone remains in the Wax which is as valid to all its intentions as it self and is the Seal effective in its morall existence to all those morall effects which it produceth so it is in Baptism there is that the School calls the Character which remains after the act of Baptism is gone and is powerfull to all its effects I did avoid to speak of this intricate business hoping I might have escaped it but since I cannot do thus undertake it now and define it thus CHAP. XIII What the Character left in Baptism is and this Character defined THe Character or Relict of Baptism by which a Christian is constituted a member of the Catholick Church is a spiritual power by which the baptized man is interessed with right both to receive and do what belongs to a member of Christs Church First It is a power Powers are either active or passive active to do as fire to burn passive to suffer or receive as wood hath a passive power to receive the ignifying nature of fire which gold hath not This relict of Baptism doth both these both enable a man to demand and receive Confirmation to joyn with the Christian Congregation in devoâ—ions and prayers to demand and receive absolution the Communion with all other things which a Christian man doth in his severall duties and occasions But we must here distinguish betwixt natural powers and moral the first are faculties in man by which he is enabled by that internall principle to act what the power directs him to and no man obtains any such but by a reall change and alteration in himself to some absolute quality as a power to walk to speak or the like that he had not before But in moral powers as the right to an Estate or to an Office these may come to a man without any such alteration As the father dyes the son is immediately invested with the power of his fathers Estate and yet the son is the same in all absolute things hath no such change in himself Again a man is chose a Generall a King he hâ—â—h in himself no such change no such alteration but is the same he was before in all absolute things In moral powers we are not to expect an alteration in the party who receives them to any absolute reality so that although in a baptized person who receives these mighty powers we can discover no alteration yet these powers are in him by the force of this moral form which enables him to act or receive such or such things Next let us consider that it is a spiritual power that Attribute is given it in regard of its object and end because the power aims at spirituall blessings and is conversant about spirituall means to obtain this end for as it is called morall because it considers not naturall actions but such as concern a mans manners his doing well or ill in relation to God and that Christian Community in which he lives so it is spirituall in respect of the spirituall conversation it hath with God and those men of whose society it is And now we seeing the genus in this definition let us examine the difference a power by which he is interessed with right here is apparent that which was implyed before that it is not a naturall but a morall power naturall powers enable a man to do as the power to move to speak but the morall power gives him not ability but authority and right to move or speak thus or now he hath interest and right to do it to receive and do this power is both active and passive as before what belongs to a member of Christs Church This gives him interest in no civill right nor Office in the Church but only a right as a member that is such a right as by Christs Laws appertain to him If a sinner in such a degree he is shut out of the Communion if a penitent he may require absolution and by his being baptized he is made capable of these which otherwise before and without Baptism he was not SECT II In what Predicament this Character is THus this Definition being explained there is a great Question what manner of thing in what Predicament this relict power is For my part without disparagement of my great Master in Philosophy Aristotle I think that these spiritual theological powers need not be tugged into any of his Predicaments nor was he to be blamed as insufficient in his number because he being acquainted only with naturall things found out names for them in his Ten but being ignorant of spirituall must of necessity leave them â—nd such as studied them to shift for their room elsewhere and we might therefore with more ease invent another for them than be forced with unjust violence to hale them to these which were only provided for naturall things But yet because those old names would better please a Reader I will keep my self to them And first I opine that this relict is of a relative nature in its proper being for it is that interest which a man hath as before in Christ as his head and the rest of the Church as his fellow-fellow-members which is a relation for pars totum part and the whole are relates so are head and member in such bodies as have heads and in this consists the nature of this relict and therein are seated all the interests and powers which a baptized man hath Aquinas with that great Army of learned men who follow his colours sight against this Conclusion vehemently with many Arguments seemingly powerfull the nature of which consisting of such matter as is not usuall in English Authors it may chance not be unpleasing to him who reads this to study a little that Christian Philosophy which will be opened in this discourse and I am confident it will by drawing aside such curtains as are interposed give admittance to such light as will illustrate the business in hand to any easie sight and therefore I undertake them The first Argument urged by Cabrera for I will take them where I find them strongest maintained Cabrera in 3. Quest. 63. Art 2. Disp. 1. Sect. 3. Conclus 3. thus argues There is no motion to a bare relation ad relationem per se is his phrase for this he produceth Aristotle 5. Phys. Text. 10. for saith he all change is to an absolute form but there is a motion to this Character as he and the
setting out and can proceed no further but to understand the Text and so more abundantly the weaknesse of this Argument SECT III. What is meant by Church FIrst know that by the Church we must understand the visible Catholick Church which hath this power and indeed almost all the promises of Christ which is his City his house his spouse his body but then it is understood of her according to that part which hath that faculty of receiving Complaints he who bids you tell a man any Story bids you not speak it to its â—eet or hands but his Ears which are fit parts to receive the Story or if he be deaf you must do it by writing that his Eyes which are organized for that purpose may entertain that relation Again when a man commands he doth it not with his Eyes or Ears but his Tongue which is the part fitted for that purpose The Church is Christs body it hath many parts when you are bid tell the Church you are not bid tell the feet or hands but the Ear those who are proper for that work when the Church speaks it is not with hands or eyes but with the Churches Tongue which are the Officers for that purpose these men would make the body of Christ all Ear all Tongue every member of the Church fit to receive Complaints and fit to Judge and Censure which is ridiculous Take his own Simile Suppose the Church universal a Corporation there was never any such where every man was a Judge It cannot be therefore so here Tell the Church that is tell those Officers in the Church who are designed and organized authorized for such a purpose and then if he refuse to hear them let him be c. and this that very word brother which he introduceth for the prop of his cause evinceth for all Christians throughout the Catholique Church are brethren and the Duty belongs to them this I think doth satisfie and what he adds is of no moment for he being full with his conceit that by Church is meant a particular Congregation and each man in it labours to build upon that foundation which being overthrown his building perisheth He urgeth a place out of Whitaker to prove that Lay-men have Authority of Censuring pag. 52. but because he confesseth That Whitakers meaning is of a General Council that it hath power over any particular Pastor in the Conclusion of that page and the top of the 53. he forms this Syllogism SECT IV. Another Argument of his answered EVery Member of a General Council hath power in the Censuring of a Delinquent Brethren or Lay men as they are termed are Members of a General Council I deny this Minor he brings no proof although if he had studied this question he could not choose but know it is generally denyed by such Writers as Treat of it Although he is extraordinarily Confuted I am unwilling to let any thing slip which may disturb a Reader He saith the Proposition is proved by Instance and Experience but I know not where He addes immediately If others had not Church power over this or that party if he would have refused to have come into their fellowship and joyned with them then it was his voluntary Subjection and Engagement that gave them all the power and Interest they have To understand this there is voluntary engagement in Baptism and besides this there is no more needfull for it is true he who lives in Scotland cannot be governed by the Bishops of England because they cannot have cognizance of his State and because that the Church hath confined the Exercise of that habitual power which they have every where that it shall not break out into Act in such places and upon such causes which they cannot have a full knowledge of but if he who now lives in Scotland will come and live in England and receive the blessings of Gods mercies in his Covenants from the Church of England if he offend he must be admonished and convented before the â—hurch quoad hoc that is the Church Officers and if he obey them not be as an Heathen If he refuse to Communicate with us in these Spiritual blessings he makes himself as an Heathen So that in some Sence there is a Covenant required that which he calls implicite even in a baptized man for else he makes himself an Heathen towards us in regard of us but this implicite is not like their Covenant which seems to be perpetual This is only pro tempore for the time of his abode and no â—onger That which he yet urgeth that men travell into farre Counâ—ries where are Churches planted certainly that man if they be Protestant Churches he will claim a right in the Church Seals if he be a Protestant if a Papist and they Papists he will do so likewise or else he will be as an Heathen To conclude this he brings some places of Scripture to shew that some would not joyn with the Apostles as Acts 5. 13. where Heathens refused to joyn with the Apostles Luke 7. 30. The Pharisees and Lawyers rejected the Council c. But can he shew me that any who were Christians refused Communion with them of what Church soever It is not imaginable His Third Argument is only against Presbyterians I meddle not with it His Fourth Argument is thus framed SECT V. Another Argument of his answered THat Society of Men who may enjoy such priviledges Spiritual and Ecclesiastical unto which none can be admitted but by Approbaâ—ion of the whole that Society must be in an Especial Combination But a particular Combination is such a Society who enjoy such Spiritual priviledges c. Ergo. I deny this Minor Laymen in a particular Congregation have no such power to admit allow and approve of every man who comes into that Congregation they may inform but they cannot judge His last Argument from an Induction avails nothing where he saith If the Inventory of all other respects being brought in none can constitute a Church visible then this only must he reckons up mutual Affection and Cohabitation only which are insufficient to make his Induâ—ion I shall therefore set down what makes a Church visible CHAP. XI SECT I. What makes a Church Visible COnsider what makes a Church that if it be visible constitutes a Church visible and certainly for the first if we consider the Church to be the body of Christ the City of God the Heavenly Jerusalem then as we must conceive it consisting of many men we must conceive it likewise having these men united in some form of Government under Christ and like a City an house a body ruled by their King and head Christ who by his Inferiour Ministers and Officers rules and governs this body this City he is of this City who is ruled and governed by the Lawes of this City of this House who is governed by the Oeconomical discipline of this house of this body who is guided and governed by the