Priviledges primarily belong to the Catholike Church The Covenant commission for gathering the Evangelical Church the promises made to it and Laws of it proved to be universal 220 The Priviledges are also catholike First Federal holinesse is a priviledge of the Catholike Church 221 Secondly Right to the Ordinances of Christ 222 Proved in regard of Baptism 223 And the Lords Supper 224 Hearing of the word and joyning in Praier 225 The query about the Ordinances of Discipline discussed 226 1 Every member of the Church though but entitive is bound to submit thereto 2 Every Minister hath an habitual indefinite power annexed to his office to administer them 3 The Ordinances of discipline were first given to general Pastors 227 4 The censures dispensed have influence into the whole Church 5 Otherwise great inconvenience will follow 6 All polities administer justice to strangers offending within their limits And the like power must be allowed to Ecclesiastical polities Section 3. The third argument is because Christs Offices are first intended for and executed on the Church-Catholike 228 The fourth argument is because the signs to difference the true Church from a false belong primarily to the whole 229 The fifth argument is because all the members are members of the Church-Catholike primarily 230 Both those that are born members and those converted This illustrated by three similitudes 231 Section 4. The sixth argument is because the Ministers are primarily Ministers of the Church-Catholike 232 Diverse proofs hereof The absurd consequences of binding the Ministers office to his particular Congregation only 233 The Ministers office and power ceaseth not by the dissolution of his particular flock 235 An Objection against this by M. A. and M. S. taken from the ceasing of the ruling Elder or Deacons office at such dissolution answered 236 It appears because the censure of excommunication inflicted by particular Officers reacheth the whole Church-visible 237 The distinctions of formally and virtually and of antecedenter consequenter discussed 238 It appears also because particular Officers admit into the Church-Catholike by baptism 239 Baptizing is an act of the ministerial office All are baptized into one body Many examples of persons baptized without relation to any particular Congregations Though it be objected that this was done by extraordinary Officers yet this salves it not because if it be an Ordinance belonging to particular congregational members these being not so they could have no right to receive it no jus in re 240 Some are called Ministers in Scripture in regard of more Congregations then one 241 And ruled in common over more Congregations then one Section 5. The seventh argument is because every Christian bears his first relation to the Church Catholike and that relation continueth last and cannot be broken off without sin 242 Hence strangers tried where they reside for the present Ephesus commended for trying strangers Rev 2.2 Non communion is a sentence denounced against strangers Hereticks and false teachers not fixed must not be suffered It is no sin to remove from one Congregation to another 243 The eighth argument is because particular Churches spring from the Church-Catholike and are an additament thereto 244 The Church-Catholike is as the main Ocean and the particular as the arms thereof A double rise of particular Churches out of the Catholike 245 First They are made up of members of the Church-Catholike i. e. of visible beleevers Secondly They finde the Church-Catholike constituted and invested before their addition 1 The Church-Catholike is instrumental to their conversion 2 And gives them ministerially their admittance both into the Church entitive and organical Section 6. What is sufficient in foro externo to make a man a member of the Church-Catholike visible 246 The absurdities of accounting true beleevers only members of the visible Church Apollonius and Mr Norton cited Obj. Holinesse of dedication is founded on holiness of sanctification answered 247 Instances out of the Old and New Testament for the contrary Personal and Ecclesiastical judgement differ 248 The rules of the invisible Church serve not for the visible There are the same qualifications for the members of the Church-Catholike visible as for the particular Churches 249 Two Objections against the priority of the Church-Catholike answered 250 The conclusion of the premises 253 Section 7. Corollaries from the former Thesis 254 24 Corollaries concerning the Church-Catholike 12 Concerning particular Churches 255 7 Concerning the publike Officers of the Church 256 12 Concerning private members 257 Section 8. An application of the Thesis bewailing our division 258 First in judgement 259 Diverse errours reckoned up that are broached Secondly in heart and affections 260 Thirdly in way or practice 261 An exhortation to unity in all these 3. respects 262 THE ESSENCE AND VNITY OF THE Church Catholike visible c. QUEST Vtrum Ecclesia visibilis universalis sive Oecumenica sit prima vel secundaria orta a particularibus Whether the vis Ch. Cath. or the particular Churches be first CHAPTER I. The Explication of the Tearms FOR the handling of this Question here are these four tearms to be opened First What is meant by Ecclesia or Church Secondly What by visibilis or visible Thirdly What is meant by universalis sive oecumenica or universal and oecumenical Fourthly What by prima and orta or the first Church and that which riseth of it or secondary 1. First What a Church is SECT 1. The word Church is taken in a civil or theological sense In a civil sense for a company of people summon'd or gathered together for some civil affairs Acts 19.39 It shall be determined in a lawfull assembly the word in the Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Church Yea even the rout met together Acts 19.41 is called Ecclesia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He dismissed the assembly or the Church as the word is in the Original Secondly In a theological sense it signifieth a company of people that are called or to be called and joyned together standing in some spiritual relation to God And so the word is taken diversly First and most properly for the whole company of the elect as they are opposed to the reprobates whether Jew or Gentile and in this sense it is taken Ephes 5.25 26. As Christ loved the Church and gave himself for it that he might cleanse it with the washing of water by the Word So vers 23 27. and 32. Again Col. 1.18 His body the Church Interdum cum Ecclesiam nominant eam intelligunt quae rever à est coram Deo in quam nulli recipiantur nisi adoptionis gratiâ filij Dei sunt spiritus sanctificatione vera Christi membra Ac tunc quidem non tantum sanctor qui in terra habitant comprehendit sed electos omnes qui ab origine mundi fuerunt Calvin Instit. lib. 4. cap. 1. sect 7. where you may see more of this subject Of these there are three sorts The first are elect uncalled
Church-Catholike be one in the external accidental form it must needs be integrally and visibly one But I come to Scripture proofs which are the most sure Sect. 2. because they are a divine testimony And first I shall shew you that an Occumenical universal Church was frequently foretold in Scripture Psa 22.27 All the ends of the world shall remember and turn unto the Lord and all the kindreds of the nations shall worship be fore him Which comprehends all places all the ends of the earth and all persons that should be converted all the kindreds of the Nations and by worshipping is meant embracing the true religion and performance of religious duties So Psa 72.8 He shall have dominion also from sea to sea and from the river unto the ends of the earth It is a prophecy concerning Christ in the times of the Gospel where he is set forth by his Kingly office and the extent of his Kingdom is set out to be to the ends of the earth This is his external political Kingdom because it is set out by the external prayers and prayses and gifts that should be tendred unto him by his Subjects and by the judgement peace and flourishing estate that he shall bestow upon them So Psa 86.9 All Nations whom thou hast made shall come and worship before thee O Lord and shall glorifie thy name This is a prophecy like the former So Isa 2.2 3 4. It shall come to passe in the last daies that the mountain of the Lords house shall be established on the top of the mountains and shall be exalted above the hils and all Nations shall flow unto it and many people shall go and say Come ye let us go up to the mountain of the Lord to the house of the God of Jacob and he will teach us his waies and we will walk in his paths For out of Zion shall go forth the Law and the word of the Lord from Jerusalem and he shall judge among the Nations and rebuke many people c. Where is set down Christs call of all the Nations and the time of this call in the last daies i. e. the times under the Gospel as the Apostle Act. 2.17 expounds the like phrase in Joel 2.28 And here is the means of the call by the Law out of Zion and the word of the Lord from Jerusalem and the answer to this call All Nations shall flow unto it and there is Christs executing his prophetical office by publike teaching them in his house by his Ambassadours and his Kingly office in judging and rebuking So Isa 25.6 So Daniel 7.14 There was given unto him Christ Dominion and glory and a Kingdom that all people nations and languages should serve him And in the New Testament Matt. 28.9 Go teach all Nations baptizing them c. Rom. 15.11 12. Rev. 14.6 But because these places will be turned off with this answer that some of all Nations should embrace the Gospel and be turned unto the Lord not the whole Nations I answer that experience hath proved it true of multitudes of great Nations that wholly did embrace the Gospel and submitted unto it Neither can any of these places be avoided as some plead by the general Kingdom of Christ which is given him over all Nations whereby he is head over all things to the Church Eph. 1.2 For it is clear they are meant of that Kingdom wherein are prayers praises gifts worship service and attendance upon Gods Ordinances flowing unto Christ worshipping before him and glorifying his name as the several texts expresse and these things are proper to the visible Church So also Zech. 14.9 And the Lord shall be King over all the earth in that day shall there be one Lord and his name one which is clearly meant of one religion and way of worship of God in Christ But secondly Sect. 3. I will give you places of Scripture where the word Church is applied both indefinitely and generally which cannot be understood of any particular Churches See first Act. 8.3 Saul made havock of the Church To which may be added that of Gal. 1.13 I persecuted the Church of God and wasted it I shewed before that this must needs be a visible Church for they could not else have been persecuted persecution is a visible opposition of a visible Church And certainly Saul could not discern who were of the invisible company but persecuted promiscuously all that were that way Neither was it a particular Church for this persecution was in Jerusalem and in every Synagogue and it reached to Damascus and even to strange cities Act. 26.11 So that by Church here is meant an indefinite number of visible Churches or Congregations which were in no other community but profession of the same faith and an indefinite is equivalent to a general which axiome although it should not be stretched according to the old rule Omne indefinitum potest esse infinitum it being without limits yet it is true in suo genere it is as large as a general But this we may safely say that by the same reason that the word Church would reach all those Churches it would reach all the Churches in the world Reverend M. Hooker excepteth against these two places and affirms that the word Church is taken here by a Synechdoche for the particular Church of Ierusalem and not all that neither but only such Christians as forsook Moses ceremonial Law and not the Christian Jewish Church Surv. c. 15. p. 269. Because saith he his Commission was to pursue such as he found of that way The answer to this exception will lie in the meaning of these words all that he found of that way whether by that way be meant the forsaking the ceremonial Law or confessing Christ to be the Messiah If the former then Paul would have found but little work in Ierusalem for the Jewish Christians did generally cleave to the ceremonial Law As the Elders told Paul Act. 21.20 Thou seest how many myriads of the Jews do believe and they are all zealous of the Law and therefore he needed not persecute them for neglect thereof for they were zealous therein yea the Apostles themselves observed that in Ierusalem a long time But the persecution was such as that they were all scattered abroad except the Apostles and therefore it was for Christianism that he persecuted them It was to cause them to blaspheme as Paul himself expounds it now though reducing of them to the ceremonial Law had been an errour yet it was not a blasphemy for then the Apostles themselves should have lived in blasphemy Surely it was to cause them to blaspheme the Lord Iesus Christ and deny him to be the Messiah It is most likely that Sauls Commission was according the former decree of the chief Priests Ioh. 9.22 That if any did confesse that he was Christ he should be put out of the Synagogue And this appears by what Ananias saith to Christ concerning Paul Act. 9.14
Middleburgh and Strasburgh and other places yet because it maketh most for edification and order to have them fixed I shall think they were until the contrary shall be proved but however they ruled in common in the exercise of discipline which is the Ordinance which our brethren are most unwilling to grant should be exercised out of the particular Congregation Sect. 5. Seventhly That Church to which every Christian first bears relation and which relation continueth last and cannot be broken by him without sin is the first Church but such is the Church-Catholike visible Therefore c. The major is undenyable The minor appears because none can be admitted into a particular Congregation except he be judged first of the Church-Catholike and that not meerly Entitive but under the seal of the Covenant administred by some Officer and so stands bound to submit himself to all Christs Ordinances and Officers by one of which he receives his admission So again though he change his habitation never so often bear relation to never so many particular Congregations one after another yet in all those the general relation holdeth stil he is still a baptized visible member of the Church-Catholike and therefore to be received whereever he cometh into any particular Congregation Yea in the interim after his breaking off from one Congregation and placing in another he retains the general relation and baptism and is not an heathen or infidel he is not one without in the Apostles phrase Yea suppose a man should be a Traveller Merchant or Factor and setled in no particular Congregation yet being a Christian he is a member of the Church-Catholike yea and if he breach any errours or live inordinately he shall be accountable to the Church where he for the present resides or such crimes are committed and be liable to their censure as being a member of the Church-Catholike And this appears because the Church of Ephesus is commended Rev. 2.2 for trying strangers that came among them under the notion of Apostles and found them lyars and so would not receive them And our brethren undertake to inflict the sentence of Non-communion for so they call it a sentence of Non-communion denounced Apollog Nar. pag. 18. and 19. against strangers yea whole Churches but how it will stand with some other principles of theirs I know nor if it be a sentence denounced it is a censure and so an act of discipline exercised against those out of their particular confederation which in my apprehension is but changing an old warranted censure of the Church into a new and doubtful one but both seem to agree in the general nature of a sentence or censure Surely hereticks and false teachers are not to be left to the Magistrate only but to be referred to Ecclesiastical trial for those things come not under the cognizance of the civil Magistrate properly or he may be an heathen and will not regard an heretick nor can judge of him Act. 18.15 And if every kingdom will try murther treason or any foul crime committed in the same though by a stranger or alien because the crimes are against their laws and sovereign though their Laws pertain not to the countrey where the forreigner was born and dwelleth then much more shall every Church try those members of the Church-Catholike residing among them for their crimes or false doctrines seeing they have all the same sovereign head the same Laws and are all one habitual body Again It is no sinne for a man to remove from one Congregation to another as oft as occasion or conveniency require but for a man to remove out of the Church-Catholike either Entitive by disclaiming the doctrine and faith of Christ or organical by refusing to joyn to any Christian society or to be under and submit unto any Church-discipline is a great sinne and apostacy No man is accounted a schismatick for removing from one Congregation to another but he that shall separate himself from all Church-communion and shall rend himself from the Church-Catholike he is a schismatick he is an Apostate And therefore the several sects though they pretend because of wants or blemishes to rend from the Church of England or Scotland c. yet not from the Church-Catholike by no means because they know that were a sin Eightly That Church from which the particular Churches spring and to which they are as an additament and encrease that is the prime Church but that is the Church-Catholike Therefore c. The major is clear of it self The minor appears because they are the instrument to convert the rest and bring them into the same kingdom of Christ with themselves Act. 2.47 God added to the Church daily such as should be saved That little handful to which the Catholike charter was first given leavened the whole world and brought them in as an addition to themselves They were to be witnesses in Jerusalem and then in Iudaea and to the ends of the earth Act. 1.8 For the Law shall go forth of Zion and the word of the Lord from Jerusalem Isa 2.3 The Lord shall send the red of his strength out of Zion Psal 110.2 It was with the Church then as was said of the river of Eden Gen. 2.10 A river went out of Eden to water the garden and from thence it was parted into four heads So the water of life flowed from Zion into the four quarters of the world As there is no creek but hath its rise from and continuity with the Main and receives influence from it so there is no particular Church but hath his first rise and ministerial influence from the Church-Catholike and received the Gospel and priviledges of it from thence ministerially God cals no Evangelical Churches by inspiration only but by the ministry of those that are members of the Church-Catholike or some part of it God would not have Cornelius instructed by an Angel though he could have done it but by Peter a Minister of the Church-Evangelical and likewise the Eunuch by Philip. So that the Church-Catholike is as the Sea and particular Churches as so many creeks or arms receiving a tincture and season of her waters The Church-Catholike is as the tree Christ as the root the particular Churches as branches as Cyprian makes the comparison Shee is the mother and they as daughters born of her and receiving from her ministerially both nature and priviledges Gal. 4.26 Paul indeed was called extraordinarily from heaven by Christ himself the head of the Church and not by an Angel that he might be or some conceive a type of the second call of the Jews who as some hold shall be so called as he was by the appearing of the sign of the Son of man and therefore that Church is said to come down from God out of heaven Rev. 21.2 10. And the ground of this type they take from 1 Tim. 1.16 For this cause I obtained mercy that in me first Iesus Christ might shew forth all
external donative regiment of Christ over his visible Church-Catholike dispensed by Ordinances and Officers here below which shall then cease And though the Ordinances as he alledgeth are distinct from the Kingdom in sense and signification Yet they strongly argue a Kingdom constituted and governed by them as the Kings laws argue a King and Kingdom As from helps and governments 1 Cor. 12.28 we gather the consequence of helpers and governours as officers in the Church so from the external laws of this Kingdom we necessarily conclude there is such a Kingdom commensurable to the extent of these laws and that external Organical and Catholike which is spoken of Isa 9.6 And the 25. ver makes it plain for he must reign until he hath put all enemies under his feet which reigning relates to professed Subjects as well as professed enemies and these Subjects comprehended in a Kingdom Again Heb. 12.28 Wherefore we receiving a Kingdom which cannot be moved let us have grace whereby we may serve God acceptably with reverence and godly fear This Kingdom cannot be meant of the internal Kingdom of grace in the heart for that was also exercised by Christ in his peoples hearts under the old Testament but it is meant of the external unalterable perpetual Ordinances of worship and government which differed from those under the Law else the Apostles antithesis of the Church under the Law and the Church under the Gospel had not been good which are the things he compares in that place Externals under the Law are opposed to externals under the Gospel It cannot be meant of the Kingdom of glory for they had not yet received that And it is plain he speaks of a Kingdom wherein we may now serve God acceptably with reverence and godly fear Now these Ordinances of worship and discipline being Catholike or universal and relating to a Kingdom and therefore set down under the name of a kingdom by a Metonymy of the subject for the adjunct the Kingdom for the Ordinances of the Kingdom do strongly argue the being of the Kingdom Can we conceive that the holy Ghost would chuse to use such a metonymy of the subject where there is no such subject It is true as is alledged the unalterablenesse lyeth in the adjunct Ordinances i. e. in regard of God who will not alter them and that the subject or kingdom may be moved and shaken by persecutions or heresies and so may the Ordinances also and have been we know but that kinde of alteration moving or shaking is not meant in the text neither was intended by me I have the rather mentioned this text because I finde one of our brethren for Congregational Churches viz. M. William Sedgwick giving this Exposition of it in a Sermon of his in print which was preached before divers members of the House of Commons Sect. 6. Again 1 Cor. 5.12 The Apostle saith what have I to doe to judge those that are without The preposition or adverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I desire to know what it doth relate unto Is it not meant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without the Church And can we think that that Church was the Church of Corinth only Had Paul nothing to do to judge any that were out of the Church of Corinth when he was an Apostle all over the Christian world This could not be meant of the invisible company only what had Paul nothing to do to censure any but invisible members Why did he then excommunicate Hymenaeus Philetus Phigellus Hermogenes and Alexander And saith I would they were cut off that trouble you Also it must be meant of an Organical body because here are censures mentioned as belonging to all within And therefore it must be meant of the Church-Catholike visible Organical What have I to do to judge those that are not brought into the Church They are not under my power or cognizance but belong only to the civil Magistrate And we usually speak of the Countreys that are within the Pale of the Church and those that are without And we have an axiome Extra Ecclesiam non est salus which cannot be meant of any particular Congregation in the world but is true of the Church-Catholike visible typified by the Ark of Noah without which ordinarily and visibly there is no hope of salvation Extra ejus gremium non est speranda peccatorum remissio Calv. Inst l. 4 c. 1. S. 4. Again Eph. 4.4 5. The Apostle proveth the Church to be but one by divers Arguments First saith he There is one body of Christ which is therefore called Eph. 3.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both of Jews and Gentiles i. e. the same body And this an Organical body because Paul addeth ver 7. whereof I was made a Minister Secondly there is but one spirit in that whole body which is as one soul in one body Thirdly there is but one hope of their calling Fourthly There is but one Lord or King over the whole Church Fifthly There is but one faith i. e. One religion doctrine worship the same Commands and Statutes for all Sixthly There is but one Baptism to admit into this Church Now if the whole world were under one King and governed by one Law and all one body and all capable of the same priviledges and all made Denizons by the same way of enrowlment it would make but one Empire yet so it is with all the Christians and Churches in the world they have the same King Law Word Sacraments of admission and nutrition which they visibly subject themselves unto and receive therefore they are all one visibly Church Upon this text ver 12. Beza in his large Annotations hath this note Being the Church is to be considered either as a Communalty of a sacred Common-wealth or as a spiritual Temple or as a mystical body the ministery of the word ought likewise to be referred to these three heads c. All which 3. considerations shew the unity and integrality of the whole And that this is meant of the visible Church and not invisible or Triumphant as M. Ellis conceiveth appeareth because it is the Church to whom Officers are given ver 11. to be edified ver 12 13. compacted together by joints ver 16. of whom mutual duties both religious and civil are required for such are set down in that Chapter and the following And so M. Hooker understands it Surv. p. 3 where he cites this text for the political body or Church visible of Christ ruled by the donative delegated power of Christ and that visibly by his Ordinances and officers It is therefore the militant visible Church which holdeth forth the truth Phil. 2.16 contending for it Jude 3. Into which the thief may possibly enter Joh. 10. Act. 20.29 30. Again Christ saith Mat. 16.18 On this rock will I build my Church and the gates of hell shall not prevail against it Was this a particular Congregation No surely but the Church Catholike for any particular Church may
confederation were they not judged to be subjects to Christ and visible members of his body and in external Covenant before their admittance How then could that be the ground thereof Indeed there are some particular duties and priviledges which relate in an especial manner to the particular Congregation and a particular unity of a particular Church as a member of the whole body resulteth therefrom but not the general duties priviledges or membership Suppose a man be a freeman of some Corporation as Ipswich though thereby he hath the priviledges of the particular Corporation belonging to him and particular duties belonging to the Corporation are required of him and he requires and receiveth the priviledge of a subject the execution of the laws of the Kingdom there yet he must be conceived a member of the Kingdom before he can be admitted a free man of the Corporation and he receives the general priviledges and performs the general duties in reference to that and not in reference to the particular Corporation and his membership thereof though he hath the opportunity of enjoying the one and performance of the other in that particular society And yet this doth not make the kingdom a Genus and the Corporation a species thereof but the kingdom an integral and the Corporation a member thereof So is the case between the whole Church and the particular Yet with this difference all the particular Churches are similar patts of the whole Church so are not all Corporations nor all villages they differ sometimes in kindes of Officers sometimes in particular immunities Also the similarity of the parts of the whole Church gives the same denomination to the particular Churches with the whole the particular Congregation is called a Church as well as the whole whereas no particular Corporation is called a Kingdom and this is the cause why the particular Churches are deemed to be species whereas indeed they are members of the whole viz. because of the identity of denomination but identity of denomination or similarity of parts are not sufficient to make a genus and species especially where the whole is constituted by an external Covenant 4. If the Officers which Christ hath given to the whole Church be visible then so is the Church But the Officers are visible Therefore c. That the Officers are visible none will deny because they are visibly called ordained and execute their office visibly That visible Officers argue a visible polity is as clear such as the Officers are in respect of visibility or invisibility such is the Kingdom That the ministry is given to the whole Church as the Levites were to all Israel and that they are all Officers of the whole habitual and habitually have power to dispense the Ordinances of Christ in any part of the whole Church upon a call shall be proved c. 6. s 4. 5. If the admittance into the whole Church and ejection out of it be visible then the whole Church is visible But admittance by Baptism ejection by excommunication are visible Therefore c. That admittance and ejection being publike acts before the whole Congregation are visible none will deny That such as the admittance or ejection is in regard of visibility such is the society or polity is as clear That the admittance is into the whole and ejection out of it hath been proved already and shall more fully afterward Either by Baptism men are admitted into the particular Church or the whole Church or no Church but not into the particular Congregation no man is baptized into the particular Congregation it is not the seal of the particular Covenant therefore it is into the whole or none If a heathen be converted in a Congregation first he receives baptism afterward is admitted a member of the particular confederation Sect. 3. 6. If the Doctrine Laws Ordinances Charter and Covenant of the whole Church be visible then so is the whole Church But they are visible Therefore c. That the Doctrine Laws Ordinances Charter and Covenant of the whole Church are visible none will deny for they may be seen read preached and heard That they belong to and constitute the whole is as undeniable Of the same nature that the laws and charter of a kingdom is in respect of visibility of the same nature is the kingdom Now it is not the invisible law of nature written in the heart that constitutes the visible Church for the heathens have that Rom. 2.15 nor is it the invisible law of grace promised to be written in Gods peoples hearts Jer. 31.33 for many members of the visible Church have not that but it is the visible systeme of laws and Covenant given by Christ to his visible Church And these Laws Charter and Covenant are the very copula or bond of the external body and kingdom of Christ and thereby they are bound to worship and discipline Now where the copula or bond uniting visible parts together is visible there the whole is visible But the copula or bond is visible Therefore so is the whole A visible bond cannot unite invisible members Against this it is objected by M. Hooker That divers several kingdoms may be governed by the same laws and yet remain several kingdoms Answ It is true it is possible that all the kingdoms of the earth may submit to and be governed by the same systeme of laws and many now are by the civil law and yet remain several But they arise not from the same fountain the same King or Governours nor binde not in subjection and obedience unto the same King nor to mutual duties of subjects between themselves as fellow-subjects but are embraced vi materiae or formae because found convenient and receive a several stamp of authority from the several States or Governours whereby they are obliging in the several kingdoms But these laws proceed from the same fountain the same Lord Jesus the king of the whole and are obliging from the same authority to all Christians in the whole world therefore they are one visible Church or kingdom mystical If the whole Church be a Genus it is constituted and united together by a visible external Covenant and Laws which is not consistent with the nature of a Genus as a Genus 7. If all the administrations and dispensations and operations of the whole Church be visible so is the whole Church But they are all visible Therefore c. That they are all visible being publikely done none will deny Obj. But these administrations dispensations and operations are acted in the several Congregations and are not actions of the whole Church Ans So is justice administred at Assizes and Sessions in several Counties and Corporations but is it the justice of the whole because it is administred by the same laws and by the same authority and is common to all the subjects of the kingdom A man dwelling in any part of the kingdom being tried at Suffolk Assizes may receive his sentence and
And should such private man passe the censure against a scandalous brother that the Elders would do yet it is not Ecclesiastical binding yea though such a scandalous person should referre himself to them as arbitrators and promise to submit to their censure yet they cannot Ecclesiastically excommunicate him or restore him no more then private men in an arbitration can condemn and execute a malefactor or absolve him though he be innocent if indited Many times private men standing by and hearing the evidence at the Assizes against a malefactour will say he is but a dead man yet that is no judicial condemnation of him though it be materially according to the law of the land yet it is not formally for so is the act of the Judge only who is in office for that purpose Fifthly If private Christians bear a double relation Sect. 7. one to the Church Catholike visible as members thereof and another to the particular Congregation where they are particular members then so do the Ministers also The universality of private Christians membership necessarily requires an universality of the ministerial office for dispensing the Ordinances to them though but occasionally As particular members agree with other particular members in Christianity so particular Ministers agree with other particular Ministers in the ministerial office If particular private members can joyn with any Congregations in the Word Sacraments and praier and are bound to contribute to them as members of the same general body if there be need though in forreign countries then may also particular Ministers dispense the Ordinances of Jesus Christ as generally if there be necessity or occasion Epiphanius Bishop of Cyprus ordained a Deacon and Presbyter at Bethlehem in monasterio Bethlemitico in the jurisdiction of John Bishop of Jerusalem when they were almost destitute of spiritual food and defended his action thus Oh Dei timorem hoc facere compulsi sumus maximè quum nulla sit diversitas in sacerdotio Dei ubi utilitati Ecclesia providetur Nam et si singuli Ecclesiarum Episcopi habent sub se Ecclesias quibus curam videntur impendere nemo super alienam mensuram extendatur tamen praeponitur omnibus charitas Christi It seems he accounted his office habitually generaâ— and though the order of the Church required him to keep within his own bounds ordinarily yet necessity the profit of the Church and the love of Christ might draw forth the execution of his office further He addeth further Non considerandum quid factum sit sed quo tempore quo modo in quibus quare factum sit i. e. if it be not done to make a schism in the Church as he expresseth himself afterward ne que feci quicquam ut Ecclesiam scinderem Afterwards he adds Multi Episcopi communionis nostrae presbyteros in nostrâ ordinaverunt Provincia Ipse cohortatus sum beata memoriae Philonem Episcopum S m Theopropum ut in Ecclesiis Cypri quae juxta se erant ad meae autem paraeciae Ecclesiam vide bantur pertinere ordinarent presbyteros Christi Ecclesiae providerent Epiph. Epist ad Johan Hierosol quam Hieronymus lutinam fecit Extat in Hieron Ep. T. 2. in Ep. Hieron ad Paumachum T. 2. Vide Baronium Anno Christi 392. Sect. 42. c. The universal pastoral care which lieth on all Bishops as Bishops saith Crakanthorp puts forth it self both in general Councels yea and out of Councels this universal care of the Church lyeth upon all Ministers that they provide for the safety of the Church as much as lieth in them consulendo hortando monendo arguendo increpando scriptis simul voce alios omnes instruendo cum vel hâ—resis ulla vel schismain Ecclesia grassari caeperit velut incendium publicum illud restinguendo ne latiùs serpat providendo Def. Eccl. Angl. c. 28. Sixthly There will follow divers great absurdities if the office of a Minister stands only in relation to his own Congregation For then he cannot preach any where as a Minister but in his own Congregation nor yet to any that come to his own Congregation occasionally much lesse administer the seals of the Covenant to them though they come never so well approved by testimonials or by their own knowledge of them which yet hath been the ancient custom of the Church and is practised still among our brethren in New-England by vertue of communion of Churches as they say but this being an act of office cannot be done except there be an habitual indefinite power of the ministerial office which by this desire of strangers and their testimonial is drawn forth into act Also hereby a Minister is rendred but as a private Christian to all the Christian world except his own Congregation and if his Congregation be any way dissolved he is but a private man again Also the censore of excommunication which hath been inflicted by such Officers in such a Congregation can never be taken off by any other Officers in any other Congregation after the dissolution of that for no Congregation can receive an excommunicated person to be a member before absolution and absolve him they cannot because he is none of their members Ejusdem est ligare solvere yea and if he be wronged by censures in any particular Congregation no Church in the world can relieve him except there be an indefinite habitual power of office which by such occasions can be drawn forth into act It maketh way also for any private man to preach publikely if he be able for Ministers themselves by this opinion should preach but as private men if they preach out of their own Congregation Also it necessarily implyeth that a Minister cannot remove from his particular Congregation though for the great advantage of the Church unlesse he will divest himself of his former Ordination which was in reference only to his particular Congregation by this opinion and take a new Ordination to his Ministerial office again as if he had never been ordained before And all acting in Councels must be the actings of private Christians And all the Lectures that are kept by neighbour-Ministers in combination or singly except by the particular Ministers of that Congregation where the Lecture is kept are performed by private men for so by this opinion they are to all the world except their own Congregations And so if any of their own members come and hear them preach at any such Lectures Funerals Marriages or Baptizings it is authoritative preaching indeed to them because of their particular relation to him but only a charitative exercising of gifts as a private man out of office to all men else And if this opinion be true what shall become of all the unfixed visible Christians in New-England who by reason of their unresolvednesse where yet to fix their civil habitations or of scrupulosity or want of ability utterance and boldnesse to expresse themselves so as
Congregational Church for there can be no appeals to that it being the lowest Church that can be The particular Synagogues were rather Types of the Congregational Churches for they are called by the same name Jam. 1.2 And the Ministers under the Gospel are called by the same names that the indefinite Officers of the Jewish Church were viz. Priests and Levites Isa 66.21 which place is spoken of the time under the Gospel And if it be granted that the Ministers of the Gospel be given to the whole Church as the Priests and Levites were indefinitely to the whole Church of the Jews notwithstanding any particular relation to the particular Synagogues and places they resided in and taught or judged in it is as much as I contend for And if by mystical he meaneth the elect only or entitively only it could not be a type of the Church-Catholike so for the Jewish Church was visible and organical His second proof is from Mat. 18. Tell the Church which saith he was a particular Congregation which was endued with entire power even to excommunication Whatsoever ye shall binde c. Answ This was not the Institution neither was there any donation of the keys but a supposal of the keys in the particular Churches which is a thing confessed by all and this power was also in the Jewish Synagogues But this is not spoken exclusively that this power is no where else If the rulers of the Synagogue had power to excommunicate to which it is like Christ alluded in that speech then much more the Sanedrim or highest Court and so I conceive it is in the Church of the New Testament If the least combination of Elders have this power given them for matters that concern that Congregation only then much more a greater company and combination for matters that concern a greater part of the Church under their combination and for matters of greater moment then can be transacted by the smaller company But the donation of the keys was to the Apostles together and they were general Officers and stood in relation to no particular Church and therefore the keys come to the particular Congregation or Ministry there as to parts of the whole company of Organs yet immediatly and not by commission from any Catholike Court. His third proof is because the first execution of the greatest act of entire power was exercised in a particular Church without consulting with the universal Church though the Apostles were then surviving 1 Cor. 5. Answ For ought that I know the Church of Corinth was a Classical Church and not a meer Congregational one for there were Churches in it 1 Cor. 14.34 Besides the probability that Cenchrea was a member thereof But Sir who requires the consulting with the Church-Catholike in admitting or ejecting members Or did the particular Synagogues consult with the Sanedrim or the whole Church of the Jews when they excommunicated any man Surely they had work enough to do then His fourth proof or argument is Because entire power was committed to particular men viz. the Apostles severally and to all jointly and therefore not to one visible governing Church Vind. p. 23. Answ By this argument it appears the power is given not to the Congregation but to the Ministers whose representatives the Apostles were in receiving the keys severally and jointly which is as much as the Presbyterians require viz. that the Ministers have power to exercise their ordinary power jointly together upon a call as well as severally in their particular Congregations as the Apostles did their extraordinary Their receiving the keys together signifyed their representation of the Ministers not multiplyed only as M. Ellis would evade it but conjoyned His fifth argument is from the reproofs given by Christ to the 7. several Churches in the Revelation and not to the combination of them though near one another Answ For ought appears they might be all Presbyterial Churches and not Congregational only The Church of Ephesus was one and that was of more Congregations then one as hath been shewed before But how doth this prove these Churches were nor or might not actually have been in combination if civil authority would have permited Were not the Elders of the several Churches worthy of blame for not doing their duty in their several Churches Or will combinations of Congregations now in Classes or Provinces free their Ministers from blame in neglecting their duâ—â—es in their particular Congregations A Classis or Synod is not to be blamed for the faults in a particular Congregation which ought to be censured in the particular and not there neither indeed can be except they had been brought before them The several Churches there had their several faults and therefore though the Epistle is written to the seven yet it was needful the reproofs should be applied to rhem severally And yet some think that the whole Epistle was writeen and sent to all the 7. Churches from Rev. 1.4 11. His second sort of Arguments are from the matter and members of the Church Sect. 9. and he makes it necessary that the whole Church should be gathered together into one place as the Jewish Church was and Corporations in their hals and Kingdoms in their Parliaments And this he saith I deny against all experience and reason Vind. p. 24. Answ This hath been answered before among the Objections I adde further that though usually it is so that there are some general meetings in worldly polities that are several actual governments yet it is not alwaies so as hath been shewed and where it is so it is a fruit and effect and token of liberty but ariseth not meerly from unity because there have been polities that had them not for this Kingdom was one a good while before there were any Parliaments and after they were granted they were but occasional and so there may be occasional meetings in general Councels only the vastnes of the Church and diversity of civil governments and governours render them very difficult in our daies But he saith that such an oneness as is in regard of kinde and nature in all the Churches and in relation to the same head and in order to and dependance upon one rule or Law the word of God is no actual or real onenesse but in imagination and conceit Ans It is not actual indeed but habitual as hath been said many times over yet it is real as well as the four monarchies were real monarchies and not in imagination only and conciet He might as well make the head of the Church and the Laws of the Church and the Covenant of grace and the seals of the Covenant to be but imaginary and in conceit as the Church-Catholike for they are the bonds of the unity and real visible bonds make not an imaginary integral but a real And where I pray is this onenesse denyed by the brethren as you alledge Vin. p. 24. The enlargement and confirmation of this argument A non existentiâ
the Congregation That by Baptism we are admitted into the Church I think is without doubt for if persons baptized be not members of the visible Church then the seal of the Covenant is administred to those that are and remain oâ—â— of the Church and so were no initial seal which were absurd to say M. Ball in his Catechism hath this passage Baptism is a Sacrament of our ingrafting into Christ communion with him and entrance into the Church for which he citeth Mat 28.19 Act. 8.38 And afterwards explains himself It doth saith he solemnly signifie and seal their ingrafting into Christ and confirm that they are acknowledged members of the Church and entred into it And that we are thereby admitted members not of a particular Congregation but the Church-Catholike appears because we are baptized into one body 1 Cor. 12.13 And this appears further because he that is baptized in one Congregation is baptized all over the world and is not to be re-baptized but is taken as a member of the Church whereever he becomes See before Chap. 6. Now that baptizing is an act of office appears Joh. 1.33 He that sent me to baptize And Go teach all Nations and baptize them c. Mat. 28. was the substance of the Apostles Commission And though Paul 1 Cor. 1.17 saith Christ sent me not to baptize but to preach the Gospel yet that is meant not principally for he was sent also to baptize else he might not have done it which we reade he did And that by an act of this office we are baptized into the Church-Catholike appears because John Baptist baptized all Jerusalem Judea and all the region round about Iordan And the Disciples of Christ made and baptized more Disciples then Iohn and that without any relation to any particular Congregations which had it been necessary or had baptism been ordained in reference to particular Congregations they could have combined them into So Peter caused Cornelius and his friends to be baptized Act. 10.48 but no mention is made of any Congregation into which they were baptized And Philip baptized the Eunuch but not into any particular Congregation Into what Congregation did Ananias baptize Paul Act. 9.18 Or how can it appear that Ananias was an Evangelist or any extraordinary Officer he is called a Disciple at Damascus it is probable he was one of the Elders there but that Paul was ever a fixed member of any particular Congregation it appears not That which is answered to this is that they which administred Baptism so indefinitely were extraordinary general Officers which are now ceased But this salves it not for if the immediate right to Baptism c. comes to the receiver by being a member of a particular instituted Congregation as M. Norton and M. A. and M. S. in Def. Ch. 4. pag. 73. tels us then John Baptist Christs Disciples Philip and Ananias though he had been an Evangelist administred it to such as had no actual and immediate right to receive it Indeed the answer implyeth a more large actual extensive power in the administrers either to have constituted new Churches or to administer in any constituted Churches but it gives not them power to administer any Ordinance of God to such as had no right thereto nor power to the receivers to receive it without actual right in an undue order It gives them not jus in re who had in themselves only jus ad rem as their distinction is And the proof brought p. 76. out of Act. 5.14 is as I conceive mistaken Their words are these Beleevers were added first they were beleevers standing in that spiritual relation to Christ and his whole body and then added to the Church by visible combination But it is not said they were added to the Church but added to the Lord and it were incongruous to gather thence that they were first beleevers and after that were added to the Lord by a second act seeing their adding to the Lord was by beleeving and that which added them to the Lord the head and King added them to the body and Kingdom And whereas they say that Justification and Adoption c. flow immediatly from internal union with Christ but instituted Ordinances and Priviledges mediatly and in such an order as Christ hath in wisedom ordained and the nature of visible government and Ordinances of Christ necessarily require pag. 76. If they mean by it being members of particular Congregations then would I know whether hearing the word publikely preached or read or joyning in publike singing or in keeping a day of publike thanksgiving or fasting or making rows or taking oaths which are instituted Ordinances may not be permitted to any but such as are members of particular Congregations The Apostles carried about one with them whom they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Minister Act. 13.5 who was no Apostle and he baptized for them into the Church-Catholike and when a sufficient number were converted and baptized then followed the particular relation of a particular Congregation by ordaining Officers to take the particular care over them So Tychicus Col. 4.7 is called a beloved brother and faithful Minister and fellow-servant in the Lord. And Eph. 6.21 he hath the same stile given him Certainly he could not be a peculiar Minister to both those distant Churches and haply he was so to neither of them if we may give any credit to Dorotheus who saith he was Bishop of Chalcedon in Bithynia Apollos baptized at Corinth 1 Cor. 3.4 and yet was no Apostle but a Minister and steward of the mysteries of God as well as they 1 Cor. 4.1 Hence is that distinction of Iunius in his Animadversions on Bellarm. c. 7. nor 7. Alia est electio sive vocatio communis quâ vir bonus pius doctus aptus absolutè eligitur ad ministerium verbi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alia particularis sive singularis quâ ad ministerium singulariter huic vel illi Ecclesiae praeficiendus eligitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Scripture alwaies calling the beleevers in one city one Church even Ierusalem though there were many thousands yea myriads i. e. many ten thousands of beleeving Jews therein as Iames tels Paul Act. 21.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which were all probably of Ierusalem as appears first because they were not such as could bear any witnesse against Paul but by hearsay they are informed of thee But the Jews disperst amongst the Gentiles having seen and heard Paul could have testified of their own knowledge and would not be blinded with Pauls present conformity And secondly because they only or Ierusalem could receive satisfaction by Pauls conformity to the Law at Ierusalem at that time and not the others Also the holy Ghost calling the Elders of those cities the Elders of the Church in communi it leaveth it uncertain to me whether the several Elders were fixed over the particular Congregations or taught and ruled in communi as the Ministers do now in