that of Ananias and Saphira where God hath not bound them to debarre approved Christians from the seales because they cannot promise as setled members to abide in the society and yet charge them as men that against light refuse subjection to the Gospel this is that which wee cannot approve which yet wee suspect will follow from your judgement and desire to bee resolved in your practise Answ Here is a greater heape of heavy criminations gathered together and cast upon us upon very weake grounds upon mistakes suspitions and wee feare too much credulitie given to some clamorous persons returning to England and too little credit given to our true relations and faithfull professions most of these have beene cleared in the former passages where wee met with them and wee marvell how they come in so twisted together here againe wee shall here onely cleare our selves of the first and referre the Reader to their proper places to see our answer to the others Here it is imputed unto us that wee have devised a rite to preserve the unity and prevent the dissolutions of the body which wee conceive is intended of this promise of not removall without leave which promise is not required of us nor made in our Church Covenant as wee have said and the ground of this imputation is also a meere mistake arising from the confounding of a second answer to the objection against our first reason with the second reason of our practise which are distinct and have a different scope for whereas some might object that this reason from the Covenant holds with such as grant such a Covenant lawfull the answer saith that some indeed question the necessitie of it but wee hope you doe not question the lawfulnesse and thereupon the answer first gives reasons and proofes of the lawfulnesse of it And secondly for the necessitie which is taken from the nature of all societies incorporate which by a fundamentall rule doe require of all that enter into them and partake of the priviledges thereof to conforme to all such lawfull rites and orders as are expedient for the well being of that society the contrary whereof would bee injurious to him to offer and confusion in them to accept and from hence it easily followes that a Church being a body of a people injoying priviledges together it is necessary fundamentally that they should bee joyned in some promise or Covenant which Covenant though in civill societies it may consist in rites and orders devised by themselves for their good yet in the Church which is the body of Christ this Covenant is no other but to performe the duties required in the Gospel towards God and one another without any rites or order devised by themselves as wee professed in setting forth the nature of the Covenant and this being the true scope of those words let any judge what ground is given by us of such an imputation of devising rites c. Neither doth the second reason in the answer give any ground of this imputation for though it dispute from the necessary ruine of the Church and all Churches if it were lawfull for any member when whither and wherefore hee please to depart from the Church without consent yet there is not one syllable that gives an hint of any rite custome or order devised by us to prevent the same but for the avoyding thereof wee still wholly and onely bind our selves to the rule of the Word to direct order and reforme all actions of this nature and to shew unto men whether they may lawfully remove or not remove not requiring any expresse promise to the contrary in this particular no more then in others and thus wee hope wee have resolved you of our practise as you desired To conclude this passage give us leave without offence to say thus much Although through the grace of Christ we desire humbly to submit to this part of our tryall even to goe through evill report as well as good yea all the reproaches and cruell mockings of the world knowing that wee have deserved much more from the hand of that God without whose providence a tongue could not move against us yet wee cannot but account is one of our poorest afflictions to suffer in this kind from the pens or tongues of our dearly beloved brethren for whom wee daily pray and to whom wee hope wee shall never bee provoked to returne any other language then savouring of love and respect But wee must confesse wee meet with so many sore criminations oft upon meere mistakes cast not onely upon our selves but the truth and wayes of God which wee professe and that both by this learned author and some others that wee cannot be so senselesse of the dishonour is reflected upon the truth of God herein as wholly to bee silent and groane out the griefe of our spirits to him that knoweth our hearts wherefore wee humbly beseech all our godly brethren to beare with us a little if after all the harsh passages of this Reply such an heape of accusations as are here throwne upon us move us to present to the Reader a short view of such things as are unjustly and ungroundedly cast upon us and which wee cannot but thinke hath drawne a black cloud over the glory of the holy Discipline of Christ which hee hath here set up among us To omit the generall frame of this Reply in presenting our opinions and wayes to the people as if wee concurred generally with those of the Rigid separation and differed almost in every thing from such godly brethren as have breathed after puritie of Ordinances and Reformation To omit also the frequent inserting of such termes unto our questions and arguments contrary to the true state thereof which render every thing harsh and full of rigidnesse to the eares of the Reader as have been observed by us And omitting also divers other suppositions and objections we shall onely desire those who have taken up evill thoughts concerning these Churches and the wayes of Christ wee walke in from this Reply to note these particular imputations in this short Chapter and upon what grounds they are built As page 79. That wee hinder men from entrance into Church society because they cannot promise continuance in the Place and running upon this straine he saith Was it ever heard of in the Church of God from the beginning thereof unto this day that any such thing was propounded unto and required of members to bee admitted into Church fellowship Here is a loud outcry and who would not think but that we usually propound and require such a thing in our admissions which yet is nothing so But what is the ground of all this Looke a little before and hee saith If such a promise be required Againe ibidem saith hee wee thinke the Church is over-rigid in exacting such a condition of the members and the members goe beyond their measure as busie bodies and what is the ground It followes If they arrogate
therefore impossible both in regard of distance of place and variety of language almost ever to meet in one so much as by representation and that not onely by accident as may befall a particular Church by sickness persecution c. but by the necessity of nature and invincible hinderances foreseen by Christ and intended by him And therfore as the Lord limiting his Church to one Nation united it into that form of a Nationall Church ordaining one place stated times and duties of Worship and one Government for the same so now the â—…ord neglecting all such things hath ordained a compleat administration of all his ordinances in particular Congregations and therefore if there be no other instituted visible Church but of a Congregation and Seals in their administration be given to the Church our first consideration will still hold firm But seeing in so vast a subject to say little is to say nothing and there is scarce any Truth in this wilie age but is almost disputed out of countenance and much darkned with humane evasions and seeing much depends upon this controversie it may be so most usefull before we come to the defence of our argument to take into consideration the nature and order of the visible Church of Christ Catholick and particular We are not ignorant of the knots and difficulties of this question which of late have so much exercised the minds of many Godly-learned And we think the notions of a Catholick Church as it is now held being but newly taken up amongst-godly Reformers who formerly ran in another channell as is ingenuously confessed by some according to the truth this new-birth seems not yet so formed to its distinct proportions as time may bring it unto and it might make us afraid being the weakest of many to venture upon so diffuse and knotty a question when we look upon our own insufficiency to such a task and the Learned labors of such in this Point whom we reverence in the Lord yet when we consider of what great weight and moment the clearing up of this Truth would be unto the orderly proceedings of the great Work of Reformation in hand 2 How unavoydably it lyes in our way in this Work the Lord hath called us unto and that he sometimes doth vouchsafe to speak by weak ones that the praise may be his own in hope of his blessed guidance which we depend upon herein taking the light of his Word in our hands we shall rather as learners then otherwise venture to propound what is suggested to us herein Concerning which having digressed a while we shall return we hope with some advantage of clearer evidence to justifie the first argument of the Answer against what is said in the Reply CHAP. V. A digression tending to clear the state of that controversie concerning a Catholick visible Church in respect of the nature unity visibility and priority of the same THe world hath been long troubled with the equivocation of the word Church and therefore as it is needfull we shall labor to set down our thoughts as distinctly and plainly as we can in certain Propositions that may be some ground of our discourse Proposition 1 The true Church of God is the whole number of Elect and called ones out of the world to fellowship with Jesus Christ their Head with whom they make up one mysticall body Ephes 1.23 This whole Church is of the same nature and one in essence from the beginning of the world to the end for this Church Christ laid down his life Ephes 5.26 Joh. 10.15 and therefore he adds vers 16. such as are not yet of his fold actually shall be brought into the same viz. by effectuall calling that there may be one Shepheard and one sheepfold wherby it appears that the whole fold of Christ to which he stands as one Shepheard contains all his members and sheep to the end of the world and it is one fold in relation to Christ that one Shepheard Proposition 2 This one entire body of Christ doth naturally fall under various notions and considerations as omitting others when it is considered according to the adjuncts of visibility and invisibility which are onely adjuncts of the same Church as is generally observed by Divines In respect of the inward union which every such member hath with Christ the Head by the Spirit of Christ and by Faith whereby we are united to him it is called invisible because this union is not visible to men In respects of some visible fruits and manifestations of faith to the judgment of men it is called visible and hence though true beleevers be onely univoce and properly members of this body of Christ yet to men that judge onely by outward effects many hypocrites equivoce and improperly are accounted of the Church and hence the Scripture frequently speaks of visible Churches as if they were all really Saints Proposition 3 As this Church comes to be visible so it becomes a fit and capable subject of visible policy and visible communion with Christ their Head and one with another in all the visible ordinances of Christ a capable subject we say or matter fit for such a state for by its visibility it self it is not so having yet no more then a spirituall relation to Christ and one another no visible combination one with another for visible beleevers may be so scattered in severall Countreys that they cannot make up one Society Proposition 4 And therefore we add That there is no way for this Church to enjoy actuall visible communion under the visible government of Christ and in the visible instituted ordinances of Christ but in a Society A thousand uncombined persons meeting occasionally in one place though their naturall relations were as near as brethren yet have no power of government or actuall communion in any Civill priviledges if they stand not in relation to one another as a combined Society as after shall be shown so here And therefore Acts 2.41 42. first they were added to the Church and then followed their fellowship in all the ordinances of the Church as after will more fully appear And hence it is said Acts 5.14 Beleevers were added first they were beleevers standing in that spirituall relation to Christ and his whole body and then added to the Church by visible combination Proposition 5 There is no visible society of a Church who hath actuall and immediate right unto and communion in the visible government of Christ and the dispensation of his instituted Worship and ordinances but such a Society as the Lord Jesus hath in the Gopel instituted and ordained for that end We say actuall and immediate right unto the same for though a beleever quâ beleever have an immediate right and actuall enjoyment of such benefits of Christ as necessarily and immediately flow from his internall union with Christ as justification adoption c. and such right to Christian communion with all the Saints in their prayers gifts
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
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
yet it is beyond the power of man to convince by a rule that so it is We confesse wee are fearefull as of opening the doore too wide so of shutting the doores upon any whom God would have us to receive in but for what yet wee see or read from the arguments here alledged in this Author or the writings of others godly learned wee thinke that Church charity is not to rest satisfied with the first but with the latter for let the profession of the worke of faith bee never so short or so weake let it be by their owne immediate relation or by question yet if it may but appeare to a regulated charity so as to hope that is is reall it is to rest satisfied then till God make discovery to the contrary wee intend not to heape up arguments nor answer scruples but these foure things seemâ—… to â—…vince as much 1 That the Apostles in the 3000. converted Acts â—… as they were very ready to receive them to the fold of Christ and therefore in one day immediatly received so many thousands which could not bee by large profession of every one so also they attended to the truth of that profession and therfore it was not bare profession of faith but as it is set downe for our patterne it was such a profession as was evidently joyned with humiliation pricking at the heart mourning and crying out before the Apostles What shall wee doe to be saved gladly receiving the word which are reall testimonies of some reall change from what they were but a little before and upon this ground the Apostles received them 2 The Apostles charge to Timothy 2 Tim. 3.5 From such as have a forme of godlinesse and deny the power of it turne away if barâ—… profession were sufficient why should Timothy turne from them but rather receive them who had a forme of profession And if it was in his power to avoyd them why should he not reject them and that not onely from private but Church communion also supposing them such as not oneâ—…y had a forme but might be by a rule convinced thereof 3 Lying and apparent untruth cannot make a man fit matter for a Church and therefore cannot bee a ground for charity to rest on that so he is but verball profession which appeares not to bee reall but false is palpable lying and indeed more fit to destroy the Church then to make the Church Hence Sanctius in Zach. 14.14 observes that the greatest enemies of the Church are such qui cum fidem retineant sanctitatem abjecerunt 4 If bare profession of faith is a sufficient ground to receive men into the Church then an excommunicate person cast out in one houre should bee immediatly received in againe if hee will but renew his generall profession of faith nay then the Indians in Maryland who will put on and put off this profession as their ghostly fathers the Popish Priests will bestow or withhold garments and shirts upon them should in charitie bee received into the Church But if it should bee asked how charity may know the reality of this profession we answer so long as the rule bee attended wee leave every one to the wisedome of Christ to make application thereof onely this we doe add in generall for more full satisfaction 1 Such a faith professed with the mouth which is confirmed by an innocent godly conversation in the life so as not to live in commission of any knowne sinne or omission of any knowne duty wee say this conversation makes faith appeare reall James 2.18 Rev. 22.14 wee conceive more is required to make a man appeare a fit member of a Church then of a Common-wealth to bee onely bonus civis and bare civility is sufficient for this latter but not for the former and therefore such a profession of faith is needfull as is confirmed by a not onely a civill but a godly life 2 Such a faith as is joyned with evident repentance and sorrow and mourning for sinne although there bee no experience alwayes of such a holy life antecedently seene for thus it was Act. 2.37 38. for the riches of Christs grace is such as not onely to receive experienced christians into his family and house but also the weakest and poorest who may stand in most need of Christs Ordinances and that as soone as ever they seeme to bee brought in and therefore experience of a blamelesse life is not alwayes necessary for admission into the Church some think indeed that the Apostles received in the first converts Act. 2.39 so soone because they had an extraordinary spirit of discerning but if they had so yet they did not receive them in here according to that for they received divers hypocrites in as Ananias and Sapphira c. and if all other of their acts in this chapter were exemplary why should this onely bee thought to be otherwise and extraordinary 3 When there is full and sufficient testimony from others of their faith and piety although their humiliation faith and conversation bee not so well knowne for wee see the Church received Paul when Barnabas had declared what God had done for him and if it may bee just to condemne another by the testimony of two faithfull witnesses it may not bee unchristian to receive an other into the fold of Christ much more readily upon the testimony of able and faithfull Christians especially then when they be not able openly and publiquely ro speake so fully for themselves and thus much for answer to the first question 2 Question Whether this profession is to bee judged by the Church Answer 1. The faithfull as they did at first combine into a Church so it is their duty to receive others to themselves as the Church did Acts 9.26 27. encouraged by Barnabas and the Apostles and as the Apostle commands Rom. 14.1 which although it was of fellow-members into their affections yet the proportion holds strong for receiving commers into the Church Joh. Ep. 3.8 9 10. 2 If they bee to receive them they must by some meanes know them to bee such as they may comfortably receive into their affections a little leaven leavening the whole lumpe 1 Cor. 5. 3 The Officers of the Church who are first privately to examine them and prepare them for admission are to shew the Church the rule on which the Church is to receive them and themselves are ready to admit them Act. 10.37 Can any forbid water c. This rule was best seene by that publike profession before the whole Church and if no just exception bee made as none should bee without conviction they are to be admitted by the Officers with the consent of the members hereunto for if publike profession is needfull at least before the Church though not the world alway as Didoclavius observes to the entrance into the Covenant and Church by baptisme wee see no reason but persons formerly baptized and entering anew into the Church but they should openly
by the Apostles or Elders to the Church to be chosen by them much lesse limiting the Church to consent thereto if they had nothing against him Reply In reason this is evident for the Childs consent is required in marriage but the more able he is to choose for himselfe the more liberty may Parents grant the lesse able the more watchfull must they be Reply This similitude utterly faileth in two essentiall things that concerne the case for which it is applyed 1. Because a childe is under the authority of the parents whose right is such that a Childe cannot lawfully choose without them But there is no Church or others have such a right and authority over any Church in their choice of Officers 2. Whatsoever the power of parents bee yet the essence of the marriage consists in the mutuall consent and promise of the children that marry and so here the essence of a Ministers call must lye in the election of the Church and acceptance of the Minister which is not avoided but by the similitude confirmed It is a duty of neighbour Churches to lend their helpe to their brethren in election of their Ministers when the Scripture willeth us to exhort one another or admonish one another it is not onely a command to every singular person towards his fellow but also to any whole company Answ Wee grant all this and that it is the duty of a Church bee it weake or strong to take all needfull counsell advise or exhortations and admonitions in so weighty a worke But if Churches or others shall impose upon any Church any Officer without their choice this is no brotherly helpe but unjust usurpation And if you understand Junius so as that Charitatis jure Communione sanctorum one Church have power to choose for another other wayes then by advising them to elect such an one for themselves wee see no reason for that nor doe wee thinke it is his meaning neither doth Paul Rom. 12.12 lay any foundation of such usurpations but onely of mutuall brotherly helpfulnesse by counsell c. and the contrary is not Policy but some degree of tyranny Reply It is a blemish in the call of a Minister if either the people be not fit to choose or being fit they be shut out from the chocie but this maime doth not make a nullity in his calling Answ If a people or Church bee never so weake which is here called unfitnesse yet Christ being amongst them and they making an orderly and good choice there can be no blemish in the call seeing the right is them and such a free choice will better stablish the conscience of any godly Minister in his call then if a Synod of the ablest Ministers should impose him without their free choice except it can bee proved that the right of election is in the Synod which we thinke will not bee done But bee they able or weake if the people be shut out it must needs make a great maim in his call and if they doe not consent nor submit to such a one called by others it will make it a nullity as was shewed before What authority hath hee to Minister to any Church if they will refuse him or who shall censure them for refusing by any rule of Christ Reply The saving truth of God and a lawfull Ministery are both essentiall to a true Church Answ Answ What then becomes of the Church when the Minister is dead Reply The true Church hath continued by the blessing of God where the election of Ministers hath beene given away by the people or taken from them Answ True but it hath been continued by the after consent and subjection of the people to their Ministers chosen by others else they must needs have broken a pieces and dissolved the Church or taken upon them to choose others to themselves which still shewes that the essence of the call is in the people What is said of the disorders of Ancient Churches in elections we passe over as nothing to this purpose That the Ministery might bee lawfull for substance where there were many defects in the manner of the call we grant the Church at length consenting to submit thereto in whom the true right is placed by Christ and therefore we passe over what followes to that purpose though wee might object against some passages in the discourse Reply As for the second branch of your answer we know not well your meaning if this be your minde that a Minister lawfully called and set over the Congregation is to bee esteemed a Minister in the usuall Church aâ—… the particular Church hath unity with and is part of the universall or Catholique and as a party baptized is not baptized into that Congregation onely but into all Churches and that the Ministery is one cujus a singulis in solidum pars tenetur as Cyprian speaketh and therefore though the Minister be unjustly cast off by one Congregation yet hee is not to be esteemed as no Minister wee freely consent But if your meaning bee that hee is onely by right a Minister of that particular Congregation because unjustly deposed as formerly in the execution of his Office hee was a Minister to them onely and to no other society whatsoever or in what respect soever your opinion is contrary to the opinion of the universall and tends to destroy the unity of the Church and that Communion which the Churches of God ought to have one with another Answ First If our meaning be doubtfull seeing these expressions doe not well suite our notion nor fully enter into our understanding we shall give the meaning of our answer distinctly and then consider what is here said First there is a difference betweene the unjust leaving or casting off a Minister without all orderly proceedings against him and the unjust deposing him in an orderly way of Church censure if the question be taken in the first sense he remaines every way and in every respect by right a Minister as hee was before except he reject them and so dissolve the relation that was between them But if the question speak of an orderly censure of deposition unjustly then we judge of that case as we would do in any other censure of a member by excommunication therefore we say he is stil a Minister in fâ—…ro interno before Christ for clavis errans non ligat Secondly in respect of that Church he hath stil right truly to minister to them and is their Minister though unjustly hindered in the execution of his Ministery as a member unjustly censured hath a true right to the Ordinances and membership though unjustly hindred from the same though in foro externo we grant to them or in their account he is no Minister as a person excommunicated is to them no member Thirdly in respect of other Churches if it doth appeare unto them that hee is unjustly deposed they may and ought to esteeme him still and receive him and have
are to bee admitted without such a promise includes a necessity the answer speakes onely of expediency and agreeablenesse to rule not to breake off abruptly Secondly the Position affirmes the necessitie of a promise the answer speakes onely of the case in practise as in many cases besides for the watch of the Church reacheth to such particular acts of which wee make no promise expresse in the entrance Thirdly the Position speakes of the Churches leave the answer acknowledgeth onely that brethren removing should approve themselves to doe that which is lawfull and take counsell in such weighty affaires By all which it appeares that wee doe not owne this position in judgement nor practise and therefore in effect our answer doth deny the same and is negative Secondly if the words of the answer bee not full enough because wee see our brethren here runne upon it as a question if such a promise be required and Mr. Rutherford and others take it up as a confessed practise wee doe therefore clearely and plainely deny the position and affirme that wee doe not thinke that none are to bee admitted without such a promise neither is there any such practise in our admissions of members to require such a promise wee onely count such removalls especially of families an action amongst many others whereunto the watch of the Church doth extend to prevent sinne where there is any just ground of suspition thereof and to further the best good of such as are under our charge by counsell prayers c. If any Minister and people of old acquaintance and deare affection or any other Christians cleaving together in love have privatly resolved or agreed together not to part from each others in any Church it is the most that wee have taken knowledge of and wee thinke that hath beene very rare but for any such publick promise Covenant or Church oath as some straining things to the height have called it it is not nor hath been required or practised amongst us this being so there needs no grounds of that which wee practise not Reply First you exclude all such as bee not set members from the seales and yet hinder them from entrance into the Church society because they cannot promise continuance in the place they are resident in for the present here we desire to bee satisfied by the word of God by what you require it c. Answ First We deny not but divers may and doe forbeare to joyne because of their unsettlednesse in the place of their present abode Secondly It may bee in some cases some may be advised by the counsell of their private friends in a Church to forbeare till they be some way setled But that any are debarred from Communion when they desire it because they cannot promise continuance unlesse other just causes hinder it neither suites with our judgement nor practise and if any should practise other wayes wee doe not allow of the same and therefore it 's needlesse to give you reasons of what we practise not Reply Secondly It pertaines not to the whole Congregation to take notice or bee acquainted with or judge of every particular members removall may not a servant remove from his Master to another Congregation or a father bestow his childe in marriage to one of another Congregation but the whole Church must be called to counsell in the matters c. when Churches grow populous they must bee negligent or weary of such a taske and for the present to challenge so much authority over one another is usurpation c. Answ If our answer were but attended such apprehensions of our practise of calling the whole Church to counsell in every such case and all that followes might be spared For thus we say Wee judge it expedient c. That none forsake fellowship and abruptly breake off c. This doth not imply a necessity of calling the whole Church to counsell in every plaine and easie case many times and for the most part such removals are so plaine and free from suspition of abrupt breaking off or forsaking fellowship that there is no need of counsell as in case of servants marriages c. and therefore no trouble to the Church and in some removall of families also the case is cleare and openly carried in the knowledge of many of the Church none scruple it and therefore at the first demand of dismission or letters of recommendations the same are granted but in removall of some members and in the manner of the same there are such difficulties and dangers as neede the prayers and counsell of the Officers and whole Church as is confessed after nor doe wee say it pertaines to the whole Church to bee called to counsell and judge of every particular members removall for they may approve themselves to the consciences of all mediately by advising with some who may satisfie the rest if need be Reply Let it be shewed that ever by divine right this power was committed to the Church and we will confesse it expedient but till then wee thinke the Church over rigid and the members busie bodies c. Answ The rule of love whereby wee are bound to exhort admonish seeke the edification and good one of another and that not onely in generall as of all Christians but as members of so neere relation in one Church body who are bound to serve the Lord with one shoulder Zeph. 3. â—… and to uphold the worship of Christ therein as this doth reach to all the actions and wayes of one another so in a speciall manner to such an action as this iâ—… and we thinke this ground is sufficient to satisfie our practice as wee have declared which may wipe off the aspersion of being rigid or busie-bodies Reply In the multitude of counsellors is peace but over-many counsellors oft causeth distractions and different apprehensions breed delayes Answ Wee grant it may doe so neither doe wee bring all cases to publike counsell but the case may bee such as needs the publike counsell of all and as wee have a gracious promise of the presence of Christ in his Churches who is the counsellour so we confesse to his praise that we finde the judgment of a Church of Saints in matters orderly carryed and gathered up from the various gifts of wisedome grace and experience of many Christians when need is to be a blessed priviledge of Gods people to enjoy and sanctified oft to the great good of his Saints and being neglected and slighted hath been oft followed with sad events Reply The nature of your Church-Covenant inferreth not a necessity of bringing every such businesse to the Church for you binde your selves mutually to watch one over another c. 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 without consent of the Church Answ We grant our Church-Covenant neither requires every businesse to come to publike counsell nor perpetuall
residence in one place neither is it so held by us in judgement or practise Reply You say you bind your selves to no new duties but in the word of truth it is not required neither directly nor by consequence that no member of a Church should remove or occasionally bee absent from his habitation before hee have acquainted the Church whither he goeth and on what occasions c. Answ It cannot but grieve us to see how the Replyer still not content to take all things in the harshest sense but will also winde in other matters into his discourse which may make our practise seeme farre more rigid then it is First hee urges us as if wee brought all cases of remove and the occasions thereof as marriages c. to the counsell of the whole Church Secondly hee would by consequence inferre the like of occasionall absence and now hee weaves in that also as if it were practised by us to require men to acquaint the Church with the place whither they goe and the occasions of their occasionall absence which is farre from us Reply And if such businesse must bee determined on the Lords Day c. Answ Wee deny not but the best Churches through weaknesse and temptation may spend too much time in the most necessary administrations of censures or other affaires but to possesse the world with such feares upon so little ground may argue the authors charity concerning our wisdome and christian care of the Sabbath was not very great Reply As for the Covenant it selfe c. 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 you seeme here to doe a godly sober minde may well pause before hee make such a promise Answ If the authour had not strained and aggravated things beyond our mâ—…aning in the answer and our practise this would not have come to so high a pitch to trouble a sober godly mind we are perswaded that generally sober godly minds that have their pride and self-willednesse in any good measure mortified doe count the yoake of Christ according to our practise of this point to bee both easie and profitable neither doe wee require such a promise of any as was said but if any stumble at the fourth branch of the first reason from the nature of the Covenant let us a little here cleare that scruple when wee reason from the nature of the Covenant and branch our reason into foure things it is not to bee so taken as if every one of those foure things were made a distinct promise in our solemne Covenant for the fourth iâ—… but an inference from the three former as is easie to observe and indeed it was never made by us a part of the Covenant or a distinct promise of it either in our judgement or practise If because we extend our watch to the removals of brethren it be taken for granted that we require such a promise it will no more follow then that we require promises in admissions in a thousand cases to which our watch also extends Reply If any shall not middle with every businesse of this kinde as questioning whether it doe belong to him or no or not aske the advise of the whole societie as knowing the most bee unfit to counsell in such a case doth hee breake his Covenant therein and so commit a sinne in a sort like the sinne of Ananias and Saphira Iudge your selves if in other cases you would not censure this to bee an high incroachment upon Christian libertie and a strict binding of mens consciences by humane constitutions Answ To extend our watch so farre as hath been said unto these cases of removalls from a Church to prevent sinne in abrupt breaking off and forsaking fellowship and to prevent the hurt and damage which the sheepe of Christ oft fall into in their unadvised breaking out of the fold the Lord hath placed them in and to further their best good in their removalls whatever is thought of it wee count it no breach of Christian liberty but a priviledge of the Saints to bee under such a watch and therefore if any shall neglect any duty that one owes to another so farre as it tends necessarily to those ends wee may well reckon it as a neglect of our Covenant but because it is offensive to compare this with the sinne of Ananias c. wee intreat our reverend brethren and the Christian Reader to consider that in the answer this stands in the third thing noted in the nature of the Covenant and hath reference to the duties of the Covenant in generall and is not applyed to this particular case by us nor well appliable in the manner here expressed Secondly it is moderated in the answer which saith in some sort hee shall commit that sinne If these things doe not satisfie wee wish it expunged or any other seeming harshnesse rather then offence be given to any Lastly that you may not impute unto us the infringement of Christian liberty herein wee would acquaint all men with these two things First that removals from one towne and Church to another and from full to new Plantations are frequently practised amongst us with consent and approbation Secondly that wee finde in experience that as there is in sheepe a wandring disposition so in this large Wildernesse wherein the Lord hath exercised his people with various temptations by liberties by offers of large outward accommodations by wants and straights by various opinions vented by Satan and his instruments c. In these respects the Sheepe of Christ are so subject many times to outrunnings that wee finde more then ordinary need of care and wisedome in this point of our watch in many cases and many that have broke loose from the counsels of their officers friends and of the Church have deepely smarted for it How said a case is it when some brainsicke master of a family transported with a fancy an odde opinion will needs carry his whole family with himselfe to the griefe and hazard of his godly wife and hopefull children c. from all Ordinances of Christ to a people full of fanaticall errours were it Christian liberty or dangerous licenciousnesse to leave such a man to his owne counsels and not meddle with him Reply May you not heare from your owne grounds that herein you have devised an expedient or necessary rite or custome to prevent the dissolution of the body which never came into â—…he minde of the Lord Jesus the Saviour of his body and in so doing if your exposition hold good you break the second Commandement and to presse customes onely expedient for the time as standing rules necessary for all times and all persons to put that authority into the hands of men which God never put upon them to obliege men to meddle in the affaires of men beyond warrant to binde consciences under so heavy a penalty as
professe their faith againe the visible Church being built upon this rocke Matth. 16.16 18. viz. Profession of the faith of Christ and lastly if there should be no necessity for such a profession yet if this bee desired of the people of God for the increase of their owne joy to see God glorified and Christs name professed and his vertues held forth and for the increase of their love to those that joyne with them why should it not be done before Saints which should bee done before persecutors 1 Pet. 3.15 What is now said we thinke sufficient to undermine what is opposed herein by others and may easily give answer to the three arguments of the learned Authourâ—… from the example of the Church of Israel John Baptist and the Apostles and so cleare up our practise and judgement to the world from the aspersion of our rigidum examen for which we are by some condemned but for further clearing we shall answer to the particulars Now to your Reasons more particularly against this from the Old Testament and the manner of entring and renewing Covenant then Answ Wee answer first when as you say they professing the Covenant promised to take God for their God to keepe the words of the Covenant and doe them to seek the Lord with all their hearts to walke before him in truth and uprightnes this implyeth a profession of a worke of grace Secondly They did not immediately enter into Covenant but the Lord was long before preparing them for it for they were humbled much in Egypt in so much as their sighings came up to God Exod. 2.23 24 25. They had seene the glory of God for their good against Pharaoh and all that Land by many miracles they had Gods visible presence in the Cloud were instructed by Moses concerning the Covenant of grace made with them in Abraham they were mightily delivered at the Red Sea so that they beleeved Moses and feared the Lord and sang his praise Exod. 14.31 Psalme 106.12 They were also instructed againe concerning the Covenant and were to sanctifie themselves three dayes legally which was for spirituall ends and of spirituall use Exod. 19.10 and thus being prepared as fit matter for Covenant they then entered thereinto And they were all of them for ought we know thus externally and ecclesiastically holy though many were internally stiffe-necked blind and prophane And for our parts we desire no more then such a preparation in some worke of grace if appearing though not indeed reall as may make way for Church Covenant among a people now as we see was then Reply When John Baptist began to preach the Gospell and gather a new people for Christ he admitted none but upon confession of their sinnes but we read of no question that hee put forth to them to discover the worke of grace in their soules or repelled any upon that pretence that voluntarily submitted themselves Answ Though the Scripture record such things very briefly else the world would not have contained the Bookes that must have beene written as John speaketh yet he that advisedly considers the case may see the profession of a work of grace in all that were received by John to his baptisme First John was sent with the Spirit and power of Elias to turne the hearts of the fathers c. to cast down every high hill c. Secondly His baptisme is called the baptisme of repentance for the remission of sinnes Mark 1.4 Thirdly confession of sins is ever put for true repentance when there is a promise of pardon made to it Prov. 28 1â—… 1 John 1.9 and therefore when he requires confession of sins was it without remorse or sorrow for it was it not with profession of faith in the Messiah which he pointed unto Joh. 1.29 and required with repentance Act. 19.4 Fourthly did not hee fall upon the Pharisees with dreadfull thundering of Gods judgements for comming to his baptisme without conversion of heart and fruits meet for repentance Mat. 3.7 and this Luke saith hee preached to the multitude Luke 3.7 and whether any were received that embraced not that Doctrine and shewed the same in their confession viz. that their hearts were humbled and that the renounced their high thoughts of their priviledges of the Law c. and professed amendment fruits meet for the same it will be hard for any to prove and thus much is evident on the contrary that Pharesees Lawyers distinguished from the People and Publicans rejected the counsell of God in not being baptized of him and what counsell but that wholesome doctrine of John Luke 7.29 30 Lay all these together and let any whose thoughts are not prepossessed with prejudices say whether this confession was not such a profession of faith and repentance which a discerning charity ought to take for a worke of grace Reply It appeares many wayes that when the Apostles planted Churches they made a Covenant betweene God and the people whom they received But they received men upon the profession of faith and promise of amendment of life without strict inquiry what worke of grace was wrought in the soule so in after ages c. Now the profession at first required of all that were received to baptisme was that they beleeved in the Father Sonne and holy Ghost This was the confession of the Enâ—…uch when he was baptized I beleeve that Jesus Christ is the Son of God Answ Wee cannot but observe how still the evidence of the truth of what wee proved in the third and fourth positions breakes out at every turne when the heat of that disputation doth not hinder for if the Apostles planted Churches and made a Covenant betweene God and the people when they baptized them as the proofes for this Act. 2.38 and 8.37 and 19.17 18 19. alledged in the margent shew then still it appeares they admitted men into planted Churches when they baptized them and the refore the Apostles ordinary and first leading practise and examples are for those Position not against them 2 You grant here that Acts 2. and 8. and 19. there was a profession of faith and promise of amendment of life and so wee must suppose though not expressed for how else could the Apostles distinguish such as gladly received the word from the mockers and others Now let us consider what kinde of profession this must bee by the story it selfe The Apostle Peter in his doctrine presseth three things 1. Conversion or repentance for their sinnes 2. Faith in Christ in those words Bee baptized in the Name of the Lord Jesus Christ Verse 38. 3. With many other words he exhorted them saying Save your selves from this untoward generation that is this was the scope of and substance of his exhortation which includes a gathering themselves to the Church Now the Text saith in respect of the first That they were pricked to the heart and cryed out Men and Brethren what shall wee doe 2. They gladly received the word that is
of faith in Christ and the duty of obedience to the Gospell and how did all this appeare but by their profession and what kinde of confession can any man think such soules would make but a broken hearted gracious confession which to any discerning charity must be taken to argue a worke of grace so that the very character given of them by the holy Ghost in so briefe an History doth cleerely evince what we contend for Consider also the story Acts 8. and first not to passe over what is said of Simon Magus of whom it is said Hee beleeved was baptized continued with Philip and wondered so that no doubt they took him for a true beleever but when Peter discovered his falsnesse see what hee saith Verse 21. Thou bâ—…st no part nor lot in this matter and the reason is For thy heart is not right in the sight of God Let any here consider that if hee had no part nor lot in Christ and baptisme c. because not right whether the Apostle Peter or the Church would have received him if such had been discovered before And for the Eunuch Philip requiring his profession of faith If thou beleevest with all thy heart looked for a sound worke of grace and though it was delivered in those words which are the Fundamentall truth That Jesus is the Sonne of God yet it includes true faith in him for salvation as we see our Saviour Christ takes that confession of Peter for true faith Flesh and blood have not revealed thâ—… to thee but my Father and promised to build the Church on this rocke Matth. 16. Yea it includes subjection unto him as the Sonne of God the Prophet and King of his Church and this is no rare but a common thing in the New Testament by one fundamentall truth beleeved and confessed to include true faith and profession of the whole truth that suites with that foundation as Rom. 10.9 so expounded Verse 10 11. as being more then historicall faith so 1 John â—… 1 2. and 5.1 The like characters of a penitent and gracious carriage and confession may be observed Act. 19.17 18 19. And seeing you have given us this occasion to lay downe some grounds of our practise from the first patternes we shall add a word or two to take away the conceit of novelty which is imputed to us in this point as much as in any thing else Tertullian saith in his booke of prescriptions Wee admit no man to any disputation about divine things unlesse hee first have shewed us of whom he received the faith and became a Christian and secondly whether hee admit and hold the generall principles wherein all Christians doe and ever did agree otherwise proscribing against him as an alien from the Common-wealth of Israel And if in those times they were so strict in admitting men to disputations no doubt much more in receiving men to Church Communion But if this seeme not full enough take another in the Churches of old there were Catechumeni instructed for enterance into the Church by baptisme with whom they tooke much paines in sanctifying them before by fasting and prayer and often preaching to them And for their admission there were foure things in use among them 1. Nominis professio 2. Scrutinium 3. Abrenuntiatio 4. Fidei professio Their Scrutinium which they call Examen competentium or the examination of such as were competent or fitting for admission This Examen was very strict as is observed out of Alcuinus by learned Chamier Fiant scrutinia ut explorentur saepius an post renuntiationum Satanae sacra verba datae fidei radicitus corde defixerint i. e. Let examinations be made that if oft may bee tryed whether they have deeply fixed in the heart the sacred words of their professed faith And what ever any may thinke of the strictnesse of that their discipline in this point Chamier gives a large testimony by way of approbation of the same whose words upon it are these Certe nemo it â—…are potest seriam in tam sanctis rebus diligentiam ne quantum fieri poterit lateant Simones c. i. Certainely no man can disallow such serious diligence to prevent proâ—…anation of sacred things lest so farre as it is possible such as Simon Magus may lye hid And saith hee the Apostles went before in their examples for Philip Acts 8. being demanded of the Eunuch What hinders mee that I may not bee baptized hee answereth not simply thou mayst but with this supposition added if thou beleevest with thy whole heart Now this profession of their faith was either by reciting the Creed in an eminent place before all the people and that praeclarâ fiduciâ with full affiance as hee observes out of Clement and Augustine or else respondendo interroganti Sacerdoti per singula in subsidium forte pudoris aut memoriae i. e. By answering to the Minister propounding questions concerning their faith for helpe of their bashfulnesse or want of memory Also Beza in his Epist 14. Commending much the severity and zeale of former Pastors and Churches in this kind and bemoaning the negligence of such as followed from whence hee saith it is that the Church without a miracle could not rise out of its filth he concludes thus Itaque frustra disputabitur tum voce tum scriptis nisi conversione cordium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 initium instaurationis sumâ—…tuâ—… Reverend Mr. Hildersam in his treatise of the doctrine of the Lords Supper to that question whether the people that come to the Lords Table bee bound to make knowne their knowledge and spirituall estate to their Pastor Answers thus yes verily for seeing Matth. 3.6 Acts 8.37 God required of them that being of yeares of discretion were to bee baptized that they should make knowne to the Congregation or their Minister their faith and repentance hee doth every whit as much require this of them that are to come to the Lords Supper Whereby we see 1. that his judgement was that Act. 8. and Mat. 3. the people did make known their spirituall estate to the congregation or Minister when they professed faith and repentance and secondly that the same ought now so to bee Lastly We may appeale herein to the consciences of very many godly Ministers in our deare England whether they groane not under the mixture of the precious with the vile in the Ordinances of Christ and would not gladly have it otherwise which cannot bee without such a way of admissions into the Church as we plead for or else in constituted but corrupted Churches by casting out such as after admonitions appeare impenitent in sin by the severity of discipline And this was evident by the qualifications of persons to be received to the Lords Table voted at first by the present Reverend Assembly and presented in their Directory to the Parliament if wee bee not mis-informed whose words are these None are to bee admitted thereto meaning the Lord Suppers but such as