these particular imputations in this short Chapter and upon what grounds they are built As page 79. That wee hinder men from entrance into Church society because they cannot promise continuance in the Place and running upon this straine he saith Was it ever heard of in the Church of God from the beginning thereof unto this day that any such thing was propounded unto and required of members to bee admitted into Church fellowship Here is a loud outcry and who would not think but that we usually propound and require such a thing in our admissions which yet is nothing so But what is the ground of all this Looke a little before and hee saith If such a promise be required Againe ibidem saith hee wee thinke the Church is over-rigid in exacting such a condition of the members and the members goe beyond their measure as busie bodies and what is the ground It followes If they arrogate such a power to themselves So page next 80. In the word it is not commanded that no member should remove or occasionally be absent from the place of his habitation before he have acquainted the congregation whither he goeth on what occasion c. To what end is this inserted if not to suggest that there is such a practise among us that a man may not occasionally be absent c. which is far from us And what is the ground see a few lines after The Church shall burthen herselfe c. If shee take upon her to intermeddle in all such occasions And immediatly after wee feare the time appointed for religious exercises should bee profaned by unseasonable disputes But what is the ground of this feare conceived and published to the world viz. If such businesses must bee determined on the Lords day and that before the Ordinances c. because it seemes Robinson in case of some notorious obstinate offender would have some censure passed to prevent pollution of an Ordinance and is this ground sufficient Againe in the same page for these things are thick sowne Herein saith he you have devised an expedient or necessary rite or custome to preserve unity c. but if you seeke a ground it will bee found a mistake â—s is shewed before and contrary to the expresse profession of the Answer That wee promise no new duties but onely such as the Gospell requires of all Saints in Church order much lesse doe wee set up new rites and customes And as if all these particular imputations in the compasse of one leafe were two little Page next 81. wee have a whole Catalogue gathered together from other places and this that by laying things together the odium raised might stick the deeper for thus the words are But to presse customes expedient for the time as standing rules necessary at all times and all persons To put authority in the hands of men which God never put upon them and to oblige them to intermeddle To bind the consciences of men and that upon so heavy a penaltie as the sinne of Ananias and Saphira where God hath not bound it To debarre knowne Christians from the seales because they cannot promise to abide in the Church as setled members and yet charge them in the meane season against light to refuse subjection to the Gospel Concerning all which wee doe not know any of them to be true nor approve any such thing in any if it should be found among us And what is the ground of all this Truely weake enough as hath been shewed in our discourse and here it is the suspicion of the Author for thus hee adds This is that wee cannot approve and yet wee suspect will follow from your judgement These things wee have thus briefly presented in one view not to dishonour the learned and reverend Author whose memory wee honour two things we charitably take notice of to remove over hard thoughts of him First wee consider his spirit might bee over grieved and provoked to this harshnesse by the withdrawings of many Christians from the Ordinances of God because dispensed according to the corrupt Liturgy in which cause he stood too farre ingaged and supposing New-England wayes the cause of it he was the more sharpe Secondly wee consider that this Reply was not intended by him to be published to the world but to be sent unto us and therefore he is in our hearts the lesse blamable But seeing these things are now published and the harshnesse thereof may do much hurt wee were pressed to cleare our selves wherein if any thing reflect upon the Author or Publishers wee cannot avoyd it Neither doe wee write thus as if wee would wholly justifie our selves and all the particular miscarriages that happily at one time or other in some Church or other may have happened we have much cause to humble our selves before our God and abase our selves to the dust before men for all the weakenesses sinnes errors and miscarriages that have beene found among us in one kind and another Onely this wee may professe before the Lord and his people that in the maine scope of our hearts and indeavours of our lives wee have sought after such a forme of worship and frame of discipline as we could conceive by the Word of God and the helpe of the best Reformers to bee according to the will of Christ not allowing our selves in any evill discovered unto us but bewayling our great defects in all Reply And here wee crave leave to put you in mind of what you have considered already That the Church and every member have entered into Covenant to take God for their God c. but wee never finde that they were called to give account of the worke of grace wrought in their soules or that the whole Congregation were to bee judge thereof You stand here all this day saith Moses before the Lord your God c. that thou shouldest enter into Covenant with the Lord thy God All that were borne in the wildernesse Joshua circumcised but it is uncredible to thinke there was none that did not give good testimony of the worke of grace c. Because it is a principall thing especially in the builders of the Church to know their materials and because the reverend and learned Author steps somewhat out of his way to call us to give answer in this controversie of such great weight especially in this present turne of times wee shall therefore gladly accept of this occasion to declare our selves with as much brevity as we may to the two branches of the question Qu. First Whether the members of the Church are called to give an account of the worke of grace at there admission thereunto Answ 1. Secondly Whether the whole Church is to be judge hereof Whether the members of the Church be called c. For answer to which wee shall expresse our selves in these particulars to prevent mistakes First that the question is not of what may keepe a Church already constituted from being accounted no Church
A TREATISE OF LITURGIES POWER of the KEYES And of matter of the Visible CHURCH IN ANSWER To the Reverend Servant of Christ Mr. John Ball. By THOMAS SHEPHARD sometimes fellow of Emanuel-Colledge in Cambridge and late Pastour of Cambridge in New-England Veritas nihil erubescit praeterquam abscondi Turtul Sua silentia amat Spiritus per quae nobis illabitur seque insinuat cupidis non gloriae sed cognoscendae veritatis Melanct. Let the blessing come upon the head of Joseph and upon the top of the head of him that was separated from his Brethren Deut. 33. 16. LONDON Printed by E. Cotes for Andrew Crooke and are to be sold at the Green Dragon in Pauls Church-yard 1653. The Preface to the Reader IT was the profession of the Lord Jesus before Pilate when he questioned with him about his Kingdome John 18. 37. That for this cause he was born and came into the world to beare witnesse of the truth Many truths about the spirituall Kingdom of Christ hath he imparted to us if therfore we be born into the world or sent into this Wildernesse to beare witnesse to his truth it is unto us reward sufficient that we should be witnesses thereunto even to the utmost parts of the Earth Wee confesse wee have been too slow in this service of Christ not having to this day set forth an unanimous Confession of that Form of wholsome words which is Preached received and professed in these Churches of the Lord Jesus and which we are not unmindfull of though our distances and other difficulties may delay the opportunity But this in the meane time we professe in generall That so farre as wee know there is the same blessed Spirit of Truth breathing in the Ministery of the Country the same Faith embraced and professed in the Churches which is generally received as the Orthodox Doctrine of the Gospel in the best reformed Churches and particularly by our godly learned Brethren of England and Scotland And though errours have sprung up among us and some are gone out from us that we feare were not of us yet wee have borne witnesse against them and by the blessing of God by the breath of Christ in the mouths of his servants they have been blasted Neither doe we understand that these Churches are accused of any errours about the saving truths of the Gospel and therefore we thought our selves not so much called of God to such a Confession at present as to cleare up to the world those Truths we professe about the kingdome and government of Christ in his Churches which is the great worke of this age and of this nick of time And yet here also we feare that we have been too slack for though it bee said VVee are the Volunteers such as cry up this way c. and so it seemes wee are apprehended to bee one cause of these present differences yet if things be well weighed we may seem rather to bee farre behinde in the duty that lyes upon us Indeed some briefe Answers sent over to some particular persons to satisfie Brethren what our practise is with some briefe touch of our reasons rather then to discusse those points have been printed by some without our knowledge or assent upon what grounds they best know And some short Treatises by some reverend Brethren have been published to declare their affectionate desires of the unanimous endevours of all our deare Brethren for a generall and holy Reformation But what hath been said or done that either may justly offend the minds of the godly provoke their spirits disunite their affections or hinder a godly Reformation Yea wee have been too slow to cleare our Doctrine and practise from the many objections harsh interpretations and manifold criminations cast upon the same wherein wee feare our lothnesse to intermeddle in these Controversies for feare of making the breach wider amongst Brethren and our desire rather to attend what light we might receive from others in these points wherein wee professe our selves seekers after the truth have made us guilty of neglect in this our duty But now we see our selves pressed hereto by a necessity of justifying our wayes against the many aspersions cast upon them as well as against the Reasons used against them for wee perceive by the first Letter of our Brethren how the with-drawing of Christians from the Liturgy was imputed to us and by this Reply both in the Epistle and divers passages wee cannot but see what apprehensions are raised of us yea many are apt to think that if we had said nothing yet our very act in forsaking the Churches of God in our deare native Country and the Cause of Christ there together with the practise of these Churches thought to bee so different from the reformed Churches have been not onely a great weakening to the hands of the Godly that have stood by the Cause of Christ but also have caused great disturbance to the Reformation in hand To which much might be said but that wee should exceed the bounds of an Epistle Yet let us intreat all the Godly wise to consider and look back upon the season of this great enterprise undertaken by us and the manner of our proceedings in it with the admirable workings of Gods Providence first and last about it and we think though we were silent they may easily satisfie themselves whether this was of God or men a sinfull neglect of the Cause of Christ or a manifest attestation to the truth by open profession against Corruptions of Worship in use and for the necessity of reformation of the Church and that confirmed by no small degree of sufferings for the same For was it not a time when humane Worship and inventions were growne to such an intolerable height that the consciences of Gods saints and servants inlightened in the truth could no longer bear them was not the power of the tyrannicall Prelates so great that like a strong Current carryed all down streame before it what ever was from the law or otherwise set in their way Did not the hearts of men generally faile them Where was the people to bee found that would cleave to their godly Ministers in their sufferings but rather thought it their discretion to provide for their owne quiet and safety Yea when some freely in zeale of the Truth preached or professed against the corruptions of the times did not some take offence at it judge it rashnesse and to bee against all rules of discretion who since are ready to censure us for deserting the Cause Many then thought it is an evill time the prudent shall hold their peace and might wee not say this is not our resting place And what would men have us doe in such a case Must wee study some distinctions to salve our Consciences in complying with so manifold corruptions in Gods Worship or should wee live without Gods ordinances because wee could not partake in the corrupt administration thereof or content our selves to live
without those ordinances of Gods Worship and Communion of Saints which hee called us unto and our soules breathed after or should wee forsake the publique Assemblies and joyne together in private separated Churches how unsufferable it would then have been the great offence that now is taken at it is a full evidence And if in Cities or some such great Townes that might have been done yet how was it possible for so many scattered Christians all over the Countrey It is true we might have suffered if wee had sought it wee might easily have found the way to have filled the Prisons and some had their share therein But whether wee were called thereunto when a wide doore was set open of liberty otherwise and our witnesse to the truth through the malignant policy of those times could not bee open before the world but rather smothered up in close prisons or some such wayes together with our selves wee leave to bee considered Wee cannot see but the rule of Christ to his Apostles and Saints and the practise of Gods Saints in all ages may allow us this liberty as well as others to fly into the Wildernesse from the face of the Dragon But if it had been so that the Godly Ministers and Christians that fled to New-England were the most timorous and faint hearted of all their Brethren that stayed behinde and that those sufferings were nothing in comparison of their Brethrens for why should any bâ—ast of sufferings yet who doth not know that the Spirit who gives various gifts and all to profit withall in such times doth single out every one to such worke as hee in wisdome intends to call them unto And whom the Lord will honour by suffering for his Cause by imprisonment c. hee gives them spirits suitable thereto whom the Lord will reserve for other service or imploy in other places hie inclines their hearts rather to fly giving them an heart suitable to such a condition It is a case of Conscience frequently put and oft resolved by holy Bradford Peter Martyr Philpot and others in Queene Maries bloody dayes viz. Whether it was lawfull to flee out of the Land To which their answer was that if God gave a spirit of courage and willingnesse to glorifie him by sufferings they should stay but if they found not such a spirit they might lawfully fly yea they advised them thereunto Those Servants of Christ though full of the spirit of glory and of Christ to outface the greatest persecuters in profession of the Truth unto the death yet did not complaine of the cowardize of such as fled because they deserted them and the Cause but rather advised divers so to doe and rejoyced when God gave liberty to their brethren to escape with their lives to the places of liberty to serve the Lord according to his Word Neither were those faithfull Saints and servants of God uselesse and unprofitable in the Church of God that fled from the bloody Prelates The infinite and onely wise God hath many workes to doe in the World and hee doth by his singular Providence give gifts to his Servants and disposeth them to his Worke as seemeth best to himselfe If the Lord will have some to beare witnesse by imprisonments dismembring c. wee honour them therein if hee will have others instrumentall to promote reformation in England wee honor them and rejoyce in their holy endeavours praying for a blessing upon themselves and labours And what if God will have his Church and the Kingdome of Christ goe up also in these remote parts of the world that his Name may bee known to the Heathen or whatsoever other end hee hath and to this end will send forth a company of weake-hearted Christians which dare not stay at home to suffer why should wee not let the Lord alone and rejoyce that Christ is preached howsoever and wheresoever And who can say that this work was not undertaken and carryed on with sincere and right ends and in an holy serious manner by the chiefe and the body of such as undertooke the same The Lord knows whether the sincere desires of worshipping himselfe according to his will of promoting and propagating the Gospel was not in the hearts of very many in this enterprise and hee that seeth in secret and rewardeth openly knows what prayers and teares have been poured out to God by many alone and in dayes of fasting and prayer of Gods servants together for his counsell direction assistance blessing in this worke How many longings and pantings of heart have been in many after the Lord Jesus to see his goings in his Sanctuary as the one thing their soules desired and requested of God that they might dwell in his house for ever the fruit of which prayers and desires this liberty of New-England hath been taken to bee and thankfully received from God Yea how many serious consultations with one another and with the faithfull Ministers and other eminent servants of Christ have been taken about this worke is not unknowne to some which cleares us from any rash heady rushing into this place out of discontent as many are ready to conceive Wee will here say nothing of the persons whose hearts the Lord stirred up in this businesse surely all were not rash weake-spirited inconsiderate of what they left behinde or of what it was to goe into a Wildernesse But if it were well knowne and considered or if wee were able to expresse and recount the singular workings of divine Providence for the bringing on of this Worke to what it is come unto it would stop the mouths of all that have not an heart to accuse and blaspheme the goodnesse of God in his glorious workes whatever many may say or think wee beleeve after-times will admire and adore the Lord herein when all his holy ends and the wayes he hath used to bring them about shall appeare Look from one end of the heaven to another whether the Lord hath assayed to do such a Worke as this in any Nation so to carry out a people of his owne from so flourishing a State to a wildernesse so far distant for such ends and for such a worke Yea and in few yeares hath done for them as hee hath here done for his poore despised people When wee looke back and consider what a strange poise of spirit the Lord hath laid upon many of our hearts wee cannot but wonder at our selves that so many and some so weak and tender with such cheerfulnesse and constant resolutions against so many perswasions of friends discouragements from the ill report of this Countrey the straits wants and tryalls of Gods people in it c. yet should leave our accommodations and comforts should forsake our dearest relations Parents brethren Sisters Christian friends and acquaintances overlooke all the dangers and difficulties of the vast Seas the thought whereof was a terrour to many and all this to go to a Wildernesse where wee could forecast nothing but care
and temptations onely in hopes of enjoying Christ in his Ordinances in the fellowship of his people was this from a stupid senslesnesse or desperate carelesnesse what became of us or ours or want of naturall affections to our deare Countrey or nearest relations No surely with what bowells of compassion to our deare Countrey with what heart-breaking affections to our deare relations and Christian friends many of us at least came away the Lord is witnesse What shall we say of the singular Providence of God bringing so many Ship-loads of his people through so many dangers as upon Eagles wings with so much safety from yeare to yeare The fatherly â—are of our God in feeding and cloathing so many in a Wildernesse giving such healthfulnesse and great increase of posterity what shall wee say of the Worke it selfe of the kingdome of Christ and the form of a Common-wealth erected in a Wildernesse and in so few yeares brought to that state that scarce the like can bee seen in any of our English Colonies in the richest places of this America after many more years standing That the Lord hath carryed the spirits of so many of his people through all their toylsome labour wants difficulties losses c. with such a measure of chearfulnesse and contentation But above all wee must acknowledge the singular pity and mercies of our God that hath done all this and much more for a people so unworthy so sinfull that by murmurings of many unfaithfulnesse in promises oppressions and other evils which are found among us have so dishonoured his Majesty exposed his worke here to much scandall and obloquie for which wee have cause for ever to bee ashamed that the Lord should yet owne us and rather correct us in mercy then cast us off in displeasure and scatter us in this Wildernesse which gives us cause with Mich. 7. to say Who is a God like our God that pardoneth iniquities and passeth by the transgressions of the remnant of his heritage even because he delighteth in mercy Though we be a people of many weaknesses and wants yet wee acknowledge our God to have been to us a God of many mercies in respect of that sweet peace which he hath taken away from so many Nations yet continuing the same to us in respect also of that liberty wee have in Gods house the blessed Ministery of the Word the sweet unity and communion of Gods Churches and Ministers increase and multiplication of Churches Christian government in the Common-wealth and many other mercies wee enjoy but especially the gracious presence of Christ to many of our soules in all these But wee will not insist much upon this subject being perswaded it is in the consciences and hearts of many of our dear Countrey-men to thinke that we should be an object of love and tendernesse to that State and people by whose Laws and unkind usages we were driven out into a wildernesse rather then to bee judged as desertors of our Brethren and the Cause of Christ in hand with whom excuse us if we now speak plainly it had been far more easie unto many of us to have suffered then to have adventured hither upon the wildernesse sorrows wee expected to have met withall though we must confesse the Lord hath sweetned it beyond our thoughts and utmost expectations of prudent men But passing by this wee must desire the Reader to beare with us a little in removing that apprehension that wee are the great stumbling block in the way of Reformation which if it were true it had been better we had been driven so farre into this wildernesse as never to have been heard of more Concerning our affection to this blessed worke of a publique Reformation of the Nation in generall and the particular Churches or Congregations of the Land in particular as it is best knowne to God so wee thinke it is not unknowne to men not onely here by our daily prayers for it and sometime solemne seekings of God about it but also we have given some testimonies thereof both by private Letters and the publique motions of some of Gods eminent servants among us tending that way We conceive two things specially in our Doctrine and practise that may seem to bee stumbling blocks in the way of this publique Reformation which we shall here remove The first is our practise wherein wee seem so much to differ from the reformed Churches in receiving to our Churches onely visible Saints and beleevers This we doe freely confesse that our practise and judgement doe evidence this to all that we thinke reformation of the Church doth not onely consist in purging out corrupt Worship and setting up the true but also in purging the Churches from such profanenesse and sinfulnesse as is scandalous to the Gospel and makes the Lord weary of his owne Ordinances Esay 1. And wee doubt not but this was in the hearts of many if not most of Gods servants to desire a separation of the precious from the vile in the dispensing of Gods ordinances and if the charity of some be of larger extent herein then others this hinders not agreement in the maine This day hath discovered what kinde of people are to bee found every where in the Parishes of England Can light and darknesse Christ and Belial agree together Popish episcopall enemies and haters of all godlinesse and reformation cleave together in one Church of Christ with the Saints of God Yet neither our Doctrine nor practise do prescribe and limit the way of attaining this reformation whereby any should justly from our example stand off from concurring in such a publique worke It is true where there is no Church relation but a people are to begin a new constituting of Churches reformation is to be sought in the first Constitution This is our case But where corrupted Churches such as we conceive the Congregations of England generally to be are to be reformed there we conceive that such Congregations should bee called by able Ministers unto repentance for former evills and confessing and bewayling their sins renew a solemn Covenant with God to reform themselves and to submit unto the discipline of Christ By which meanes such as refuse so to doe exclude themselves and others by the severity of Discipline should bee purged out if falling into sinne they remaine impenitent in the same What some particular persons may have said or done contrary to this our profession wee cannot say nor doe we justifie but wee know nothing that hath come from us to the contrary to weaken the hands of godly reformers or to perswade the people to separate from the Congregations if by any meanes they might attaine with toleration of what can be the reformation thereof with the liberty of Gods true worship therein If indeed that cannot bee obtained but men contradict and blaspheme them as Paul separated the Disciples so wee see no other remedy the faithfull have in such a case The second stumbling block may be our
oft to bewaile that which can never bee enough lamented the sad distances and sharpe contentions between such neare brethren whom the Lord hath so conjoyned in the same Cause of Reformation And oh that our deare brethren would beare with us a little here and give us leave to poure out our humble and affectionate requests and expostulations into their bosomes Wee would bee very loath to impute any thing to our deare Country and beloved brethren that is not evident or to rip up private failings and make them publique but when Pulpits and Presses proclaime to the world not onely the distances in judgement but also alienation of affections when there is such straining to make the contrary tenents as odious to the world as may bee such inlarging of differences as if the wounds could never bee healed such gall and vineger poured on in stead of the salt of savoury speeches and the oyle of smooth and soft words to calm and pacifie spirits already provoked yea when there want not some that seeke all private Letters they can gather up and search every corner to discover and publish to the world the seeming failings of brethren when contentions are grown to that passe that such orthodox learned and godly brethren whose faithfull labours in the Lords worke and great service and use they may be of in time to come might worthily plead for a roome in the bosomes and inmost affections of their brethren are cryed out against as not to bee indured in the Countrey because of some difference in some points of discipline when these things are so who that have any sense of Gods dishonour or true love to his Countreys good can forbeare from teares or hold his peace that have any opportunity to utter his griefe Wee will not take upon us to say who began this fray or who have most transgressed the rules of charity and wisedome The Lord give every man an heart that hath failed to bee affected with their owne and ready to pity and pardon one anothers weaknesses neither doe wee hereby blame loving and candid debating of differences to finde out the truth but give us leave to say thus much to all for our hearts and soules are with all the faithfull servants of Christ that desire according to their light to promote the kingdome of Christ Jesus what ever their distance of judgement from us may be What deare brethren is there no balme in Gilead no Physitian to heale this wound alasse how is it now so wide and deep that at the first was presented to the world so small or scarce any at all When the Prelates petitioned for their government because the Reformers were not nor could ever agree upon one Forme it was professed that in six Points whereof some are now the greatest bones of contention all did agree and doubted not but if the Prelates were downe all would agree in one And was this bare words to put off the Prelaticall petition or did the Author speake without ground at adventures God forbid wee should thinke so but what the common adversary will think and speak it would grieve a godly heart to consider How comes it then to passe the breach is growne so great It rejoyced our hearts to see that ingenuous Christian and peaceable disposition in that ever honoured brother Mr. Herle who brought the distance in his Preface to such a narrow as if one plaster more might seeme to have healed it oh that there had been many more of that peace making spirit what heart burnings and contentions had been prevented Wee thought also that meâ—ke Apologetick Narration gave a faire opportunity of closing with brethren in such things as they professed to concur in but what contrary entertainment it found wee lament to consider And is it now come to this passe that these who were in a manner one cannot live together in the same kingdome Oh the depth of the malice and subtilty of that old Serpent Oh the policy and undermining faculty of the Jesuiticall generation who no doubt have a great influence in this division Oh the frailties of flesh and blood in Gods dearest Saints Oh the unsearchable depths of the Lords eternall counsels that for holy ends leaves his owne to such temptations and yet knows how and will assuredly improve all this to his owne glory and the lifting up of the name and kingdome of Christ in despite of all the gates of hell and give his servants once a season to sing together this song of Moses and of the Lambe in triumph over all their enemies But what is the cause past helpe and remedy shall we think alasse there is no hope they will not leave untill they have devoured each other better for us to say nothing wee shall bee but censured and slighted of all God forbid have wee ventured thus farre and shall wee not presume a little further Oh that we were worthy and fit to propound any thing that might tend to mollifie this sore Or that the Lord himselfe would speake by such poore creatures any word in season to helpe at least a little in this sad case We will not deare Brethren make this long Epistle more tedious by presenting unto you all that might be said to move and perswade your hearts to study peace and unity and with one shoulder to set your selves to further this blessed worke of publique Reformation for which the Lord hath put such an opportunity into your hands as never was the like and God knows whether ever it will bee if this bee slipped Wee are perswaded when the heate of contention is laid aside the blessed Spirit of Christ in you doth secretly suggest arguments enough unto your hearts Doe you not oft heare such whisperings as these Are they not Brethren who differ from us hath â—ot the Lord received them doe they not stand or fall to their own Master and how shall wee reject or judge them have we not our ignorances and frailties what is there no consolation in Christ no comfort of love no fellowship of the spirit or if so should not this perswade us to bee of one minde in the Lord doe wee not hope to live in heaven together and shall wee stand at such distances here shall wee thus suffer peace to goe from us and not follow and pursue it shall we lose the blessing of peace-makers shall wee by such differences thus gratifie Satan Jesuites Prelates c. and strengthen their hands by weakening our owne are we not in the high-way to devoure each other and expose all to ruine is it not high time for us that are one in the Orthodox truth to joyne heart and hand to pray and preach and write as one to stop the flood-gate of errours and abominations that Satan hath set open to the drowning of many soules and the hazzard of many of the sheep of Christ whiles wee are contending about some matters of order which though they bee of moment yet must give way
beleevers as the way of the Gospel and Rom. 16. 1. wee have a plaine example of orderly receiving the members of one Church to Communion in an other being recommended thereunto by the Apostles wee have not the like for any not in Church order at all and though there be a parity in respect of particular relation with that Pastour and flock yet that is a disparity in regard of immediate right that the one have to the ordinances of Christ and priviledges of a Church which the other have not being out of that order of Christ prescribed in the Gospel in which order of a visible Church visible ordinances are to be dispensed as hath been proved before Reply If a Synod consisting of sundry members of particular Churches met together in the name of Christ about the common and publike affaires of the Churches shall joine together in prayer and Communion of the Supper we can see no ground to question it as unlawfull although that assembly bee no particular Congregation or Church hath no Pastour over them c. Answ That suâ—h an assembly may pray together is no question for every family may doe so and that they may receive the Supper also in a right order wee deny not for meeting where there is a particular instituted Church they may have Communion therewith in the Supper being many as well as few but whether they may as a Church being no politicall body but members of many Politicall Churches administer Church ordinances proper to a Church wee would see some reasons before wee can judge it lawfull so to doe for though some doe account such a Synod Ecclesia orta yet not properly such a Church as hath Ecclesiasticall power authority and priviledge belonging thereto they may consult and doctrinally determine of cases of that assembly Acts 15. but further to proceed we see no rule nor paterne Besides if such an assembly of many Churches may administer Seales why may not any other assembly of Church members or Ministers doe the samâ— and so this power will be carried without limitation we know not how far if they once depart from a particular Church CHAP. VIII Consid 3. Reply TO the third consideration this whole reason as it is propounded makes onely against it selfe who ever thought that the Seales were not proper to confederates or the Church of God of old visible beleevers in the Covenant of grace were of the visible Church and in Church order according to the dispensation of those times though not joyned to the society of Abrahams family to exclude Job Melchisedeck c. because not of the visible Church is welnigh a contradiction and so to debarre known approved Christians c. Answ That this reason makes not against it self Mr. Ball himself hath cleared when he stated our consideration truely in the words following as will appeare however here he somewhat troubles the waters needlessely that the ground may not appeare for there is nothing in our answer which deny Melchisedech Job c. to bee of the visible Church according to the manner of those times indeed wee instance in them as persons under the covenant of grace not mentioning their membership in family Churches as being enough for our purpose if they had not right to Circumcision by vertue of their right in the covenant of grace except they joyned to the Church at first in Abrahams family and so after to the same Church in Israel and the more speciall Church relation in Abrahams family was required to Circumcision the stronger is the force of our reason not the weaker For so much the rather it followes that seales are not to bee dispensed to beleevers as such though visibly professing the faith except they joyne also to such a forme of the visible Church to or in which the seales are instituted and given Reply The true and proper meaning of this consideration is that as Circumcision and the Passeover were not to bee dispensed to all visible beleevers under the Covenant of grace but onely to such as were joyned to Abrahams family or the people of the God of Abraham no more may Baptisme and the Lords Supper be administred now to any beleevers unlesse they be joyned to some particular Congregation Answ These words rightly stating the consideration wee leave it to any indifferent reader to judge whether any way it make against it selfe or whether there was any cause first to darken it as was done in the former passage Reply The strength of it stands in the parity betweene Circumcision and Baptisme but this parity is not found in every thing as your selves alledge To unfold it more fully wee will consider three things First wherein the Sacraments agree and wherein they differ Answ It matters not in how many things the Sacraments differ so they agree in the thing questioned and though wee might raise Disputes and Queries about some particulars in this large discourse upon this first head yet seeing here is a grant of the parity in the point now questioned viz. Concerning the persons to whom Circumcision and Baptisme doe belong wee shall take what is granted and leave the rest For thus it is said Circumcision and Baptisme are both Sacraments of Divine institution and so they agree in substance of the things signified the persons to whom they are to be administred and the order of administration if the right proportion be observed Now that we â—â—ld the right proportion in the persons may appeare First in that as was granted Circumcision sealed the entrance into the Covenant but this Covenant was not simply and onely the Covenant of grace but that whole Covenant that was made with Abraham whereby on Gods part they were assured of many speciall blessings whereof Lot and others not in this Covenant with Abraham were not capable and whereby Abraham his seed and family were bound for their part to be a people to God and to observe this signe of the Covenant which others in the Covenant of grace were not bound to Answ Secondly as is granted it was Abraham and his houshold and the seed of beleeving Jewes that were the persons to bee Circumcised and therefore not visible beleevers as such for then Lot had been included so by right proportion not all visible beleevers as such but such as with Abraham and his family are in visible Covenant to bee the people of God according to the institution of Churches when and to which the seale of Baptisme is given and therefore as all family Churches but Abrahams being in a new forme of a Church were excluded so much more such as are in no visible constituted Church at all Reply Secondly As for the proposition it selfe certaine it is Circumcision and the Passeover were to bee administred onely to the visible members of the Church i. e. to men in Covenant professing the true faith but that in Abrahams time none were members of the visible Church which joyned not to Abrahams family wee have
practise bee as the Separation as wee feare you dissent from him and wee from you in these considerations Answ Wee are sorry to see this Reverend man of God so strongly possessed with a prejudicate opinion and feare of our concurrence with the Separation upon what grounds it is not said nor can wee apprehend That neither our flat negation of the position nor our reference to Mr. Parker as concurring with him should give him any satisfaction to the contrary But if that bee the judgement and practise of the Separation which is here imputed unto them viz. That the power and exercise of the Keys is in the body of the Church and what the Officers doe therein is but as servants of the Church from whom they derive their authority if our profession may bee of any use to satisfie wee doe freely and heartily professe to the contrary affirming that the authoritative power of transacting all things in the Church is in the hands of the Officers who minister in the name and power of Christ to and over the Church and that the power or liberty of the community whereby they may and ought to concurre with their guides so long as they rule in the Lord is to bee carried in a way of obedience unto them and when upon just cause they dissent from them still they are to walke respectfully towards them and wee thinke our brethren are not ignorant that Mr. Parker and Fenner give as much to the Church in excommunication as wee have pleaded for in any of our publique writings But seeing wee are led by this learned author from this particular question about excommunication to that beaten controversie of the power of the Keyes in generall and the first subject thereof whereby wee are forced to declare our selves herein wee shall briefly gleane up some few of our scattered apprehensions as may most concerne the case in hand 1 There are divers Keyes that are diversly distributed to severall subjects in respect of execution and therefore the question should have beene first stated and what Keyes are denied to the people and appropriated to the Officers And what to some Officers not to others should have been shewed before Arguments were pressed 2 The state of the Church being mixed of an Aristocracy to which belongs Office and Democracy to which belongs priviledge hence the power of the Keyes is twofold 1 Officiall power 2 Fraternall The first belonging to the guides of the Church the other to the fraternity thereof 3 The officiall power of the Keyes is a power to act with authority in the name of Christ ministerially in opening and shutting binding and loosing c. In respect of which Office while the Minister acts according to the will of Christ he is over the Church in things properly Ecclesiasticall because hee stands in the roome of Christ and comes in his name and hence in those Church acts which are not proper to him but common in some cases to the fraternitie yet there is an office-authority upon them which is not upon the like acts materially done by others Ex. gr Any brother may and ought to exhort and rebuke 1 Thes 5. 14. Heb. 3. 13. Titus a Minister is exhorted to doe the same thing but with all authority Titus 2. 15. some able and gifted though not in Office may occasionally open and apply the word yet not with an Office-authority But an Officer preacheth as an Ambassadour of Christ 2 Cor. 5. So also in admission of members and casting out of offenders wherein though the fraternity have a power whether in consenting or otherwise yet they act obedientially in respect of their guides declaring the rule going before them in example and commanding them if need bee in the name of Christ to doe his pleasure But the Officers act in these things in the name and authority of him in whose roome they stand and hence wee thinke that in case the fraternity without Officers should cast out any yet it is not altogether the same with that which may bee dispensed by the Officers thereof it being no officiall act 2 Fraternall power in publike Church acts is a joynt power of liberty or priviledge in some sense in some cases to open shut which power is not in any one or more severally but in the whole joyntly for as they have power to combine and so to receive others into the communion so by like reason to shut out offenders from their communion but thus they do fraternally not officially and as they have such a power of election of Officers to them so they have also a fraternall power due order being attended to shut them out when there is just cause according to the common received rule Cujus est instituere ejusdem est destituere These things which might bee more fully explained and confirmed wee have onely briefly set downe both to wash off the blot of popular Government from the wayes of Christ as if all authority were taken from the Ministers or nothing left them but to dispense the seales and in all other things to sit meerely as a moderator in the Churches of Christ which wee utterly disclaime And also to make way for our more cleare answer to what is objected here in the Reply Wee grant therefore the first argument and the conclusion thereof thus farre that the officiall power of the Keys was not given to the whole multitude but onely there is given to them a power to choose Officers which Officers should execute the same Reply 2 If Christ gave this power to the community was it from the beginning of the Church or tooke it effect after the Church was planted Not the first for then the Apostles themselves should derive their power from the community which they did not Answ This reason is answered before so farre as concernes our tenent in the second consideration where it is alledged to which wee referre the Reader neither doe wee say the officiall power is so given to the community but such things as are here added wee shall consider so farre as concernes us Reply The Apostles and other Governours were given of Christ to the Church as for their end and all their authority was given unto them for the Church as for the whole but the authority it selfe was immediatly derived from Christ and is not in the Church as the immediate subject nor derived from the Church but from Christ the King of the Church The authority of Governour is given of Christ for a gift to the Church but not a gift absolute That it may reside in the power of the whole Church but for a conditionall gift communicated to the Governours for the good of the whole Parker pol. lib. 3. cap. 8. Answ 1 Concerning the power of the Apostles and extraordinary Officers wee now dispute not it was answered before and for the authority of other Officers wee doe not affirme that it is derived from the Church but from Christ