so judge of themselves but if any will hold to their membership in England and come orderly to communion with us we have not nor shall not under that notion refuse them if they be fit for the ordinances and therefore we exclude not the English Churches out of the number and herein we deal no otherwise with them then with the members of our owne Churches Reply All possible care to keep the ordinances of God from contempt we allow and commend so you deny not Church priviledges to whom they are due nor the name of Churches to such as God hath blessed with meanes of grace and have received the Tables and Seales and entred Covenant with God Your liberty to receive such satisfaction as is meet is not questioned nor whether you are to keep the bond of the spirit inviolable according to order but whether this be according to order to exclude from the Sacrament true visible Christians or known recommended Christians formerly members of visible Churches amongst us and their children and to put such difference between them and such as are in your Church order Answ 1 If the learned Author would hold to what here is granted we hope this controversie would soon be at an issue but it will appear after this order allowed binds onely in case of the Ministers to dispense Sacraments but Christians are left at a loose end in respect of combining themselves unto particular Churches according to the order of Christ which is the thing wee plead for 2 We have not denyed the name of Churches to such as are said to have plentifully the means of grace Tables Seales and Covenant 3 Concerning the stating of the question too much liberty is taken as in other cases for neither in the Position or in our Answer doe we limit the question to members in our Church order as here it is called but expresly extend the same to other Churches of Christ though through error or humane frailty defective in matters of order yea to the members of any true Church as in the Answer is said 2. Concerning such as come over and are for a time without Seales it is not because we refuse communion with them as being members of your Churches known or recommended Christians as you say For if any godly man remaining a member in any true Church with you or elswhere come so recommended or be well known to the Church we never under that notion refuse any but giving such other satisfaction as is meet shall readily receive them as we always professe and therefore we must still call for attendance to the state of this question in its right terms viz. whether the children of godly parents or themselves though of approved piety are to be admitted to the seales not being members of some particular Congregation or untill they be such CHAP. IV. Reply TO the first consideration If by the Church be understood the society of men professing the entire faith the seales are given to it as peculiar priviledges but if you understand a Congregationall assembly the seales were never appropriated to it Answ 1 Our meaning is plain in the second sense as may appear by the reasons alledged against any such universall Church as instituted and politicall wherein the seales are dispensed which reasons you answer not but grant there is no such Catholick Church in our sense pag. 21. And if no such Church wherein the seales are administred as we proved then the cause it self is yeelded and the seales must belong to particular Churches 2 Seeing the main hinge of this question turns upon this point to what Church the administration and participation of the seals belong wee shall a little further open our selves in this point And because we affect and study peace with truth we shall freely acknowledge First that as there is an invisible Church and Body of Christ consisting of all the elect effectually called throughout the world in all ages of it the whole family in heaven and earth so unto Jesus Christ all the visible beleevers and Churches of the world are as one body to him he governing protecting instructing all as his visible body Secondly we acknowledge a visible communion of all the true Churches of the Lord Jesus in all offices of brotherly love and in the holy things of Christ so far as may appear the Lord have ordained and commanded and by his Providence called them to exercise one with another Thirdly we grant that all true beleevers where-ever they bee have by faith in Christ a true right and interest unto Jesus Christ and all his benefits whatsoever he hath purchased for them but here we must first distinguish of these benefits of Christ whereof some are meerly spirituall inward and flowing immediately from Christ unto them and therefore peculiar to true beleevers as justification sanctification adoption accesse to God in prayer c. some are outward and tending to the help and furtherance of our spirituall communion with Christ being outward and visible meanes thereof and therefore are also extended to hypocrites being visible beleevers as the Ministery of the Word Seals Church-discipline c. And these cannot be dispensed by Christ immediately nor ordinarily but by means of a visible Church 2. We distinguish of right to these outward benefits of Christ which is either remote called jus ad rem or near and immediate called jus in re right to the enjoyment and fruition of it Now in the first sense we grant all visible beleevers have a right to seals c. But the immediate fruition of them they must have mediante Ecclesiâ visibili now here lyes the true state of the question Whether the Lord Jesus have ordained an universall visible Church in which and unto which by the Officers thereof all these outward visible priviledges and means of Grace are to be dispensed and immediately enjoyed of the faithfull or whether not the remote right but the immediate fruition and administration of all these ordinances by the institution of Christ be given to particular visible Churches and surely to whom one of these is given all are given For there is the same nature reason and use of all Ministry of the Word Seals Discipline all are outward ordinances priviledges means of Grace belonging to the visible Church where Christ hath given one he hath given all But we must confesse however you call this A new Church way it is new to us to read so much of late of such a Catholick Church to which administration of Seals Censures c. belong We are yet of the opinion of Baynes Parker and Cartwright c. that have against Papists and Prelates maintained that in the new Testament there is no instituted Catholick Nationall or Provinciall Church but onely the Church of a particular Congregation both for the reasons alledged in our Answer as also for the impossibility thereof in the days of the New Testament when the Lord Jesus sent his Apostles into all the world
c. as flow from his spirituall relation unto them yea and also he hath a true right to all benefits purchased by Christ in a due order and manner yet we say instituted priviledges and ordinances doe not immediately flow from spirituall union and relation to Christ and his members but are dispensed by Christ to his people mediately and in such an order as he hath in wisdome ordained and this the nature of visible government and ordinances of Christ necessarily requires And hence it is that although the Church in its nature and essence and in respect of its spirituall union and relation to Christ and one another profession of the same faith c. have been always one and the same in all ages yet both the visible government and ordinances of Worship and also the instituted form and order of Church-societies hath been various according to the wisdome and will of Christ whereby it appears that the order government forms of visible Church-societies to which actuall enjoyment of visible ordinances doe belong cannot justly be deduced from the common nature of the Church Cathoilck or any respects of reason or logicall notions under which it may fall but onely this depends upon the will and pleasure of Christ who hath in all ages instituted the forms and orders of such Societies to whom the actual enjoyment of instituted ordinances was given And hence the argument for a nationall form of a Church to be in the New Testament as wel as in the Old drawn from the common nature essence profession of faith c. of the Church in all ages falls flat to the ground for by the same reason it must then be in families onely now as it was about Abrahams time Proposition 6 Hence it follows that the true state of this great dispute about a Catholick Church so far as tends to clear up to what Church the actuall administration of Church-government and all instituted Worship belongs doth not lye in the consideration of the common nature essence unity visibility or any other notions under which it may fall but the true state lyes here concerning the nature order form of such visible Societies as Christ Jesus by Divine institution in the Gospel hath reduced his visible members unto for the actuall and immediate enjoyment of all his instituted ordinances And therefore with due respect to the Godly-learned be it spoken we conceive many large disputes in this question fall short of the issue that is desired and intended for what if it be granted 1 That there is a Catholick visible Church which in some respects of reason as Mr. Ball saith is one that having partes visibiles is a totum visibile 2 That the visible Church is not onely a totum genericum in relation to all the particular Congregations as species specialissimae of a visible Church in generall which respect of reason in some sense we freely consent unto but also that it may fall under the notion of a totum integrale as some contend though we conceive in this notion they are so intangled in their own logicall principles as that they cannot get out without breaking them and flying to theologicall considerations yet we say what if that also be attained 3 Yea further what if this Catholick Church be in some respects of reason and order of nature also the first Church and particular Churches ortae 4 Yea further what if it were gained also by such disputes that the Keys and Officers Ordinances c. be given firstly to this Catholick Church as to the object and end We confesse we do not see that what our Brethren contend for is by all this obtained For first if the universall number of visible beleevers be one totum aggregatum yet it will bee hard to prove that these are one instituted and politicall Society that can enjoy visible communion together in visible Worship and government and yet more hard to prove that by the institution of Christ these all are to be actually governed as one totum Secondly what though the members of the Church Catholick be in order of time before particular Churches as being fit matter for them and constituting of them yet this proves not one politicall body before they combine but rather the contrary Thirdly be it so that this Catholick Church is the first Church to which Christ hath firstly given the Keys Ordinances Promises c. for which Christ firstly performed the Offices of King Priest and Prophet and what else soever can be said in this kinde yet all this may be in this respect that Christ looked at this Catholick Church firstly as the chief object and end for whose sake and good he ordained and gave all these things and this will not carry the cause for as the Church Catholick visible in this sense is the first Church in respect of the particulars so the invisible body of Christ is in nature and priority the first Church in respect of visible as visible for Christ no doubt firstly intends and gives all these things to the invisible Church as to the object and end of the same for whose good they are all ordained rather then for the Catholick visible Church which containes many hypocrites and reprobates within the verge of it But now if we speak of a subject of the Keys to which the actuall exercise and dispensation of Keys and instituted Ordinances belong who doe not see that in this sense the invisible Church quâ talis cannot be that instituted Society to which the Keys c. belong and by the same reason the Catholick visible Church quâ totum and quâ Catholick cannot be this instituted Society to which they are given It is a known rule in Reason that That which is first in intention is last in execution and so it is here first Christ propounds this end to himself to gather edifie perfect sanctifie save his Catholick Church Ephes 4.11 12. 5.26 and therefore institutes all ordinances as means to farther and attain this great design but in execution he may for all this give the Keys and ordinances in regard of the immediate exercise to any form of visible Societies that he shall be pleased to institute and it may be that will prove the least Society sooner then a greater And seeing our Brethren otherwise minded make much use of similies in this dispute we hope it will not be amisse for us to illustrate what we say by a similitude â—…tly to make our conceivings the more plain to all whose edification we seek and partly to discover the invalidity of many discourses of this nature and because similia arguunt fidemque faciunt as he saith viz. so far as rightly applyed we will therefore propound it in way of argument The similitude is this genus humanum or mankinde in generall is the subject of Civill government in generall and of all the priviledges thereof as the object and the end and let the question be whether this Catholick number of
all mankinde is the first subject of all power of Civill government and the priviledges thereof and if so whether such consequences will follow as our Brethren deduce from the unity visibility and priority of the Catholich Church Now we reduce what we intend into an Argument thus If all that can be said from Scripture and Reason concerning the unity visibility and priority of the Catholick Church may as truly be affirmed upon like grounds of the Catholick body of mankinde then á pari it will follow that there is no more one Catholick visible instituted totum that is the first subject of Church power and priviledges in the actuall exercise and enjoyment of the same then that there is such a Catholick body of mankinde that is the first subject of Civill power c. and that actually doth or ought to govern and be governed as one Catholick body in communion but it will appear from Scripture and Reason that the same things may be said of mankind that can be said of the other Ergo. And it is proved per partes thus 1 For the unity are not all mankinde oft in Scripture called the world Joh. 3.16 So God loved the world that is mankinde in the world which is one So frequently all mankinde is called man Gen. 6.5 6 7. I will not strive with man c. yea it is one kingdom Psal 145.11 12 13. which if we view the whole Psalm must be understood of the generall government of Gods providence over all the world and especially mankinde therein 1 Chron. 29.11 12. c. so that all is one kingdom Acts 17.26 God hath made of one blood all Nations all are one blood all have their bounds set by God c. that they might seek him and feel after him and as it is said for one Catholick Church because it hath one Lord one Faith one Baptism one Spirit and are bound to love and pray one for the other c. so there is a like unity here for the whole number of mankinde hath one Lord and King over all God who is King over all the earth called an head over all 1 Chron. 29.11 yea Jesus Christ is Lord of Lords and King of Kings and head over all to the Church Ephes 1.22 All have one Law the Morall Law the common rule of equity and righteousness whereby they are bound to walk towards God and one another and this writ in the hearts of all they have all one spirit of reason disposing them to society and mutuall offices of love one faculty of speaking to fit them for communion one end to feel after God Act. 17. and seek ye good of the whole kinde all ought to love one another desire and seek the welfare of the whole and of one another Esay 58.7 yea the Lord as a common head by the working of his common Providence and out of his love of mankinde hath a common and constant influence into all giving not onely life and breath and all good things Acts 17. but also all gifts of wisdom art skill for Government c. to Kings Judges Fathers Masters and all Officers of Civill government for the good of the whole and what ever else may be said to prove the Catholick Church One may here be applyed And as for principles of reason it is easie to conceive that all mankinde will fall either under the notion of one genus homo whereof the individua are species specialissimae or in another respect all persons all Families Cities Kingdomes may in a sense make one totum integrale or aggregatum Secondly it is as evident that all this number of mankinde are one visibile totum by the arguments used for the visible Catholick Church for that which hath visible parts is a visible totum it holds here as well as in the other case Yea if the Catholick Church be one visible Body because it hath organs and visible Officers in it it will hold here for all mankinde is but one Army of the Lord of Hosts who hath Armies of heaven and Armies on earth and in this Body God by his Providence hath set and by his ordinance hath ordained Fathers Masters Husbands Judges Kings c. to govern in this Body of mankinde for the good of the whole Ruling and subjection by the fifth Commandement of the Morall Law which is in all mens hearts is ordained of God for the order peace and welfare of all mankind and therefore why is not this by the same reason a totum visibile Thirdly for Priority it is clear that as God hath firstly in nature and intention given Christ to the whole Church then to this and that particular beleever and the power of feeding and being fed and governed by shepheards First to the whole race of sheep Secondly to this or that flock So in nature and Gods intention he hath firstly given to the race of mankind power of being governed with Government and Governors before they are given to this or that Family City Kingdom c. So likewise what is said of Promises given to the Church Catholick firstly is it not as true here Those promises and blessings increase and multiply Subdue the earth and inhabite it The feare and dread of you shall be on all beasts and all like promises and priviledges of marriage of liberty to eat flesh c. mentioned Gen. 2. 9. and all over the Scripture are they not in nature first given to mankinde and then to this or that person family City So if Church power and all Officers and Offices be firstly given to the Catholick Church not to this or that particular Church So it 's here when the Scripture saith Submit to the higher Powers for all Powers are of God Rom. 13. By me saith God Kings reign and Princes decree judgment and such like Scriptures doth this firstly belong to this or that Kingdome City c. and not rather that God hath firstly set up and ordained Civil Powers for mankind to be obeyed of all mankinde firstly and then in this or that state Is foederall holinesse first the priviledge of the Catholick Church which in a sense we will not now contradict so is legitimation first the priviledge of married society in generall in all mankinde and then of this or that family Are the members of particular Churches firstly of the Catholick Church and is it not so here the members of every family city c. first and last of the number of mankinde and so when the Societies are dissolved they are still of mankinde and doe not all Societies spring of mankinde and are an additament and increase to it the one is true as well as the other It would be over tedious to follow this parallel so farre as wee might these may be sufficient instances to guide the Reader to apply whatever else is or can be said in this kinde from the common nature and logicall notions under which the Catholick Church visible
them vers 27. what he spake vers 28. of Apostles and other gifts set in the Church he applyes also to them Chap. 14. whereas he speaks of the exercise of divers gifts in that Church when the whole Church came together vers 23 so he speaks the same of himself an Apostle vers 6. When I come c. We take notice of divers reasons alledged from the Chapter that he spake of the Catholick church but they doe not inforce it for grant such things are true of the Catholick church in a sense viz. that in it God works all in all in it are diversities of gifts c. yet the Apostles scope is to speak to this Church as hath been shewed and all are truly applyable unto it this Church came behinde in no good gift Chap. 1.7 this Church was one body vers 27. and baptized into one body whether Jews or Gentiles bond or free the members of this Church needed the helpe one of another must not make schismes in the Body must care one for another c. yea Apostles as well as other gifts were in the church 1 Cor. 3.1 1 Cor. 14.6 So that from the scope and drift of the Apostle all these Offices and gifts might be and were set in Corinth and therefore this place will not evince a Catholick organicall body yet we mean not that Apostles were wedged in here but they were set also in every church as also Teachers are in every church but each according to the nature of the Office the one limited the other not Secondly we deny not but in this discourse the Apostle also vers 12 13. intendeth the whole mysticall body of Christ which is one Christ neither doe we deny that these gifts of Apostles Prophets c. are given to this Church but this will not prove it to be an organicall Church For what is this body of Christ this one Christ into whom all are baptized c. It is properly the whole company of true beleevers in all ages and so containes the invisible body of Christ which Catholick body of all ages cannot properly make an organicall body and be it so that this body is visible having visible ordinances baptized and drunk into one body yet the Apostle respects the â—…eall union of all the members to Christ and therefore I 〈…〉 understand spirituall and effectuall baptism containing the inward vertue with the outward sign Again the Apostles were 〈◊〉 for the gathering 〈◊〉 of the elect amongst all the heathen and 〈◊〉 but that proves not all those elect who also are a part of Christs sheep John in â—â— were an organicall Church or a part of it till called and added to the Church In a word Apostles Prophets c. were given to and set in the mysticall body of Christ as the chief object had and for whose sake and good they were intentionally ordained of Christ but not set in it as one organicall body for the actuall and immediate administration of the visible ordinances of Christ to it but thus 〈…〉 as gathered into such Church societies as the Lord hath 〈◊〉 for that end and in this sense we agree with 〈◊〉 Mr. 〈…〉 of the right 〈…〉 pag. 2â—…1 Aâ—â— saith he to what â—…nd and to what first principall subject hath the Lord given reason and the faâ—…ulty to discoâ—… as it is Peter John c. as to the first subject and to them as for their good No no it is 〈◊〉 and for the race of mankind The case is just so here 1. Cor. 12. â—…8 God hath set Apostles c. We say also it is just so here as God hath given reason in respect of the end to mankinde first and then to the individuâ—â— so God hath set in the mysticall Church for the good of it as chiefly intended by Christ Apostles Prophets c. but now as in the 〈◊〉 all dispensing of this gift of reason for the good of mankinde Reason is not given to any such body as the whole race of mankinde to descend to John Peter c. but first to John Peter and all the individualls that so by induction of all particulars the whole kinde of reasonable man may be made up and the end attained and so it is here God in giving Officers and gifts for the good of the mysticall body of Christ firstly yet in execution gives these Officers and sets them in particular Churches that by the edification and perfection of all particulars the whole may be attained Thirdly Apostles Prophets and all gifts and offices in generall and indefinitely are given to the Church indefinitely considered but particular officers Paul Cephas Apollo Titus Arabippus c. are given or set in particular Churches we mean according to the severall natures and extents of their offices As unto Bees in generall ingiâ—â—â— a power to gather honey and order themselves in their hives but in their exercise of this power it is given to the severall swarms in the hives who have their Queens c. to order themselves But as this power in generall makes not a universall organicall body of Bees no more here an universall organicall Church Lastly to speak more particularly we conceive that the place in the utmost latitude of it is meant of the mysticall body that one body into which all are baptized vers 13. And that the fundamentall mistake of our Brethren is this that because the Church here mentioned hath Organs and politicall Officers in it that therefore it must needs make one politicall Church where some Organs are to rule in common and every part is to be subject to the whole For although the mysticall Church hath Organs and politicall Officers in it yet it follows not therefore that it is one politicall body For the invisible Church conjoyned with the visible hath politicall Officers set in it and given to it as invisible as well as visible in respect of Gods generall designation and particular application of them to this whole Church yet it follows not that they are one politicall body by actuall combination thereunto actuall combination we say for although Christs institution must warrant and prescribe all forms of politicall bodies yet it will not be found that ever there was any politicall Society without actuall combination whether civill or sacred whether nationall or more particular The mysticall Church may be said to be organicall in respect of the Officers amongst them in the severall parts thereof every part being a part of the whole spiritually though not politically But it doth not thence follow that the whole is one politicall body but mysticall Politicall Officers may and must suppose some part of the Church to be visible but not that the whole should be Politicall For the Apostles by extraordinary Commission for their time were officers of visible beleevers fit matter for a combination as well as of particular combinations yet it follows not that visible beleevers existing out of combinations were a politicall Society that
beleeving as well as Churches and therfore at some times by speciall guidance of the Spirit they might doe that which ordinary Pastors may not do Reply Secondly as the seals so the Word of salvation preached and received is a priviledge of the Church c. If by preaching be meant the giving of the Word unto a people to abide and continue with them and consequently the receiving of it at least in profession then it is proper to the church of God Answ We grant in some sense it is a priviledge and proper to the Church so to have the Word but this no way takes away the difference between the Seals and the Word which the answer makes viz. That the Word is not such a peculiar priviledge of the Church as the Seals in that the one is dispensed not onely to the Church but also to others for the gathering of them which is not so in the Seals for the Word of God received in Corinth abiding with them professed of them was not so peculiar but an Idiot comming in might partake in the same but not so in the Sacraments 1 Cor. 14. Reply The Word makes Disciples the Word given unto a people is Gods covenanting with them and the peoples receiving this Word and professing their faith in God through Jesus Christ is the taking of God to be their God the laws and statutes which God gave unto Israel were a testimony that God hath separated them from all other people the Word of reconciliation is sent and given to the world reconciled in Iesus Christ and they that receive the Doctrine Law or Word of God are the disciples servants and people of God Answ In these words and that which follows in the second Paragraph there seems to be a double scope First to prove the Word proper to the Church to which is answered afore Secondly that where-ever the Word of God is there is the true visible Church and so where the true Worship of God is there is a mark of the Church especially where it is received and confessed To which we answer 1 There is a covenâ—…nting between God and man which is personall and so whosoever receives the Word of Gods grace by faith sent unto him by God enters into Covenant to be his and that before he makes any visible profession thereof and so every beleever is a disciple a servant of God and one of Gods people but many thousands of these considered onely in this their personall relation to God doe not make a visible Church many such might be in the world but no members of the visible Church until they came and joyned to the Church of Israel of Old or to the visible Churches in the New Testament 2 There is a sociall or common covenanting between God and a people to be a God to them and they a people unto God in outward visible profession of his Worship and so the Lord took Abraham and his seed into Covenant and renewed that Covenant with them as an holy Nation and peculiar people to him and in this covenanting of God with a people whereby they become a Church there is required first that they be many not one Secondly that these many become one body one people Thirdly that they make visible profession of their Covenant with God really or vocally Fourthly that this Covenant contain a profession of subjection to the ordinances of Gods Worship wherein God requires a Church to walk together before him and all these may be seen in the Church of Israel who received Gods laws indeed but so as they became one people to God visibly avouched God for their God received and submitted unto all the laws of his Worship Government and other Ordinances And this is expresly or implicitly in every true visible Church though more or lesse fully and purely Now if you intend such a covenanting of a people with God by a professed receiving of his Word and subjection to his Ordinances we grant such to be true Churches and to such the seals do belong and therefore we willingly close with the Conclusion that follows They that have received the Word of salvation entirely and have Pastors godly and faithfull to feed and guide them they and their seed have right to the seals in order And they that joyn together in the true Worship of God according to his will with godly and faithfull Pastors they have right to the sacraments according to Divine institution These conclusions we willingly embrace and inferr that if the seals belong to such a Church then to particular Congregations For where shall we finde a people joyning together with godly Pastors but in such particular Assemblies For we doubt not our Brethren doe disclaim all Diocesan Pastors or Provinciall c. Reply That there is now no visible Catholick Church in your sense will easily be granted c. If this be granted in our sense so that there be no such Catholick church wherein seals are to be dispensed then it will fall to be the right and priviledge of particular Congregations to have the seals in the administration proper to them and so the cause is yeelded but because there is so much here spoken of the Catholick visible Church and so much urged from it we shall refer the Reader to what is said before onely one thing we shall note about the instance of Athanasius that a man may be a member of the Catholick visible Church but of no particular Society Reply You say it is evidenced in that a Christian as Athanasius for an example may be cut off unjustly from the particular visible Church wherâ—…in he was born and yet remains a member of the Catholick visible orthodox Church Answ This case proves nothing for look how such a Christian stands to the Catholick so he stands to the particular Church if he be unjustly censured as he remains before God a member of the Catholick so also the particular Church for clavis errans non ligat and in respect of men and communion with other Churches in the seals if they receive him being satisfied that he is unjustly cast out they may receive him not for his generall interest in the Catholick church but in respect of his true membership in the particular Church that unjustly cast him out Whereas if the Churches were not perswaded but that he were justly cast out of the particular they ought not to admit him to seales were he as Orthodox as Athanasius himself in doctrine and as holy in his life Reply Though there be no universall Congregation nor can be imagined yet there are and have been many visible Assemblies or Societies true Churches of Christ to whom the prerogative of the seals is given which have not been united and knit together into one Congregation or Society in Church-order For every Society in Covenant with God is the true Church of God For what is it to be the flock people or sheep of God but to be the Church
society where God should choose to put his name there Exod. 4.47 Deut. 16.1 1. Answ This seemeth to touch the question it selfe rather then the proposition of this fourth consideration but wee shall answer to it as it stands 1. Here you grant that a person baptized is baptized unto a particular Congregation which wee accept as a yeelding of the question unawares 2. If you meane that such hath a liberty of Communion in a way of brotherly love in all Churches where he comes wee grant so farre as nothing in him justly hinder but if you meane that hee is baptized into all Churches so as to challenge a right of Membership in them all wee deny it as a position that would take away all distinction of Churches as wee have formerly shewed 3. We deny that the Lords Supper is the priviledge of a baptized person able to examine himself walking in the truth as a baptized person for then a Papist converted to the truth able to examine himselfe hath a right to the Lords Supper in every Church before he make any profession of his conversion and faith in any particular Church for hee may bee such a baptized person And we may say the like of an excommunicate penitent 4. We grant that a baptized person is not onely baptized in to that particular Church whereof hee was first a member For if it bee a seale of his initiation into that particular Church onely then he must bee rebaptized as oft as hee enters into another but hee is baptized in the sense formerly shewed into the whole mysticall Body of Christ and hence hath jus ad rem or a remote right unto the priviledges of the Church every where but that therefore he hath immediate right to the fruition of all when he is severed from that particular church wherein he was baptized that follows not for as he had this latter right in the first Church wherein hee was baptized so he must have it in any of the Churches of Christ afterward now if in the first Church the fruition of ordinances came by orderly joyning to it so it must be afterward for as wee said before such as the communion is such ought to be the union he that would have politicall communion with the politicall Churches of Christ must be some where in politicall union with them otherwise one may have communion in all Churches yet never unite himself to any one which loose walking we are perswaded Christ Jesus will not allow 5 The similitude from a circumcised person will not hold First because there is no parity between severall families in the same Church and severall Churches in the New Testament but rather severall seats of communicants in the same Church answers severall â—…amilies eating the passeover in the Church of the Jewes Secondly an Edomite circumcised though he were converted and acknowledged the true God in his owne country never so fully yet might not eate the passeover till he joyned to the church of Israel as all other Proselytes did so is it here Reply Thirdly there is not the same reason of every Church priviledge one may have right to some who may not meddle with others as members of one Church may joyne in hearing and prayer with another Church but not medale in election and ordination of their Teachers and therefore the prâ—…position is not so evidâ—…nt to bee taken without proofe that they have no power to admit a beleever into communion in any Church priviledge who have no power to excommunicate Answ What is here objected from the liberty or restriction of Church members in another Congregation is answered before in the first objection and therefore the proposition may stand good for all that is here said 2 That which is set down as the proposition is neither the same with that in our reason nor any way allowed by us for wee speake not here of power to admit but of the right to bee partakers neither doe wee deny a power in officers to admit members of other Churches to the seales though they have no power to excommunicate them 3 If our proposition seeme to need proofe the reason of it is at hand because those that are the peculiar priviledges or proper priviledges or proprieties of the Church as seales and censures being of the same nature viz. outward ordinances of Christ ordained by him for the edification of his Church and joyntly given to his Church and therefore looke to what Church hee hath given the one hee hath given the other also if the one viz. censures bee given to the Church of a visible Congregation then the other they are all both seales and censures contained in the keys which are given to the visible instituted Churches of the New Testament not to the Catholick as such for a godly man justly cast out of the particular Church yet cannot bee cast out of the Catholick Reply That visible beleevers baptized into a true Church professing the true faith and walking in holy obedience and their seed should be judged such as are without in the Apostles sense because they are not externally joyned as set members to some peculiar Congregation in Church Covenant is affirmed not proved Answ Comming to the assumption of our argument it is expressed according to the frequent manner in this Reply in such termes as it is not affirmed by us and theâ—â—â—ore if it want proof blame not us our assumption is Such as are not in Church Covenant are not capable of Church censures where by being in Church covenant wee meane either implicitly or explicitly membership in any true Church as in our answer wee expresse to prevent mistakes and this is proved from 1 Cor. 5.12 and in applying hereof wee doe not affirme that such are simply without in the Apostles sense but in some respect onely viz. in regard of visible church Communion Reply First It doth oft fall out that the true members of the Catholick Church and best members of the orthodox Church by a prevailing faction in the Church may bee no members of any distinct society and shall their posterity be counted aliens from the Covenant and debarred from the Sacraments because their parents are unjustly separated from the inheritance of the Lord Answ This objection is before answered in the first consideration where was given the instance of Athanasius and it is answered by the Reply it selfe in the next words Surely as parents unjustly excommunicated doe continue still visible members of the flock of Christ understand that particular Church out of which they are cast so the right of Baptism belongs to their Infants which being so they are not without that Church though debarred unjustly of the present communion with it unlesse he renounce that Church or other Reply Secondly If such Churches renounce it as are no members of a politick spirituall fellowship be without then the mâ—…mbers of one Church are without unto another c. Answ This objection wee have
communion with him as a true Minister of Jesus Christ in the Church he doth belong to as they may do with a member unjustly cast out but til that appeare unto them they cannot so esteem and honor him being orderly deposed but must at least suspend their judgment til the case be cleared Fourthly we answer clearely and plainely to the chiefe scope of the question If a Minister bee unjustly deposed or forsaken by his particular Church and he also withall renounce and forsake them so farre as all Office and relation betweene them cease then is hee no longer an Officer or Pastour in any Church of God whatsoever you will call it And the Reason is because a Ministers office in the Church is no indelible Character but consists in his relation to the flocke and if a Minister once ordained his relation ceasing his Office of a Minister Steward of the mysteries of God shall still remaine why should not a ruling Elder or Deacon remaine an Elder or Deacon in the Church as well all are Officers Ordained of Christ alike given to his Church Officers chosen and Ordained by laying on of â—…ands alike but weâ—… suppose you will not say a Deacon In such a case should remaine a Deacon in the Catholique Church therefore not a Minister Secondly wee shall now consider what is here said and first this language of a Minister in the usuall Church as a particular Church hath union with and is a part of the universall it is an unusuall expression to us and to the Scripture phrase and therefore beare with us if wee fall short of your meaning the usuall Church in England hath beene either the Arch-Deacons Church in the Deanaâ—…ies or Diocesan in the Bishoprick or Provinciall or Nationall but wee hope that there is no such intended here yet to all this and the jurisdiction thereof particular Churches have been subject as parts there But if by usuall Church you meane a Classical Provinciall or Nationall Church wee must intreat better grounds for any of these and therefore wee must confesse our minde and meaning is not so that wee looke at a Minister of a particular Church in any such relation to the usuall and intermediate Church betweene it and the Catholique The second sense therefore we owne and acknowledge as before But whether this be contrary to the judgement and practise of the universall Church wee know not because it is hard for us know what the universall Church judgeth except we could heare it speake or see its practise if the onely head Prophet and Shepherd of the Church Jesus Christ be fit to declare her judgement we will be tryed thereby who we know hath set Elders in every particular Church Act. 14.23 to watch over their particular flock Act. 20.28 but not over any other Church that wee can finde Neither doth this destroy the unity or Communion of the Catholique Church nor of particular Churches one with another as is said for Churches may enjoy brotherly Communion one with another without such stated formes under the power and authority of one another as hath been shewed before Reply For if he be not a Minister to other Churches then are not the Churches of God one nor the Communion which they have together on nor the Ministers one non the flocke which they feed one Answ In what sense is intended to have the Ministers one and flocke one we doe not see If you meane one by one visible Government over the Catholique Church wherein there is a subordination of Churches and Ministers you must at last rise to Oecomenicall Pastor or Councell that must be the supreme which can scarce ever be had If you meane an unity by brotherly Communion in officeâ—… of love and mutuall helpefulnesse of Churches and Ministers without usurpation such an unity and Community is not destroyed and the argument doth not follow Cannot many distinct societies of Townes or Corporations make up one County except the Major or Constable in one Towne be a Major or Constable in others also By this Reason the Deacon of one Church is the Deacon of all or else the unity is destroyed Reply If the Pastor derive all his authority from the Church when the Church hath set him aside what right hath he to administer among that people Answ True but we say he derives all his authority from Christ by the Church indeed applying that office to him to which the authority is annexed by the institution of Christ hence being the Minister of Christ unto them if they without Christ depose him they hinder the exercise of his Office but his right remaines Reply As they give right to an unworthy man to minister amongst them if they cal him unjustly so they take right from the worthy if they unjustly depose him Answ We grant there is a parity in foro externo but as in the call his outward cal consists in the election of the calling and the acceptation of the called to compleat his power of administration Now this by Christ in his Church may be destroyed in a â—…ust censure without his consent but cannot unjustly be wrung from him without his consent therefore he may hold his right till either hee be justly deposed or willingly relinquish the same upon their injurious interruption of the use of his right Reply And whereas you say the Minister is for the Ministery and the Office for the execution and so the Pastor and the flocke are relatives and therefore if their election gave him authority among them to feed their câ—…sting him off hath stripped him of the same power they gave him Answ Wee grant it is so yet the execution may bee unjustly hindred though the right and Office remaine But we may well retort this argument upon the Minister of the usuall or Catholicke Church Thus if the Minister bee for the Ministery and the Office for the execution and so the Pastor and flock be relatives then hee that may justly for ever be hindred of all execution of the Ministery and hath no power to censure his flock or cannot so much as justly approve and admonish them for the same surely hee hath a poore Office and Ministery but such a Minister that hath no particular Congregation that is his flock under his charge may justly be excluded out of all Churches and cannot censure or reprove his Catholique or usuall Church for the same therefore he is indeed no Minister and and hath no Office in the Church of God â—…HAP XVII Position 8. THat one Minister cannot performe any Ministeriall act in another Congregation Reply The Preaching of the Word and publique Prayer in the Congregation meet together solemnely to worship God c. are properly Ministeriall c. Answ Concerning our true sense and meaning in our answer to this Position wee have spoken in the second consideration of the second and third Positions to which wee referre the Reader onely here wee must ingenuously confesse that our expression That a Minister exercising in another Church doth it not by vertue of any calling but onely by his gifts is not so cleare but may occasion stumbling yet the the next words following doe fully expresse our mindes viz. that he doth not put forth such a Ministeriall act of authority and power in dispensing of Gods Ordinances as a Minister doth performe to that Church whereunto hee is called to be a Minister for so hee doth not performe any Ministeriall act with that authority hee doth to his owne which further cleares up our expression in the second consideration viz. that he is a Pastor of none but his proper flocke although some acts of his Office may extend beyond his owne flocke as we have shewed before and therefore in this sense we may still conclude that if the question be put to any Minister so exercising in another church which was once put to our Saviour By what authority dost thou these things let him study how to give an answer for wee have not yet learned it from this Reply We confesse there are some godly learned servants of Christ who possibly may bee otherwise minded and thinke that a Minister preaching in another Congregation doth it onely as a gifted man as the Refuter of Doctor Downam with others in former times of Reformation beleeved also But we desire that if any difference appeare herein it may bee no prejudice to the same cause for substance wee maintaine if by sundry lines wee all meet at last in the same point FINIS Vid Pet. Mart. Loc. Com. de Excom Brins Watch part 3. capâ—… 10. Jun. lib. 1. paral 6. G. Apol. cap. 7. Q. 2. Ibid. p. 138. Peter Martyr in 1 Kings 12. verse 31. Pet. Mart. Com. Loc. de Idol in praeâ—… l. 1. Iohn 2.15 16. Conc. Miliv Can. 12. Tertull. Apol. cap. 30. Vid. Chemnit Ex. de Innoc. Sanctorum Vid. Birth of Heresies out of Elasopolitans Comment Pet. Mart. loc â—…om de Idol Whit. de Eccle. 1 Cor. 15.47 Vid. Brightm An. in Loc. Cypr. lib. 3. Epist 13. Cypr. lib. 4. Epist 7. * Right of Presbyt pag. 482. Page 22. Page 68. Tertul. lib. 4. Com. Mar. * Calvin Epist 332. Chamier de Euchar cap. 13. Reply To the second Consideration of the Answer Pet Mart. de Excom Loc. Com. * Officiall Lib. 1. cap. 6.7 Rev. 2.2 and 3.9 Acts 2 38.8 â—…7 19 17 18 â—… Cham de Bap. lib. 5. cap. 1â—…