our resting place And what would men have us doe in such a case Must wee study some distinctions to salve our Consciences in complying with so manifold corruptions in Gods Worship or should wee live without Gods ordinances because wee could not partake in the corrupt administration thereof or content our selves to live without those ordinances of Gods Worship and Communion of Saints which hee called us unto and our soules breathed after or should wee forsake the publique Assemblies and joyne together in private separated Churches how unsufferable it would then have been the great offence that now is taken at it is a full evidence And if in Cities or some such great Townes that might have been done yet how was it possible for so many scattered Christians all over the Countrey It is true we might have suffered if wee had sought it wee might easily have found the way to have filled the Prisons and some had their share therein But whether wee were called thereunto when a wide doore was set open of liberty otherwise and our witnesse to the truth through the malignant policy of those times could not bee open before the world but rather smothered up in close prisons or some such wayes together with our selves wee leave to bee considered Wee cannot see but the rule of Christ to his Apostles and Saints and the practise of Gods Saints in all ages may allow us this liberty as well as others to fly into the Wildernesse from the face of the Dragon But if it had been so that the Godly Ministers and Christians that fled to New-England were the most timorous and faint hearted of all their Brethren that stayed behinde and that those sufferings were nothing in comparison of their Brethrens for why should any boast of sufferings yet who doth not know that the Spirit who gives various gifts and all to profit withall in such times doth single out every one to such worke as hee in wisdome intends to call them unto And whom the Lord will honour by suffering for his Cause by imprisonment c. hee gives them spirits suitable thereto whom the Lord will reserve for other service or imploy in other places hee inclines their hearts rather to fly giving them an heart suitable to such a condition It is a case of Conscience frequently put and oft resolved by holy Bradford Peter Martyr Philpot and others in Queene Maries bloody dayes viz. Whether it was lawfull to flee out of the Land To which their answer was that if God gave a spirit of courage and willingnesse to glorifie him by sufferings they should sâ—…ay but if they found not such a spirit they might lawfully fly yea they advised them thereunto Those Servants of Christ though full of the spirit of glory and of Christ to outface the greatest persecuters in profession of the Truth unto the death yet did not complaine of the cowardize of such as fled because they deserted them and the Cause but rather advised divers so to doe and rejoyced when God gave liberty to their brethren to escape with their lives to the places of liberty to serve the Lord according to his Word Neither were those faithfull Saints and servants of God uselesse and unprofitable in the Church of God that fled from the bloody Prelates The infinite and onely wise God hath many workes to doe in the World and hee doth by his singular Providence give gifts to his Servants and disposeth them to his Worke as seemeth best to himselfe If the Lord will have some to beare witnesse by imprisonments dismembring c. wee honour them therein if hee will have others instrumentall to promote reformation in England wee honor them and rejoyce in their holy endeavours praying for a blessing upon themselves and labours And what if God will have his Church and the Kingdome of Christ goe up also in these remote parts of the world that his Name may bee known to the Heathen or whatsoever other end hee hath and to this end will send forth a company of weake-hearted Christians which dare not stay at home to suffer why should wee not let the Lord alone and rejoyce that Christ is preached howsoever and wheresoever And who can say that this work was not undertaken and carryed on with sincere and right ends and in an holy serious manner by the chiefe and the body of such as undertooke the same The Lord knows whether the sincere desires of worshipping himselfe according to his will of promoting and propagating the Gospel was not in the hearts of very many in this enterprise and hee that seeth in secret and rewardeth openly knows what prayers and teares have been poured out to God by many alone and in dayes of fâ—…sting and prayer of Gods servants together for his counsell direction assistance blessing in this worke How many longings and paâ—…tings of heart have been in many after the Lord Jesus to see his goings in his Sanctuary as the one thing their soules desired and requested of God that they might dwell in his house for ever the fruit of which prayers and desires this liberty of New-England hath been taken to bee and thankfully received from God Yea how many serious consultations with one another and with the faithfull Ministers and other eminent servants of Christ have been taken about this worke is not unknowne to some which cleares us from any rash heady rushing into this place out of discontent as many are ready to conceive Wee will here say nothing of the persons whose hearts the Lord stirred up in this businesse surely all were not rash weake-spirited inconsiderate of what they left behinde or of what it was to goe into a Wildernesse But if it were well knowne and considered or if wee were able to expresse and recount the singular workings of divine Providence for the bringing on of this Worke to what it is come unto it would stop the mouths of all that have not an heart to accuse and blaspheme the goodnesse of God in his glorious workes whatever many may say or think wee beleeve after-times will admire and adore the Lord herein when all his holy ends and the wayes he hath used to bring them about shall appeare Look from one end of the heaven to another whether the Lord hath assayed to do such a Worke as this in any Nation so to carry out a people of his owne from so flourishing a State to a wildernesse so far distant for such ends and for such a worke Yea and in few yeares hath done for them as hee hath here done for his poore despised people When wee looke back and consider what a strange poise of spirit the Lord hath laid upon many of our hearts wee cannot but wonder at our selves that so many and some so weak and tender with such cheerfulnesse and constant resolutions against so many perswasions of friends discouragements from the ill report of this Countrey the straits wants and tryalls of Gods people in it
We deny the consequences for when they grew to so great a number they might fall into more Congregationall Churches and so no other form arise from the multitude but we suppose you mean of such a multitude as is called a Church and therefore to answer to your Assumption we deny that any such multitude of beleevers as is here called a Church were so great as could not meet to edification And first concerning Samaria Reply That there was a Church gathered in Samaria will not be denyed for they received the Word and were baptized but that the Church in that City was onely a Congregationall Assembly is more then can probably be concluded Answ We grant a Church or Churches were gathered in Samaria and we accept your reason as good because they received the Word and were baptized whâ—…e by the way you grant what we pleaded for before That the Apostles gathered Churches when they baptized them but that there was but one Congregationall Assembly lyes not in 〈…〉 prove untill you prove that all the beleevers were called a Church or one Church which doth not appear in the whole story 〈…〉 nor any other where that we can finde and it is very probable that as Philip converted and baptized so great a multitude at severall times and gathered them into the Church or Churches as he baptized them so he might gather severall Churches as well as one seeing that none doubt but that Congregationall Churches 〈◊〉 an ordinance of Christ what ever men contend for beside And therefore be the number of beleevers in Samaria as great as you would have it it proves nothing Reply The Church at Jerusalem was one and distinct yet encreased to 3000 then to 5000 c. Answ Be it so the increase was very great yet so long as they are called one distinct Church it was one Congregation viz. untill they scattering by the persecution about Stephen Acts. 7.8 which is evident by these two arguments First Acts 2.41 c. where we see the 3000 added to the 120. they have their communion together described 1 In regard of their spirituall communion to be in the Apostles doctrine fellowship breaking of bread and Prayer verse 42. Secondly in regard of their outward communion in the good things of this life they had all things common and sold their possessions c. verse 44 45 Now the manner of both parts of this communion in respect of time and place is described verse 46. viz. in their spirituall duties They continued daily with one accord in the Temple And secondly in respect of their outward communion in their States They eat their meat from house to house this latter requiring many tables and many houses to provide for them so that although in their outward communion it was in private houses yet their spirituall communion it was with one accord in one place viz. the Temple where they had room enough being the place erected for a Nationall Church and having favour with all the people were not interrupted therein by any persecution We need not step out of our way to reply to all that is said against this reason It is enough for us to note that they daily with one accord 〈◊〉 and that in the Temple which is not ansâ—…ered by any 〈…〉 2 This appeareth Acts â—… 1 5. where it is evident the election of Deacoâ—â— was before and by the multitude verse 1. by the whole multitude verse 5. and this was the last Church-meeting and Church act we read of before their scattering neither can â—…t appear that the Jews and â—…recians whose Widows murmured were two distinct Congregations but the contrary is evident in that the Deacons were chosen al by the whole and for the whole not distinctly so many for this and so many for that Church as it was needful if they were two Churches These proofe being so clear the inconveniences objected are of no force and sufficiently answered by many examples of as great Assemblies meeting ordinarily to edification as beside the Auditory of Chrysostome cited by others the Assemblies of Stepney in London Yarmouth in Norfolk and others in our experience Beza a man not loving to hyperbolize saith that being in Paris there met at a Sermon 24000. And of a Synodall Assembly that they received the Lords supper no lesse then 10000. Beza Epist. 65. Reply Without question the number of beleevers at Antioch was not small of which it is expresly said That a great number beleeved and that a great multitude were added to the Lord by the preaching of Barnabas c. and therefore we may think the Church rose to such aâ—… bignesse as could not well assemble in one Congregation Acts 11.21 14.27 Answ 1 In that place Acts 11.21 the great number that beleeved was the fruit of all the scattered Christians at Phenice Cyprus and Antioch for the hand of the Lord was with them all and their whole successe is summed up together nothing said before of the other places 2 Though Paul and Barnabas taught much people yet it proveth not that this much people were converted to the Church 3 Though much people were added to the Lord yet doth it follow they were more then could meet in one Congregation and if first Disciples were there called Christians must it needs be for their number and not rather for eminent likeness to Christ with other specialities of providence 4 It is expresly said the Church was gathered together Acts 14.27 which is not meant of the Elders onely as if they onely could meet for Chap. 15.30 They gathered the multitude together so that it was noâ—… 〈…〉 but 〈…〉 to gâ—…ther in 〈◊〉 place Reply The number of beleevers was great at Ephesus where Paul preached two years all that dwelt 〈…〉 heard 〈…〉 and effectuall ways open 〈…〉 the 〈…〉 of Diâ—…na her Temple were in danger to be seâ—… aâ—…â—…ought 〈◊〉 those 〈…〉 burnt their books openly which could not 〈…〉 great danger of the Church unlesse a great part of the City had 〈◊〉 Acts 19.10 19 27. Answ 1 Be it so that many were converted and the Word grâ—…w mightily this proves not thâ—â— all who heard Paul were of the Church of Ephesus for then all 〈◊〉 should be of that Church Acts 19.10 who did hear the Word 〈◊〉 Jewe and Gentiles As for the danger of the Shrines and Diana's Temple to be set at nought a little spark might â—…indle such fears and raise such out-cryes in the covetous Craftsmen by whom the whole City was see in a superstitious 〈◊〉 our own experience may teach how soon a prophane people will cry our against a faithfull Minister before he hath converted ten 〈◊〉 in a City 2 That they could not burn their books openly without danger to the Churches except a great part of the City beleeved seems a strange reason as if beleevers 〈◊〉 not professe openly except they had a great number to maintain them with club-law open profession in those times
may be considered What is said that may more properly concern the case under the notion of an instituted Society we shall consider in due place Now from that which hath been said the Conclusion as we conceive doth easily and naturally follow That as notwithstanding all that is said there is no Catholick visible Body of mankinde to which or to the Officers wherof is given the power and priviledges of Civill government to rule this Catholick Body either as one totum politicum or the parts of it Families Cities Kingdoms in communi by subordination of all Societies with reference to the whole or so as every King Major c. should be an Officer of the whole So these and like consequences will not follow in respect of the guides government priviledges c. of the Catholick Church notwithstanding all that is said from these considerations of unity visibility priority of nature c. Object 1 If any shall Object the case is not alike because in this Catholick Church were universall Officers set up as the Apostles not so in the world of mankinde Ans We say these were but for a time in the first beginning for the setting up of the first order in all the Churches who being dead there is none to succeed them in that respect of Catholick power Secondly we say likewise at the first for a time Adam and after Noah had a generall power over mankinde though after them none had the like as it is here And therefore the comparison stil runs clear Object 2 If any object as some doe in answer to an argument somewhat like this that this similitude holds not because there is not that externall union of visible communion in the Common-wealths of the world as in the Church if one say God hath placed Kings Dukes in the Common-wealths as in one organicall Body who have one head who giveth influence to so many organs of head feet c. as the Apostle speaketh of the Body the Church 1 Cor. 12. then indeed all the Common-wealths of the world would make but one body Answ To the Scripture alledged we shall speak after here onely let us clear our parallel And first take the similitude as it is stated by us and it will be clear First compare the Catholick number of mankinde with the Catholick Church which is the number of called ones and then there is as much externall union of visible communion in one as in the other For first all mankinde may and ought to maintain Civill communion one with another in all Offices of humanity for the common good of the whole as the members of the Catholick Church doe or ought to doe and common humanity and the command of the Morall Law binds thereto as well as Christianity and rules of the Gospel bind here Secondly if we compare Civill societies as Families Cities Common-wealths with instituted Churches it is as possible and as well the duty of all Common-wealths in the world by principles of humanity and the Morall Law in all mens hearts to maintain externall union of leagues of friendship and communion in all Offices of Civill society as it is possible and the duty of all Church societies by the principles of Christianity and rule of the Gospel to maintain externall union of visible communion in the duties of Church society Thirdly not to dispute here whether there be such an externall union of visible communion amongst all the visible Churches as parts of the Church Catholick if the reason alledged be sufficient to prove the same viz. because there is one head in the Church who giveth influence to so many organs of head feet eyes c. in the Church Then still our parallel will hold for as this Head is no other then Christ Jesus in his spirituall Kingdom the Church giving that influence named so the same Lord that is King and Head over all 1 Chron. 29.11 Ephes 1.22 doth give influence to many organs in this Body of Mankinde even to all Kings Judges Fathers of Families And Christ is the same in respect of all authority power gifts administrations Civill c. to this Kingdome of Men as he is to the Kingdom of his Church of all power spiritual And although the Church be a Body of nearer relation to Christ then the Body of mankinde yet in regard of a common relation between a Head and Body there is a similitude which is sufficient in this case There is one thing more we meet withall that here we shall remove viz. when it is objected that the Catholick visible Church cannot be one because it cannot convent together in one Society it is answered usually that such comming together in one society is not needfull because as a Kingdom may be one though all parts of it never meet together having the same King Laws c. And as an Army may be one having the same Generall the same Laws of Discipline the same cause c. though the severall Brigades should never be drawn up into one body So the Catholick Church having the same King Laws Cause Enemies is but one though it never meet To this we shall here Reply so far as it lyes in our way 1 As all union is for communion and all communion flows from union so look of what nature the union is such and no other is the communion and look of what nature the communion ought to be of like nature ought the union to be else it will not reach the end And therefore here as the mysticall spirituall union of the Catholick Church to Christ the head by faith and to one another by love is sufficient to afford spirituall communion with the same So unto Politicall communion there must bee a Politicall union into one policy And as the nature of Politicall communion is such must the nature of the union be that it may reach the end To apply this a Politicall Church is instituted of Christ for communion in all the Worship and Ordinances of Christ instituted in the Gospel as the Ministery of the Word the Seales and Discipline now no Church as One can have communion with Christ and one another in these things but it must have a Politicall union suitable thereunto that is they must be one Society that can at least meet to combine together And therefore if all Churches make one Politicall Body for Politicall communion it must be such an union as will reach that end which cannot be imagined in such a Catholick totum politicum as the Catholick Church 'T is true distinct Churches as distinct Kingdoms may have communion in some politicall priviledges answerable to their union consisting in a fraternall relation one unto another yet not make up one Body Politicall of which we speak Secondly to the similitudes brought we answer This whole Kingdom or Army is properly and clearly one Politicall Body under one Politicall head the King or General as stands by Covenant as members of that one Policy and those
who have right to choose their King or Generall may and doe some time or other convene Let the like be shewed in the Catholick Church that all Politicall Churches are moulded up into one Politicall Body either de jure or de facto or that it is possible as the case stands so to be and then the similitudes would be of some use Thirdly in a Kingdom or Army suppose they never meet yet there is such politicall union as fully reaches the politicall communion for which end it was combined viz. that they should enjoy peace and justice in and by a just Government or by the protection of the Army But if such a politicall Body were combined to have such communion as a Church-communion is then it would require conventing together as elswhere we shall more fully manifest For our parts we do not see that Christ hath ordained the whole Catholick church as One to have politicall communion together which is impossible And therefore we see no need of such a Politicall combination but as he hath ordained a Brotherly communion of counsell and helpfulnesse one to another as need requires so a spirituall relation and brotherly consociation of Churches together is union sufficient for such a communion And thus far we have endevored to take away all those arguments which are built upon the generall considerations of the unity visibility and priority of the Catholick church which we leave to the consideration and examination of the judicious We shall now as the Lord shall helpe us come to cleare the state of this knotty controversie as we think it ought to be stated and carryed Viz. What is that form of a Politicall Church which Jesus Christ in the Gospel hath instituted and appointed as the subject of Church power of government and administration of all the ordinances of the Gospel for actuall communion with Christ and one with another therein And here give us leave before we enter into the question it self to make a little further use of our former similitude for illustration and then we will shew where the ne plus ultra as we conceive must stand It hath been shewed in respect of the body of mankinde that although much may be said for the unity visibility and priority thereof before any parts of it yet no reason will inforce that it is the first subject of Civill power c. in respect of actuall administration and immediate enjoyment thereof and so here in respect of the Church We will now add but this one thing more that notwithstanding all such reasons yet in execution for the good of the whole the least civill society yea a family may be and is the first subject of civill power and priviledges of civill government so the least politicall Church society may be the first subject of these Keys of Church power in the exercise thereof and of immediate communion in all visible ordinances and we think that there by Divine institution it is seated and the edification and perfection of the Catholick Church may best be attained thereby Concerning Families we see no footsteps in the propagation of mankinde from Adam and Noah of any soveraign or universall government further then in the first Fathers of mankinde after whom as they increased families went out and combining made cities and so Common-wealths by mutuall consent as in Gen. 10. and other Stories appear except by the tyrannous usurpations of some as Nimrod the rest were brought under and this no doubt amongst any free people is still the most orderly just and safe way of erecting all forms of civill government Families to combine into Townes Cities Kingdomes or Aristocraticall States But here some will say If so that according to this similitude a particular congregation may be the first Church that have the Keys of Church power and Church communion then as families should combine into Towns and Cities and they into greater Common-wealths for the good of all mankinde so here these first Churches may not stand independently but ought to combine into greater Bodies till they come to be one whole Church to this we say this will not follow upon this evident reason because civill societies and government thereof is herein left to rules of humane prudence by the Lord and governor of the whole world and therefore may admit various forms of Government various Laws and Constitutions various priviledges c. according as men shall conceive best for themselves so they be not against the common morall rules of equity and the good of those Societies but here in the Kingdom of Christ as wee must attend what kinde of Church he hath instituted so we must cleave to such rules priviledges and forms of government and administrations as he hath ordained not presuming to goe one step beyond the same And hence it is not in the power of any Church to alienate the power rights or priviledges Christ have set in the same or to mould up any other politicall Churches then he hath appointed and here we conceive stands immovably the ne plus ultra of this similitude between the visible Church and the estate of mankinde in reference to power and government c. All which things well weighed to us seems to overthrow all such intermediate forms of Churches or the usuall Churches as Mr. Ball calls the same as Classicall Provinciall Diocesan Nationall Patriarchicall c. which we see not how according to the rule of Christ they can be constituted either descendendo from the common nature of the Catholick Church or ascendendo from the combination of particulars except institution can bee found for the same We find indeed that some endevor to build such forms upon the foundation of Morall principles and the Law of nature as That God hath given government to be over a multitude and that of many Societies as well as persons that one Society may not suffer as well as one person and that therefore must be given of the God of grace to a society and multitude of little Churches power of externall government To which we answer 1 That there is no such principle in nature that generally binds free Societies to submit to one common government must many Kingdoms c. by consequence all kingdoms combine in government lest one kingdome bee hurt i. must Moab Ammon Edom Tyre Sydon Judea c. being so contiguous in near vicinity to each other combine in one government 2 Is it not as suitable to morality and reason in such combinations that they set up One to rule over them when many grow ignorant evill or heady to preserve peace and prevent wrong as to set up many 3 Did Abraham Lot Melchisedeck and such family Churches walk against grounds of morality and nature that did not so combine We might add more but forbear but we could desire our dear Brethren to be wary of scattering such principles for though in the matters of the Church and Worship and Government of Christ
communion together in the Jewish policy and yet were not one politicall Body so the Churches of Galatia might have communion together yet were distinct Churches not one Church aâ—… also the Churches of New England have sweet and blessed commâ—…nion yet are distinct And though the Churches of Galaâ—…ia were called a whole lâ—…mp as is objected yet were they thus by politicall combination or as Dr. Downam to mould up a Diocesan Church compares the first Church to a great lump of dough or batch of bread out of which particular Churches were formed into many loaves or not rather called a lump by spirituall union and relation common profession and fraternall communion being all the same Countrey-men so also the Apostles had Church communion yet were not a politicall body Kingdoms so may have civil communion and commerce yet not be one Kingdom Objection 6 If the Keys be given to a particular Church under the notion of the Spouse of Christ a flock of redeemed ones c. and then much more to the Catholick visible Church which is the Spouse of Christ and flock of redeemed ones primarily and to a particular Church onely secondarily but the first is affirmed by such as deny such a Catholick Church Ergo. Answ 1 It is true the notion of a flock of redeemed ones of the Body and Spouse of Christ Kingdom House c. doe agree primarily to the Church not of this but of all ages and secondarily to the Church of this age Colos 1.18 Ephes 5.25 26. and 2.19 2 The Church which is the Body of Christ existing in this age the Keys are given to it primarily in comparison of particular Churches coexisting with it as to the chief object and end but not to it as a politicall Body in respect of actuall and immediate dispensation thereof for as we have oft said if in respect of Politicall dispensation the Keys belong firstly to the Body of Christ as his Spouse and redeemed ones then the Church invisible as invisible rather then visible must have the dispensation of the Keys primarily 3 It is not said that the Keys are immediately given to a particular Church abstractly as a number of redeemed but as consociated and politically combined And in this respect that may be attributed to the part a particular Congregation of redeemed ones which cannot be attributed to the whole Ex. gr such a Congregation is combined so is not the whole nor can be such a Church may choose a Pastor over it but so cannot the whole so a man may tell the particular Church who may convene together not so the whole Thus far through the helpe of Christ we have endevoured to clear the first Point propounded concerning a Catholick instituted Church We come now to prove the second Point viz. That Jesus Christ hath instituted in the Gospel a particular Church of one Congregation in which and unto which the actuall and immediate dispensation and participation of all instituted Worship doe regularly and ordinarily belong And here we shall shew 1 What such a particular Church is 2 How the dispensation of Church power and priviledge do belong unto it For the first we shall declare our selves in these Five Propositions 1 It must be a visible Society for One man cannot make a Church nor can many visible beleevers living severally without society in severall Nations make One Church 2 It 's not every Society of visible Professors that doe make a Church for then every family of such Professors are a Church Then two or three which our Brethren so much condemn are a Church and then a Society of Women professing the truth may be a Politicall Church then many members of severall Churches met to hear a Sermon or any like occasion make a Church then a number of Professors may constitute a Diocesan Church or any like form for out of this block That any number of beleevers made a Church Dr. Downam hewed out his Diocesan Church and so made a fit seat for his Diocesan Mercury Lastly then particular Churches should have no more any set Form prescribed then Civill government which is as variable as humane wisdome sees meet for hence a particular Church may be melted into any form or mould of civil Society for imagine a number of professing beleevers cohabiting either in a City Hundred Wapentake Shire Province Nation Empire c. there shall then be so many forms of Churches contrary to the principles and unanswerable arguments of our best Reformers who accounted it a great absurdity that the heavenly Kingdome of Christ should be moulded and framed according to the weaknesse of humane wisdome and policy 3 It must therefore be a Society combined and that by a Covenant explicite or implicite for it must be such a combined Society where the whole have power over its members now whatever power one hath over another if it be not by way of conquest or naturall relation as the father over the childe it is by covenant as husband and wife Master and servant Prince and people other powers are but usurpations it is noted as a prophane speech in Bronnus who professed he knew no other rule of Justice then for the greater to subdue the lesse Again it is such a Society as hath an ordinate power to subject it self to Officers by electing of them to administer ordinances amongst them but this is onely a federall Society Again it is such a Society to the making up of which is required something more then faith Acts 5.14 Beleevers were added to the Lord or to his Church so that they were first beleevers before they were added to the Church for there may be a number of beleevers converted at one Sermon and immediately scattered into many Towns or Countreys Now if faith professed alone makes not a Church but somewhat more is required what can that be but foederall combination Lastly that the dissolution whereof doth unchurch a people doth constitute a Church but breaking the combination dissolves the Church whether by consent schism or when God himself removes the candlestick Ergo. 4 Though a Church be such by combining and so subjecting themselves to the power of others yet it must not be herein illimited but according to the form and mould expressed in the Word for if they have this power to combine as many and as largely as they will then a Diocese Province Nation may combine and so put themselves under the power of a Diocesan Provinciall Nationall society which is unlawfull for the Church must be such a form as a man may ordinarily bring offences unto it according to Matth. 18. Tell the Church but that cannot be in a Diocese much lesse in a Province or Nation where the Members can neither take notice of the offence nor ordinarily so much as consent unto any censure acted by any Officers in such a Church nay further if their power be unlimited they may choose a Diocesan Pastor one or many to feed all or one to
of God and where there is a Covenant there is the people of God c. Answ This assertion seems to us very strange to fall from that reverend and learned Author being a foundation of many inconveniences and absuâ—…dities and tending to overthrow the order of Christ in his visible Churches For First if this be so that every Society in Covenant with God be the Church of God then men may set up as many Forms of visible Churches as they please if the people be in Covenant with God visibly at least the Archdeacon with his Commissary Priests Churchwardens c. being in Covenant with God are a true Church So the Diocesan Bishop in his Cathedrall with his Clergy or any such Assembly are the Church of God or what other form-soever men will devise may goe for the Church of God and to them belong the seals and you may as wel say discipline and all Ordinances of God if they bee the true Church Secondly upon this ground every company of godly Christistians in Covenant with God meeting in fasting prayer c. are the true Church of God and to them as such the sealâ—… belong and sending for a true Minister of the Catholick church they may have Baptism and the Lords-supper administred and by the same reason discipline also yea if but two or three as you say being in Covenant with God meet together in their travail at an Inne c. are the Church of God especially every Christian family iâ—… the Church for they professe the entire faith joyn daily in prayer and thanksgiving receive the truth of God to dwell amongst them are in some measure obedient unto the commandâ—… of God and in Covenant with God And therefore being the Church of God why not call for a Minister and have seals ordinarily dispensed to them Thirdly upon this ground a company of Christian Women in Covenant with God are a Church to whom the seal â—… belong and who sees not how all orderly dispensation of Gods Ordinances and the whole order of visible Churches in the Gospel would be overturned by this assertion We verily beleeve this Author was far from admitting these things but the Position it self will unavoidably enforce the same Neither can we impute this assertion to any inconsideratenesse through heat of disputation For if any shall maintain the personall Covenant of people with God to be sufficient to constitute visible Churches and not admit a necessity of a more publick or generall Covenant explicite or implicite whereby a company of Christianâ—… are made one people joyning in one Congregation to worship God in his holy Ordinances and walk together in his wayâ—… they must of necessity acknowledge every Society in Covenant with God to be a Church as here is said and therefore admit all forms of Churches and all Families c. to be Churches and so bring in the confution objected which we desire may well bee considered All your Arguments stand upon that ground of personall covenant with God which is too weak to bear up that conclusion to make all such visible Churches to whom the seals belong as the absurd consequences thereof shew These Reasons and the Scriptures in the margent some of them will prove them fit matter for visible Churches and that they have a remote right unto the seals of that Covenant which we grant but they will not prove every Society of such to bee true Churches having immediate right to have the seals dispensed unto them Reply Fifthly If it be graâ—…ted that the seals are the prerogative of particular visible Churches known and approved Christians amongst us are members of such Churches and so to be esteemed amongst you c. and every visible beleever professing the pure entire faith admitted to the right and lawfull participation of the sacraments is a visible member of the true Church if he hath neither renounced the Society nor deserved justly to be cast out by excommunication or Church censure c. And if known and approved Christians members of our Churches comming to New-England shall desire to have their children baptized or themselves admitted to the Lords-supper before they be set members amongst you we desire to know upon what grounds from God you can deny them if you acknowledge our Churches Ministery and Sacraments to be true as you professe and the members of the Church be known and approved orderly recommended unto you Answ We grant all this here expressed for the substance however some reasons spoken unto before intermixed we passe over and to your question we frame a ready answer from your own words For first you grant that if such members have renounced that Society wherein they did partake of the seals they are not to be reputed members of it and this is generally the case of all approved Christians among us who though they doe not so renounce the Churches that bare them and gave them suck as no true Churches yet seeing they were grown so corrupt many ways as they could neither enjoy some needfull Ordinances nor partake in those they had without sin they have therefore renounced and forsaken all further communion with them and membership in them and so by your own grant neither themselves nor the Churches here can take them as members of your Churches to receive them under that respect Secondly if any yet have not so far renounced those Churches they belonged unto yet they are not orderly recommended unto us which also you grant ought to be and indeed otherwise we may oft receive persons justly excommunicate or such as are no members of Churches any where or otherwise under great offence as frequent examples amongst our selves doe sheâ—…e though the Church may think well of such as offer themselves What else follows in this Paragraph is the same in substance and much of it in words also that we have answered before and therefore we passe it over and that of the Jewish Church we shall speak to after As for that you desire leave to set down and us to examine what may be objected against that we affirmed That the distinct Churches named in the New Testament were Congregationall Societies we shall consider as followeth Reply The number of beleevers were so great in some Cities that they could not conveniently meet in one place as one Assembly to worship God according to his will and for their edifying as in Samaria Jerusalem Antioch Ephesus Answ Although we expected not Objections in this case against the currant Tenent of our godly Reformers Baine Parker c. with whom we joyn and we might refer you to them for answer to this beaten Objection of the Prelates yet we are not unwilling to examine what is said in this digression The Argument stands thus If the number of beleevers were so great in some City as could not meet in one Assembly to edification then there was some other form of a Church besides Congregationall But so it was in Samaria c. Answ
of Office and the power that a Pastour hath over others being by the election of those that chose him their Officer who thereby become his proper flocke hence he hath no power as an Officer over those of an other flock unlesse he should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That such an officer may put forth acts of his office towards those that are not of his proper flock E. g. A Minister ex officio as a Pastor not barely as a gifted man only may preach for the gathering in of those that are out of the Church as well as for the edificaon of those that are within Ephe. 4.11 12. and yet these are not his proper flock it is the office of every Pastour to preach the Gospel the meanes of converting and therefore not onely to intend but to attend the conversion of men especially in preaching to his owne Congregation for Christ hath sheep which are his flock to bee gathered into his fold which are not the Ministers proper flock and the Pastour is the Minister of Christ as well as the Pastour of his owne flock and therefore he is to intend their gathering in as well as the good of his owne flock Againe as he hath the Keys of Office by preaching the Gospel to open the Kingdome of heaven to beleevers so also he may ex officio shut it against impenitent sinners and unbeleevers that reject his Doctrine Matth. 16.19 Matth. 10.14 Jer. 1.10 and yet these are not of his proper flocke Againe a Pastour may administer the Seales which is an act of Office to members of other Churches in his his owne Congregation if they desire it who yet are not his proper Flocke Lastly a Deacon of one Church may performe an act of his Office occasionally to those out of the Church or the poore of another Church yet be no Officer or Deacon of the other Church and so 't is here To illustrate this A Captaine of a Band of Souldiers is an Officer onely over his owne Band but it 's an act of his Office to subdue enemies and to bring in those that submit A Steward is an officer over his Masters family not over others yet it 's an act of his Office to provide for the intertainment of Strangers that come to his Lords table Thus far it is cleare But now whether a Minister may administer the Seales in another Congregation is not so evident yet wee will not deny but that occasionally being called thereunto by the desire of the Church hee may lawfully doe the same yet it 's no foundation of a stated Presbytery out of a particular Congregation for in all such acts the Church still keepes her power in her owne hands while the Minister hath no authority nor can put forth any act of his Ministery but at her desire and according to her owne necessity neither doth this make a Minister a Pastour of the universall Church for pastorall Office consists in taking charge of a people and having power of authority to exercise the same towards his Church But all that is said doth include neither of these nor doth it follow that because they may set up a Presbytery over themselves in the same Church that therefore they may combine set up a Presbytery of many Churches the first being their duty injoyned by Christ not the other for it is necessary for them to have such amongst them as may ordinarily feed teach watch over them and rule them the end of a Ministers Office but it 's not necessary so to submit to others who may finde worke enough to feed and rule their owne and therefore looke as it is not in the power of many Congregations to joyne together to set one Pastour over them successively to feed them for so they make a Pluralist and the Bramble the King of trees nor yet in their power to set up as in the first ambitious time a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with power over all singly but under all joyntly so neither is it in their power to set up many Pastours who by their plurality of votes may wholly drowne that power of their owne Nor lastly doth it follow that if they may desire the benefit and exercise of an others Office occasionally that they may or should doe it constantly no more then because they may desire sundry Ministers to preach amongst them every Sabbath for a time in the want of Officers that therefore they should content themselves to live altogether without any of their owne Now for application of these things to the assumption of our argument Although a Pastour in the sense explained may put forth acts of Office in another Congregation or to others in his owne Congregation yet will it hence follow that a Minister may administer Seales to such as are of no Congregation which is now the question Reply Now to remove those 2013 objections of Mr. Ball which onely reach the question in hand whereof the first is Reply the 8. When ordinary Elders in the Primitive Church were to labour the comming of the Infidels to God these being converted were to bee baptized of the Elders ordinarily in the Cities though the number might bee so great in they could not well meet in one Congregation nor bee subject to the same Pastour and therefore either the Pastours must Baptize them being no members or they must remaine without Baptisme till they grow into a body and choose Ministers to Baptize them which is contrary to all precedents in Scripture Answ There is a third way which is passed over that will ease the difficulty viz. the Pastours might baptize them unto their owne Congregations so long as the numbers did not exceed beyond edification and then dividing their numbers might make divers Churches of one and they call Pastours over them and so wee see Act. 2. they added 3000. and after more till they were scattered and when peace was restored Act. 9. the Churches were not onely edified but multiplied Verse 3. and so the consequence of your 9. Reply is also taken away Reply There is no precept or example in Scripture warrants the admitting of set members of one Congregation to the Seales in another more then the admitting of approved Christians that are not set members The Pastour is no more the Pastour of the one then of the other neither of them set members and both of them may bee members for the time being Answ Wee have before shewed in the first consideration that which warrants the dispensing of the Seales to confederating beleevers as the way of the Gospel and Rom. 16.1 wee have a plaine example of orderly receiving the members of one Church to Communion in an other being recommended thereunto by the Apostles wee have not the like for any not in Church order at all and though there be a parity in respect of particular relation with that Pastour and flock yet that is a disparity in regard of immediate right that the one have to the