it just and right altogether to debar them as having no right nor title to those priviledges of the Church It is your opinions whereto we had respect not simply your practice It never entred into us to perswade you to a set Liturgy much lesse to complain that you had not accepted ours But that all stinted Liturgies should be condemned as devised worship and so condemned as that none may lawfully be present at or pertake of the Sacraments administred in a stinted or devised forme this wee called a new opinion Neither do we mention it because we knew it to be the private opinion of some Brethren among you whom we had left to the liberty of their owne judgment so far as the maintenance of the Truth and a just call did not ingage us but because it was cryed up and advanced with all diligence and endeavour of some among us standing affected England-ward as if a chief point of holinesse consisted in separation You know how great a fire a little sparkle kindles And seeing this Distraction and Rent had its originall growth and continuance from some Brethren in those parts or affected to that way when in loving and friendly manner we could neither receive grounds at home for our conviction nor procure just satisfaction to the contrary what could wee doe lesse then call upon you joyntly to know your judgment and either by sound proof to be by you convinced if happily you should approve their separation which we esteem groundlesse rash unlawfull and prejudiciall to outward peace or being backed by a testimony of its dislike from you we might the better be both incouraged and furnished to endevour the quenching of that fire which was kindled but in too many places In other perticulars also wee conceive you goe beyond Commission given of God granting them authority to whom God hath not committed it debarring others from the priviledge of the Sacraments who have title thereto by the Covenant of grace Your love in that you were pleased to signifie first your kinde and respective acceptance of our Letter and now also to send us an answer thereto we acknowledge it with all thankfulnesse and shall endevour through the grace of God to return like affection in truth of heart if in measure we fall short Of your respect to us in particular we make no question your expressions are beyond that we could expect as also what we dare own But we humbly beseech the Lord to direct uphold and guide us that in some measure we may walk worthy of our vocation and approv our selves faithfull to your consciences It was one end of our writing to be satisfied in this point whether you approve the ways of Separation whereof wee complain and their courses who laboured with all their might when they conceived hope to be heard to perswade therunto Against which if we knew your judgment you testified among us You know they that separate are not all of one straine and temper Some deny all communion with us publick and private some admit of private but deny all publick and some joyne in Prayer before and after Sermon as also preaching of the Word because in their esteeme this may be done without communion in a Church-way but refuse to partake of the Sacraments All which Separations wee judge uncharitable contrary to the Commandement of Christ and have ever thought that you whilst with us and we were of one minde herein If of late we have conceived fears of some of you deere Brethren as leaning too much to what formerly you disliked we beseech you weigh what urgent and pressing Reasons forced us thereunto and we shall most gladly wee heartily desire you to rest assured lay hold of every line and syllable that may tend to dislodge such apprehensions For as we conceive the dispute to be unreasonably moved the Rent offensive the opinions themselves prejudiciall to the cause of God and the advancers thereof to have passed the limits prescribed by God so wee shall esteem it an inestimable blessing if now what hinders being removed wee might joyn with one heart and soule in one way of God to promote his glory and seek the good of his Church and people We trust in the Lord we should not draw back in any course wherein wee may see the Lord going before us nor be an offence to any to keep the Lords way wee seek the truth and are perswaded it is the cause of God which we defend we plead for Communion with the Churches of Christ no further then they hold communion with Christ still desiring to keepe the unity of the spirit in the bond of peace with your selves and all others who walke in the right way of truth peace and comfort How the Lord may be pleased to deale with us or dispose of us wee know not his blessed will be done But of this we are resolved through his grace not willingly to raise trouble or dissention among you if through ignorance or infirmity we shall not so fall in as to be of one minde with you in these matters And here we desire you to consider that in these particulars you dissent as much one from another as we dissent from you and that wherein we dissent from you and perhaps from the lesser part of you you dissent from the judgement and practice of all Reformed Churches This wee speake not to prejudice your cause but to intreat your serious re-examination of what you have sent us and this tryall thereof by the Touchstone of the Word For if we mistake not in many things it will not abide the Test You have written in great love and tendernesse that your Positions might be so scanned and wee shall endeavour with such affection to try all things and hold fast that which is good And now beseeching the guidance of the Spirit with your leave wee shall endeavour to deale fully and plainly as the nature of the cause requireth intreating you impartially to consider the grounds whereupon we go and weigh what wee shall say in the ballance of the Sanctuary The Lord of his rich mercy in Jesus Christ direct us in discerning what is right and pleasing in his sight Cast offences out of the Church close up Rents and Divisions reveal his Truth more and more set up and mayntain the purity of his own Ordinances unite the hearts of his people to the love and feare of his holy Name teach us self-deniall and keep us blamelesse to the comming of the Lord Jesus Christ Amen I POSITION That a stinted forme of Prayer and set Liturgie is unlawfull Answ BEfore we proceed to declare our selves concerning this position It will be needfull that some thing 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
faults such as one Christian cannot or must not tolerate in another without breach of charity For if the errour be such as may be tolerated and I am called to be present by such fault I am not defiled though knowne before If the error be such as in conscience may not be tolerated though not knowne before hand I am bound if present some way to professe against it This distinction of personall and ministeriall faults in this case untill it be cleared by some Text of Scripture or sound reason from the word must goe for the devise of man A Church a Minister or a Christian may be stiffe in an error being misperswaded it is a truth after many meanes long used to convince them with whom yet we must hold communion in the ordinances of Religion and the error may be such as we cannot without hypocrisy or denyall of the truth hold communion though such meanes of conviction have not gone before But the corruptions alleadged against our forme of prayer for matter or manner are such as one Christian may and must tolerate in another where he hath no power to redresse them Hath not Christian wisdome and experience of humane frailties lessoned you deere brethren to beare one with another in matters of greater consequence then any have or can be objected truly against the form of prayer in use among us And why such corruptions should not be ascribed to humane frailty we see not For if a godly Minister make use of a book in things which he judgeth lawfull for matter and manner the corruption in him that useth it according to his judgement from what cause can it spring but humane ignorance and frailty We rest assured you question not the integrity of many who make much more use of the booke then onely in a few select prayers From the bottome of our hearts we desire and pray that God would remove out of his Church and worship whatsoever offendeth for matter or manner and that all things may be so done not onely that they may be tolerated but that they might be approved in the conscience of all men But we are perswaded that not onely some few select prayers but many prayers other exhortations may lawfully be used with fruit and edification to Gods people To aggravate faults especially when it tends to draw away people from the Ordinances of God is no lesse fault then to excuse them it may be greater and therefore we dare not esteeme the prayers read by a godly and faithfull Minister according to the booke in use among us a corrupt sacrifice whether in such as read them or them that be present In them that join according to Christs command and liberty of absence from Christ hath not beene shewed notwithstanding the corruptions we hold the prayers to be an holy and acceptable sacrifice to God and pleasing to Jesus Christ The corrupt sacrifice is that which the deceiver bringeth voluntarily and out of neglect having a male in his flock but the faithfull bringeth himself and his godly desires according to the will of God and as for corruptions whether respecting matter or forme they are none of his they cleave not to his Sacrifice to staine or pollute it As for the Text of the Prophet Mal. 1. 13 14. it is cited by many in this businesse and to many purposes applyed but we cannot finde that in the Prophet for which it is here brought The deceiver is accursed that offereth a corrupt thing to the Lord. This we reade and beleeve but that a godly man being present at this forme of prayer among us read by a godly and faithfull Minister is the deceiver who offereth a corrupt thing unto the Lord that is not proved No argument can be brought from this place to the purpose but by analogy which is a kinde of arguing of all other most ready at hand but lyable to most exceptions and apt to draw aside if great care be not had which in this place we finde not to take the proportion in every materiall point just and right And we desire such as alleadge this passage of Scripture against simple presence at the prayers of our Liturgy advisedly to consider whether God allow them to make such application of his truth which wee much doubt of to say no more Your third proposition That as you are very tender of imputing sinne to those men that joyne in some select prayers read by an able and godly Minister so on the other side you are not without feare least such joyning may be found unlawfull unlesse it may appeare that the Ministers with whom the people have communion in reading those Prayers neither give any scandall by reading them nor give unlawfull honour to a thing abused to Idolatry and Superstition nor doe suffer themselves to be sinfully limited in the reading of them 1 We cannot conceive how you should imagine the practice of a godly Minister in reading some few select prayers to be scandalous or offensive in their congregations when the people generally not in their assemblies onely but throughout the whole land were perswaded of the lawfulnesse of that course till now of late some have beene drawne away to separate who yet by warrant of Scripture produce nothing of weight to countenance that practice 2 If the booke should be as you take it an idolathite latent offence doth not oblige If any man say unto thee this is sacrificed to Idols eat it not so that if it doe not manifestly appeare that this practice is scandalous it is not lawfull for the people to withdraw themselves 3 The book we speake of the Liturgie so far as it is sound and good by your confession is no Idolathite neither was it taken out of the Masse-book in such sense as you object but rather the masse other Idolatrous prayers were added to it for popery is as a scab or leprosie cleaving to the Church and many truths belonging to the Church as her proper legacie were stollen and heaped together in that denne And why the true man may not challenge his goods where ever he finds thē or the thiefe plead title to the true mans goods by prescription we know not It is no hard taske to shew that our Service-booke was reformed in most things according to the purest Liturgies which were in use in the Church long before the masse was heard of in the world And if that could not be shewed yet formes of speech generally taken we speak not of this or that speciall word or phrase is no more defiled by Idolatry then the light aire or place where Idolatry is committed It is not unlawfull to pray Lord helpe or Lord have mercy or to give thankes praised bee God because the Papists say Lady helpe or praised be God and the Virgin Mary Fourthly Put case the Minister in reading such prayers gives offence or attributes unlawfull honour to a thing abused to Idolatry and Superstition or suffer himselfe
the Scripture willeth that one should admonish another it is not onely a command to every singular man towards his fellow but also to any whole company too another societie Bellarmine asketh quo jure unus populus Episcopum alterius populi elegere potest Junius answereth Certe charitatis jure communione sanctorum And Paul when he teacheth that all the faithfull are members of one mysticall body of Christ who ought to have a mutuall care one of another laid the foundation of this policie It is a blemish in the calling of a Minister if either the people be not fit to choose or being fit they be shut forth from the choice but this maime doth not make a nullitie in his calling for in every true Church where the word is preached and received and the Sacraments for substance rightly administred there is a true and lawfull Ministery and a true and lawfull calling of that Ministery though in some things defective In the Church of God all sound and saving truth is to be found for it is the pillar and ground of truth and where the true profession of all saving truth with the right use of the Sacraments for substance is to be found there is the Church which ordinarily cannot be had maintained and continued without a lawfull Ministery nor that without a calling The saving truth of God a lawfull Ministery are both essentiall to a true Church Something of this remaines in every compleat societie that hath any thing of the Church and for essence and substance they are true in every true lawfull compleat societie The profession of the truth may be true and sound in all necessary and fundamentall points though mixed with diverse errors and the Ministery for truth and substance lawfull though many wayes deficient In the true Church there is a true Ministery but the true Church hath continued there by the blessing of God where the election of Ministers hath been given away by the people or taken from them In the primitive Church when the people had a voyce in the choice of their Pastor oftentimes there were factions in the Church the people stood against their guides and challenged the whole power of election to themselves Sometimes they were divided among themselves Sometimes they gave away their power at least in part and sometimes Ministers were set over them without their councell and advice whose Ministery notwithstanding was not reputed voyde and of none effect If it be objected that many things were amisse in those primitive elections what will follow thence but that the Ministery may be lawfull and good where there be many wants in the manner of calling If this be not granted what shall be done when the people and their Elders be divided in the choice of a fit Officer If the people prevaile against their Elders he whom they choose is no Minister to them because not chosen by their suffrages if the Elders against the people he whom they approve is no Minister unto theirs because not chosen by their suffrage And so if there be dissention they must seperate from or excommunicate one another because he is no Minister to the one whom the others approve The Orthodox Pastors did professe so that the Donatists would returne to the true and Apostolicall doctrine they would not disallow their Bishops that they might understand that Catholiques did not detest Christian consecration as Augustine speakes by humane error The high Priesthood was bought and sold for money and sometimes made annuall and every yeare new high Priests created Sicut isti praefecti quos singulis annis promutant reges as Sol Jarchi saith That as every man would lay out more or lesse money he should get or lose the Priesthood which may be seene in the examples of Jason or Menelaus Neverthelesse so long as the Jewes continued the true Church of God the Priesthood was true also The reformed Churches who have seperated from the abhominations of Rome professe the first reformers among them received some ordinary calling in the Romane Synagogue They that thinke the basest of Rome will acknowledge Baptisme unduely administred by Priests or Jesuites to be for substance the holy Sacrament of Christ And if the Baptisme of God may be derived from the Ministery it is no absurditie to thinke that the first seekers of reformation derived authoritie from Christ to preach the Word and administer the Sacraments by them as Stewards used of God to set them in that office for the seekers of reformation derived their authoritie from God and that which is instituted by Christ is not made voyde by the corruptions of men The third and fourth consideration we will passe over because from what hath been spoken it is easie to understand in what sense they may be admitted and in what denyed and we have no desire to trouble you with the examination of that which falleth not into question As for the second branch of your Answer that in case the Church shall without cause or without sufficient weightie cause rashly or wilfully set him aside whom Christ hath set over them yet he still remaines a Minister of Christ untill he accepts of a call from another people in whose account notwithstanding such Depositions he hath true right of administring among that people We know not well your meaning if this be your minde that a Minister lawfully called and set over one Congregation is to be esteemed a Minister in the usuall Church as the particular Church hath unitie with and is part of the universall or Catholique and as a partie baptized is not baptized into that particular Congregation onely but into all Churches and that the Ministery is one Cujus à singulis in solidum pars tenetur as Cyprian speakes and therefore though the Minister be unjustly cast off by one Congregation yet he is not to be esteemed as no Minister we freely consent But if your meaning be that he is onely by right a Minister of that particular Congregation because unjustly deposed as formerly in the execution of his office he was a Minister to them onely and to none other societie whatsoever or in what respect soever your opinion is contrary to the judgement and practise of the universall Church and tendeth to destroy the unitie of the Church and that communion which the Churches of God may and ought to have one with another for if he be not a Minister in other Churches then are not the Churches of God one nor the Ministers one nor the flocke which they feed one nor the Communion one which they have each with other And if the Pastor derive all his authoritie to feede from the Church when the Church hath set him aside what right hath he to administer among that people If they erre in their deposition it is true they sinne against Christ But as they give right to an unworthy man to administer among them if they call him unjustly so they take
the many rich precious treasures of his grace wherewith the Lord hath furnished sandrie of you above your Brethren which causeth us with great reverence to accept and receive what further light God may be pleased to impart unto us by you But as we have beleeved so have we hitherto practised and so have most of us spoken this our Answer to your particulars most of us we may say because there wants not some Brethren amongst us who proceed further even to looke at all set formes of Prayer invented by men of another age or congregation and prescribed to their Brethren to be read out of a book for the prayers of the Church as Images or Imaginations of men forbidden in the second Commandement But as we leave them to their libertie of their own judgements without prejudice so do we also concurre with the rest of them so farre as we all goe in bearing witnesse against any set formes or the corruptions in them In dispatching whereof we have been the more slow because it behoved us first to inquire into and to settle some controversies amongst our selves before we could well attend to entertaine discourse about forraigne questions which do not so neerely concerne our present estate and practise Besides your Letters being sent to the Ministers of the Churches and some of us dwelling farre asunder it was not an easie thing for all of us often to meet together to consider of these Questions much lesse to resolve upon one just answer But having at length by the assistance of God brought our Answers to this issue we commend it to the blessing of the Lord and in him to your Christian and judicious consideration where if all things bee found safe and duely warranted from Scripture grounds do you also as seemeth vigilant Watchmen of the Lords flock and faithfull witnesses to God If any thing seeme doubtfull to you consider and weigh it very well before you reject it If any thing appeare to be unsound and dissonant from the Word which we for our parts cannot discerne we shall willingly attend to what further light God may send unto us by you In the meane while wee intreat you in the Lord not to suffer such apprehensions to lodge in your minds which you intimate in your Letters As if we here justified the wayes of riged separation which sometimes amongst you we have formerly borne witnesse against and so build againe the things we have destroyed you know they separate from your Congregations as no Churches from the Ordinances dispensed by you as meere Antichristian and from your selves as no visible Christians But wee professe unfainedly we separate from the corruptions which we conceive to be left in your Churches and from such Ordinances administred therein as we feare are not of God but of men And for your selves we are so farre from separating as from no visible Christians as that you are under God in our hearts if the Lord would suffer it to live and die together and we looke at sundrie of you as men of that eminent growth in Christianitie that if there by any visible Christians under heaven amongst you are the men which for these many yeeres have been written in your foreheads Holinesse to the Lord which we speake not to prejudice any truth which our selves are here taught and called to professe but we still beleeve though personall Christians may be eminent in their growth of Christianitie yet Churches had still need to grow from apparent defects to puritie and from reformation to Reformation age after age till the Lord have utterly abolished Antichrist with the breath of his mouth and the brightnesse of his comming to the full and cleare revelation of all his holy Truth especially touching the ordering of his house and publick worship as a pledge of this our estimation of you and sincere affection to you we have sent you these Answers to your demand and shall be readie by the help of Christ to receive back againe from you wise and just and holy Advertisements in the Lord. Now the Lord God and Father of our Lord Jesus Christ your Lord and ours lead us all unto all Truths purge out all Leaven out of his Churches and keepe us blamelesse and harmlesse in his holy Faith and feare to his heavenly kingdome through him that hath loved us In whom we rest Your very loving Brethren the Elders of the Churches in New-England Reverend and dearely beloved Brethren IT is not to be doubted but while we live here we shall have just cause to search and try our ways look back upon former courses and call things done to more strict examination For being over-clouded with ignorance compassed about with infirmities and beset with many temptations to sinne knowing what we know best but darkly and in part no marvell if in many things we offend ignorantly of frailty for want of due consideration rashly mistaking Errour for Truth condemning Truth for Errour suspecting evill without cause and not suspecting where is just reason drawing erronious conclusions from sound principles and maintaining truths upon weak grounds so that in examination of our wayes and endevours of their Reformation wee had need to looke warily that wee turn not to the right hand or to the left for in the one we add to the Word of God as well as in the oother and of our selves are apt to strike aside to both A loose conscience will be profane a tender scrupulous It stands us therefore upon to have our selves in suspition in as much as experience teacheth that many have swerved from the path of sound peace and comfort on each hand Wherefore Beloved Brethren if since your comming into New England upon serious Review of former actions you have discovered any truths heretofore not taken notice of we shal be so far from rejecting them because of your former judgment and practice that we shall heartily desire to know and imbrace the same with you and blesse God for you as the happy instruments of his glory our Instruction the advancement of the truth But if the discoveries be of the like nature with the positions mentioned in the Letter as before so still we conceive them to be new opinions and not warranted by Scripture which is the true Antiquity Opinions we say not practices for not changing your opinion you might lawfully alter your practice nay what you did tolerate formerly as a burthen in case not free you might well forgoe being at your liberty Your judgement being the same you might use your liberty in forbearance of a set Liturgie and yet retaine the same judgement of a stinted Liturgie that you had before you might forbeare for a time upon speciall Reason such as present state and occasion might suggest to receive to the Sacrament approved Christians not set members of a particular Congregation as some Brethren do who yet dare not think it unlawfull to communicate with such in the act of worship or deem
by men of the same age and congregation and to be used but now and then or but once on set purpose and that either in publike or in private as elsewhere we may have occasion to shew You say it is evident many Preachers constantly use a set forme of Prayer of their own making before their Sermons with whom the people refuse not to joyne And you know we doubt not that such set formes are disliked also And if the grounds be examined in our understanding they make as much against the one as the other View but the reasons why you admit not a stinted Liturgie and forme of prayer and see whether the two last will not in the same terms directly conclude gainst both But what ever is to be thought herein or whether mens practises agree with their opinions we now dispute not This is plaine and manifest that mens opinions are to be judged by their expresse words and reasons not by their practises The Brownists as they are commonly called can separate from no stinted Liturgie amongst us but that which is in use and for ought we know they may joyne with their owne Pastors though they oft use the same forme of prayer in whole or in part in thanksgiving before meat or in prayer before Sermon or the like And yet their opinion is that all stinted Liturgies and set Formes of prayer be unlawfull humane inventions forbidden by the second Commandement But if any thing had beene left doubtfull in the Letter that it might be strained to another sence either because we were short in expression or many of you not informed in the passages which gave occasion to the question it is well knowne what the words meane in ordinary construction And we doubt not but many brethren among you might and could fully informe you of our meaning that there need no such straining to find it out That which followeth in your answer to the position as you interpret it wee passe over because it is not to the matter intended And wee are as unwilling to trouble you with the affaires of other Churches taking you from your owne weightie occasions as you are unwilling to be interrupted Onely in regard of promise and because plaine dealing serves to maintaine love we thinke good to advertise you these few things 1 That your reasons why you accept not of a stinted Lyturgie be ambiguously propounded for sometimes you plead onely for your libertie herein and that a stinted forme is not necessary and sometime you speake so as they that looke at Stinted Lyturgies as Images forbidden in the second Commandement will easily draw your words to their meaning 2 The reasons you bring against a set forme of prayer or Liturgie doe hold as strong against a set forme of Catechisme confession and profession of faith blessing baptizing and singing of Psalmes 3 Wee have not called upon you at this time to witnesse for or against the corruptions in the Communion-Booke This you fall upon by straining the sense of our demands contrary to the true meaning thereof The reasons which you bring against it we cannot approve them all The exceptions which have bin taken both from the matter and manner thereof we know But to esteeme the whole for some corruptions found therein a monument of Idolatry that we have not learned The Argument in the abridgement which is used against conformity to the Ceremonies did not in their judgement who were authors of the Booke hold against the Lyturgie of which opinion we are also 4 If these reasons be intended onely to shew why you receive not our forme of administration it is that which we are perswaded you know we never required of you If to disallow the use of the Booke amongst us altogether in things lawfull good and pertinent they will not hold weight 5 You are generally as you say loath to meddle with the affaires of other Churches unlesse you have been necessarily called thereunto But when some upon the request as we suppose of private friends and others out of their zeale and forwardnesse have laboured to draw many to separation from the Sacrament because ministred in a stinted Lyturgie wee cannot apprehend any just ground of this apologie The Rent is wide and some brethren had their hands deepe therein which made us at this present to crave your judgements and the reasons thereof to make up the breach 6 I. D. objecteth to Master P. that his manner of preaching was disorderly in carrying that matter he speakes of to the Classes before he had declared to the Church the equity of his refusing the Ministers desired by the Scriptures And may not we with like reason object that this manner of proceeding is disorderly in seeking to draw men to Separation because of stinted Liturgie before you had shewed to us or other brethren whom it may concerne by Scripture or reasons drawne from thence that a stinted Liturgie was unlawfull but of this wee may intreat more fully elsewhere II. POSITION That it is not lawfull to joyne in prayer or receive the Sacraments where a stinted Liturgie is used or as we conceive your meaning to be in this as in the former question viz. where and when that stinted Liturgie is used Answer IT seemeth by this your letter the ground of this Position hath beene the separation of divers from your assemblies because of a stinted Liturgie and we are not ignorant of the rigid separation of divers people who withdraw themselves from an able faithfull ministry as no ministry of Christ and from their godly congregations as no Churches of Christ because of some corruptions from which through want of light not love of the truth they are not throughly cleansed Against which practise we have ever witnessed As for our Judgement concerning the Position it selfe we would promise two things First concerning the persons reading this Liturgie which may be either an ungodly or unable Minister or an able and a godly Secondly concerning the Liturgie it selfe which may be either of the whole or some select prayers which may be conceived to be the least offensive Now if the question be of joyning in prayer with and when that whole Liturgie is used or where that which is used is read by an unable and ungodly Minister we then see not how it can be lawfull to joyne in prayer in such cases For 1 The prayers of the Minister are not his private prayers but the publike prayers of the whole assembly whose mouth he is to God And when the prayers offered up by the Minister as a living holy and acceptable service to God are not through humane frailty but otherwise for matter and manner corrupt wee see not what warrant any one hath to joyne with such prayers Mal. 1. 13. 14. 2 When men ioyne therein with an insufficient Ministry they doe not only countenance them in their place and office whom the Lord hath rejected from being his Priests Hos 4. 6. but also set
up those Idolls and means of worship to edifie themselves by which God never appointed in his holy word Ezeck 11. 17. But if the question be of joyning in some few select prayers read by an able and painfull Minister out of that booke as on the one side wee are very tender of imputing sin to the men that so joyne so on the other side we are not without feare least that such joyning may be found to be unlawfull unlesse it may appeare that the Ministers with whom the people have communion in reading those prayers doe neither give any scandall by reading of them nor give unlawfull honour to a thing abused to Idolatry and superstition nor doe suffer themselves to be sinfully limited in the reading of them Reply SUfficient hath been spoken of the meaning of the position and the grounds thereof and if we have not mistaken your judgment practice both you have born witnesse against both that you call the rigid seperation and this more moderate also And we humbly wish the moderate doe not degenerate into the rigid ere long It is very strange if they take not great incouragement upon your grounds The truth of our ministery Churches Ordinances and calling is questioned and where men will stay the Lord knoweth and what more common then that our Liturgie is unlawfull because it is the devise of man The Author or publisher at least of a letter against our Service booke beginneth with such like distinction Against this Prayer-booke saith he divers have pleaded in a different manner First some arguments are proper to the Separatists qua tales viz. that it is offered in a false Church 2. By a false minister 3. In the behalfe of the subjects of the Kingdome of Antichrist These are properly theirs being the grounds whereupon they make a totall separation from all the Churches in this Land as no Churches of Christ These I approve not yet note them that yee may see upon what different grounds the same Position is maintained by severall persons and that yee may be delivered from the prejudice which hinders many from receiving those truths because they feare the reproach of Brownisme Secondly there are other grounds which are common to all that plead for the the puritie of Christs ordinances and which doe not necessarily inferre such separation but only serve to shew the unlawfulnesse of that practise and our communicating therein Thus the Epistle wherein the same distinction of separation is noted but how truly let the indifferent judge If none must be counted Separatists but such as have pleaded against the booke of Common prayer as unlawfull because offered up in a false Church c. then are there none such in the world that we have knowne or heard of for it is apparent they cast us off as no Churches of Christ because our Service is a humane devise will-worship Idolatry And not on the contrary that our Service is will-worship or Idolatry because our Churches are false Churches Against all Communion with us they plead because we are a false Church but against our stinted Liturgie they argue not in that manner The grounds on which that Authour builds which he saith are common to all that plead for the purity of Gods ordinances are one and the same with the grounds of the Separatists shafts taken out of the same quiver and peculiar to them some few brethren onely excepted who of late have looked towards that opinion See how affection will transport Those reasons shall be common to all that plead for the purity of Christs Ordinances which were never taken to be sound and true either by the reformed Churches abroad or by the godly Brethren at home whether now at rest with the Lord or for the present living or yet by the most of the brethren among whom they live and with whom they hold societie or by any minister or Societie which did hold the unitie of the spirit in the bond of peace for the space of this 1400 yeares and upwards by your owne confession unlesse within these few dayes and that by a few onely If this be not to strengthen the hands of the Separatists or at least to lay blocks of offence in their way what is As yet we thinke most of them that have separated are not so farre gone as to condemne all our Assemblies as no Churches of Christ but we judge they have proceeded further then Christ the Lord and Saviour of his Church hath given them commission or allowance that the grounds whereon they build are unsound and such as make way for further danger if the Lord prevent not And that the reasons mentioned in the letters are the proper grounds of Separatists and not common to all them that seeke the purity of religion for they are not approved by your selves and if all this tend not to turne them who halt out of the right way wee heartily intreate you to consider Your judgement concerning the Position you deliver in three propositions for so many they be for substance In respect of the persons reading the Liturgie or the thing it selfe that is read As if any part of the Liturgie bee read put case some few selected prayers onely by an unable and ungodly minister it is unlawfull say you for the people to joyne in that case But if it be unlawfull for the people to joyne when an ungodly minister readeth some few select prayers it is either in respect of the Minister or the prayers themselves Not of the prayers themselves for they be select and choyce faultlesse both in respect of matter and manner as it is taken for granted unlesse this distribution be to no purpose if in respect of the Minister then it is not lawfull to joyne with such a one in any ordinance of God whatsoever For if the Minister make it unlawfull then all communion in any part of Gods worship with such Ministers is unlawfull and so the Church in all ages of the world the Prophets our Saviour Christ the Apostles and the faithfull in the primitive Churches sinned in holding Communion with such when the Priests were dumbe dogges that could not barke and greedy dogges that could never have enough when the Prophets prophesied lies and the Priests bare rule by their meanes when the Priests bought and sold Doves in the Temple and tooke upon them to provide such things for them that were to offer when the Pharisees corrupted the Law by false glosses taught for doctrines mens precepts made the commandements of God of none effect through their traditions under pretence of long prayer devoured widowes houses taught the Law but practised it not when they were such and did such things they were ungodly Ministers But we never find that the Prophets our Saviour the Apostles did either forbeare themselves or warne the faithfull not to communicate with such in the ordinance of worship We reade our Saviour charged his Disciples to beware of the leaven of the
Scribes and Pharisees to let them alone because they were the blind leaders of the blind but he never forbade to communicate with them in the ordinances of God It is not then for private Christians to withdraw themselves from the ordinance of worship and communion of the Church because such are permitted to deale in the holy things of God whom they judge or know unfit when men joyne in the worship of God with unworthy Ministers they doe not countenance them in their place and office but obey the commandement of God who requires their attendance upon his highnesse in that way and meanes To goe no further then the text you quote Because thou hast despised knowledge I will also reject thee c. Properly the text is spoken of the ten tribes called Israel and the Priests among them who worshipped the Calves which Ieroboam had set up whom the Lord threatneth to reject because they had rejected knowledge being either wilfully ignorant or withholding the truth in unrighteousnesse Whether they were for the present absolutely rejected or the Lord threatens only to reject them we will not dispute This may suffice that it is not to be found either in this or any other Text of Scripture that the people joyning in the true Worship of God with unworthy Ministers do countenance them in their place thereby On the contrary if you will extend this Text to all unworthy Ministers of what sort soever whom the word of truth doth condemne as not approved Ministers of God the Scripture teacheth evidently not onely that the people by joyning do not countenance them in their place and office but that they must and ought to joyne with them in the worship of God and in separating from the Ordinance they shall sinne against God much lesse then do they in such joyning set those Idols and meanes of worship which God never appointed in his Word For the worship is of God and the Ministery is of God the person unworthily executing his place is neither set up by some few private Christians nor can by them be removed And warrant to withdraw themselves from the worship of God because such as ought not are suffered to entermeddle in the holy things of God they have none from God Dumbe Dogs greedy Dogs Idol-sheepheards false Prophets Strangers are unworthy Ministers but they that communicate with such in the ordinance of worship are never said to set up Idols or means of worship which God never appointed The sheep of Christ will not heare strangers in the Lords sense but outwardly they heard those strangers preach if the Scribes and Pharisees were such and by hearing them discovered them to be strangers i. e. false Prophets Some strangers at least of whom our Saviour speaks were of the true Church and of Israel but brought false doctrine tending to kill the soule such strangers none should heare that is believe and follow but as they be tolerated in the Church so they may hear them so long as they bring the truth Unworthy Ministers are no Ministers for themselves but they are Ministers for the people of God that is so long as they be in the place of Ministers the acts of their administrations are of force to the faithfull if they observe the forme of administration prescribed by Christ for Christs Ordinances have their efficacy from him not from them that serve about them and evill Ministers minister not in their own name but in Christs and by his Commission It hath evermore bin held for a truth in the Church of God that although somtimes the evill have chiefe authority in the ministration of the Word and Sacraments yet for as much as they doe not the same in their own name but in Christs and minister by his Commission and Authority wee may use their Ministery both in hearing the Word and receiving the Sacraments neither is the effect of Christs Ordinance taken away by their wickednesse nor the grace of Gods gifts diminished from such as by faith and rightly doe receive the Sacraments administred to them which are effectuall because of Christs institution and promise although they be ministred by evill men Beza de Presbyt et excōmunicat p. 25 26. Ista vero quia nonnulli à sacris caetib sacrament usu propter aliorum vitia ultro abstinent i. e. seipsos excommunicant magnam reprehensionem merentur The reasons whereby the ancient Churches condemned the Donatists and Catharists for their voluntary and seditious separation and the moderne Churches condemne the Anabaptists for their unwarrantable departure from and so renting of the body of Christ will hold against separation from the prayers of the congregation because they are read by an ungodly minister The second proposition Where the whole Liturgie is used though by an able and godly Minister it is not lawfull to joyne in prayer in that case Herein wee cannot be of your judgement for in the times of the Prophets and our Saviour Christ as great abuses no question were found in the Church of the Jews in the administration of holy things of God as can be imagined in our Liturgie or forme of prayer but the Prophets and our Saviour who taught the people to keepe themselves pure and undefiled never taught them to separate from the administration of the holy things of God And if the presence at our forms of prayer be not lawful by reason of the corruptions alleaged there can be no visible society named throughout the world since 200. yeeres after Christ or thereabouts wherein a Christian might lawfully joyne in Prayer reading the Scripture hearing the word or participation of the Sacraments For compare the doctrines prayers rites at those times in use in the Churches with ours and in all these blessed be the name of the Lord wee are more pure then they But no man will be so bold we hope as to affirme the state of the Churches within 200. yeeres after Christ to be so miserably decayed that the faithfull could not without sin hold communion with them in the aforesaid ordinances The prayers of the Minister whether conceived or stinted in a set forme be not his private prayers but the publike prayers of the whole assembly whose mouth he is to God both in the one and the other But you will not say the people ought not to joyne with their Pastor in the publique assembly if ought bee amisse in his prayer for matter or manner or both It is all one to the people in this case whether the fault be personall as some distinguish or otherwise knowne beforehand or not knowne For if simple presence defile whether it was knowne beforehand or not all presence is faulty And if simple presence defile not our presence is not condemned by reason of the corruptions knowne whereof we stand not guilty whether the corruption be through humane frailty or not it is not in us to enquire but rather whether we be called to come and the
which was the Catholike visible Church the society of men professing the faith of Christ throughout the world divided into many particular Churches whereof some are pure others impure some more others lesse sound Hereunto it may be added that every multitude and society of believers are indefinitely called the Church I persecuted the Church of God The house of God which is the Church of the living God In which sense all the Churches in the world may truly be called one And thus the Apostle Peter writing to many dispersed Churches who could not assemble in one place nor be fed by one Shepherd speaketh of them singularly as one flock Feed the flock of God which is among you But that flock are the strangers dispersed through Pontus Galatia Asia Cappadocia and Bythinia which could not possibly joine together in the Ordinances of Worship or make one distinct congregated assembly And if the Catholike Militant Church be one Society the Seals that are given as a prerogative to the Church are given unto it and the true Members of the Catholike Church have right and title to them in due order though they be not admitted into the Church fellowship you speak of For as the flock or society is one so is the Ministery Faith Covenant and Sacraments which are given as a communion prerogative unto the whole Church and not appropriated to this or that part ormember as separated from the whole which is further evidenced hereby that sometime it hath and too often it may fall out that a Christian may be a true member of the universall visible Church i. e. he may hold professe and maintain that holy Catholike Faith pure and undefiled without which no man can be saved who for the present is no actuall member of any particular or visible society in Church order As for example a man may be cut off by Excommunication from all commerce with the present visible Church wherein hee was bred and born when hee is not cut off from the Catholike Orthodoxall Church Hee may be deprived of participation of the Ordinance in every particular society when his right and title to them is much better then these who have most injuriously cast him out or debarred him of the means of salvation The communion of Saints whether visible or invisible is the effect and property of the Church Catholike and agreeth to the severall parts and members thereof as they be members of that body under the head and if particular Churches have communion together it must of necessity be that they bee parts and members of the whole body which is one 4. Though there be no universall congregation or assembly nor can be imagined yet there are and have beene many visible assemblies or societies true Churches of Christ to whom the Prerogative of the Seals is given which have not beene united and knit together in Church-order into one congregationall body or society For every society in covenant with God is the true Church of God for what is it to be the flock people or sheepe of God but to be the Church of God And where there is a Covenant there is the people of God They that are of the faith of Abraham are the children and seed of Abraham and within the Covenant of Abraham though but two or three and so of the same Church with him by that covenant The communication and accepting of the tables of the covenant is an undoubted token of a people in covenant or confederate but every society professing the true and entire faith joyning in prayer and thankesgiving receiving the truth of God to dwell among them and in some measure conforming themselves to the obedience of Gods Commandements is in covenant with God It is simply necessary to the being of a Church that it be laid upon Christ the foundation which being done the remaining of what is forbidden or the want of what is commanded cannot put the society from the title or right of a Church For Christ is the foundation and head corner stone of the Church and a people comming unto Christ united unto him built upon him having communion with him and growing up in him are the true Church of God and if the seals be annexed to the covenant by God himselfe as we cannot deny a people in covenant to be the Church so we must not deny their right and title to the Sacraments If therefore the meaning of the proposition be that the seales be given to the Church that is to true and sound Christians and people in covenant with God as a priviledge whether in ordinary or extraordinary dispensation we accept it as good and sound but it makes against your judgement and practice in keeping away such as have right and title to the ordinances If you meane the seales are given to the Church that is onely to set members of some particular society combined by covenant as it is among you we cannot receive it because it implieth a distinction not taught in Scripture and crosse to your selves And for the thing it selfe the Scripture hath nothing but many things against it as hath beene shewed 5 If it be granted that the seales are the prerogative of a particular visible Church known and approved Christians among us and their seed are members of true and visible Churches and so to be esteemed among you before they be entred into Church membership as you call it For every society professing the intire and true faith and joyning together in the right use of the Sacraments in matters substantiall is the true Church of God and every visible beleever receiving the word and professing the true intire faith admitted to the right and lawfull participation of the Sacraments is a visible member of the true Church if he have neither renounced that society nor deserved justly to be cast out by excommunication or Church censure For the intire profession of the truth the dwelling of the truth among men the right use of the Sacraments which is ever joyned with truth of Doctrine and to be esteemed by it is proper to them that be in covenant with God And they that truly partake of the Seales must needes be of a Church for the seales are not without but within the Church an ordinance given unto it and if they be true members of the true Churches of Jesus Christ other Churches are bound to hold communion with them in the ordinance of worship as divine providence shall minister occasion In answer to the ninth position you say the members of other Churches well known and approved by vertue of communion wich Churches doe mutually and with good acceptance communicate each of them at others Churches even so often as Gods providence leads them thereunto and themselves desire it In your preface to this consideration you say you admit to fellowship of the seales the known approved and orderly recommended members of any true Church and if knowne and
the Covenant of promise Thus a learned and reverend divine Circumcision was a seale of the covenant that God made with Abraham concerning Christ that should come as concerning the flesh of Isaac and so of Iacob of whom were the 12 tribes who were the Israelites c. Rom. 9. 4. 5. So that as in Abrahams time none were bound to be Circumcised but those that were of his family as being borne there or bought and so brought thither which were not of his seed So afterwards none were bound to be Circumcised which were not borne in the family of Jacob and Patriarchs or joyned to them And after their comming out of Egypt none were bound to be Circumcised but the children of the Iewes then the only Church of God and those that desired to joyne unto them The summe is thus much God gave circumcision to Abraham as a seale of the Covenant but whether it was given to other beleevers in his time it is at least a thing uncertaine And if they were not Circumcised it was by reason of the speciall Institution of God and peculiar manner of administration of the Covenant of promise which in some respect was proper to the family of Abraham and not common to all the visible members of the Church at that time in Church fellowship and order Afterwards when there were none in covenant but the seed of Iacob or strangers professing the faith of Abraham circumcision was not to be administred to any man who was not in Covenant nor any man to bee admitted to the Passeover who was not circumcised This is the most that can be said with any probability But hence it will not follow by iust analogie or proportion that the seed of the faithfull must not bee admitted to Baptisme or visible beleivers be received to the Lords Supper unlesse they bee set members of some particular congregation united in Church order Thirdly presupposing therefore that Melchizedeck Lot and Iob were not Circumcised we say there is not the like reason of Circumcision and Baptisme in this particular For first if Circumcision was ever appropriated to the family of Abraham and might be communicated to other visible Beleevers it was in the first Institution and administration but in the first Institution and administration of Baptisme it was not observed that beleevers should be first gathered into a politicall body or Christian church membership and then baptized Iohn the Baptist baptized such as came to him confessing their sins The Apostles baptized Disciples such as gladly received their doctrine beleeved in Jesus Christ and received the gifts of the holy Ghost before they were gathered into Christian Church order or made fit members of a Christian congregationall Assembly 2 If Circumcision was by speciall Institution given as a priviledge to the Males of Abrahams Familie Melchizedecke Iob Lot and other visible Beleevers were not bound to joyne themselves as members to Abrahams familie or desire and seek to be circumcised But they that have received the doctrine of salvation beleeve Christ and professe the faith are bound to seek and desire the priviledge of the seals in an holy manner 3. Melchizedech Job and Lot were not onely visible beleevers but visible members of the Church according to the manner of dispensing in those times but the Seals as you confesse belong to all beleevers knit together in Church-Covenant 4. If circumcision be appropriated to the family of Abraham it is because the Covenant sealed by circumcision is peculiar to Abrahams posteritie sc that Christ should come as concerning the flesh of Isaac But Baptisme is the seal of the Covenant of grace without any peculiar or speciall tye or respect 5. You contend that Baptisme did belong to such beleevers as were members of the then Jewish Church which cannot stand if Abrahams familie did answer to a Christian societie or congregationall Assembly Just reason therefore may be given why circumcision was dispensed onely to the males of Abrahams familie when baptisme is not to be limited onely to the set members of a particular societie and if this consideration be applied to the purpose instead of saying Circumcision and the Passeover were to be administred onely to the members of the Church you must say Circumcision was to be desired of or administred unto all the true approved visible members of the Church And if there be the same reason of both then all visible approved members of the Church must not desire nor be admitted to the seals but this conclusion you will not acknowledge Answ 4. Consideration THey that are not capable of the Church censures are not capable of the Church priviledges but they that are not within Church-Covenant are not capable of Church censures Ergo. The proposition is evident The Assumption may be proved 1 Corinth 5. 12. What have I to do to judge them that are without Now to be without is not onely the case of Heathens and Excommunicates but of some beleevers also who though by externall union with Christ they are within the Covenant of grace yet being not joyned externally to the visible bodie of Christ a particular Church are in regard of visible Church communion said to be without To this purpose is this text alledged by other Divines also as Dr. Ames Cas of consci l. 4. c. 24. q. 1. resp 5. Reply FIrst men are capable of Church censures in two respects either in having the power of the keyes and authoritie to dispense them according to God or as subject to the censures of the Church In the first sense many are capable of Church priviledges that are not capable of Church censures as the seed of Christian parents children and women You say you admit to the seales the knowne and approved and orderly recommended members of any true Church but to fellowship in the censures admittance of members and choice of Officers onely the members of that particular Church whereof they and we any of us stand members In the second sense also many are capable of Church priviledges who are not subject to Church censures as the children of Christian parents are capable of baptisme the known and approved members of any true Church are capable of the Seales in other Congregations among you who are not subject to the censures of that other Society Spirituall communion in publick prayer is a Church priviledge which is not denied to visible beleevers and godly persons though not in Church order and so not in subjection in your sense to Church censures Secondly a person baptised is not baptised in that particular congregation onely but into all Churches and every particular Church where he cometh he hath all the priviledges of a baptised person in respect of his baptisme and is so to be esteemed by them Now the priviledge of a baptised person who is able to examine himself and walketh in the truth is to be admitted to the Lords Supper All circumcised persons had right thereby to eat the
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 sit 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 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
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 externoforo 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 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
be subject to God and Christ by the intervention of the people onely they have it from them and not from God but they preach or administer the Sacraments rule or feed and if they depend immediately upon the faithfull viz. two or three gathered together in covenant they must draw what in order they are to preach unto them in the name of the Lord For from him must the Ambassadour learne his arrand from whom he receiveth his Commission We forbeare to presse the confessions and reasons of such as maintaine this opinion that the officers of Christ be both of and for the people and that in relation as the officers are called servants the Church may be called Lord. 4. Moreover if the power of the keyes be given first and immediately to the community of the faithfull what reason can be alledged why in defect of Officers the Church might not rule governe feed bind loose preach and administer the Sacraments or if any faile in any office why she might not supply that want by her power For the power of the keyes doth containe both authority and exercise power being given to this end that it might be exercised as it is vouchsafed But the Church when she is destitute of Officers cannot exercise those acts of rule nor by her power supply the want of any Officer Onely she 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 For these reasons not to insist on any more we judge the multitude or community of the faithfull not to be the immediate receptacle of Ecclesiasticall authoritie and so the power of excommunication not to belong to them If consent of the Churches of God be asked in this point to omit others the Churches of Scotland speake fully and expresly for us in the second book of Disci cap. 1. The Church as it is taken for them that exercise spirituall functions in the congregation of them that professe the truth hath a certain power granted by God according to which it useth a proper Jurisdiction and government exercised to the comfort of the whole flocke Power is an Ecclesiasticall authority granted by God the Father through the Mediator Jesus Christ unto his Kirke gathered and having its ground in the word of God and to be put in execution by them unto whom the spirituall government of the Church by lawfull calling is committed The policie of the Kirke flowing from this power is an order or spirituall forme of government which is exercised by the members appointed thereto by the Word of God and therefore is given immediately to the office-bearers by whom it is exercised to the weale of the whole body Vt universam scripturam evolvat D. Erastus nunquam tamen inventurum verba Ligandi Solvendi aliis quam publico ministerio fungentibus quidem met aphoricè divinae videlicet spiritualis potestatis respectu tribui Sunt enim judicialia haec verba c. Beza de Presb. p 60. See Helvet conf ca. 18. Sect. Nunc ergo c. Belgic confess art 3. Argentinens conf art 13. Bohem. confes art 14. VI. POSITION That none are to be admitted as members but they must promise not to depart or remove unlesse the Congregation will give leave Answer OUr Answer hereto is briefly this We judge it expedient and most according to rule that such brethren as are in covenant with the Church and ours as fellow-members and have committed their soules to our charge as Ministers should not forsake our fellowship nor obruptly breake away from us when and whither they please but first approve themselves therein to their brethrens consciences and take their counsell in so weightie a matter For which we propound to confider these two reasons following The former is drawne from the nature of the Church-Covenant which consists in these foure particulars 1. Every member at his admission doth openly professe and solemnly promise that by Christs helpe assisting he will not onely in generall give up himselfe as to the Lord to be guided by him so to the Church according to God to be directed by it which is no more then the members of the Church of Macedonia did in a parallel case 2 Cor. 8. 5. but also in particular that he will performe all duties of brotherly love and faithfulnesse to all the members of the body as of diligent watchfulnesse over all his brethren thereby to prevent sin so of faithfull admonition after their falls to regaine them to the Lord from their sinne the former being injoyned Hebr. 3. 13. And the want thereof deeply condemned in Cain that would not acknowledge that duty of being his brothers keeper Gen. 4. 9. the latter given in charge to the Church-members of Israel by the hand of Moses Levit. 19. 17. and so by Christ himself Matth. 18. 15. And by Paul also to the Galat. c. 6. 1 2. Secondly the ingagements are not made onely by the members admitted into the Church but by the Church back again to the member So that thereby the whole Church in generall and every member thereof in particular stand as well in conscience bound to performe all duties of love and watchfulnesse to him as he doth to them And this we do according to the golden rule of love and equitie injoyned by our Saviour Matth. 7. 12. fearing that contrary practise of Scribes and Pharisees so much condemned by Christ of laying greater burthens upon others then we our selves are willing to undergo Matth. 23. 4. 3. These promises thus lawfully and mutually made that member as also the whole Church are bound not onely every one for himselfe actively to performe them but passively also to suffer his brethren to do those offices upon and towards himself If he neglect the former he shall falsifie his covenant so solemnly before God Angels and men made and so not onely breake promise to his brother contrary to Psal 15. 4. but also in some sort commit the sinne of Ananias and Saphira in lying against the holy Ghost condemned and punished severely by Gods own hand Act. 5. 3. 5. 10. If he faile in the latter he shall not onely be guiltie of the same sinne of breach of Covenant with God and man as in the former but shall also be guilty of this folly of despising counsell so much condemned Prov. 12. 15. and 1. 7. and shall also proclaime this his folly and pride by shewing to all the Church that he is wise in his own eyes and leanes to his own wisedome both reproved Prov. 3. 7. and 23. 4. Seeing need of no further light to be held forth by his brethren then what he apprehends himselfe which is one of the greatest properties of folly 4. From all these things premised it appears that we can do no lesse and yet we do no more then require a member before he depart according to our covenant thus lawfully
judge many times if they arrogate such power unto themselves wee allow not rashnesse or precipitancy pride or self-conceitednesse we know it is meete that weightie matters should be mannaged by Councell but it is not necessary to bring every particular thing to the whole Church In the multitude of Councellors there is peace but over many Councellors oft causeth distraction and different apprehensions breed delayes The nature of your Church-Covenant as you describe it inferreth not a necessitle of bringing every such businesse unto the Church for you binde your selves mutually to watch over one another and in love to admonish one another in the Lord to prevent sinne and to encourage in well-doing as it concerneth every man within the limits of his place and calling But this essentially tyeth not any man to a perpetuall residence in one place for then even occasionall absence should be a breach of Covenant unlesse it be by consent and approbation of the Church You say in your Covenant you promise to performe no new dutie to your brethren which was not before commanded of the Lord but onely revive and renew your purposes afresh of performing such duties to that particular body into which you are then to be incorporated as were before injoyned in the Word But in the word of truth it is not commanded either expresly or by consequent that no member of a Congregation should remove or occasionally be absent from the place of his habitation before he have acquainted the Church whither he goeth and upon what occasions and whether the place be dangerous where he is likely to be infected or safe where he may be edified These things are matters of weight and to be undertaken with advice but the knowledge thereof belongeth not to every particular member of the societie And the Church shall burden her selfe above measure if she take upon her to intermeddle in all such occasions Neither is it safe to commit the determination of such matters ever to the vote of the multitude or weight of reasons as they shall apprehend the matter And if such businesse must be determined on the Lords day and to goe before the administration of the Word Sacraments and almes least the holy things be polluted by notorious obstinate offenders wee feare the time appointed for the exercise of Religion shall be prophaned with unseasonable disputes Instances might be alledged if it were a matter to be insisted upon As for the Covenant it selfe which you mutually enter into if therein you exact nothing but what God requires both for tryall and stipulation far be it that we should disallow it but if yee constraine men to meddle with things that belong not to them and winde them up higher then God would and straine every thing to the pitch that you seeme here to doe in this branch a godly and sober minde may well pause before he make such promise All members of the Church are not equally necessary to the preservatiō of the whole body if to the removall of some it were expedient to have the cōsent not only of the whole society but of neighbouring societies Ministers especially it is very much to draw this to the removall or abode of every particular member And if any man shall not intermeddle with every businesse of this kinde as questioning whether it doth belong to him or no or not aske the advice of the whole societie as knowing the most to be unfit to counsell in such a case doth he break his Covenant therein and so commit a sinne in a sort like the sinne of Ananias and Saphira Judge your selves if in other cases you would not censure this to be an high incroachment upon Christian libertie and a strict binding of mens consciences by humane constitutions May you not expect to heare from your own grounds that herein you have devised an expedient or necessary rite or custome to preserve the unitie and prevent the dissolution of the body which never came into the minde of the Lord Jesus the Saviour of the Church and that in so doing if your exposition will hold good you breake the second Commandement Rites and customes expedient to prevent confusion for the time let them be observed as customes expedient and what God requires in the examination or admission of members let that take place according to the presidents given in the Scriptures and the constant practise of the universall Church in the purest times But to presse customes onely expedient for the time as standing rules necessary at all times and for all persons to put that authoritie into the hands of men which God never put upon them to oblige men to intermeddle further in the affaires of men then the Word doth warrant to binde the conscience and that under so heavy a penalty as the sinne of Ananias and Saphira where God hath not bound it and to debarre known and approved Christians from the Seales of the Covenant because they cannot promise as setled members to abide and stay in the societie unlesse they shall obtaine leave of the Congregation to depart and to charge them in the meane season to be men who against light refuse subjection to the Gospel this is that which we cannot approve which yet wee suspect will follow from your judgement and desire to be resolved of in your practise And here we intreat leave to put you in minde of that which you have considered already schil That the Church and every member thereof hath entred into Covenant either expresly or implicitely to take God for their God and to keepe the words of the Covenant and doe them to seeke the Lord with all their hearts and to walke before him in truth and uprightnesse but we never finde that they were called to give account of the worke of grace wrought in their soules or that the whole Congregation were appointed to be Judge thereof You stand all of you this day saith Moses before the Lord your God c. that thou shouldst enter into Covenant with the Lord thy God All the people that were borne in the Wildernesse Joshua circumcised but it is incredible to thinke that among that great multitude there was not one who did not give good testimony of the worke of grace in his soule We reade often times that Israel after some grievous fall and revolt renewed their Covenant to walke with God to serve him onely and to obey his voyce as in the dayes of Joshua the Judges David Samuel Also Joash Josiah and Nehemiah c. But no particular enquiry was made what worke of grace God had wrought in the hearts of every singular person But the confession and profession of obedience was taken When John Baptist began to preach the Gospel and gather a new people for Christ he admitted none to Baptisme but upon confession of their sinnes but we reade of no question that he put forth unto them to discover the worke of grace in their soules
right from the worthy if wrongsully they depose him The Minister is for his Ministery the office for the execution and so the Pastor and the flocke are relatives And therefore if their Election gave him authoritie among them to seed their casting him off hath stripped him of the same power which formerly they gave him And his ministery ceasing he should cease to be their Minister if he stood as Minister onely to that Congregation in every respect Whit. depont q. 4. Sec. 10. pa. 559. Certe lex naturae ratio clamitat cujus est instituere ejus est destruere sive destituere ad quem institutio pertinet ad eundem destitationem seu destructionem pertinere Rob. aga B. p. 214. If the Congregation may chuse and elect their Governours then they may refuse and reprobate them VIII POSITION That one Minister cannot performe any ministeriall act in another Congregation Answer IF you take ministeriall act improperly as sometimes it is taken by some onely when the Minister of one Church doth exercise his gifts of praying and preaching in another Church being by themselves so desired Then we answer in this sense a Minister of one Church may do a ministeriall act in another which he doth not perform by vertue of any calling but onely by his gifts and thus upon any occasion we mutually perform those acts one in anothers Churches But if you meane by ministeriall act such an act of authoritie and power in dispensing of Gods ordinance as a Minister doth perform to the Church whereunto he is called to be a Minister then we deny that he can so perform any ministeriall act to any other Church but his own because his office extends no further then his call For that solemne charge Act. 20. 28. is not to feed all flocks but that one flock onely over which the holy Ghost hath made them over-seers If the question were propounded to any Minister so exercising in an others Church which was once to our Saviour by the chief Priests and Elders By what power doest thou these things and who gave thee this authoritie let that Minister whosoever he be study how to make an answer Reply THe preaching of the Word publick prayer in the congregation met together solemnly to worship God and the administration of the Sacraments are acts properly ministeriall if any other to be performed by power and authoritie from Christ as you acknowledge for the preaching of the Word and dispensation of the Seales in your second Consideration But these acts one Minister may performe in another Congregation or towards the members of another Church You know by whom your question hath been propounded touching one Ministers exercising in another Ministers Church and how it hath been answered and if you see more light and truth then formerly we would desire you substantially to confute what answers some of you have returned to that demand To admit saith Mr. J. D. those that are known members of another Church to Communion in the Sacraments upon fitting occasions I hold lawfull and do professemy readinesse to practise accordingly Again I conceive that besides my membership else where and the right which those Churches give to known passants of being admitted to the Communion for a short time both himself and the whole Church acknowledge me for a member with them for the time of my abode in that service which they testified by desiring the help of my publick labours and their cheerfull admittance of me to that ordinance during that time without the least scruple And if a Minister may pray preach blesse the congregation in the name of the Lord and receive the Sacrament with them being thereunto requested we doubt not but by consent of the Pastor and the Congregation he may lawfully dispense the Seals amongst them also as need and occasion requires That distinction of preaching by office and exercising his gifts onely when it is done by a Minister and desired of none but Ministers and that in solemne set constant Church-assemblies we cannot find warranted in the Word of truth and therefore we dare not receive it FINIS It is truly observed by Master Davenport out of Ambros Offic. l 1. c. 1. Et quantum libet quisque profecerit nemo est qui doceri non indigeni dum viâ—it Appoll Preface to the Reader Wrence these men saith Cann against Robi superstitiously addicted to their new devise that beware how to reject the unanimous judgment and practice of all learned men and true Churches Stay against straying pag. 47. I am and shall be always ready to give all due respect to those good customes of Churches which are taken upon good warrant and ground and long continued among Gods people I. D. Apol. p. 31. Good customes taken up by the Churches upon good grounds should not lightly be broken or laid downe wherein I doe fully agree with the Authour of that elaborate Commentary upon the fourth Chapter of Iohn I. D. Apol. Sect. 12. Examina p. 251. This Argument is used by the Abridgment against conformity to the Ceremonies and we do not see but it is as strong against this Liturgy Whereas the publisher of this answer to the six Positions refers the reader to Mr. Cottons answer unto Mr. Ball for satisfaction in this point concerning set formes of prayer The reader is earnestly intreated to compare Master Balls Treatise and Mr Cottons answer with seriousnesse and indifferencie because Mr Ball having received that answer before the publishing of his Treatise being much enlarged whereof Mr Cotton was ignorant was confident that with addition of some marginall noâ—es which in reference thereto he added his Treatise would sufficiently defend it selfe against all the assaults which that answer made against it We may not Communicate at all in that ministery which is exercised by an unlawfull Person or in an unlawful place Robinson against Bern. Counsell debated p 17 Ibid. pag 79 Esa 56. 10. Ezech 4â— 7 8. Mic 3. 11 12. Ier. 5. 31. Esa 9 15 6. Ioh. 2. 16. Math 5. 20 21. 15. 4 5. 23 1 3. 14. Math. 16 6. 12. 15. 14. See Whitak de pontif q 4. f 10. pag. 557. Phil. 1. 15. Hos 4 6 7. 1 Sam. 2. 12 13 14 17 14. Ier. 8. 8 9. Mic 3. 11 12. Phil 1. 15. Helv conf cap 18 § 11. 19 §. 9 Gal. conf art 28 Arg. conf Art 13. Saxon. conf Art 12 Zep. de Sac l. 2. c. 6. Art of Religion Hybera Art 70 Carlton praelect de Ecclesia cap. 20. We see no warrant why for every particular act that in a larger sence is Idolatrous adjoyned to Gods true worship we should forbeare our presence at the true worship it self Unreason of seperation answ to 6. argument Compare what ' Master I. D. hath written in defence or excuse in resorting to the Assemb of the Separatists called Brownists Apol. Sect. 5. exam p. 6â— Apol. Sect. 28 exam pag. 246. Rom 16