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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A23641	A defence of the answer made unto the nine questions or positions sent from New-England, against the reply thereto by that reverend servant of Christ, Mr. John Ball, entituled, A tryall of the new church-way in New-England and in old wherin, beside a more full opening of sundry particulars concerning liturgies, power of the keys, matter of the visible church, &c., is more largely handled that controversie concerning the catholick, visible church : tending to cleare up the old-way of Christ in New-England churches / by Iohn Allin [and] Tho. Shepard ...	Allin, John, 1596-1671.; Shepard, Thomas, 1605-1649.	1648 (1648)	Wing A1036; ESTC R8238	175,377	216

griefe offence and alienations of affections through the subtilty of Satan and the corruption of our hearts are ready to follow And this makes us both fearfull of our selves lest wee should give way to any unloving thoughts towards the deare servants of Christ or returne any offensive language unto them yea this causeth us oft to bewaile that which can never bee enough lamented the sad distances and sharpe contentions between such neare brethren whom the Lord hath so conjoyned in the same Cause of Reformation And oh that our deare brethren would beare with us a little here and give us leave to poure out our humble and affectionate requests and expostulations into their bosomes Wee would bee very loath to impute any thing to our deare Country and beloved brethren that is not evident or to rip up private failings and make them publique but when Pulpits and Presses proclaime to the world not onely the distances in judgement but also alienation of affections when there is such straining to make the contrary tenents as odious to the world as may bee such inlarging of differences as if the wounds could never bee healed such gall and vineger poured on in stead of the salt of savoury speeches and the oyle of smooth and soft words to calm and pacifie spirits already provoked yea when there want not some that seeke all private Letters they can gather up and search every corner to discover and publish to the world the seeming failings of brethren when contentions are grown to that passe that such orthodox learned and godly brethren whose faithfull labours in the Lords worke and great service and use they may be of in time to come might worthily plead for a roome in the bosomes and inmost affections of their brethren are cryed out against as not to bee indured in the Countrey because of some difference in some points of discipline when these things are so who that have any sense of Gods dishonour or true love to his Countreys good can forbeare from teares or hold his peace that have any opportunity to utter his griefe Wee will not take upon us to say who began this fray or who have most transgressed the rules of charity and to sedome The Lord give every man an heart that hath failed to bee affected with their owne and ready to pity and pardon one anothers weaknesses neither doe wee hereby blame loving and candid debating of differences to finde out the truth but give us leave to say thus much to all for our hearts and soules are with all the faithfull servants of Christ that desire according to their light to promote the kingdome of Christ Jesus what ever their distance of judgement from us may be What deare brethren is there no balme in Gilead no Physitian to heale this wound alasse how is it now so wide and deep that at the first was presented to the world so small or scarce any at all When the Prelates petitioned for their government because the Reformers were not nor could ever agree upon one Forme it was professed that in six Points whereof some are now the greatest bones of contention all did agree and doubted not but if the Prelates were downe all would agree in one And was this bare words to put off the Prelaticall petition or did the Author speake without ground at adventures God forbid wee should thinke so but what the common adversary will think and speak it would grieve a godly heart to consider How comes it then to passe the breach is growne so great It rejoyced our hearts to see that ingenuous Christian and peaceable disposition in that ever honoured brother Mr. Herle who brought the distance in his Preface to such a narrow as if one plaster more might seeme to have healed it oh that there had been many more of that peace●…making spirit what heart-burnings and contentions had been prevented Wee thought also that meeke Apologetick Narration gave a faire opportunity of closing with brethren in such things as they professed to concur in but what contrary entertainment it found wee lament to consider And is it now come to this passe that these who were in a manner one cannot live together in the same kingdome Oh the depth of the malice and subtilty of that old Serpent Oh the policy and undermining faculty of the Jesuiticall generation who no doubt have a great influence in this division Oh the frailties of flesh and blood in Gods dearest Saints Oh the unsearchable depths of the Lords eternall counsels that for holy ends leaves his owne to such temptations and yet knows how and will assuredly improve all this to his owne glory and the lifting up of the name and kingdome of Christ in despite of all the gates of hell and give his servants once a season to sing together this song of Moses and of the Lambe in triumph over all their enemies But what is the cause past helpe and remedy shall we think alasse there is no hope they will not leave untill they have devoured each other better for us to say nothing wee shall bee but censured and slighted of all God forbid have wee ventured thus farre and shall wee not presume a little further Oh that we were worthy and fit to propound any thing that might tend to mollifie this sore Or that the Lord himselfe would speake by such poore creatures any word in season to helpe at least a little in this sad case We will not deare Brethren make this long Epistle more tedious by presenting unto you all that might be said to move and perswade your hearts to study peace and unity and with one shoulder to set your selves to further this blessed worke of publique Reformation for which the Lord hath put such an opportunity into your hands as never was the like and God knows whether ever it will bee if this bee slipped Wee are perswaded when the heate of contention is laid aside the blessed Spirit of Christ in you doth secretly suggest arguments enough unto your hearts Doe you not oft heare such whisperings as these Are they not Brethren who differ from us hath not the Lord received them doe they not stand or fall to their own Master and how shall wee reject or judge them have we not our ignorances and frailties what is there no consolation in Christ no comfort of love no fellowship of the spirit or if so should not this perswade us to bee of one minde in the Lord doe wee not hope to live in heaven together and shall wee stand at such distances here shall wee thus suffer peace to goe from us and not follow and pursue it shall we lose the blessing of peace-makers shall wee by such differences thus gratifie Satan Jesuites Prelates c. and strengthen their hands by weakening our owne are we not in the high-way to devoure each other and expose all to ruine is it not high time for us that are one in the Orthodox truth to joyne heart

c. yet should leave our accommodations and comforts should forsake our dearest relations Parents brethren Sisters Christian friends and acquaintances over looke all the dangers and difficulties of the vast Seas the thought whereof was a terrour to many and all this to go to a Wildernesse where wee could forecast nothing but care and temptations onely in hopes of enjoying Christ in his Ordinances in the fellowship of his people was this from a stupid senslesnesse or desperate carelesnesse what became of us or ours or want of naturall affections to our deare Countrey or nearest relations No surely with what bowells of compassion to our deare Countrey with what heart-breaking affections to our deare relations and Christian friends many of us at least came away the Lord is witnesse What shall we say of the singular Providence of God bringing so many Ship-loads of his people through so many dangers as upon Eagles wings with so much safety from yeare to yeare The fatherly care of our God in feeding and cloathing so many in a Wildernesse giving such healthfulnesse and great increase of posterity what shall wee say of the Worke it selfe of the kingdome of Christ and the form of a Common-wealth erected in a Wildernesse and in so few yeares brought to that state that scarce the like can bee seen in any of our English Colonies in the richest places of this America after many more years standing That the Lord hath carryed the spirits of so many of his people through all their toylsome labour wants difficulties losses c. with such a measure of chearfulnesse and contentation But above all wee must acknowledge the singular pity and mercies of our God that hath done all this and much more for a people so unworthy so sinfull that by murmurings of many unfaithfulnesse in promises oppressions and other evils which are found among us have so dishonoured his Majesty exposed his worke here to much scandall and obloquie for which wee have cause for ever to bee ashamed that the Lord should yet owne us and rather correct us in mercy then cast us off in displeasure and scatter us in this Wildernesse which gives us cause with Mich. 7. to say Who is a God like our God that pardoneth iniquities and passeth by the transgressions of the remnant of his heritage even because he delighteth in mercy Though we be a people of many weaknesses and wants yet wee acknowledge our God to have been to us a God of many mercies in respect of that sweet peace which he hath taken away from so many Nations yet continuing the same to us in respect also of that liberty wee have in Gods house the blessed Ministery of the Word the sweet unity and communion of Gods Churches and Ministers increase and multiplication of Churches Christian government in the Common-wealth and many other mercies wee enjoy but especially the gracious presence of Christ to many of our soules in all these But wee will not insist much upon this subject being perswaded it is in the consciences and hearts of many of our dear Countrey-men to thinke that we should be an object of love and tendernesse to that State and people by whose Laws and unkind usages we were driven out into a wildernesse rather then to bee judged as desertors of our Brethren and the Cause of Christ in hand with whom excuse us if we now speak plainly it had been far more easie unto many of us to have suffered then to have adventured hither upon the wildernesse sorrows wee expected to have met withall though we must confesse the Lord hath sweetned it beyond our thoughts and utmost expectations of prudent men But passing by this wee must desire the Reader to beare with us a little in removing that apprehension that wee are the great stumbling block in the way of Reformation which if it were true it had been better we had been driven so farre into this wildernesse as never to have been heard of more Concerning our affection to this blessed worke of a publique Reformation of the Nation in generall and the particular Churches or Congregations of the Land in particular as it is best knowne to God so wee thinke it is not unknowne to men not onely here by our daily prayers for it and sometime solemne seekings of God about it but also we have given some testimonies thereof both by private Letters and the publique motions of some of Gods eminent servants among us tending that way We conceive two things specially in our Doctrine and practise that may seem to bee stumbling blocks in the way of this publique Reformation which we shall here remove The first is our practise wherein wee seem so much to differ from the reformed Churches in receiving to our Churches onely visible Saints and beleevers This we doe freely confesse that our practise and judgement doe evidence this to all that we thinke reformation of the Church doth not onely consist in purging out corrupt Worship and setting up the true but also in purging the Churches from such profanenesse and sinfulnesse as is scandalous to the Gospel and makes the Lord weary of his owne Ordinances Esay 1. And wee doubt not but this was in the hearts of many if not most of Gods servants to desire a separation of the precious from the vile in the dispensing of Gods ordinances and if the charity of some be of larger extent herein then others this hinders not agreement in the maine This day hath discovered what kinde of people are to bee found every where in the Parishes of England Can light and darknesse Christ and Belial agree together Popish episcopall enemies and haters of all godlinesse and reformation cleave together in one Church of Christ with the Saints of God Yet neither our Doctrine nor practise do prescribe and limit the way of attaining this reformation whereby any should justly from our example stand off from concurring in such a publique worke It is true where there is no Church relation but a people are to begin a new constituting of Churches reformation is to be sought in the first Constitution This is our case But where corrupted Churches such as we conceive the Congregations of England generally to be are to be reformed there we conceive that such Congregations should bee called by able Ministers unto repentance for former evills and confessing and bewayling their sins renew a solemn Covenant with God to reform themselves and to submit unto the discipline of Christ By which meanes such as refuse so to doe exclude themselves and others by the severity of Discipline should bee purged out if falling into sinne they remaine impenitent in the same What some particular persons may have said or done contrary to this our profession wee cannot say nor doe we justifie but wee know nothing that hath come from us to the contrary to weaken the hands of godly reformers or to perswade the people to separate from the Congregations if by any meanes they might

all mankinde is the first subject of all power of Civill government and the priviledges thereof and if so whether such consequences will follow as our Brethren deduce from the unity visibility and priority of the Catholich Church Now we reduce what we intend into an Argument thus If all that can be said from Scripture and Reason concerning the unity visibility and priority of the Catholick Church may as truly be affirmed upon like grounds of the Catholick body of mankinde then á pari it will follow that there is no more one Catholick visible instituted totum that is the first subject of Church power and priviledges in the actuall exercise and enjoyment of the same then that there is such a Catholick body of mankinde that is the first subject of Civill power c. and that actually doth or ought to govern and be governed as one Catholick body in communion but it will appear from Scripture and Reason that the same things may be said of mankind that can be said of the other Ergo. And it is proved per partes thus 1 For the unity are not all mankinde oft in Scripture called the world Joh. 3.16 So God loved the world that is mankinde in the world which is one So frequently all mankinde is called man Gen. 6.5 6 7. I will not strive with man c. yea it is one kingdom Psal 145.11 12 13. which if we view the whole Psalm must be understood of the generall government of Gods providence over all the world and especially mankinde therein 1 Chron. 29.11 12. c. so that all is one kingdom Acts 17.26 God hath made of one blood all Nations all are one blood all have their bounds set by God c. that they might seek him and feel after him and as it is said for one Catholick Church because it hath one Lord one Faith one Baptism one Spirit and are bound to love and pray one for the other c. so there is a like unity here for the whole number of mankinde hath one Lord and King over all God who is King over all the earth called an head over all 1 Chron. 29.11 yea Jesus Christ is Lord of Lords and King of Kings and head over all to the Church Ephes 1.22 All have one Law the Morall Law the common rule of equity and righteousness whereby they are bound to walk towards God and one another and this writ in the hearts of all they have all one spirit of reason disposing them to society and mutuall offices of love one faculty of speaking to fit them for communion one end to feel after God Act. 17. and seek ye good of the whole kinde all ought to love one another desire and seek the welfare of the whole and of one another Esay 58.7 yea the Lord as a common head by the working of his common Providence and out of his love of mankinde hath a common and constant influence into all giving not onely life and breath and all good things Acts 17. but also all gifts of wisdom art skill for Government c. to Kings Judges Fathers Masters and all Officers of Civill government for the good of the whole and what ever else may be said to prove the Catholick Church One may here be applyed And as for principles of reason it is easie to conceive that all mankinde will fall either under the notion of one genus homo whereof the individua are species specialissimae or in another respect all persons all Families Cities Kingdomes may in a sense make one totum integrale or aggregatum Secondly it is as evident that all this number of mankinde are one visibile totum by the arguments used for the visible Catholick Church for that which hath visible parts is a visible totum it holds here as well as in the other case Yea if the Catholick Church be one visible Body because it hath organs and visible Officers in it it will hold here for all mankinde is but one Army of the Lord of Hosts who hath Armies of heaven and Armies on earth and in this Body God by his Providence hath set and by his ordinance hath ordained Fathers Masters Husbands Judges Kings c. to govern in this Body of mankinde for the good of the whole Ruling and subjection by the fifth Commandement of the Morall Law which is in all mens hearts is ordained of God for the order peace and welfare of all mankind and therefore why is not this by the same reason a totum visibile Thirdly for Priority it is clear that as God hath firstly in nature and intention given Christ to the whole Church then to this and that particular beleever and the power of feeding and being fed and governed by shepheards First to the whole race of sheep Secondly to this or that flock So in nature and Gods intention he hath firstly given to the race of mankind power of being governed with Government and Governors before they are given to this or that Family City Kingdom c. So likewise what is said of Promises given to the Church Catholick firstly is it not as true here Those promises and blessings increase and multiply Subdue the earth and inhabite it The feare and dread of you shall be on all beasts and all like promises and priviledges of marriage of liberty to eat flesh c. mentioned Gen. 2. 9. and all over the Scripture are they not in nature first given to mankinde and then to this or that person family City So if Church power and all Officers and Offices be firstly given to the Catholick Church not to this or that particular Church So it 's here when the Scripture saith Submit to the higher Powers for all Powers are of God Rom. 13. By me saith God Kings reign and Princes decree judgment and such like Scriptures doth this firstly belong to this or that Kingdome City c. and not rather that God hath firstly set up and ordained Civil Powers for mankind to be obeyed of all mankinde firstly and then in this or that state Is foederall holinesse first the priviledge of the Catholick Church which in a sense we will not now contradict so is legitimation first the priviledge of married society in generall in all mankinde and then of this or that family Are the members of particular Churches firstly of the Catholick Church and is it not so here the members of every family city c. first and last of the number of mankinde and so when the Societies are dissolved they are still of mankinde and doe not all Societies spring of mankinde and are an additament and increase to it the one is true as well as the other It would be over tedious to follow this parallel so farre as wee might these may be sufficient instances to guide the Reader to apply whatever else is or can be said in this kinde from the common nature and logicall notions under which the Catholick Church visible

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

Reply If Lot Job c. were not circumcised there is not the like reason for Circumcision and baptisme in this particular Answ The force of the consideration doth not depend upon the likenesse of reason betweene the persons to be circumcised and baptized in every respect but in this that as Circumcision and the Passeover were given onely to visible members of that instituted visible Church and therefore so in this case of baptisme and the Lords Supper now therefore if you could alledge many more different reasons betweene Lot Job c. that were not circumcised and those not to bee baptized it would little availe in the case but wee shall consider your differences particularly Reply First If ever circumcision was appropriated to Abrahams family and might not be communicated to other visible beleevers it was in the first institution but in the first institution of baptisme it was not so observed that beleevers should bee gathered into a Christian Church and then baptized Mat. 3.7 John baptized such as came to him confessing their sinnes the Apostles baptized Disciples such as gladly received their doctrine c. Answ There is no such disparity in this as is objected for Abrahams family was in Covenant before Circumcision was given onely the Covenant was more fully explained and confirmed and so when John baptized hee baptized the members of the Jewes Church in Covenant before to whom hee was sent to turne the heart of the fathers to the children c. and to prepare a people for the Lord and baptisme was then given to the Church of the Jewes with reference to so many as would receive the doctrine of John concerning repentance and remission of sinnes by faith in the Messiah now come amongst them and therefore Christ himselfe and his Disciples remained yet members of that Church Secondly Though the visible Kingdome of Christ was not yet to bee erected in Christian Churches till after Christs death and Resurrection whereby hee did put an end to the Jewish worship and therefore no Christian Churches could bee gathered by John yet there was a middle state of a people prepared for the Lord gathered out of the Jewish Church which according to that state were made the Disciples of John by solemne profession of their repentance or conversion to God and acknowledgement of Christ the Lambe of God already come to whom the seale of baptisme was appropriated As for the instances Act. 2.37 c. and 8.37 and 10.47 48. they are spoken to before in the first consideration Reply Secondly Lot Job c. were not bound to joyne to Abrahams family and bee circumcised but now all visible beleevers are bound to seeke baptisme in an holy manner Answ First This difference makes little to the point in hand it is enough that all that would be circumcised were bound to joyne to that Church and so now Secondly in after times no doubt every true proselyte fearing God was bound to joyne to that church as well as now and if now all visible beleevers be bound to professe their faith and seek baptisme in an holy manner why should they not bee bound to joyne to some visible Church and seeke it there as well as of old yea where should they professe their faith but in the visible Churches as the Proselytes of old did Your third difference is oft pressed and answered before Reply Fourthly If Circumcision bee appropriated to the family of Abraham it is because that Covenant was peculiar to Abrahams posterity namely that Christ should come of Isaac but baptisme is the Seale of the Covenant of Grace without peculiarity or respect Answ This difference is of little moment neither will it hold for first though that and other promises had a speciall eye to Abrahams family yet Circumcision sealed the righteousnesse of faith Rom. 4. to them being in visible Covenant with the Church as baptisme now doth Secondly this peculiar respect you speake of no way hindereth the joyning of many servants to Abrahams family and Covenant nor any proselytes to the Church afterward of any nation no more then now in respect of baptisme Thirdly the true reason was because although the Covenant was made with others yet not established nor enlarged towards them and hence if they would partake of such a Covenant they must joyne in this which also is the glory of the rich grace of Christ shining forth in Church-Covenant with all that will become a people to him to this day The first difference is answered in the first and second CHAP. IX Consid 4. Reply TO the fourth consideration first Men are capable of Church censures either as having power to dispense them or as being subject unto them c. In the second sense many are capable of Church priviledges who are not subject to Church censures as the children of Christian Parents are capable of baptisme and approved members of any true Church are capable of Seales in other Congregations amongst you who are not subject to the censures of the other Congregation spiritual Communion in publike prayer whereof visible beleivers not in Church order are capable but not subject to common censures in your sense Answ This distinction is needlesse our meaning is plaine in the second sense and therefore wee say nothing to what is objected against the first To the instances objected against the proposition in the second sense wee answer first concerning the Infants of Church-members they are subject to censures whensoever they offend the Church as others are though so long as they live innocently they need them not Secondly Members of any true visible Church are subject and so capable of censure though not in another Church which is not in in the proposition 2. Also they are capable of censures mediately by and in that other Church if they there offend for that Church may admonish and prosecute the admonition in the Church to which they belong and refuse society with them if they repent not which cannot bee said of such as are not members of any visible Church who cannot be prosecuted to excommunication in any place Thirdly Publike prayers of the Church though they bee an ordinance of Christ and the Church have a speciall Communion in them in which respect others do not share yet they are not a priviledge or peculiar ordinance wherein none but the Church may share for an Heathen or Infidel may hear the word and joyne in the prayers being cultus naturalis saying Amen unto the same which cannot be said of seales and censures being cultus institutus Reply Secondly A Person baptized is not baptized into that particular Congregation onely but into all Churches and in every particular Church hath all the priviledges of the baptized person and so to be esteemed of them Now the privil●…dge of the baptized person walking in the truth and able to examine himselfe is to bee admitted to the Lords Supper as all circumcised persons had right thereby to eate the Passeover in any