setting it out for the most part by similitudes and Metaphoricall Illustrations to lead poore weak Creatures into some usefull needfull acquaintance with that Mystery whose depths in this life they shall never fathome That many in the daies wherein we live have miscarried in their conceptions of it is evident some to make out their Imaginary Union have destroyed the person of Christ and fancying a way of uniting man to God by him have left him to be neither God nor Man Others have destroyed the Person of Believers affirming that in their Union with Christ they loose their owne personality that is cease to be Men or at least those are these Individuall men I intend not now to handle it at large but only and that I hope without offence to give in my thoughts concerning it as farre as it receiveth light from and relateth unto what hath been before delivered concerning the Indwelling of the Spirit that without the least contending about other waies of Expression So far there with much more to the purpose in the very place of my book of Schisme referred to by this Author I affirme as the head of what I assert that by the indwelling of the spirit Christ personall and his Church do become one Christ mysticall 1 Cor. 12. 12. The very expression insisted on by him in my former Treatise and so you have an issue of this selfe-Contradiction concerning which though reports be urged for some other things Mr Cawdry might have said what Lucian doth of his true History {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Let us then consider the 4th which is thus Placed 1. In extraordinary cases every one that undertakes to preach the Gospell must have an immediate Call from God pag. 28. 2. Yet required no more of before but Gifâ—s Consent of the People which are ordinary and mediate Calls p. 15. neither is here any need or use of an immediate Call pag. 53 3. To assure a man that he is extraordily called he gives 3 wayes 1 Immediate revelation 2 Concurrence of Scripture rule 3 Some outward acts of Providence The two last whereof are mediate Calls pag. 30. All that is here remarked and Cast into 3 Columnes I know not well why is taken out of that one Treatise of the duty of Pastours People And could I give my selfe the least Assurance that any one would so farre concerne himselfe in this Charge as to Consult the Places from whence the words are Pretended to be taken to see whether there be any thing in them to answer the cry that is made I should spare my selfe the labour of adding any one syllable towards their vindication and might most safely so doe there being not the least colour of opposition betweene the things spoken of In briefe Extraordinary Cases are not all of one sort and nature in some an extraordinary call may be required in some not Extraordinary calls are not all of one kind and nature neither some may be immediate from God in the wayes there by me described some calls may be said to be extraordinary because they doe in some things come short of or goe beyond the ordinnary rule that ought to be observed in well Constituted Churches Againe concurrence of Scripture rules and acts of outward Providence may be such sometimes as are suited to an ordinary sometimes to an extraordinary Call All which are at large unfolded in the Places directed unto by our Authour and all laid in their owne order without the least shadow of Contradiction But it may sometimes be said of good men as the Satyristsaid of evill Women fortem animum praestant rebus quas turpiter audent Goe we to the next 1. The Church Government from which I desire not to wander is the Presbyteriall 2. He now is ingaged in the independent way 3. Is setled in that way which he is ready to maintain and knows it will be found his rejoycing in the day of the Lord Jesus Hinc mihi sola malilabes This is that inexpiable crime that I labour under an account of this whole businesse I have given in my Review So that I shall not here trouble the Reader with a repetition of what he is so litle concerned in I shall only adde that whereas I suppose Mr Cawdrey did subscribe unto the 39 Articles at his Ordination were it of any concernement to the Church of God or the interest of truth or were it a Comely and a Christian part to engage in such a worke I could manifest Contradictions between what he then solemnly subscribed to and what he hath since written and Preached manyfold above what he is able to draw out of this alteration of my Judgment Be it here then declared that whereas I sometimes apprehended the Presbyterial Synodicall Government of Churches to have been fit to be received and walked in then when I knew not but that it answered those principles which I had taken up upon my best enquiry into the word of God I now professe my selfe to be satisfied that I was then under a mistake and that I doe now own and have for many yeares lived in the way and practice of that called Congregationall And for this Alteration of Judgment of all men I feare least a Charge from them or any of them whom within a few yeares we saw reading the service book in their surplices c against which things they doe now inveigh and declame What influence the perusall of Mr Cotton's Booke of the Keyes had on my thoughts in this businesse I have formerly declared The answer to it I suppose that written by himselfe is now recommended to me by this Authour as that which would have perhaps prevented my Change But I must needs tell him that as I have perused that book many yeares agoe without the Effect intimated so they must be things written with an other frame of spirit evidence of truth and manner of reasoning then any I can find in that booke that are likely for the future to lay hold upon my Reason and understanding Of my settlement in my present Perswasion I have not only given him an account formerly but with all Christian Courtesy tendred my selfe in a readinesse Personally to meet him to give him the proofes and reasons of my my perswasions which he is pleased to decline returne in way of answer That I Complemented him after the mode of the times when no such thing was intended And therefore my words of desiring liberty to waite upon him are expressed but the end and purpose for which it was desired are concealed in an c. But he addes another instance Men ought not to cut theÌ„selves from the communion of the Church to rent the body of Christ and breake the sacred bond of Charity Duty 1. 48. 2 He sayes separation is no Schisme nor Schisme any breach of Charity pag. 48. 49. There is not one word in either of those cautions that I do not still
own and allow p. 44. sure not without Equivocation I have before owned this Caution as consistent with my present Judgment as expressed in my Booke of schisme and as it is indeed wherein lyes the appearance of Contradiction I am not able to discerne Doe not I in my Booke of Schisme Declare and prove that men ought not to cut themselves from the Communion of the Church That they ought not to rent the body of Christ that they ought not to break the sacred bonds of Charity Is there any word or tittle in the whole Discourse deviating from these Principles How and in what sense Separation is not Schisme that the nature of Schisme doth not consist in a breach of Charity the Treatise instanced will so farre declare as withall to Convince those that shall Consider what is spoken that our Authour scarce keeps close either to Truth or Charity in his framing of this Contradiction The Close of the Scheme lies thus I conceive they ought not at all to be allowed the benefit of private meeting who willfully abstaike from the publick Congregations As for liberty to be allowed to those that meet in private I confesse my-selfe to be otherwise minded I remember that about 15 yeeres agoe meeting occasionally with a learned Friend we fell into some debate about the liberty that began then to be claimed by men differing from what had been and what was then likely to be established having at that time made no farther enquiry into the grounds and reasons of such liberty then what had occurred to me in the writings of the Remonstrants all whose plea was still pointed towards the advantage of their owne interest I delivered my Judgment in opposition to the liberty pleaded for which was then defended by my learned Friend Not many yeares after discoursing the same difference with the same Person we found immediately that we had changed Stations I pleading for an Indulgence of liberty he for restraint whether that learned and worthy Person be of the same mind still that then he was or no directly I know not But this I know that if he be not Considering the Compasse of Circumstances that must be taken in to settle a right Judgment in this Case of Liberty and what alterations influencing the Determination of this Case we have had of late in this nation he will not be ashamed to owne his Change Being a Person who despises any reputation but what arises from the Embracing and pursuit of truth my Change I here owne my Judgment is not the same in this Particular as it was 14 yeeres ago j and in my Change I have good Company whome I need not to name I shall only say my Change was at least 12 yeares before the Petition and Advice wherein the Parliament of the three Nations is come up to my judgment And if Mr Cawdrey hath any thing to object to my Present Judgment let him at his next leisure Consider the Treatise that I wrote in the yeare 1648 about Toleration where he will find the whole of it expressed I suppose he will be doing and that I may almost say of him as Polycteutus did of Speusipus {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} And now Christian Reader I leave it to thy Judgment whether our Author had any just cause of all his outcryes of my inconstancy and selfe-Contradiction and whether it had not been advisable for him to have passed by this seeming advantage of the designe he professed to mannage rather than to have injured his owne Conscience and Reputation to so litle purpose Being sufficiently tired with the consideration of things of no relation to the Cause at first proposed but this saith he this the independents this the Brownists and Anabaptists c. I shall now only enquire after that which is set up in opposition to any of the principles of my Treatise of Schisme before mentioned or any of the propositions of the syllogismes wherein they are comprized at the beginning of this Discourse remarking in our way some such particular passages as it will not be to the disadvantage of our Reverend Authour to be reminded of Of the nature of the thing enquired after in the third Chapter I find no mention at all only he tels me by the way that the Doctor's assertion that my Booke about Schisme was one great schisme was not non sense but usuall Rhetoricke wherein profligate sinners may be called by the name of sin and therefore a Booke about Schisme may be called a schisme I wish our Authour had found some other way of excusing his Doctor then by making it worse himselfe In the fourth Chapter he comes to the businesse it selfe and if in passing thorough that with the rest that follow I can fix on any thing rising up with any pretence of opposition to what I have laid down it shall not be omitted for things by my selfe asserted or acknowledged on all hands or formerly ventilated to the utmost I shall not againe trouble the Reader with them such are the positions about the generall nature of Schisme in things naturall and politicall antecedently considered to the limitation and restriction of it to it's Ecclesiasticall use the departure from Churches voluntary or compelled c all which were stated in my first Treatise and are not directly opposed by our Authour such also is that doughty Controversie he is pleased to raise and pursue about the seat and subject of Schisme with it's restriction to the instituted worship of God pag. 18. 19 so placed by me to distinguish the Schisme whereof we speake from that which is naturall as also from such differences and breaches as may fall out amongst men few or more upon civill and rationall accounts all which I exclude from the enjoyment of any roome or place in our consideration of the true nature of schisme in it's limited Ecclesiasticall sense The like also may be affirmed concerning the ensuing strife of words about separation and schisme as though they were in my apprehension of them inconsistent which is a fancy no better grounded than sundry other which our Reverend Authour is pleased to make use of His whole passage also receives no other security than what is afforded to it by turning my universall proposition into a particular what I say of all places in the Scripture where the name or thing of schisme is used in an ecclesiasticall sense as relating to a Gospell Church he would restraint to that one place of the Corinths where alone the word is used in that sense However if that one place be all my proposition is universall take then my proposition in it's extent and latitude and let him try once more if he please what he hath to object to it for as yet I find no instance produced to alleviate it's truth He much also insists that there may be a separation in a Church where there is no separation from a Church and saith this was at first by
me denyed that it was denyed by me he cannot prove but that the contrary was proved by me is evident to all impartiall men that have Considered my Treatise although I cannot allow that the separation in the Church of Corinth was carried to that height as is by him pretended namely as to seperate from the ordinances of the Lord's supper their disorder and division about and in it's Administration are reproved not their separation from it only on that supposition made I confesse I was somewhat surprised with the delivery of his judgment in reference to many of his owne party whom he condemnes of schisme for not administring the Lord's supper to all the Congregation with whom they pray and preach I suppose the greatest part of the most godly and able ministers of the Persbyterian way in England and Scotland are here cast into the same condition of Schismaticks with the Independents And the truth is I am not yet without hopes of seeing a faire coalescency in love and Church Communion between the reforming Presbyterians and Independents though for it they shall with some suffer under the unjust imputatation of schisme But it is incredible to think whithermen will suffer themselves to be carried studio partium and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Hence have we the strange notions of this Authour about Schisme decaies in Grace are Schisme and errours in the Faith are Schisme and Schisme and Apostacy are things of the same kind differing only in degree because the one leades to the other as one sinne of one kind doth often to another drunkennesse to whoredome and envy and malice to lying that differences about civile matters like that of Paul and Barnabas are schisme and this by one blaming me for a departure from the sense of antiquity unto which these insinuations are so many monsters Let us then proceed That Acts 14. 4. Acts 19. 9 18 are pertinently used to discover prove the nature of Schisme in an evangelically ecclesiasticall sense or were ever cited by any of the Antients to that purpose I suppose our Authour on second consideration will not affirme I understand not the sense of this Argument the multitude of the city was divided and part held with the Jewes and part with the Apostle therefore Schisme in a Gospell Church state is not only a division in a Church or that it is a separation into new Churches or that it is something more than the breach of the Union appointed by Christ in an instituted Church much lesse doth any thing of this nature appeare from Paul's seperating the Disciples whom he had converted to the Faith from the unbelieving hardened Jewes an account whereof is given us Act. 19. 9. So then that in this Chapter there is any thing produced de novo to prove that the precise Scripture notion of Schisme in it 's ecclesiasticall sense extends it selfe any further than differences divisions separations in a Church and that a particular Church I find not and doe once more desire our Authour that if he be otherwise minded to spare such another trouble to our selves and others as that wherein we are now engaged he would assigne me some time and place to attend him for the clearing of the truth between us Of Schisme Act. 20. 30. Heb. 10. 28. Jud. 19. there is no mention nor are those places interpreted of any such thing by any Expositors new or old that ever I yet saw nor can any sense be imposed on them enwrapping the nature of Schisme with the least colour or pretence of Reason But now by our Authour Schisme and Apostacy are made things of on kind differing only in degrees pag. 107. so confounding Schisme and heresy contrary to the Constant sense of all antiquity Act. 20. 30. The Apostle speakes of men speaking perverse things to draw away Disciples that is teaching them false doctrines contrary to the truths wherein they had been by him instructed in his Revealing unto them the whole counsell of God vers. 27. This by the Antients is called heresie and is contradistinguished unto Schisme by them constantly So Austin an 100 times To draw men from the Church by drawing them into pernitious errours false doctrine being the cause of their falling off is not schisme nor so called in Scripture nor by any of the Antients that ever yet I observed That the designe of the Apostle in the Epistle to the Hebrewes is to preserve and keep them from Apostasie unto Judaisme besides that it is attested by a cloud of witnesses is to evident from the thing it selfe to be denyed chapt. 10. 25 he warnes them of a common entrance into that fearfull condition which he describes vers. 26 their neglect of the Christian Assemblies was the doore of their Apostacy to Judaisme what is this to schisme would we charge a man with that crime whom we saw neglecting our assemblies and likely to fall into Judaisme are there not more forceable considerations to deale with him upon and doth not the Apostle make use of them Jude 19 hath been so farre spoken unto already that it may not fairely be insisted on againe Parvas habet spes Troja sitables habet In the entrance of the fifth Chapter he takes advantage from my question p. 147. who told him that raising causelesse differences in a Church and then separating from it is not in my judgment schisme when the first part of the assertion included in that interrogation expresseth the formal nature of Schisme which is not destroyed nor can any man be exonerated of it's guilt by the subsequent crime of separation whereby it is aggravated 1 Joh. 2. 19 is againe mentioned to this purpose of schism to as little purpose so also is Heb. 10. 25 both places treat of Apostates who are charged and blamed under other termes than that of Schisme There is in such departures as in every division whatever of that which was in Union somewhat of the generall nature of schisme but that particular crime and guilt of schisme in it's restrained Ecclesiasticall sense is not included in them In his following discourse he renewes his former Charges of denying their ordinances and ministry of separating from them and the like as to the former part of this Charge I have spoken in the entrance of this discourse for the latter of separating from them I say we have no more separated from them then they have from us our right to the celebration of the ordinances of God's worship according to the light we have received from him is in this nation as good as theirs and our plea from the Gospell we are ready to maintaine against them according as we shall at any time be called thereunto If any of our judgment deny them to be Churches I doubt not but he knowes who comes not behind in returnall of Charges on our Churches Doth the Reverend Authour thinke or imagine that we have not in our owne judgment more reason to deny their
according to the severall Relations he stood in If it be said All that share in the subject to whom the keyes are Given in these words To Thee they all share alike in the same equall Power of the keyes because they have all the same Commission I Answer it would indeed so follow If there were no other severall Commissions granted in Scripture else where but only here But cleare it is from other Scriptures That Power of Authoritative Preaching and Administering the Sacraments is Given only to Apostles Elders and such like officers but Power of Priviledge and Judgment is given all the Fraternity CHAP. 6. Touching the 10th Contradiction with the 11th 12th 13th The 10th Contradiction is thus held forth 10. Pastour and Flocke are Relates and so he is a Pastour to none but his owne Congregation This is the Common Tenent 10. The members of any Church we Admâ—t tâ— the Lords Table if they bring letters testimoniall and their Children to Baptisme The Way p. 68. The Keyes p. 17. 10. Administration of Sacraments is a Ministeriall Act and what Authority hath a Pastour to do it or they to Receive it from him to whom he is no Pastour Mr. Hocker Surv. Part. 2. 64 65. Pastours and Teachers might Pray and Preach in other Churches besides their owne but not Administer seales and Censures Bartlets Modell pag. 63. Answer 1. That Appearance of Contradiction is easily Removed if our Doctrine and Practise be knowne as it is what a Pastour doeth in his owne Congregation and to his owne Flock he doeth it by Pastorall Power and Authority what he doth to the members of other Churches abroad or out of his own Congregation He doeth it not Authoritativè but Precariò and not in a constant but in a transient way which the communion of Churches doth not only Admit but readily as occasion serveth Desire What Mr Hooker doubted of in this Point he Answereth himselfe in the end of the same Pag. 65. If Paul Apollos and Cephas things present and things to come be all Given to the Particular Church of Corinth 1 Cor. 3. 22. who yet had no peculiar Interest in them more then other Churches By the same Right all the officers and all their Gifts are theirs also in the same way Theirs they are not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} for each Church hath his peculiar offices as their owne propriety Then they are theirs {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} for their use not Authoritatively nor Ordinarily but occasionally as God giveth opportunity Ordinarily as the Officers must attend to their owne Flock so must the Flock Depend upon their owne Officers The officers have no Authority over any Flock but that which the Holy Ghost hath committed to them Neither can any other Flock command the employment of any of their Gifts or any act of their office amongst them But upon occasion in a transient way as they may have need of their Gifts so they may have need of some Act of their Office and accordingly may Desire it and Receive it The 11th Contradiction which is thus set forth 11. We Receive the Sacrament of the Lords Supper say the same of ' Baptisme as a seâ—le of Communion not only with the Lord Jesus in our owne Churches but in all the Churches of the Saints Keyes pag. 17. Del. of 9. Posit pag. 133 134. 11. Baptisme and so the other Sacrament sealeth up the Externall Communion with a Particular Church c. Mr H. Surv. Part. 3. pag. 27. And he disputes against it as to the Catholick Church Answer When we say that the Sacraments are Seales of Communion with the Lord Jesus not only in our owne Church but in all the Churches of the Saints we do not meane that they seale up the same measure of Externall Communion with other Churches as with our owne They do not seale up this Communion That their officers are our officers and we their Flock Or that we have the same Power over them which we have over our owne members This were to seale up not a Communion but a Confusion of Churches And this is that which Mr Hooker in the place alledged doeth deny as our selves also do The 12th Contradiction is thus declared 12. It is an Act of the Elders Power and Authority to Examine whether Officers or members before they be Received of the Church Keyes pag 21. 12. As for Admission Election Ordination of Officers Admission or shutting out of Members these things the Brethren may do without officers The Way p. 45. 101 Answer The Answer is Obvious what the Elders do in this kind Ex Officio The Church may do the like in the want of Elders The 13th Contradiction is set before us thus 13. Ordination is then Compleat when the People hath Chosen an Officer and the Presbytery hath laied their Hands on him Keyes p. 37. 13. But if the Church want a Presbytery for want of Elders they want a warrant to Repaire to the Presbytery of another Church to Impose hands upon their Elect Elders Way p. 50. Answer In that Place of the Keyes I only Assert and Prove That a man of Sufficient Gifts chosen by the People of the Church and Ordained by the Presbytery of his owne Church wanteth nothing to the compleat Integrity of his calling The Right hand of Fellowship given by the Elders of other Churches expresseth their Approbation of his calling but addeth nothing to the essence or Integrity of his calling But when I say that in want of a Presbytery of their owne they want a warrant to Repaire to the Presbytery of another Church for his Ordination I no where say That the Officer Elected wanteth the complete Integrity of his calling for want of the Imposition of hand of the Presbytery of another Church And yet that had been requisite to make up a pretence of a Contradiction The Replyer knoweth that a Church wanting a Presbytery of their owne to lay hands upon an Elect Officer in our Judgment they may appoint some of the Elders and graver Members of their owne Body to supply the Defect of their owne Presbytery which we Account sufficient to the completing of his calling in such a case But when I said in the Way That the Church wanting a Presbytery they wanted a warrant to Repaire to the Presbytery of another Church to Impose hands upon their Elect Elders I meant in way of Subordination to an Extrinsecall Power For it is against that which both the Reasons Plead which I there Alleadged for that Purpose But I no where dislike That a Church wanting a Presbytery of their owne may send for Elders of other Churches to Assist them and to Joyne with them in the Ordination of their Elect Officers CHAP. 7. Touching the 14th Contradiction with 15. and 16. The 14th Contradiction is thus laied out 14. Paul and Barnabas were Ordained to that Office of Apostleship by the Imposition of hands of some officers or Members of the Church Way
Messengers sent out of a set and combined Association from neighbour churches They do not herein Dissent from me For the two Churches of Antioch and Jerusalem were too farre remote to stand in a set or combined Association and therefore they may well deny it to be a Formall Synod according to the Forme of Synods now in use in Presbyteriall Churches But that that assembly had the true matter and forme of a just Synod As I do believe it so I do not see that my Brethren deny it For the efficient cause of the Synod the Church of Antioch sent messengers and the Church of Jerusalem whose officers were sent unto they freely gave them a meeting and the Church with them For the matter of the Synod they had the Messengers officers and Brethren of both Churches met together in the Name of Christ It is not necessary to the being of a Synod the convention of the Messengers and members of many Churches The convention of two Churches by themselves or messengers may make a Synod If the convention of one Church may make a Synagogue why may not the convention of two churches make a Synod The forme of a Synod they had in Arguing and disputing the case in hand and freely giving in their Judgments from scripture grounds and at length determining the whole cause with the Joynt consent of the Apostles Elders and Brethren and Publishing the same by letters and messengers to all the churches whom it concerned The establishment of Peace and Truth in the churches was the end of this Synod as it ought to be the end of all It is true here was a consultation in that the church of Antioch sent for counsell and the Apostles and Elders met to consult and consider of the matter But consultation was but one Act of the Assembly many other Formall Acts of a Synod they put forth besides which have been specified The Apostles though they did put forth some Acts of their Apostolicall Power in helping to cleare the Truth by explayning obscure Scriptures and in Ratifying the conclusion with some greater Plerophory of the mind of the Holy Ghost yet in Putting such things to Argumentation and Disputation and allowing Elders and Brethren liberty of Putting in their votes and determining and publishing the sentence in the Name and with the common consent of all herein they Acted as Ordinary Elders and messengers of churches might and ought to do The Notes of about Ten Passages in the Way wherein our Reverend Brethren in England or some of them say they could not fully close with them without Affixing an Asterisk to them If I knew where the Pinch of the Difficulty lay I would Addresse my selfe to give them fuller satisfaction either by condescending to them or giving them just Reason why I could not Meane while I have learned through Grace not to fall out with my Brethren for greater differences in judgment then those be That which is added in the third Columne that they are offended and as you call it Angry with you for that you call for a fuller Declaration of themselves for that themselves can best give you an Account for 1. It may be they think it needlesse to Publish further declaratioÌ„s because over above the former Declarations there have been since published three or foure Pithy Pregnant Declarations of the same Argument as Mr Hookers surv Mr Nortons Answer to Apollonius the Synod at Cambridge the Defence of the Answer to the nine Questions 2. It may be they feare If they should publish more declarations in this case It would Adde rather more Fewell to contention then Prevaile with the Spirits of men contrary minded to Receive satisfaction CHAP. 9. Touching the 20th Contradiction and 21. The 20th Contradiction is thus Expressed 20. It is generally asserted by them that one Church hath not Power to Censure another 20. A Synod hath Power to Determine to withdraw Communion from them if they cannot heale them Keyes pag. 24. 20. The sentence of non Communion denounced against whole Churches Apolog. Narrat p. 18 19. If a Sentence denounced it is a Censure Answer To withdraw Communion from a church is no more an Act of Power over a church then it was to Joyne in Communion with them Communion and non-Communion are Acts of the same power both of them Acts of priviledge or liberty And if withdrawing Communion be not an Act of censure then to determine so to withdraw is no Act of an higher Nature Though a Censure is a sentence denounced yet every sentence denounced is not a Censure unlesse it be Denounced by an higher power then that of equalls When the Ten Tribes denounced their Rejection of service to David's House 1 Kings 12. 16. It was not a censure more then theirs who solemnely Rejected the Rule of Christ we will not have this man to Rule over us Luk. 19. 14. The last Contradiction is declared thus 21. We Say Instituted worship and Ordinances do not flow immediatly from spirituall union and Relation to Christ and his members c. Def. of 9. Pos. pag. 76. He must come at them in a right Order to wâ—t in Fellowship of the Church Surv. pag. 2. 21. Then it followeth that Hearing the word Preached Singing of Psalmes and Baptisme belong not to any but such as are members of a Particular Congregation And yet they say Ordinarily hearing it no signe of a Church member Surv. part 1. pag. 18. 21. A Person hath his first Right to the Sacrament and so to other Ordinances because He hath an Interest in the Covenant of the Gospell Surv. part 1. pag. 65. Answer Here is no semblance of Contradiction Mr Hooker Surv. saith a Person hath his first Right to a Sacrament because he hath an interest in the covenant of the Gospell The defence saith he hath not immediate Right till he be a member of a Particular Congregation And so saith the Survey too in the Place Alledged If Immediate Right and first Right were all one there were some colour for the Exception but it is farre otherwise in having Christ we have a first Right to all things but not an Immediate Right but in Gods way But neither hence will it follow that Instituted Ordinances as hearing the word Singing of Psalmes belong to none but to members of a Particular Congregation For though they be given to such firstly and Immediately yet for their sakes to all that come in amongst them The Childrens Table and the Provisions thereof is first Allowed to the Children of the Family yet in a Bountifull House-keepers Family such part of the Proâ—â—sions may be Allowed to strangers as they may be fit to partake in FINIS Vid. Gerard loc. Com. de Minist. Ecclesiast Sect. 11. 12.