from Christ immediately both in respect of gifts and graces their calling it selfe and the designation of their persons It is said the power of the keyes given to the Apostles was given to the Church In tuitu ejusdem tanquam finis totius And it is true the Apostles were given to the Church and the power they received was for the good of the whole but this is not enough That power may be said to be received immediately by the Church as the first receptacle of it and from it derived to others But this power must be in the communitie as the first subject from whom it commeth to the Officers As the power of seeing is not onely given in tuitu hominis as the end of it and the totum to whom it agreeth but is in homine as the first subject from which it commeth to the eyes The Apostles and other Governors were given of Christ for the Church as for their end and all their authoritie was given unto them for the Church as for the whole but the authoritie it selfe was immediately 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 authoritie of Governors is given of Christ for a gift to the Church but not for a gift absolute that it may reside in the power of the whole Church to whom it is given but for a conditionall gift communicated to the Governors themselves for the good of the whole It is one thing then to aske for what end or use the keyes are given another to whom To every one is given the declaration of the Spirit for profit i. e. for the good of the Church But was this gift given to the communitie of the faithfull first and immediately No By gift and possession it was given â—o some but for use and profit it was publick After the Churches were established it tooke not effect for then it must be shewed where Christ committed the power of God first to the Apostles and after to the communitie of the faithfull But that is no where to be found in holy scripture The Ministers and guides of the Church were immediately of Jesus Christ from whom immediately they derive their power and authoritie by whom they are set over their charge in whose Name they must execute their office whose Stewards Legates and Ambassadors they are and unto whom they must give an account Yea Pastorship is the gift of Christ no lesse then Apostleship and that the more because it is perpetuall in the Church every Pastor is not immediately called but the Office and order of Pastors the calling authoritie and jurisdiction is immediately from Christ and not from the Church The Steward is appointed of the Master of the family alone and hath all his authoritie and jurisdiction from him Every Ambassador in the cause of his ambassage doth immediately depend upon him from whom he is sent But if the function order and authoritie of Pastors and Teachers be immediately from Christ then it is not received from the Church as the immediate receptacle Thus Protestant Divines dispute against Papists If Bishops receive their power and authority of exercising immediately from Christ by mandate mission and commission from him then they derive it not from the Pope And if Presbyters receive their order jurisdiction and power of execution from Christ by his mandate and Commission then they receive it not from the Bishop And by the same reason if the power of the keyes be the immediate gift of Christ to his Ministers then they derive not their power and authoritie from the people It is usually objected that the Church cannot convey what she never had but the people may Elect their Pastor Whereunto the answer is direct and plaine Nothing can give that which it had not formally or virtually unlesse it give it as an instrument ministring to one who hath it but so it may give what it never had nor is capable of A Steward may give all the offices in his Masters house as ministerially executing his Masters pleasure Electors have not evermore authoritie over him whom they elect but power and authoritie onely to apply that power to him whom they choose The power and authoritie whereunto a Minister is elected is not in the people that elect him but from Christ the King and head of his Church who out of power doth conferre that office upon him If we consider what men give or give 〈◊〉 universally it must be deemed that any men can make Ministers because they give not the office gifts or authoritie which are from Christ â—â—ene 3. If Ecclesiasticall and spirituall power be in the multitude and community of the faithfull the Church doth not onely call but make Officers out of power and vertue received into her selfe and then should the Church have a true lordlike power in regard of her Ministers In the Church the Officers are the Ministers of the people whose service the people is to use for administration and executing their judgements that is pronouncing the judgement of the Church and of God first against the obstinate Rob. against Ber. p. 136. The Officers in the Church are both Christs and the peoples Servants and Ministers Id. p. 165. For as he that will derive authority to the Church maketh himselfe Lord of the Church so if the Church derive authoritie to the Ministers of Christ she maketh herself Lady and Mistris over them in the exercise of that authoritie over them For all men know it is the property of the Lord and Master to impart authoritie Did the Church give power and authoritie to the Pastors and Teachers she might make the Sacraments and preaching which one doth in order no Sacraments no preaching For it is the order instituted of God that gives being and efficacie to these ordinances And if the power of ruling feeding and dispensing the holy things of God do reside in the faithfull the Word and Sacraments in respect of dispensation and efficacie shall depend upon the order and institution of the Societie If the power of the keyes be derived from the community of the faithfull then are Officers immediately and formally servants to the Church and must do every thing in the name of the Church Rule feed bind loose remit and retaine sinnes preach and administer the Sacraments then they must performe their Office according to the direction of the Church more or lesse seldome or frequent remisse or diligent For from whom are they to receive direction how to carry themselves in their Office but from him or them from whom they receive their Office whose works they do and from whom they expect their reward If their power and office be of God immediately they must do the duties of their place according to his designement and to be accountable unto God But if their power
unlawfull Answ BEfore we proceed to declare our selves concerning this position It will be needfull that some things be premised for the explication of the terms thereof We suppose 1 By a Liturgy and forme of Prayer you mean not a forme of private Prayers composed for the helpe and direction of weaker Christians but the System or body of publike Prayers generally used in the English Parishes complied for the Churches use by other men not infallibly guided by God to be said or read out of a Book by their Ministers as the Churches Prayers And that this is your meaning may appeare from your Letter it self wherein you complain that divers in many parts of that Kingdome have left their Assemblies because of a stinted Liturgy Now we know not of any other stinted Liturgy from which the people do absent themselves but onely that which is in use in the English Churches For as for a forme of Prayer in generall wee conceive your meaning cannot be of that For it is evident that many Preachers constantly use one set form of Prayer of their own making before their Sermons with whom the people refuse not to joyn 2 By stinted and set you mean such Prayers as are so imposed upon the Churches and Ministers as that they are limited to that very form of words expressed in the Book without addition diminution or alteration for that Liturgy and forme among you is in this sense set and stinted 3 By unlawfull you mean that we looking at that form as swerving from the Rule neither dare first practice it our selves not secondly approve the use of it by others This being the true state of the question so far as it appears to us from the letter We answer 1 For our own practice the Churches here doe not use any stinted forme of Prayer and set Liturgy for these and other such Reasons 1 Because we finde no necessity of any stinted Liturgy to be used among us by vertue of any divine precept And seeing the Commission of the Apostles limited them to teach men to observe and do onely what Christ did command them in matters of this nature Math. 28. 20. Who are we and what are our Churches that we should presume above this Commission And we hope it will not be offensively taken by any godly Brethren That we stand fast in the liberty wherewith Christ hath made us free in this as well as in all other things Secondly because the lawfulnesse of set forms and stinted Liturgies is questioned and doubted of by many faithfull servants of God whereas for Church-officers to edifie the Churches by their own gifts as well in praying as in preaching all sorts without controversie grant it to be lawfull Now spirituall prudence guideth believers when two ways are set before them one doubtfull though ventured on by some the other certainly safe and good though neglected by many to choose that which is safe declining the other Thirdly Because Primitive paterns of all the Churches of God in their best times when as touching this point they kept the rule in their eye whether Jewish before Christ or Christian above a 100 yeers after Christ yield not the least footstep to shew us another safe way to walk in then this which we have chosen As for after times towards the end of the second and beginning of the third Century we know how far the Churches were then degenerated and declined from the first purity neither do we marvell at it seeing in the Apostles time the mystery of iniquity began to work and it was then foretold that the power of godlinesse would be in aftertimes exchanged for empty formes In which respect we look not at them as our guides neither in this nor other particulars not warranted by the Rule herein following the advise of Cyprian who himself saw the corruption of those times Non est attendendum quid aliquis ante nos faciendum putaverit sed quid qui ante omnes est Christus fecerit faciendum praeceperit To conclude seeing our Christian liberty freeth us from binding our selves to any religious observances whereunto the written word doth not bind us And seeing spirituall prudence directs us to choose those ways which on all hands are confessed to be sâ—fe avoiding those that be doubtfull and hazardous And seeing it will not be safe for us needlesly to swerve from the constant practice of all Churches that are recorded in Scripture and there held forth as a cloud of Witnesses for us to follow in matters of this nature wee therefore may not doe not dare not use set forms of Prayers and stinted Liturgies in these Churches More particularly in that we doe not use that forme of Prayer and stinted Liturgy which is in use among your selves these and such other like Reasons have induced us thereunto 1 The many and just exceptions whereunto that Liturgy is lyable both for matter and manner for the proofe whereof wee referre you to those faithfull servants of God who have gone before us in witnessing against the same Amongst others to Master Cartwright and the Abridgment 2 In as much as that Liturgy was never commanded of God and hath been greatly abused to Idolatry and Superstition and is not of any necessary use and therefore we are affraid to bring it into the Worship of God as knowing the jealousie of the Lord in matters of this nature Exod. 20. and how strictly hee commandeth his people that all monuments and remnants of Idolatry and Superstition should be abolished from among them Deut. 5. 25 26. Exod. 23. 13. Esay 30. 2â— 2 Cor. 6. 17. In which respect the holy Ghost hath greatly commended Iacob David Iehu Hezechia and Iosiah for taking away the remembrance of such things Gen. 35. 2 4. Psal 16. 4. 2 King 10. 26 27. 18. 4. 23. all the Chapter And where other Kings of Iudah came short of the like zeale the Scripture notes it as a blemish in them that the high places were not taken away albeit the people did not sacrifice in them to false gods but onely to the Lord 2 Chron. 15. 17. 20. 33. 33. 17. Yea moreover it appeareth by the Scripture that somethings that had a good Originall and use if they be not still necessary and commanded of God are unlawfull when once they are knowne to be defiled by Idolatry and abused to it 2 King 18. 4. Hos 2. 16 17. As the brazen Serpent was at the first an Institution though but temporary but when the children of Israel burned Incense to it Hezechiah is commended for breaking it in pieces and the Lord witnesseth of him that he did that which was right in the sight of the Lord and according to his Commandement which he commanded Moses 2 King 18. 3 6. how much more in the like case ought other things to be removed which never were commanded of God but onely were devised by men And that that Liturgy hath been supertitiously
the Sacrament Secondly we see not how you can apply that text to Preaching by office which according to our exposition must bee a dispensing of a fit portion of food to everie one of the houshould For it is plaine the Apostles were sent forth to preach to everie Creature or unto the world to convert men unto God to make them disciples and not to preach unto disciples only or members of the houshold The Apostles certainly had authority and preached by authority but they preached not to Infidells and Heathens as to disciples or members of the Church much lesse did they give a portion to them as to the houshold which is the preaching by office which you acknowledge Thirdly if under the power of the keyes you comprehend preaching by office dispensing the seales casting out and receiving againe into the bosome of the Church wee deny the power of the keyes to belong to the Church or community of the faithfull we cannot find in Scripture that Christ ever granted such power to the faithfull as faithfull joyned together in Covenant in those passages which speake of this power the execution of this authority is given to them to whom the authoritie is committed If the power of the keyes be given to the whole Church the Apostles themselves must derive their authoritie immediatly from the Church and not from Christ for the power must be derived from them unto whom it was give but their power and authority was not from the Church but from Christ immediatly And if the dispensation and exercise of the keyes be concredited to the Ministers Doth it hold in all things or onely in the dispensation of the Sacraments and preaching by office Doe they dispense the seales as the Stewards of Christ from whom they receive their authority immediately or as the servants of the Church from which they derive their authority If in the first sense the power of the keys is not in the community of the faithfull If in the second the office of a Minister is not the immediate gift of Christ nor the Minister so much the servant of Christ as of the Church from whom he must receive lawes in whose name he must doe his office and to whom he must give an account We could wish you had explained in what sense you hold the dispensation and execution of the power of the keyes is concredited to the Ministers and by whom For if the community of the faithfull have to doe in all matters concerning the body to admit members and cast them out to make and depose Ministers to bind and loose by authority derived from Christ wee cannot see how in your judgement the dispensation and execution of the power of the keyes is concredited to the Ministers Fourthly That which you add that God will not vouchsafe his presence and blessing to an ordinance but when it is dispenced by those whom hee hath ordayned and appointed thereunto must bee warily understood or it may occasion errors and distractions not a few You know what corruptions soone entred into the Church of God both in respect of Doctrine Worship Offices and entrance thereunto and how ready and apt is the conclusion from your words That Christ hath not vouchsafed his presence and blessing in his Ordinances to his Church But of this before And on the contrary seeing God hath vouchsafed his blessing in his Ordinances dispensed by your selves when you stood as visible Ministers in the congregation and Churches of old England you must confesse did approve both your standings and his Ordinances dispensed by you Secondly as for the Assumption that Pastors and Teachers are limited to a particular charge or society but that flock is not ever one congregationall assembly meeting in one place neither the band so streight whereby they are tied to that one society that they may not upon occasion performe some Ministeriall Act or Office in another congregation or to them that be not set members of their proper assembly For first to dispence the Seals of the covenant is a ministeriall act an act of Office and not an exercise of gifts onely But the Pastors of one Assembly may dispence the Sacrament to the set members of another society upon occasion as you confesse in this and in your answer to the ninth position And if the members of one Church may lawfully upon occasion receive the Sacrament of the Supper in another society from the Pastor thereof then may the Pastor of one congregation performe a Ministeriall act to the members of another and if to the members of another then in another congregation with consent and upon occasion Secondly As the Ministers are exhorted to feed their flock so is every Christian and Minister to try and examine himselfe whether hee be in the faith but you will not allow this conclusion I must examine my self Ergo no man is debarred from the Sacrament for his unworthinesse or to be tried or examined by others to be observed admonished and brought to repentance for notorious sin No more can it be rightly gathered from the former passages of Scripture that the Minister is not upon occasion to performe any Ministeriall act to any other people or society because ordinarily he is to attend his own flock Thirdly As the Ministers have peculiar relation to their particular flocks so the people unto their particular Ministers unto whom they are tied in speciall manner as to their Overseers who must give account for theirsouls And if this peculiar relation betwixt the people the Minister doth not hinder the people from receiving the Lords Supper at the hands of another Minister nor the minister from performing the Ministeriall act to the members of another congregation Neither doth his peculiar Relation to his own flock hinder him from administring unto others upon just occasion being intreated thereunto As the combining of the people to their peculiar Minister doth not quite cut off their communion with other Ministers so neither doth the restraining of a Minister to a peculiar flock quite cut him off from administring upon occasion unto another people Paul appointeth the Ephesian Elders unto the care charg onely of their own particular flock but so to attend them ordinarily according to the rules of the Scripture that as occasion was offered might performe some Ministeriall acts in another congregation The taking heed unto their flocks which Paul requires in this place doth cōprehend under it the administration of the Word Prayer and Sacrament and if it must be restrained to their owne particular Churches onely it is unlawfull for a Pastor to preach or call upon the name of God in any publike Assembly save his own upon any occasion as these be duties prtaining to common confession or profession of faith Ordinary Pastors and Teachers it is true are not Apostles who are to go from place to place from Country to Country to plant and erect
Elders in every city or Church And so there was a Church before Elders were set over it but this Church was a societie of beleevers by baptisme admitted into Church-fellowship There can be no Church to call a Minister to feed the flock and dispence the seals till they have received the doctrine of salvation intirely and by the seale of initiation be solemnly received into the societie of men professing Christ A company of men converted to the faith being unbaptized may and ought to desire baptisme but they have not power to elect and chuse one among themselves to dispence the seales unto the rest for ought is to be found in Scripture The Churches constitution into which Christians are to gather themselves must be Apostolicall and not one day or houre younger in nature and forme of it thus the first Church of the New Testament But it can never be shewed in Scripture that any societie of unbaptised persons did first chuse from among them a Pastor or Teacher by whom they might be baptised you cannot produce one example or other proofe in the Scripture of one man teaching the Gospel ministerially but he was baptised and a member of a true Church or of a societie who made choice of a Pastor and teacher but they were baptised persons The third Proposition That the power of calling Ministers is given by Christ unto the Church must also be rightly understood For by the Church must be meant the societie of the faithfull not onely ingrafted into Christ set into the state of salvation and made heires apparent of everlasting blessednesse but solemnly entred and inrolled into the societie of Christs flock and acknowledged members by free admission into the Seales of the Covenant Againe by the Church if we speake of ordinary calling must not be understood of the faithfull alone but their guides and officers together with them who are to goe before the rest and to direct and governe them in their choice Neither can we say that any two or three beleevers linked together in societie doe make such a Church as to whom the calling of the Minister doth belong but that right was given by Christ to such Churches as were gathered and established by the Apostles The Church hath a Ministery of calling one whom Christ hath described that from Christ he may have power of Office given him in the vacant place But the office gift and power of the Ministery is immediately from Christ and not from the Church The Church doth neither virtually nor formally give power to her Officers but ministerially onely as ministring to him who hath power and vertue to conferre it And this right of election is so given to the communitie and body of the people that if they have consented to give away their right or if it be taken injuriously from them the calling of the Minister notwithstanding may be true and ministeriall acts done by him that is thrust upon the people without their consent may be effectuall to their salvation A wrong it is altogether to debarre the godly of their consent in the calling of such as must watch for their soules but it makes not the calling it selfe a meere nullitie for then many Churches in the world within a few hundred yeares after Christ should have wanted both ministery and Sacraments and they would have been altogether destitute of both ministery and Sacraments for many hundred yeares The fourth That all those who desire to partake in the Seales are bound to joyne themselves together in Church-state that so they may call a Minister to dispence the Seales unto them will not follow from the former rightly understood We deny not but Christians are bound to joyne themselves together in holy fellowship if God give them opportunitie but they must partake in the Seales before they can joyne themselves together in Church-state And such as for lack of meanes and opportunitie cannot joyne themselves into such an estate or be dispersed by persecution or be destitute of Pastors and Teachers may for a time desire and seek to have the seales dispenced unto them by the Pastors and Teachers of other Societies with whom they hold communion in the faith The people also who are deprived of right and libertie to choose their Pastor may desire and seek to have the Seales dispenced unto them by him who is set over them If a company of Infidells should be converted to the faith they must desire to partake in the ordinances of grace before they could joyne together in a Church-way to call a Minister of their own who might administer the Sacraments unto them To make Disciples and baptize are joyned together And if these Propositions be allowed for current a nation or people plunged into Idolatry or Infidelitie or otherwise dischurched cannot by ordinary meanes recover into a Church-estate wherein they may lawfully and according to Gods appointment desire or expect that the Seales of the Covenant should be dispenced to them The fifth Proposition riseth beyond measure that no Christian can expect by the appointment of God to partake in the Seales till he have joyned himselfe in Church-fellowship and the calling of the Minister Wee conceive you will not say that children and women have to doe in the call of the Minister for women they are debarred by their sex as from ordinary Prophesying so from any other dealing wherein they take authority over the man If some part of the Congregation doe not consent in the election of Pastors or Teachers have they not right to expect to have the Seales of the Covenant dispenced to themselves or their seede If the people be deprived of that libertie to choose or call their Minister must they seperate from the ordinances of worship there dispenced and from the Congregations as no true Churches If some persons by the providence of God live in such places where they cannot joyne in Church-fellowship and call of the Minister as suppose the Christian wife childe or servant nor lawfully remove to any such Societie must they and their children live as strangers and aliens from the Covenant of grace wherein they may not expect to partake of the Seales In Infidels be converted to the faith must they not partake in the Seales because they cannot joyne in Church-fellowship and call of the Minister before they be admitted to Baptisme Here you say the people must joyne together in the call of the Minister before they can lawfully desire to be admitted to the Seales And another hath zealously affirmed It is a presumptuous sin in any to choose an Officer not trained up and tryed scil in the debating discussing carrying and contriving of Church-affaires as also in admonition exhortation and comfort publickly occasioned and so manifested Lay these two together and let it be considered how long many a poore soule converted to the faith must be compelled to want the comfort of Gods ordinances Besides if a people be joyned
were assembled at that time in his house whilest he spake these words To him give all the Prophets witnesse that through the Name of Jesus whosoever beleeveth on him shall receive remission of sinnes Peter demanded Can any man forbid water that these should not be baptised which have received the holy Ghost as well as we In this catalogue we see profession of faith and repentance required in them that were admitted to partake in the seals but there is not a word of Church-Covenant either in the Institution or administration of the Seales before they were admitted to them That Christians are solemnly ingrafted into the body of Christ and into particular Societies by the Seales is a truth acknowledged on all sides but that ever it was deemed necessarie that a Christian should be a set member of a particular Congregationall Church before he were admitted to the Seales or that by divine institution any such thing is ordained as necessarie thereunto that upon the grounds before mentioned we denie and cannot account it lesse then an addition to the institution For if the Sacraments be seales of the Covenant of grace and baptisme by divine Institution belong to Disciples faithfull Saints who have gladly received the Word of grace are justified by faith sanctified by the Spirit adopted to be the children of God by grace and heires apparent to the kingdom of heaven then to debarre such from the Seales and their seed from Baptisme because they be not in Church-Covenant as you speake is an addition to the ordinance of grace and many wayes injurious to the people of God V. POSITION That the power of Excommunication is so in the body of the Church that what the Major part shall allow must be done though the Pastors and Governors and the rest of the Assembly be of another minde and that peradventure upon more substantiall reasons Answer IF the Question had been Whether the power of Excommunication lies in the body of the Congregation consisting of officers and members our Answer should be Affirmative and according hereunto is also our practise and wee hope your judgement and ours are not different herein But seeing the Question is Whether it is so in the body of the Congregation that what the Major part doth allow that must be done though the Pastors and Governors and the rest of the Assembly doe dissent upon more substantiall reasons Our Answer is Negative viz. that the power of Excommunication is not sealed in the Congregation neither ought it to be so in any of the Churches of the Lord Jesus who ought not to carry matters by number of votes against God as this Position implyeth but by strength of rule and reason according to God The power of the Apostles was not to doe things against the truth but for the truth 2 Cor. 13. 8 and not for destruction but for edification 2 Cor. 10. 8. And the same may be said concerning the power which God hath given to the Church and if any Church among us have swerved from the rule which is more then we know we doe not allow them in such a practise but should be ready as the Lord should helpe to convince them of their sin therein Reply THis Question is much mistaken for the demand is not whether in the Congregation matters should be carryed by number of votes against God as you interpret the Position but whether the power of Excommunication so lye in the body of the Congregation as that sentence must proceed in externo foro according to the vote and determination of the Major part and so whether power of admission of members doe so reside in the communitie as that they must be refused whom the Major part refuse though the Pastors and Governors and part of the Congregation be of another judgement and he admitted whom the Major part doth approve And though the Church hath received no power against God but for God yet in the execution of the power no doubt the members of that Church may be of different judgements and affections wherein the one side or other doth erre and is deceived Now the Question hereupon moved is whether the power of the keyes be so given and committed to the society of the faithfull as that in externall Court that act or sentence must stand and be in force which the greater part shall determine amongst them which hold the power of the keyes to be given to the Church Some distinguish betwixt the power it self which they give to the Church and the execution and exercise of it which they confine to the Presbytery Others give the power of the keyes with the exercise thereof to the whole body of the Church or if in the dispensation they attribute any thing to the Officers it is but as servants of the Church from whom they derive their authoritie By Church also some understand the communitie of the faithfull together with their officers and guides And here lyeth the stone at which they of the Seperation stumble and which we conceive to be your judgement and practise wherein we required your plaine answer with your reasons but have received no satisfaction You referre us to Mr. Parkers reasons to prove the power of the keyes to belong to the whole Church who are of farre different judgement from Mr. Parker in the point it selfe And if your judgement and practise be according to that of the Seperation which we feare you dissent from him and we cannot but dissent from you upon these considerations 1. No power agreeth to the multitude or communitie of the faithfull but that which is given them of the Lord by his positive Law For the whole spirituall power for the gathering and government of his Church is given to Christ as Mediator And if the power of the keyes be derived from and communicated by Christ unto his Church of necessitie it must draw its originall from divine positive Law and can agree to none but as it is communicated But the communicated power of the keyes with the execution thereof Christ hath not given immediately to the whole multitude but to some persons and Officers designed and appointed thereunto Peruse the severall passages of Scripture wherein power and authoritie of preaching the Gospel administring the Sacraments binding and loosing is given to the Church and it is apparent that distinct severall persons are spoken of and not the whole communitie Goe teach all Nations and baptize them c. Whose sinnes yee remit they are remitted c. Feed my Lambes feed my sheepe c. Were these things spoken to the whole communitie or to speciall persons 2. If Christ gave this power to the communitie was it from the beginning of the Church or tooke it effect after the Churches were planted and established by the Apostles Not the first for then the Apostles themselves should derive their power from the communitie and societie of the faithfull which they did not but
not onely Christ himself will take it ill at their hands for such contempt done to him in his Ministers according to Christs speech Luke 10. 16. He that rejecteth you rejecteth me And Gods speech 1 Sam. 8. 7. They have not cast off thee but me But even other Churches also may admonish them And if they prove obstinate therein withdraw the right hand of fellowship from them and concerning the Minister himself thus deposed seeing it is done not by Christ but by the Church without Christ yea against the mind of Christ we conceive though he be by them deprived of the execution of his ministery among them yet untill he accepts of a call to another people he doth yet still remain a Minister of Christ in whose account notwithstanding such deposition he hath true right of administration among that people Reply THe question is of Ministers unjustly forsaken or driven from the Church or congregation and your answer is for the most part of Ministers set aside or deprived through their own default We never purposed to speak one word for any unworthy Minister whom Christ hath put out of office and therefore your labour to prove that such justly rejected by the Church are no longer Ministers might well have been saved But setting them aside we will in few words examine your conclusions upon which you bind the certainty of that sentence you passe against them First it is certain and clear from the Word that a Pastor or Teacher neither in these dayes hath nor in any other age of the Church ought to have Apostolicall power over all Churches The Apostles had onely power to serve the Church with the personall service of their Apostleship But pastorall power of ordinarie Ministers or Teachers they never had and if the Apostles had not the power of ordinarie Ministers much lesse can Pastors receive the power of Apostles for Christ gave both the one and the other order But as the Apostles were not Pastors of that Church to which they preached and among whom they continued for some space no more do Pastors become Apostles if they preach the Word or dispence the Sacraments to another flock or people beside their own whereof they have the speciall oversight But of this matter we have spoken before and of the texts of Scripture here alledged therefore we will not repeat what hath been said alreadie onely it seemeth somewhat strange that you should cited those texts of Scripture as if the Apostle had said feed one flock or feed that flock of God onely For we find the word one or onely neither in the text expresly nor in the sense for which it is here alledged viz. as if he might not perform any ministeriall act in another Congregation upon any occasion whatsoever Secondly the power of feeding which the Minister hath is neither confined to one societie onely nor nextly derived to him from Christ by the Church The office and authoritie of a Pastor is immediately from Christ The deputation of the person which Christ hath designed is from the Church ministerially but neither virtually nor formally The consent of the people is requisite in the election of Pastors and Teachers we grant the direction of the Elders going before or along with them but the authoritie office and gift of a Pastor is not from the people or Elders but from Christ alone When an Apostle was to be chosen in the place of Judas Act. 1. 22 23. no one had the handling of that businesse but Peter declared unto the brethren present what an one ought to be taken and they present two whereof one was elected by lot In this example somethings are extraordinarie for one onely was to be chosen and that immediately by God himselfe and somethings ordinarie for our imitation For if Peter would do nothing without consent of the disciples then may not ordinarie elections be passed without consent and approbation of the Church but it is not a popular election not governed by the fore-direction of Elders which is concluded from this passage of Scripture but a Church election by the free consent and judgement of the faithfull with the fore-leading of the Presbyterie When Deacons were to be chosen Act. 6. 1. 6. in the Church of Jerusalem it was done by the consent of the Church The mutinie of the Hellenists against the Hebrews occasioned that election but was no cause why it was made by free consent The Apostles shew what persons must be chosen and who ever thought the Church was left at libertie to chuse as she please without direction But in this election the people did first chuse the Apostles onely directing whom the people ought to make choice of when most commonly the Apostles instructed the people and went before them in the election and they consented Act. 14. 23. The Apostles by consent chose Elders and so in every matter of great importance belonging directly to the whole bodie of the Church whether severally in one congregation or joyntly in many the consent of the faithfull by observation of the Apostles was required Act. 11. 22. and 15. 22. and 16. 4. 1. Cor. 8. 19. But in the primitive times after the Apostles one Church might elect and chuse a Pastor for another As Ignatius exhorts the Phyladelphians that they would elect a Pastor for the Church of Antioch And so when the East Church was infected with Arrianisme Basil epist 69. 70. 74. though it a fit meanes to remove the heresie if the Bishops of Italie being sent thither did condemne the heresie and he imploreth the aid of the Bishops of Italy France and all the East Cyprian saith all Bishops sunt mutuae concordiae glutine copulati that if any hold heresie the rest should help It would be too long to reckon up examples which in this case might be produced If here it be questioned whether your election of the people be essentiall to the calling of a Minister We answer 1. A thing is essentiall two wayes First as absolutely necessarie so that the thing can have no existence without it Secondly as necessarie to the integritie of the thing so that it is maimed without it Againe either the people be few in number and simple apt to be led aside unable to judge of the sufficiencie of their Minister or they be more in number increased in wisdome sound in faith and able to discern betwixt things that differ In the first sense the election of the people is not necessary or essentiall But in the second we cannot say he is no Minister that is not chosen by the people but his calling in that respect is maimed If the people be few and simple apt to be deceived they stand in more need of guidance and direction both from their own Elders and other Churches If the people be many in number full of wisdome and understanding their libertie to choose is the greater and it is the greater wrong to be deprived of it The
Churches but they are tied ordinarily to one flock as the Text proveth and to which purpose it is commonly cited But that a Pastor is so tied to his flock that he can perform no ministeriall act to any other upon any occasion that it proveth not nor can we find that it was ever so understood by Divines ancient or modern W. B. telleth us the learned bring these allegations to this purpose But the authour in alledging the consent of the learned was very carelesse or much abused for there is not one that speaketh to the purpose I. D. disclaimeth that position and for the rest it is a matter notorious they were never thought to be of that opinion and wee doubt not if any could be named to free this allegation from suspition of Novelty you would have cited one or more as you have done in that which followeth Feed the flock of God saith Peter But he speaks of all those dispersed Churches to whom he writes which he calls a chosen Generation a Royall Priesthood a peculiar people And in some respect of reason under which we may apprehend them are one flock but not really as combined under the same Pastor or meeting in one place And as these dispersed believers or societies make one Flock so the Ministers attending their flocks or societies and the Ministery exercised by them is or maketh one 4 A Minister chosen and set over one society is to looke unto his people committed to his charge and feed the flock over which the Lord hath made him overseer but he is a Minister in the Church Universall for as the Church is one so is the Ministery one of which every Minister sound or Orthodox doth hold his part and though he be Minister over that flock onely which he is to attend yet he is a Minister in the universal Church The functiō or power of exercising that Function in the abstract must be distinguished from the power of exercising it concretely according to the divers circumstances of places The first belongeth to a Minister every where in the Church the latter is proper to the place and people where he doth minister The lawfull use of his power is limited to that congregation ordinarily The power it self is not so limited and bounded In Ordination Presbyters are not restrained to one or other certaine place as if they were to be deemed Ministers there onely though they be set over a certain people And as the faithfull in respect of a community betwixt them must and ought to performe the Offices of love one to another though of different societies so the Ministers in respect of their communion must and ought upon occasion to performe ministeriall Offices towards the faithfull of distinct societies 5 If this be not so what shall become of the poore flock when the Pastor is driven away by personall persecution so that he cannot if others may not afford them helpe and succour what when the congregation it selfe is dispersed must no sheepherd receive them into fold when they are driven from their own or neglected by him 6 If the Pastor may be absent from his flock upon necessary just and weighty occasion respecting his own good the good of that society or the common good of Churches consociate then may the Pastor the soaiety the Churches procure some man to supply the defect and doe the office of a Pastor preach the Word pray and as occasion is offered administer the Sacrament in that Congregation unto that Assembly untill their Sheepheard shall returne Shall the people be left as sheepe without a sheepheard because for the good of the Churches their owne sheepheard is called from them for a time that he might returne with greater joy and comfort The Pastor is appointed to feed his own flock and yet for the good of the whole Church he may be called to leave if not the care yet the over-sight of his flock fot a while and by the same reason a pastor of another flock or congregation may performe the office and doe the acts of a Minister in his congregation during absence Yea if for the good of the Churches he be called away doe not the Churches stand obliged in conscience to provide that the flock sustain to hurt by his absence which possibly yee cannot doe if one Minister may not performe a Ministeriall act in another Congregation 7 If the Prophets of one Church may prophesy in another and apply their doctrines exhortations and prayers to any of the occasions of the Churches where they speake whereof they are not set members what hinders why the Pastor of one congregation may not preach and pray administer the Sacraments in another The pastor of one congregation is appointed to his peculiar charge but he is a Minister in the universall Church as well as the Prophets of one Church may bee called Prophets of the universall Church by vertue of that Communion which all true Churches have one with another Without consent the Prophet may not prophesie by exhortation and with consent the Pastor may administer the Sacraments 8 In the Primitive Churches when Elders were ordained in every City they were not onely to looke to their flock but indeavour the conversion of poore Infidels among whom they lived and the inlargement of Christs Kingdome for the worke of the Lord must be done in its season and then was the time of the calling of the Gentiles It was not their office proper and essentiall to travail from Countrey to Countrey as did the Apostles nor were they pastors of the Infidels but by private instruction and publique teaching if any of them would bee penitent they were to labour the comming of them to God And these Infidels converted to the faith were to be baptised of the Elders ordinarily in those Cities though the number might bee so great as they could not well meete in one Congregation nor be subject to the same Pastor for either they must bee baptized by the pastors among whom they lived being converted to the faith or continue unbaptized untill they were a number convenient to make a distinct society or grow together into one body and to elect and choose their own Minister by whom they may be baptised But that either they must stay so long without baptisme or that a society of unbaptised men had power in those times to elect and choose their Minister by whom they should be baptised is contary to all presidents in Scripture 9 And so if a Pastor may not performe a ministeriall act to any other person or people but his own flock onely then a company newly converted from infidelity which cannot joyne themselves as set members to another assembly must remain unbaptised till they have chosen their Minister to doe that office Then must the people thus converted want officers til there be among themselves able men to pray preach exhort in the congregation at the ordination
the wise and judicious visible members of the Churches of Christ among us often admitted to the Lords Table whether these either sufficiently knowne unto you or orderly recommended may upon desire and suite themselves be admitted to communicate in the Lords Supper and their children to be baptized what feare is there now that the extraordinarie office of the Apostles and the ordinarie office of Pastors and Teachers shall be much or little confounded Is this to take as illimited power as the Apostles did in the execution of their office How shal this tend to abrogate the distinction of Church Assemblies from the confused multitude or how is the profanation of the seals thereby indangered You aske if without respect to their Church estate men of approved pietie as we say are to be admitted into fellowship in the seals how shall their pietie be approved to the Church not by their own report of themselves alone c. Do not you say the same That there be many godly persons and of approved pietie among us who are not approved by their own report of themselves unlesse ye will take their wisedome faith patience courage constancie and holinesse of life for their report approved we say by as ample and sufficient testimonie as the Apostles exacted of them whom they received into Church fellowship or can be required of members admitted unto the priviledges of the Church if men will follow the Lords direction or as you can give to ordinances members of your societies You professe high respect of your brethren in old England but it seemes you judge them insufficient to give orderly testimonie of the sinceritie and uprightnesse of approved Christians well known unto them and living among them which two cannot well agree We speake not of such who against light refuse to professe subjection to the Gospel of Christ to joyne themselves orderly in fellowship with some approved Church But of such as do with all readinesse professe subjection and walk accordingly and heartily desire to joyn themselves to the most pure and compleat Churches so farre as they are taught of God or have opportunitie thereunto And if exception be taken against them onely who refuse against light to submit themselves to the Gospel by what rule do you proceed when you judge men to refuse against light or debarre them who do not refuse against conscience but for lacke of opportunitie No doubt as you say but now and then a man of approved pietie in the judgement of some may be found too light yea and in the judgement of his owne conscience when he hath come to triall And no question but many have been admitted by the Church who indeed and truth are much too light and some refused who deserved better then they that cast them off we will not dispute what errours have been committed nor what blessing ye have found upon your proceedings we heartily beseech the Lord to keep your congregation pure make his ordinances more and more effectuall go before you in the way wherein you should walk and multiply his mercies upon you in the same But this we are perswaded and therefore we speak that in debarring godly Christians from the Lords Supper and much more the children of those parents who are in covenant with God from holy baptisme you exceed your commission you have received from God and go beyond your due bounds And notwithstanding your circumspection more worthy and faithfull Christians have been denied when of lesse worth and meaner sufficiencies have passed and been by you received Answ 6. Consid NOne have power to dispence the Seales but they that are called to the office of Ministery and no man can be so called till first there be a Church to call him seeing the power of calling Ministers is given by Christ unto the Church and thence it follows that all those that desire to partake of the Seales are bound to joyne themselves in Church state that so they may call a Minister to dispense the Seales unto them And this dutie by the appointment of God lieth not onely upon some Christians but equally upon all ergo no Christian can expect by the appointment of God to partake in the Seals till he have joyned himselfe in Church fellowship and in the call of the Minister And indeed seeing a Church and a Minister called by the Church is of such necessitie for the dispensing of the seales it may seeme unreasonable that some Christians should be bound to become a Church and to call a Minister that so the seales may be dispensed and other men when this is done have equall libertie to the seals who refuse to joyne unto the Church Reply THis conclusion is not to the question propounded for we speake of such as cannot not of such as refuse to joyne themselves unto the Church or if they do not joyne it is not out of contempt or wilfull neglect of Gods ordinance or desire of carnall libertie and not to be in subjection to Christ but for lacke of opportunitie or through their fault that should admit them but do not For if in any of your Churches you shall require more of members to be admitted then Christ the chiefe Shepherd of the flock doth or presse that upon their consciences which they cannot consent unto if they shall fit downe quietly for the time and serve God in private when they cannot injoy Church priviledges it is your fault and not theirs And they may more justly challenge the Assemblie as injurious and tyrannicall then you them as wilfull despisers of Gods ordinance We accuse not the wisedome and discretion of your Chuches but we know the zealous multitude may sometimes be rash And when a reason is craved of your judgement why you do debarre the most knowne and approved Christians which come over and their children from the seals of the covenant we dislike you should put this note upon them as if against light they refused orderly to subject themselves to the Gospel of Jesus Christ What warrant you have thus to censure what use of this manner of dispute we leave it to your godly wisedome to judge In the Consideration it self there are many Propositions couched together which we must examine severally as they have reference to the conclusion intended and then try whether it can be raised from them The first Proposition That none have power to dispence the Seales but they that are called to the office of Ministery is freely granted The second That no man can be so called till first there be a Church to call him needeth explication For by the Church you must understand the community of the faithfull as they are one bodie without officers or guides And such a Church there cannot be without a Ministery to call and admit them into Church-fellowship The Apostles baptised not themselves but by the help of others those not called of the people to be baptised 1 Cor. 1. 17. The Apostles appointed by electiō
professing the true and intire doctrine of faith and salvation in respect of them that hold and professe the same faith of Christ and worship God according to his will whereupon it followeth that neither particular persons nor particular guides nor particular Churches are to worke as severall divided bodies by themselves but are to teach and be taught and to do all other duties as parts conjoyned to the whole and members of the same flock or societie in generall And so beleevers professing the faith and walking in holinesse may and ought to be admitted to the Seales as actuall members of the Church of Christ and sheep of his pasture though not set members of one congregationall Church 4. Not to insist upon this here that it hath and may fall out many times through ignorance rashnesse or pride of a prevailing faction in the Church that the true members of the Catholique Church and the best members of the Orthodox visible flock or Church of Christ may be no actuall members of any distinct Societie and shall they for this be accounted men out of Covenant and their posteritie be esteemed aliens and strangers but if they be in Covenant then are they holy in respect of the Covenant and their children holy as pertaining to the Covenant and have right to the Sacrament of initiation Thus Mr. Rob. frameth the argument The Sacrament of Baptisme is to be administred by Christs appointment and the Apostles example onely to such as are externally and so far as men can judge taught and made disciples do receive the Word gladly do beleeve and so professe have received the holy Ghost and to their seed And thus the Church of God ever since the Apostles dayes understood the covenant and promise and their practise in receiving beleevers and their seed to the Seales of the Covenant was answerable as might be shewed at large if it was not a thing confessed Hereunto you answer Answer VVHere the holy Ghost is given and received which was the case of the Centurion and where faith is professed according to Gods ordinance which was the case of the rest there none may hinder them from being baptised viz. by such as have power to baptise them In the Instances given baptisme was administred either by Apostles or Evangelists not ordinary Pastors the persons baptised if they were members of Churches had a right to baptisme in their state and the Apostles being Officers of all Churches might dispense the seales to them where ever they came which yet will not warrant ordinary Officers to do the same Nor is it improbable but that all these were in Church-order Aret. on Act. 18. 1. is of opinion that the Centurion had a constituted Church in his house the Eunuches coming to Jerusalem to worship argueth him to be a Proselyte and member of the Jewish Church not yet dissolved and therefore upon the profession of the Christian faith capable of Church priviledges at that time As for Lydia and the Gaylor it appeareth that in the beginning of the Gospel there was a Church at Philippi which communicated with Paul as concerning giving and receiving As he expresly saith before his departure was from Macedonia which departure was immediately upon the Gaylors conversion In which respect what should hinder that Lydia and the Gaylor should first be joyned to the Church and then to be baptised though it be not mentioned in that story As neither there is mention of a Christian Church which Paul mentioneth in his Epistle to the Philippians At least it is probable that Lydia was a member of the Jewish Church because she is said to be one that worshipped God But if any man think they were not members of any Church yet baptised though we see not how it will be proved yet if it were so the object doth no whit weaken the argument which speaketh of the ordinary dispensation of the seales and not of what was done in an extraordinary way So that suppose that in the cases alledged baptisme dispensed to some that were not in Church-fellowship yet the examples of the Apostles and Evangelists in so doing will not warrant ordinary Pastors to do the like The reason of the difference why Apostles and Evangelists might administer Baptisme out of Church-order whereas Pastors and Teachers may not is double 1. Because their calling gave them illimited power over all men especially Christians wheresoever they came But we do not find that ordinarie Pastors and Teachers can do an act of power but onely over their own Church which hath called them to watch over them in the Lord. 2. Because they were assisted with an immediate direction and guidance of the holy Ghost in the places of their administration in the cases alledged But ordinary Church-Officers are to walke according to ordinary rules of the Scripture in the dispensation of the Seales and not to expect immediate inspirations and extraordinary revelations for their helpe in such cases This difference between Apostles and ordinary Church-Officers must needs be acknowledged or otherwise a man might from their example justifie Baptisme in private houses Reply THis Answer stands of many parts wherein things doubtfull are affirmed and that which more weakeneth the force of the consideration before alledged and the Answer it selfe then of the reason whereunto it is applyed For First If where the holy Ghost is given and received and where faith is professed according to Gods ordinance there none may hinder them from being baptized viz. by such as have power to baptize them Then either men that have received the holy Ghost and professe the faith be members of the Church or Baptisme is not a priviledge of the Church then it is not essentiall to the first Institution of Baptisme that it should be dispenced to none but such as were entered into Church-fellowship or were set members of a congregationall Assembly Then the Apostles in dispensing the Seales unto such or commanding them to be dispenced did walk according to the rules of Scripture and upon grounds common to them and us viz. they admitted them unto the Sacraments who had right and interest to them according to the minde and pleasure of the Institutor not extraordinarily revealed besides the common rules or by speciall dispensation and prerogative excepted from the common rule but made knowne in the Institution it selfe And then the difficultie remaining is onely this whether a Pastor or Teacher hath authority from Christ to dispence the Seales of the Covenant to one who hath right and title to them and doth orderly desire that benefit because he is not as yet received as a set member of that particular societie which your practise in admitting of set members of other Congregations unto the Seales doth manifestly convince For if both have equall interest unto the Seales the Pastor upon lawfull suite and request hath equall authoritie to receive the one as well as the other Secondly In the particular Instances given
it is not probable that Baptisme was evermore administred by Apostles or Evangelists For before the death of Christ the Disciples baptized when they were properly neither Apostles nor Evangelists After the death of Christ not to insist upon conjectures whether any assisted the Apostles in the baptizing of the first three thousand converted it is not certaine whether Peter baptized Cornelius and his family or commanded others then present with him to baptize them the words may be read Et jussit eos baptizari in nomine Domini Syr. Arab. Praecepit eis ut baptizarentur The Interlineary glosse leaveth it doubtfull Associis suis vel a seipso Others are of opinion that Peter did baptize them himselfe It cannot be proved that Philip and Ananias were both Evangelists when the one baptized the Samaritans and the Eunuch the other Paul Paul himselfe baptized but a few as he testifieth of himselfe and reason to convince that others converted by his preaching were baptized by Evangelists we know not any And if Philip Ananias and others might baptize such as had right and title to the Seales being as yet no set members of any particular Congregation and a Congregation destitute of their proper Pastor may desire another to baptize their Infants and dispence the Sacrament of the Supper to them in that their necessitie And if the members of one Congregation may lawfully communicate in another then may the Pastors of particular Congregations upon occasion admit to the Seales of the Covenant such known and approved Christians as have right and title thereunto and duely and orderly require the same for of all these the reason is like and perpetuall Thirdly It is very improbable that the persons baptized were in Church-state or order If they were members of the Jewish Church not yet dissolved this is not to the purpose for men have not right to Baptisme because they were members of the Jewish Church but because Disciples and as you say joyned together in Covenant and have fellowship and calling of their Minister who is to dispence the Seales unto them And Baptisme is the Sacrament of initiation not into the Jewish but the Christian Churches Secondly when you say the Seales in ordinary dispensation are the priviledges of the Churches There are no Ministers but of particular Churches Baptisme and the Lords Supper are to be administred onely to the members of the Church No societie may lawfully desire the Seales unlesse they have joyned in the choice and calling of their Minister Beleevers not yet joyned in Church-order are without Doe yee not in all these understand a Christian societie united in a Church-way c. which cannot agree to the members of the Jewish Church not yet dissolved Thirdly The constitution of the Church saith Mr. Robin is the orderly collection and conjunction of the Saints into and in the Covenant of the New Testament but the members of Jewish Churches not yet dissolved were not in such constitution If the Eunuch and Centurion were proselytes and members of the Church of the Jewes The Samaritanes whom Philip baptized were not so And that any Gentiles or the Gailor whom Paul baptized in the Apostles times were set members of a Christian Assembly before baptized is very strange If there was a Church at Philippi yet the Gailor who was baptized and converted the same night could not be a set member by solemne admission before Baptisme It is said the Apostles baptized these persons in an extraordinary way But in this practise of the Apostles two things are to be considered 1. The circumstance of the action 2. The qualitie or substance of the act In some circumstances the baptizing of some of these persons might be extraordinary but the substance and qualitie of the action was grounded upon rules perpetuall and common to us with them 1. That is done in an extraordinary way which by peculiar priviledge of dispensation is made lawfull to some one or few men which is unlawfull to all others not having the same dispensation but where the ground and reason of the action is common we must not conceive the thing to be done in an extraordinary way by speciall dispensation What was done by the Apostles upon speciall revelation and immediate direction besides the ordinary and common rule in that wee are not to immitate or follow them because we have not their warrant But what they did upon reasons and grounds reaching unto us no lesse then unto them in that we have the same libertie allowance or commandement that they did walk by In one and the same action there may be and oft is something ordinary something extraordinary or peculiar to speciall times or persons So it was in the Apostles administration of the Seales but in every place where they came by illimited power as you speake they did baptize Disciples if they did baptize this was proper to them and could not be communicated to any others by them For there is no passage of Scripture which teacheth this that one Officer may communicate his power to another or doe that which particularly belongeth to his office by a Deputie But that they baptized beleevers professing their faith in the Lord Jesus and repentance towards God such as had gladly imbraced the Word and received the gifts of the holy Ghost this was common to them with all Pastors and Teachers because they did it not by power illimited or speciall dispensation but upon this standing perpetuall reason that the promise was made to them and to their seede and to as many as the Lord shall call that they had received the holy Ghost and the kingdome of heaven belonged to them And if the grounds and reasons of their practise be common reaching to us no lesse then unto them the practise it selfe was not extraordinary To say nothing that this Answer will not stand with the former for if the parties baptized were set members of particular Societies the Apostles did not baptize them in an extraordinary way they did it by the guidance and direction of the Spirit that is true but not by guidance of dispensation or prerogative whereby that was made lawfull without such inspiration had been unlawfull But they were infallibly guided to doe that which was according to the word of God and might stand for our direction that in case it be orderly desired a Pastor hath authoritie in his owne Congregation to receive knowne and approved Christians to the seales of the Covenant hath been proved before If the Apostles dispenced the seales onely to the Church Disciples faithfull who received the doctrine of salvation with gladnesse of heart and were partakers of the holy Ghost then they dispenced the seales in an ordinary way for such have title and interest to the seales by the Institution and appointment of God And every Pastor by his Office may and ought to dispence the seales unto such within the bounds and limits of his calling But the