A Trial of the New Church Way in New England, Position 3 & 4 · Part 4
Reply.
IF by the Church be underſtood the Society of men, profeſſing the entire faith of Chriſt, the ſeales are given unto it as a peculiar priviledge; but if by the Church you underſtand onelyonly a congregationall aſſembly in Church order, the ſeales were never appropriated to it. But to examine every thing in order as it is propounded.
1 The Seales, Baptiſme, and the Lords Supper, are given to the Church as priviledges peculiar thereunto, not onelyonly in ordinary (as you ſay) but alſo in extraordinary diſpenſation.Eph. 4. 4, 5. True baptiſme is not without the Church, but within it; an ordinance given to it, and they that are baptiſed, muſt needes be of a Church. The Sacraments are the ſeales of the Covenant to the faithfull, which is the forme of the Church, and when for ſubſtance rightly uſed, tokens and pledges of our ſpirituall admittance and entertainment into the Lords family,Acts 2. 38. 41. Gen 1. 10. and Symbolls or teſtimonies whereby the people of God are diſtinguiſhed from all other Nations.Math. 28. 14 20. This is moſt certain,Robinſ. againſt Bern. reaſ. diſcuſ. pa. 77. as in the ordinary; ſo in the extraordinary diſpenſation of the Seales, as is confirmed by the Texts of Scripture alleadged in the Margine. For the Apoſtles (as you ſay) diſpenced the ſeales in an extraordinary way, but the ſeales diſpenced by the Apoſtles were Seales of the covenant, priviledges peculiar to the Church, priviledges of ſpirituall admittance and entertainment into the Lords family.
And when you ſay the diſpencing of the Seals is an Ordinance given onelyonly for the edifying of the Church being gathered, and not for the gathering of it, muſt it not be underſtood in extraordinary, diſpenſation as wel as ordinary: To what pupoſe then are thoſe words (in ordinary diſpenſation) added to the propoſition? if thereby you would intimate that the Sacraments be not the peculiar priviledges of the Church, and Seales of the Covenant in extraordinary diſpenſation, it is evidently croſſe to the Text you cite, and to your ſelves afterward. If your meaning be, that in ordinary diſpenſation the Sacraments doe of right belong to them onelyonly, who bee ſet members of a viſible congregation, it is all one with the concluſion, that which is in queſtion and ſhould be proved, and that which this very Scripture doth plentifully diſprove; for they that were baptiſed were not ſet members of a particular congregationall Church whereunto they were baptiſed, nor in a Church way before baptiſme (as is evident and granted by the moſt of your ſelves) but by baptiſme ſolemnly admitted into the Church, and then it is not for your purpoſe, or they were ſet members (as ſome of the brethren ſeeme to contend in anſwer to the objection framed againſt this conſideration) and then the words are more then ſuperfluous. Added, they were to prevent the objection which you foreſaw might be made from the Apoſtles practice and example but ſo as they cut aſunder the ſinews of the conſideration it ſelfe, and make it of no force. For as thoſe beleivers were of the Church: ſo are approved Chriſtians and their ſeed among us: therefore the priviledges of the ſeales belong unto them.
2 And as the ſeales: ſo is the word of ſalvation preached and received a priviledge of the Church. If by the preaching of the word you underſtand nothing but the tender of ſalvation or the publiſhing of the will of God, concerning the ſalvation of man, whether by private or publike perſons; it is not proper to the Church but an ordinance given for the gathering of men to the Church, and not only for the edifying of the Church. For the Apoſtles firſt preached to the Gentiles when Infidels, that they might be converted; And we doubt not but a Miniſter or private Chriſtian comming into a country of Infidells, may as occaſion is offered, and as they ſhall be inabled, inſtruct and perſwade them to receive the faith of Chriſt: but if by the preaching of the word be meant the giving of the word to a people, to abide and continue with them, and conſequently their receiving of it at leaſt in profeſſion then it is proper to the Church of God.
The word makes diſciples to Chriſt,Lev 2. 13. and the word given to a people is Gods covenanting with them,Deut. 29. 12. & 16. 17. 18. and the peoples receiving this word and profeſſing their faith in God through Ieſus Chriſt is the taking of God to bee their God.Rom. 3. 2 Deut. 4. 6. Pſa. 247 19 20 Neh. 9. 13. The lawes and ſtatutes which God gave to Iſraell, was the honour and ornament to that Nation, and a teſtimony that God had ſeparated them from all other people,Act. 7. 38. Luk. 16. 29 2 Cor 5 19 & 114. Deut 33. 3. Io. 8. 30 even the Gentiles themſelves being Iudges. The word of reconciliation is ſent and given to the world reconciled in Ieſus Chriſt, and they that receive the doctrine, law, or word of God are the Diſciples, ſervants and people of God.
In your ſecond conſideration you intimate that there is a two fold preaching, the one by office and authority, the other in Common charity, or how ever elſe it may be called. For thus you write. God hath joyned to preach (viz by office) and to baptize together, therefore we may not ſeparate them. Now to preach unto, that is to inſtruct or counſell in charity is a duty which may be performed to an infidell, but to preach by office is proper to them that are called to that office:Robin againſt Bern P 15. and ſo to be taught and inſtructed by Officers in the Church is proper to the Church.
To have paſtors who ſhall feed with knowledge and underſtanding is a gift of matrimoniall love which God vouchſafeth unto his Church.Act. 14 22. Tit. 1 5. The Apoſtles firſt gathered Churches and then ordained elders in everie Citie or Church;Rob: againſt Bern. ſo that it is proper to the Church to be fed and guided by true ſpirituall paſtors who teach and bleſſe in the name of the Lord.Act 11 26. la the ſame verſe the ſome perſons are called the Church diſciples, and Chriſtians pag. 126. 127. 211 &c. Fo pag. 51 And if the word preached and received bee a certaine note of the true Church, they that have intyrely received the word of ſalvation and have Paſtors godly and faithfull to feede and guide them, they and their ſeed have right and intereſt unto the ſeales in order.
Moreover the true worſhip of God is an inſeparable and infallible marke of the true Church of God, for where Chriſt is, there is his Church. This is the prerogative of the church. The Prince ſhall be in the midſt of them, and he ſhall go in when they goe in,Ezeck. 46. 10 &c. And Chriſt ſaith, where 2. or 3. are met together in my name there am I in the middeſt among them.See Lavater on Ezek Math 18. 20. Ier. 14. 9. And for certain they are gathered in the name of Chriſt that being lawfully called doe aſſemble to worſhip God and call upon his name in the mediation of Ieſus Chriſt. In times paſt, the Church was acknowledged by the feare of God,Ios. 24. 14 and entyre Service of his Majeſtie, by the profeſſing of the true faith and faithfull calling upon Gods name. The ſignes of Apoſtolike Churches are theſe.Rom. 10. 14▪ The continuance in the Apoſtles doctrine and fellowſhip,Act 2. 42 and breaking of bread and prayer. And if faith, true and lively (though mixed with many doubtings and errors) make a man a living member of Ieſus Chriſt, the entyre profeſſion of true faith joyned with holyneſſe of life in ſome meaſure anſwerable thereunto, makes a man a true member of the viſible Church. And if the ſeales belong to the Church in right and orderly diſpenſation, they that joyne together in the true worſhip of God, according to his will, with godly and faithfull paſtors, they have right and title to the Sacraments according to divine inſtitution.
Thirdly, that there is now no viſible Catholike Church in your ſenſe will eaſily bee granted▪ i. e. there is no univerſall ſociety conſiſting of all ſuch as are accounted or to bee eſteemed Chriſtians, ſubjected to one or many vniverſall Paſtors or guides, wherwithall ſubordinates muſt communicate in ſome ſacred things which may make them one Church and which may and can be performed by that vniverſall and head Church only. Such an vniverſall Chriſtian Church Chriſt never ordained, no not in the dayes of the Apoſtles, to whom all the care of all the Churches, was committed. The Churches planted by the Apoſtles had all the ſame ſubſtantiall lawes and cuſtomes, the ſame guides and officers for kinde, the ſame ordinances of worſhip and meanes of Salvation: But one flock or Society in the fore mentioned acceptation they were not, becauſe they were but ſubordinate to one viſible head. Chriſt, with which they were to hold union and communion in ſome worſhip to be performed by them all jointly aſſembled at ſome ſpeciall ſolemnity, nor ſubjected to the government of any ſupreame tribunall conſtantly to be erected and continued among them.
Nevertheleſſe, in ſome reſpects of reaſon,As Chriſt is that one great Paſtor, ſo hath hee generally one fold and flock, Iohn 10. 16. Ezeck. 34 22. 23 which is his Church, as he ſaith. And ye my flock, the flock of my paſture are men, Ezek. 34. 31. Aynſw. Cant 1. 8. Sure it is that hee is none of Chriſts ſheepe viſibly, or in reſpect of men which is without Chriſts ſheepfold, for there is one ſheepfold and one ſheepheard. Iohn 10. 16. Robinſ againſt Bern likelihoods, p. 61. the viſible Church, may be called the Church, ſheepfold or flock of Chriſt; for if the whole ſociety or body myſticall of Chriſt be one, this Church militant in like ſort is one: the unity of which ſociety conſiſts in that uniformity, which all ſeverall perſons thereunto belonging, have by reaſon of that one Lord whoſe ſervants they all are, and profeſſe themſelves, that one Spirit whereby they are animated as the body by one ſoul; whereby they believe in Chriſt, and which they acknowledge and profeſſe, that one Baptiſme inward and outward, whereby they put on Chriſt, and are initiated.
This ſociety is one in the inward fruition and enjoying of the benefits of Chriſts Death and Reſurrection,Hieron. tom. 2. Ep. 85. Nec altera Roma urbis Eccleſia, altera totius orbis exiſtimanda eſt, & Gallia, & Britannia, & Aſia, &c. & omnes barbarae Nationes unum Christum adorant, unam obſervant regulam veritatis. and in outward profeſſion of thoſe things which ſupernaturally appertain to the very eſſence of the Church, and are neceſſarily required in every Chriſtian, this acceptation of the word is not unuſuall in Scripture. As God hath ſet ſome in the Church. His bodies ſake which is the Church. The Church viz. whereof Paul was made a Miniſter, and whereunto the reſt of the Apoſtles were ordained,1 Cor 12 28. which was the Catholike viſible Church, the ſociety of men profeſſing the faith of Chriſt throughout the world,Col. 1. 2…. divided into many particular Churches whereof ſome are pure,1 Cor. 12, 13. others impure, ſome more, others leſſe ſound. Hereunto it may be added, that every multitude and ſociety of believers are indefinitely called the Church, I perſecuted the Church of God. The houſe of God which is the Church of the living God.1 Cor. 15 9. In which ſenſe all the Churches in the world may truly be called one.Gal. 1. 13. And thus the Apoſtle Peter writing to many diſperſed Churches,Phil. 3. 6. who could not aſſemble in one place nor be fed by one Shepherd,1 Tim. 3. 15. ſpeaketh of them ſingularly as one flock.1 Pet. 5. 2. Feed the flock of God which is among you. But that flock are the ſtrangers diſperſed through Pontus, Galatia, Aſia, Cappadocia, and Bythinia, which could not poſſibly joine together in the Ordinances of Worſhip,Paſtores ſunt omnes, ſed grex unus qui ab Apoſtolis omnibus unanimi conſenſu paſcatur. Cypr. de unitate Eccleſiae. or make one diſtinct congregated aſſembly. And if the Catholike Militant Church be one Society; the Seals that are given as a prerogative to the Church are given unto it, and the true Members of the Catholike Church have right and title to them in due order, though they be not admitted into the Church fellowſhip you ſpeak of.
For as the flock or ſociety is one: ſo is the Miniſtery,Et ſi paſtores multi ſumus, unum tamen gregem paſcimus, Cypr. l. 3. Epiſtola 13. Cum ſit a Christo una Eccleſia per totum mundum in multa membra diviſa item Epiſcopatus unus Epiſcoporum multorum concordi numero diffuſus, &c. Cypr. l. 4. Ep. 7. Faith, Covenant, and Sacraments, which are given as a communion prerogative unto the whole Church, and not appropriated to this or that part or member, as ſeparated from the whole; which is further evidenced hereby, that ſometime it hath, and too often it may fall out, that a Chriſtian may be a true member of the univerſall viſible Church (i. e. he may hold, profeſſe, and maintain that holy Catholike Faith, pure, and undefiled, without which no man can be ſaved) who for the preſent is no actuall member of any particular or viſible ſociety in Church order. As for example, a man may be cut off by Excommunication, from all commerce with the preſent viſible Church wherein hee was bred and born,Iohn 9. 22. 35. & 12. 42 & 16. 2. when hee is not cut off from the Catholike, Orthodox all Church. Hee may be deprived of participation of the Ordinance in every particular ſociety,Athanaſius may be for an example. when his right and title to them is much better then theſe who have moſt injuriouſly caſt him out, or debarred him of the means of ſalvation.
The communion of Saints, whether viſible or inviſible is the effect and property of the Church Catholike, and agreeth to the ſeverall parts and members thereof, as they be members of that body under the head, and if particular Churches have communion together it muſt of neceſſity be, that they bee parts and members of the whole body which is one.
4. Though there be no univerſall congregation or aſſembly nor can be imagined, yet there are and have beene many viſible aſſemblies or ſocieties, true Churches of Chriſt, to whom the Prerogative of the Seals is given, which have not beene united and knit together, in Church-order into one congregationall body or ſociety, For every ſociety in covenant with God is the true Church of God: for what is it to be the flock, people or ſheepe of God, but to be the Church of God? And where there is a Covenant, there is the people of God.Gen. 17. 7. They that are of the faith of Abraham, Lev. 26. 12.are the children and ſeed of Abraham, and within the Covenant of Abraham (though but two or three) and ſo of the ſame Church with him by that covenant.Apo. 1. 11. 13. Heb. 16. 10.The communication on and accepting of the tables of covenant is an undoubted token of a people in convenant or confederate,Rob. againſt Bern. pa. 127. but every ſociety profeſſing the true and entire faith,Rom. 4. 12. 18. joyning in prayer and thankeſgiving,Gen. 12. 3. receiving the truth of God to dwell among them,Gal. 3 6, 7, 8, 15, 16, 17 and in ſome meaſure conforming themſelves to the obedience of Gods Commandements,Rob. againſt Ber. pa. 222. is in covenant with God. It is ſimply neceſſary to the being of a Church that it be laid upon Chriſt the foundation, which being done, the remaining of what is forbidden, or the want of what is commanded, cannot put the ſociety from the title or right of a Church. For Chriſt is the foundation and head corner ſtone of the Church, and a people comming unto Chriſt, united unto him, built upon him, having communion with him and growing up in him, are the true Church of God: and if the ſeals be annexed to the covenant by God himſelfe, as we cannot deny a people in covenant to be the Church, ſo we muſt not deny their right and title to the Sacraments. If therefore the meaning of the propoſition be that the ſeales be given to the Church, that is, to true and ſound Chriſtians, and people in covenant with God, as a priviledge whether in ordinary or extraordinary diſpenſation we accept it as good and ſound, but it makes againſt your judgement and practice in keeping away ſuch as have right and title to the ordinances. If you meane the ſeales are given to the Church, that is, onelyonly to ſet members of ſome particular ſociety combined by covenant (as it is among you) we cannot receive it, becauſe it implieth a diſtinction not taught in Scripture, and croſſe to your ſelves. And for the thing it ſelfe the Scripture hath nothing but many things againſt it as hath beene ſhewed.
5 If it be granted that the ſeales are the prerogative of a particular viſible Church, known and approved Chriſtians among us, and their ſeed are members of true and viſible Churches, and ſo to be eſteemed among you before they be entred into Church memberſhip as you call it. For every ſociety profeſſing the intire and true faith,See Mr. I. D. Apol. 11. Sect. exam p. 117. and joyning together in the right uſe of the Sacraments in matters ſubſtantiall is the true Church of God, and every viſible beleever receiving the word and profeſſing, the true intire faith, admitted to the right and lawfull participation of the Sacraments is a viſible member of the true Church, if he have neither renounced that ſociety, nor deſerved juſtly to be caſt out by excommunication or Church cenſure. For the intire profeſſion of the truth, the dwelling of the truth among men, the right uſe of the Sacraments (which is ever joyned with truth of Doctrine, and to be eſteemed by it) is proper to them that be in covenant with God. And they that truly partake of the Seales muſt needes be of a Church, for the ſeales are not without but within the Church an ordinance given unto it, and if they be true members of the true Churches of Jeſus Chriſt, other Churches, are bound to hold communion with them in the ordinance of worſhip as divine providence ſhall miniſter occaſion.
In anſwer to the ninth poſition you ſay the members of other Churches, well known and approved by vertue of communion with Churches, doe mutually and with good acceptance communicate each of them at others Churches, even ſo often as Gods providence leads them thereunto, and themſelves deſire it. In your preface to this conſideration, you ſay you admit to fellowſhip of the ſeales, the known, approved, and orderly recommended members of any true Church, and if knowne and approved Chriſtians, members of our Churches comming over into New England ſhall deſire either to have their children baptized, or to be admitted themſelves to the Lords Supper before they be ſet members of any ſociety the…e, we deſire to know upon what grounds from God you can deny them, if you acknowledge our Churches Miniſtery, and Sacraments, to be true and of God (as you profeſſe) and the members of the Church be known and approved, orderly recommended unto you.
It is the priviledge of Chriſtians baptiſed themſelves, and walking in the faith, that their children ſhould have right to baptiſme in all true Churches in the world. It is the priviledge of Chriſtians lawfully and juſtly admitted to the Lords Supper in one viſible Church, and walking in covenant with God, that they have right to this priviledge in all Churches profeſſing their intire faith, and you muſt ſhew juſt and ſound reaſons from God of your judgement and practice in debarring their ſeed from baptiſme, and parents themſelves from the Supper, or elſe (to uſe the words of a reverend Elder among you,I. D. Apol. 5. Sect. ex…m. pag. 61, & 18. in a caſe of leſſe importance, and not concerning ſo many) you will be found guilty of adding to the words, and making eleven Commandements, and ſetting up humane cuſtomes, and ſelfewill againſt Gods appointment. For the Sacraments are given to the Church as a priviledge peculiar thereunto, but you deny this priviledge to the true viſible members of the Church, (as your ſelves confeſſe.) For if the Miniſters be the Miniſters of Chriſt, and their congregations the Churches of Chriſt, then knowne and approved Chriſtians are members of the Church. In your opinion the members of the Jewiſh Church might be received unto baptiſme, upon confeſſion of the Chriſtian faith before they were entred into Church fellowſhip, and it is more then ſtrange to us that you ſhould not thinke the true viſible members of the Churches of Chriſt to have as much title and intereſt to the Seales, as the members of the Jewiſh Church to the Sacrament of Baptiſme.
6 The diſtinct Churches mentioned in the New Teſtament, it is not certain that they were congregationall ſocieties conſiſting onelyonly of ſo many as might and did meete together ordinarily in one place at one time for the publike worſhip of God, and their own edification, and if this were granted it would not carry the weight that was laid upon it, But becauſe it may make way for the clearing of ſome other points pertaining to diſcipline and Church order, we intreat leave to ſet downe, and deſire you to examine what may be objected againſt it. We will not inſiſt upon this that the leaſt circuite wherein there is mention of Churches, is ample enough to containe ſome dioceſſes and the leaſt City,Bucer. diff. ep. 3. pa. 43. & ep 48. pa. 226. populous enough to make many numberſome congregations. Nor upon this, that to meete at one time and one place, as one aſſembly is a thing meerely accidentary to the unity of the Church and ſociety Eccleſiaſticall which is ſtill one, when they are diſperſed aſunder, and no particular man of that ſociety at firſt remaining now alive. The number of beleevers was ſo great in ſome Cities as they could not conveniently meete in one place as one aſſembly to worſhip the Lord according to his will and for their edifying. That there was a Church gathered in the City of Samaria by the miniſtery of Phillip will not be denyed, for they received the word and were baptiſed, but that the Church in that City was onelyonly a congregationall aſſembly is more then can probably be concluded out of Scripture. For the whole City or the greateſt part could not ordinarily aſſemble in one place to their edification: But the whole City of Samaria, Act. 8. 6. & 15 4.in a manner, (as it is probable) imbraced the faith. As the whole City from the leaſt to the greateſt had given heede to Simon Magus before,Act. 8. 12. 14. & 18. 12. ſo to Phillip now when he preached Chriſt, And the Text ſaith expreſly that Samaria received the Goſpell.
The Chriſtian Church at Ieruſalem was one and diſtinct,Acts 2. 41. & 4. 4. & 5 14. & 6. 1. & 6. 7 but it grew and increaſed firſt to 3000. then to 5000. afterwards multitudes of men and women were added, and the multitude of Diſciples increaſed; it is alſo noted that a company of the Prieſts received the faith. The Syriacke hath it of the Jews, (ſcil.) inhabiting Judea, but the Greeke, Arabian, vulgar, Chriſoſtoms & Ethiopians approve the former, and the number of the Prieſts was not ſmall:Ezra. 2. 36, 37, 38. there is mention alſo of millions of beleevers. And when all the Apoſtles, or the greateſt part of them remained at Jeruſalem for a time continuing in the miniſtery of the word and prayer,Act. 6. 2 & 8. 1. 15. 2, 4, 6, 22, 23 & 16. 4. & 21. 18. 18. and that they might doe it the more earneſtly and diligently, left the care of the poore to others: how can we thinke but that Church did grow exceedingly, and the number of beleevers there to be more then could fitly meete ordinarily in one congregation. Without queſtion the number of beleevers in Antioch was not ſmall, of which it is ſaid expreſly, that a great number beleeved, turned to the Lord and that a great multitude was added to the Lord by the preaching of Barnabas, and that Paul and Barnabas continued there one whole yeere preaching the word of God,Act. 11. 21. and teaching the multitude, ſo that the Diſciples were firſt called Chriſtians at Antioch. Act. 11 24 25After that this Church was viſited by Paul and Barnabas, Act. 13 12 et 14 27 et 15. 30. 34, 35.who continued there teaching and preaching the Word of God with many others alſo, and may wee not thinke that this Church did quickly riſe to ſuch bigneſſe that they could not well aſſemble in one congregation as now wee call them?
It will eaſily be credited that the number of believers was not ſmall at Epheſus, if we call to minde that when Paul had been there but two yeers, all they that dwelt in Aſia had heard the word of the Lord both Iews and Grecians, Acts 19 10. & 16. 9. & 19. 27.that a great doore and effectuall was opened to him at Epheſus, Acts 19. 19.That the art for making Shrines, and Dianaes Temple was in danger to be ſet at nought, and that thoſe that had uſed curious arts, came and burnt their books in the ſight of all men, which could not be done without great danger unto the Church, unleſſe a great part of the City had believed. Where a Church did comprehend a City with its Suburbs and the Country circumjacent, i. e. the believers who profeſſed the faith within that circuit. It might well be that the number did ſo increaſe through the extraordinary bleſſing of God, which accompanied the preaching of the word in thoſe primitive times, and firſt planting of the heavenly Kingdome, that they could not well meet ordinarily in one place, and yet continued one Society. For when a number is gathered in ſmall Villages, or ſome added to the number already gatherd, it is not meet they ſhould be neglected becauſe ſmall, nor divided from the body, becauſe the number not competent to make an intire and perfect body of it ſelfe. The increaſe of the Churches doth require an increaſe of Elders, and (if they grow to bigneſſe more then ordinary) an increaſe of places for their aſſembling, when the eſſence of the viſible Church is not changed, nor one multiplied or divided into many. And it is more available for the good of the Church, and further removed from all ambition, if the Society ſhall aſſemble occaſionally in divers places as parts and members of the body, then to conſtitute a diſtinct free Society conſiſting of a few Believers, not fit to make up an intire body contrary to the precedent examples of the Apoſtles. In times of grievous and hot perſecution the Churches of God could not aſſemble in any great number in publick places, but have been compelled to meet in Woods, Caves, Dens, and dark corners, as the Lord hath offered opportunity, one and the ſame Society in ſundry places: So that either it is not eſſential to the Church to meet together in one place ordinarily, or their Society is broken off by perſecution, when their meeting together in one place is interrupted. It is ſaid by ſome where the Church grew greater,Robinſon againſt Bern p. 196. ſometimes by the ſuddain and extraordinary converſion of more then could well ſo aſſemble, then was there preſently a diſperſion of the former, and a multiplication of more particular Aſſemblies. But in the Scriptures quoted no ſuch thing doth appeare, but rather the contrary as hath been proved. In aftertimes when the Church was within the Cities as of Rome, Euſeb hiſt l. 6. c. 35.Epheſus, Alexandria, Carthage, Ieruſalem, &c. Lat 43. Graec. 33. Ruff.the number of Believers did greatly exceed the bigneſſe of a convenient and fitting aſſembly which might ordinarily congregate in the place to worſhip God according to his appointment when the Church was but one.
Seventhly. Seeing them both the Seals in ordinary and in extraordinary diſpenſation belong to the Church, id eſt, to the faithfull, and repentant, taught made Diſciples, who have received the word, believe, and profeſſe the faith, have received the holy Ghoſt, and walke in obedience, who are members of other viſible Churches, or to be made members of a viſible Church for the time being, by admittance unto the Sacraments, and not unto ſet members of congregationall aſſemblies only. And ſeeing the godly and faithful Miniſters among us are the true Miniſters of Chriſt, and their godly congregations, true Churches, and knowne, and approved Chriſtians, true members of viſible Churches formerly baptized, and admitted to the Lords Supper. This conſideration is of no weight to juſtifie your opinion and practice in debarring known and approved Chriſtians, profeſſing the faith, members of the true viſible Churches amongſt us from the Lords Supper, or their ſeed from Baptiſme, becauſe they be not yet received as ſet members of ſome particular cōgregation amongſt you: And if ſuch Believers are not to be received to the Seals, we deſire you to conſider if ever the Sacraments of the New Teſtament, were rightly diſpenſed in the Church of the New Teſtament from the firſt Plantation thereof unto this day.
The Seale doth follow the grant, and as the Seale is prophaned, if it be put to a falſe grant or Charter, ſo are the faithfull wronged if the Seale in a lawfull way deſired, be denied to them that have received the grant, i. e. have right unto Jeſus Chriſt,…hit de Sacra contr. de bapt. qu 2 & 3. pag 237, 238. and communion with him. But the faithfull who have received the word with gladneſſe, believe, and profeſſe,Atterſ. of the Sacr: l. 2. c. 6 fol. 211. be members knowne and approved by other viſible Churches, or ſuch as deſire to be admitted members of that viſible Society for the time by communicating in the ordinance, are already partakers of the grant or charter, have right and intereſt in Chriſt, may lawfully deſire the Seals, and may be admitted as members for the time being of that particular Society. Therefore to debar ſuch, from the Lords Supper, and their ſeed from Baptiſme, is againſt the Law of nature, and the poſitive Law of God, an injury to the faithfull and their ſeed, a wrong to the Catholike viſible Church, that particular ſociety, and the Paſtors themſelves that ſo debar them. They ſinned grievouſly who deferred Baptiſme to the end of their life, and the negligence of Paſtors and Teachers who did not inſtruct the ignorant and reprove the ſuperſtitious, was great.… de Preſbyt. pag. 79. And is not the ſeverity in debarring ſuch as crave and deſire to be admitted to the Seals an injury to be reprehended?
Anſw. 2 Confider the ordinary adminiſtration of the Seales is limited to the miniſtery and the miniſtery to a particular Church; therefore the ſeals alſo muſt neceſſarily be proper to the Church and to the members thereof.
1 That the adminiſtration of the ſeales is limited to their Miniſtery is evident from the firſt inſtitution Math. 28. 19. where God hath joyned (to preach) viz. by office, and (to baptize) together, therefore wee may not ſeparate them. For howſoever: any man may by the appointment of the Lord and Maſter of the family, ſignifie his minde and deliver his meſſage from him to the family, yet the diſpenſing of a fitt portion of food to everie one of the houſhold is a branch of the ſtewards office. Indeed the keies are given to the whole Church yet the exerciſe and diſpenſation of them in this as well as in other particulars is concredited to the Miniſters who are called to bee foreign, 1 Cor. 4. 1. And no Church office can be orderly performed by any, but one that is called therunto nor will God vouchſafe his preſence, and bleſſing (wherupon all ſpirituall efficacy depends) in an ordinance diſpenſed, but when it is diſpenſed by thoſe whom he hath ordayned and appointed thereunto.
2 That the miniſtery is limited to the Church appeares as from evident texts of Scripture:Act. 14 23. Col. 4. 17 1 Pet 5. 2 ſo alſo upon this ground. 1 The office is founded in the relation betweene the Church and the officer,Act 20. 28. wherfore take away the relation, and the office and the worke ceaſeth.
For where he hath not power, he may not doe an act of power, and he hath not powerwhere he hath not a relation by office. Herein the proportion holdeth between an officer of a towne corporate, and of a Church that as the power of the former is only within his owne corporation: ſo the power of the latter is confined to his owne congregation.