Letter of Ministers Requesting Judgment Concerning Nine Positions, Positions 3,4 · Reply 3 – Answer 2
Reply.
THe propoſition is granted that the diſpenſation of the Sacraments in the New Teſtament both ordinary and extraordinary is limited to the Miniſtery. But in that you alleadge for confirmation, ſomethings may be noted.
1 The firſt inſtitution of Baptiſme is not contained in that paſſage Math. 28. 19. but confirmed; For the ſeales of the New Teſtament were inſtituted by Chriſt before his death, and his diſciples had baptized many which they could not doe before the inſtitution of the Sacrament. Secondly we ſee not how you can Ioh. 4. 2. & 23 23.apply that text to Preaching by office, which according to our expoſition muſt bee a diſpenſing of a fit portion of food to everie one of the houſhould. For it is plaine the Apoſtles were ſent forth to preach to everie Creature or unto the world, to convert men unto God, to make them diſciples Mark. 9. 15.and not to preach unto diſciples only, or members of the houſhould. Act 17 22 23 32. & 19. 8. 9The Apoſtles certainly had authority, and preached by authority, but they preached not to Infidells and Heathens, as to diſciples or Rob. againſt …ern. p 151 theſe Keyes in d. &c.members of the Church, much leſſe did they give a portion to them as to the houſhold which is the preaching by office, which you acknowledge. Thirdly if under the power of the keyes you comprehend preaching by office, diſpenſing the ſeales, caſting out, and receiving againe into the boſome of the Church wee deny the power of the keyes to belong to the Church or community of the faithfull: we cannot find in Scripture that Chriſt ever granted ſuch power to the faithfull, as faithfull joyned together in Covenant in thoſe paſſages which ſpeake of this power, the execution of this authority is given to them to whom the authoritie is committed.In the Corporation (the Church) there is alwayes the whole power of Chriſt to reſiding, which you may call officers for the uſe of it ſelfe, to which it is ſufficient that it can without officers uſe this power for things ſimply neceſſary; as for receiving in of members by profeſſion of faith and confeſſion of ſins, for edifying of them by exhortation and comforts in the ordinance of propheſying, and ſo for excommunication. Rob. againſt B. pag. 224.
If the power of the keyes be given to the whole Church the Apoſtles themſelves muſt derive their authoritie immediatly from the Church, and not from Chriſt, for the power muſt be derived from them, unto whom it was given; but their power, and authority was not from the Church, but from Chriſt immediatly. And if the diſpenſation, and exerciſe of the keyes, be concredited to the Miniſters; Doth it hold in all things or onelyonly in the diſpenſation of the Sacraments, and preaching by office? Doe they diſpenſe the ſeales as the Stewards of Chriſt, from whom they receive their authority immediately or as the ſervants of the Church, from which they derive their authority? If in the firſt ſenſe; the power of the keys is not in the community of the faithfull. If in the ſecond, the office of a Miniſter is not the immediate gift of Chriſt, nor the Miniſter, ſo much the ſervant of Chriſt, as of the Church, from whom he muſt receive lawes, in whoſe name he muſt doe his office, and to whom he muſt give an account. We could wiſh you had explained in what ſenſe, you hold the diſpenſation, and execution of the power of the keyes is concredited to the Miniſters, and by whom. For if the community of the faithfull have to doe in all matters concerning the body, to See Rob. againſt Ber. pag. 130. 131. 132. If you call it conſultation in an aſſembly wherein all have equall power and voyce in determining things ſome one going before the reſt Idem pag 202admit members, and caſt them out, to make and depoſe Miniſters, to bind and looſe by authority derived from Chriſt, wee cannot ſee how in your judgement the diſpenſation, and execution of the power of the keyes is concredited to the Miniſters.
Fourthly That which you add, that God will not vouchſafe his preſence and bleſſing to an ordinance but when it is diſpenced by thoſe, whom hee hath ordayned and appointed thereunto, muſt bee warily underſtood, or it may occaſion errors and diſtractions not a few, You know what corruptions ſoone entred into the Church of God, both in reſpect of Doctrine, Worſhip, Offices, and entrance thereunto, and how ready and apt is the concluſion from your words, That Robinſ againſt Bern. Coun. debated, p 32. ibid. p. 79.Chriſt hath not vouchſafed his preſence, and bleſſing in his Ordinances to his Church? But of this before.
And on the contrary, ſeeing God hath vouchſafed his bleſſing in his Ordinances diſpenſed by your ſelves, when you ſtood as viſible Miniſters in the congregation, and Churches of old England, you muſt confeſſe, did approve both your ſtandings and his Ordinances diſpenſed by you.
Secondly, as for the Aſſumption, that Paſtors and Teachers are limited to a particular charge or ſociety; but that flock is not ever one congregationall aſſembly meeting in one place, neither the band ſo ſtreight, whereby they are tied to that one ſociety, that they may not upon occaſion performe ſome Miniſteriall Act or Office in another congregation, or to them that be not ſet members of their proper aſſembly. For firſt to diſpence the Seals of the covenant is a miniſteriall act, an act of Office, and not an exerciſe of gifts onelyonly: But the Paſtors of one Aſſembly may diſpence the Sacrament to the ſet members of another ſociety upon occaſion, as you confeſſe in this and in your anſwer to the ninth poſition.
And if the members of one Church may lawfully upon occaſion receive the Sacrament of the Supper in another ſociety from the Paſtor thereof, then may the Paſtor of one congregation performe a Miniſteriall act to the members of another, and if to the members of another then in another congregation with conſent, and upon occaſion.
Secondly, As the Miniſters are exhorted to feed their fleek: ſo is every Chriſtian and Miniſter to try and examine himſelfe whether hee be in the faith, but you will not allow this concluſion. I muſt examine my ſelf. Ergo 1 Cor. 11 28. 2 Cor. 23. 5.no man is debarred from the Sacrament for his unworthineſſe, or to be tried or examined by others, to be obſerved, admoniſhed, and brought to repentance for notorious ſin. No more can it be rightly gathered from the former paſſages of Scripture, that the Miniſter is not upon occaſion to performe Beza de Preſbyt. & Excom. pag. 32 Robinſ againſt Bern. pag. 252.any Miniſteriall act to any other people or ſociety, becauſe ordinarily he is to attend his own flock.
Thirdly, As the Miniſters have peculiar relation to their particular flocks, ſo the people unto their particular Miniſters, unto whom they are ried in ſpeciall manner, as to their Overſeers, who muſt give account for theirſculs. And if this peculiar relation betwixt the people & the Miniſter doth not hinder the people from receiving the Lords Supper at the hands of another Miniſter; nor the miniſter from performing the Miniſteriall act to the members of another congregation. Neither doth his peculiar Relation to his own flock hinder him, from adminiſtring unto others upon juſt occaſion being intreated thereunto. As the combining of the people to their peculiar Miniſter, doth not quite cut off their communion with other Miniſters: ſo neither doth the reſtraining of a Miniſter to a peculiar flock quite cut him off from adminiſtring upon occaſion: unto another people. Paul appointeth the Epheſian Elders unto the care & charg onelyonly of their own particular flock, but ſo to attend them Acts 20 28 The Word of God and Canons of Councels will have Paſtors ſo to care for their own flock, that they forbid them not to care for the whole Church, eſpecially in a time of common combuſtion. The anſwer of ſome Brethren, pag 12. Publica Dei invocatio non minima pars communis in unâ fide conſenſionis. Beza contra Eraſtum, de Presbyt pap. 13.ordinarily according to the rules of the Scripture; that as occaſion was offered, might performe ſome Miniſteriall acts in another congregation. The taking heed unto their flocks which Paul requires in this place doth cōprehend under it the adminiſtration of the Word, Prayer, and Sacrament, and if it muſt be reſtrained to their owne particular Churches onelyonly, it is unlawfull for a Paſtor to preach or call upon the name of God in any publike Aſſembly ſave his own, upon any occaſion, as theſe be duties prtaining to common confeſſion or profeſſion of faith. Ordinary Paſtors and Teachers it is true, are not Apoſtles, who are to go from place to place, from Country to Country, to plant and erect Churches, but they are tied ordinarily to one flock, as the Text proveth, and to which purpoſe it is commonly cited. But that a Paſtor is ſo tied to his flock, that he can perform no miniſteriall act to any other upon any occaſion that it proveth not, nor can we find that it was ever ſo underſtood by Divines ancient or modern. W. B. telleth us, the learned bring theſe allegations Euſeb. Hiſt 5. c. 26. Graec. Cham… Panſt. Tom 2. l. 10. c. 8. Sect. 16. The Churches Plea, pag 44. Ap…l pag. 117 & 298.to this purpoſe. But the authour in alledging the conſent of the learned was very careleſſe or much abuſed, for there is not one that ſpeaketh to the purpoſe. I. D. diſclaimeth that poſition; and for the reſt it is a matter notorious, they were never thought to be of that opinion; and wee doubt not if any could be named to free this allegation from ſuſpition of Novelty, you would have cited one or more as you have done in that which followeth.
Feed the flock of God (ſaith Peter.) But he ſpeaks of all thoſe diſperſed Churches to whom he writes, which he calls a choſen Generation, a Royall Prieſthood, a peculiar people: And in ſome reſpect of reaſon, under which we may apprehend them, are one flock, but not really as combined under the ſame Paſtor, or meeting in one place. And as theſe diſperſed believers, or ſocieities make one Flock: ſo the Miniſters attending their flocks or ſocieties, and the Miniſtery exerciſed by them is, or maketh one.
4 A Miniſter choſen and ſet over one ſociety, is to looke unto his people committed to his charge, and feed the flock over which the Lord hath made him overſeer, but he is a Miniſter in the Church Univerſall, for as Orig. in Iſa. Hom. 6. Qui vocatur ad Epiſcopatum, vocatur ad ſervitutem totius Eccleſiae. Chryſoft. in 2 Cor. hom. 18. Ʋ niverſae curam gerimus. See Cham Panſtr. Tom. 2. pag. 10. cap. 12. Sect. 8, 9, 10. &c. Jun. Animadv. in Bellar. contro. 5. lib. 1. c. 3. not. 3. & cap. 7 not. 7.the Church is one, ſo is the Miniſtery one, of which every Miniſter (ſound or Orthodox) doth hold his part, and though he be Miniſter over that flock onelyonly which he is to attend, yet he is a Miniſter in the univerſal Church. The functiō or power of exerciſing that Function in the abſtract, muſt be diſtinguiſhed from the power of exerciſing it, concretely, according to the divers circumſtances of places. The firſt belongeth to a Miniſter every where in the Church, the latter is proper to the place and people where hedoth miniſter. The lawfull uſe of his power is limited to that congregation ordinarily. The power it ſelf is not ſo limited and bounded. In Ordination, Presbyters are not reſtrained to one or other certaine place, as if they were to be deemed Miniſters there onelyonly, though they be ſet over a certain people. And as the faithfull in reſpect of a community betwixt them, muſt and ought to performe the Offices of love one to another, though of different ſocieties, ſo the Miniſters in reſpect of their communion, muſt and ought upon occaſion to performe miniſteriall Offices towards the faithfull of diſtinct ſocieties.
5 If this be not ſo, what ſhall become of the poore flock when the Paſtor is driven away by perſonall perſecution, ſo that he cannot, if others may not afford them helpe and ſuccour: what when the congregation it ſelfe is diſperſed, muſt no ſheepherd receive them into fold, when they are driven from their own, or neglected by him?
6 If the Paſtor may be abſent from his flock upon neceſſary, juſt, and weighty occaſion, reſpecting his own good, the good of that ſociety, or the common good of Churches conſociate, then may the Paſtor, the ſociety, the Churches procure ſome man to ſupply the defect, and doe the office of a Paſtor, preach the Word, pray, and as occaſion is offered, adminiſter the Sacrament in that Congregation unto that Aſſembly untill their Sheepheard ſhall returne. Shall the people be left as ſheepe without a ſheepheard; becauſe for the good of the Churches their owne ſheepheard is called from them for a time, that he might returne with greater joy and comfort?
The Paſtor is appointed to feed his own flock, and yet for the good of the whole Church he may be called to leave, if not the care, yet the over-ſight of his flock fot a while; and by the ſame reaſon a paſtor of another flock or congregation may performe the office, and doe the acts of a Miniſter in his congregation during abſence: Yea if for the good of the Churches he be called away, doe not the Churches ſtand obliged in conſcience to provide that the flock ſuſtain no hurt by his abſence which poſſibly yee cannot doe if one Miniſter may not performe a Miniſteriall act in another Congregation.
7 If the Prophets of one Church may propheſy in another, and apply their doctrines, exhortations and prayers to any of the occaſions of the Churches where they ſpeake, whereof they are not ſet members, Act. 13. 15.what hinders why the Paſtor of one congregation, may not preach and pray, adminiſter the Sacraments in another? The paſtor of one congregation is appointed to his peculiar charge but he is a Miniſter in the univerſall Church, as well as the Prophets of one Church may bee called Prophets of the univerſall Church by vertue of that Communion which all true Churches have one with another. Without conſent the Prophet may not propheſie by exhortation, and with conſent the Paſtor may adminiſter the Sacraments.
8 In the Primitive Churches when Elders were ordained in every City, they were not onelyonly to looke to their flock but indeavour the converſion of poore Infidels among whom they lived, and the inlargement of Chriſts Kingdome, for the worke of the Lord muſt be done in its ſeaſon, and Rom. 16 3. 12. Phil. 2. 15, 16. & 4. 2.then was the time of the calling of the Gentiles:
It was not their office proper and eſſentiall to travail from Countrey to Countrey as did the Apoſtles, nor were they paſtors of the Infidels, but by private inſtruction and publique teaching (if any of them would bee penitent) they were to …am 5. 19, 20. Act. 4. 26. 40 & 9 38. & 10. 5. & 11. 19. 21 1 Cor. 14. 23, 24. Eſay 2. 3. Ezr. 8. 23. 10. 1. 41. 45. & 42. 9. & 12. 20. Revel. 3. 9labour the comming of them to God. And theſe Infidels converted to the ſaith were to be baptiſed of the Elders ordinarily in thoſe Cities, though the number might bee ſo great as they could not well meete in one Congregation, nor be ſubject to the ſame Paſtor; for either they muſt bee baptized by the paſtors among whom they lived, (being converted to the faith) or continue unbaptized untill they were a number convenient to make a diſtinct ſociety, or grow together into one body, and to elect and chooſe their own Miniſter by whom they may be baptiſed: But that either they muſt ſtay ſo long without baptiſme, or that a ſociety of unbaptiſed men had power in thoſe times to elect and chooſe their Miniſter, by whom they ſhould be baptiſed is contrary to all preſidents in Scripture.
9 And ſo if a Paſtor may not performe a miniſteriall act to any other perſon or people but his own flock onelyonly, then a company newly converted from infidelity, which cannot joyne themſelves as ſet members to another aſſembly, muſt remain unbaptiſed till they have choſen their Miniſter to doe that office. Then muſt the people thus converted want officers til there be among themſelves able men to pray, preach, exhort in the congregation at the ordination of their Miniſter, or (if that may bee omitted) till there be fit men among them to examine the fitneſſe of him that is choſen.
10 If ſubtile Heretikes ariſe, and ſeduce, and draw away many from the faith, and the body of the ſociety be not able to convince them, either they muſt be let alone or caſt out without conviction, for neighbouring Miniſters ſtand in peculiar relation to their flocks onelyonly, and muſt not meddle beyond their calling according to your tenent.
11 There is no precept or example in What example have you but grounds for the baptiſing of infants? or where read you of any officer excommunicated by any Rob. againſt Ber. p. 214. we may not expect examples of any Paſtors in ſcriptures: who did thus. I. D. Apol. 9. Sect. exam p. 1…3.Scripture more to warrant the admitting of a ſet member of one congregation unto the Supper in another, or the baptiſing of his child, occaſionally in another aſſembly then there is for receiving of knowne and approved Chriſtians and their ſeede that are not ſet members. The Paſtor is no more the paſtor of the one then of the other, nor the one more of his flock then the other, neither of them ſet members, and both ſorts may be members for the time being, and they moſt properly who are of longeſt abode among them. But as we heare it See I. D. Apol. texts. exam pa. 288.is frequent among you (as at Dorcheſter, &c.) to baptiſe the children of another Aſſembly, and uſually you admit to the Supper of the Lord, members of other Churches, and therefore the Miniſter is not ſo limited to his particular Church or flock but he may diſpence the ſeales to others, which in this conſideration is denyed.
12 If the want of one Officer in a Congregation for a time may be ſupplyed by another, as the want of the Doctor, Ruling Elder, or Deacon, by the Paſtor; why may not the defects of ſome Congregation or Chriſtians be ſupplyed by Paſtors or Miniſters of another Congregation, when they are requeſted and deſired? the minde herein is godly, and the means lawfull, and well pleaſing unto God.
13 And if a Synod conſiſting of ſundry members of particular Churches, met together in the name of Chriſt about the common and publike affaires of the Churches ſhall joyn together in prayer and communion of the Supper, wee can ſee no ground to queſtion it as unlawfull, although that Aſſembly be no particular Congregation or Church, hath no Paſtor over them, make not one Eccleſiaſticall body as a particular Congregationall Church, unleſſe it be for the time onelyonly. The Miniſter therefore may do an act of office to them that be not ſet members of his flock as he may ſtand in Relation to them for the time.
14 Your compariſon betwixt an Officer of a Town Corporate, and of a particular Congregation is not alike, unleſſe you will ſay that a member of another Corporation occaſionally comming into the Towne, is thereby a member of that Society, and ſubject to the authority of the Officer. For ſo you profeſſe that the members of one Society may occaſionally communicate with another, and ſo be ſubject to the Paſtor for the time being, which if you grant, it overthrows the whole ſtrength of this conſideration. Howſoever the compariſon it ſelfe is very perilous if it be preſſed. For if the Officer of a Town Corporate, preſume to doe an act of power out of his owne Corporation, it is a meer nullity, but if a Miniſter of the Goſpell diſpence the Sacrament of Baptiſme, or the Lords Supper to believers of another Society (though done without conſent) it was never deemed or judged a nullity in the Church of God. Let the compariſon hold good, and moſt Chriſtians have cauſe to queſtion whether they be truly baptized, or ever lawfully received the Sacrament of the Lords Supper. If it may not be doubted, whether ever the Sacraments of the New Teſtament were truly or by authority diſpenced, eſpecially if we conſider what follows in the other conſiderations. This Argument from compariſon is very uſuall in the Writings of Brethren againſt communion with our Churches, but for the moſt part greatly miſtaken, to ſay no more.
Anſwer 3 Conſideration.
CIrcumciſion and the Paſſoever were to be adminiſtred onelyonly to the members of the Church. Ergo, Baptiſme and the Lords Supper is ſo to be adminiſtred alſo. The conſequence is made good by the parity of theſe Ordinances. For if the Argument hold ſtrong for the proofe of Paedo-Baptiſme which is taken from the circumciſion of Infants, why may we not as well infer a neceſſity of Church memberſhip to Baptiſme, from the neceſſity of it to circumciſion. And that Circumciſion was peculiar to the Church members of the Church, may appeare in that perſons circumciſed, & onelyonly they, might eat the Paſſeover, and they onelyonly might enter into the Temple, which were the priviledges of Church members. In our Exod 1248. Exod. 447.anſwer to the ſecond Objection againſt the firſt conſideration we have ſhewed that Circumciſion was not adminiſtred to all that were under the Covenant of Grace (which all believers were) but onelyonly ſuch of them as joyned themſelves to the Church, at firſt in Abrahams family, whereunto Baptiſme doth ſo far anſwer that the Apoſtle counteth theſe expreſſe equivalent to be circumciſed in Chriſt with circumciſion made without Col 2. 11, 12.hands, and to be buried with Chriſt in Baptiſme. Indeed, in ſomethings they differ as onelyonly the Males were circumciſed, whereas with us Females are alſo baptized. The Reaſon is becauſe God hath limited Circumciſion to the Males, but under the Goſpel that difference is taken away. Againe, Circumciſion was adminiſtred in the private family; but Baptiſme, onelyonly in the publick Aſſemblies of the Church. The Reaſon of this difference is, becauſe they were bound to circumciſe the Males on the eighth day, but that could not ſtand with going to the Temple which was too far off, for the purpoſe, to bring every child thither from all parts of Judaea to be Circumciſed the eighth day. Nor had they alway opportunity of a ſolemne convention in the Synagogue on every eighth day; when ſome child or other might be to be circumciſed. But there is no preciſe day ſet downe ſo Baptiſme, nor are opportunities of publick Aſſemblies ſo remote where Churches are kept in a congregationall frame, but that every firſt day of the week Baptiſme may be adminiſtred if it be required. Again, for the Aforeſaid Reaſon, Circumciſion required not a peculiar Miniſter (for ought we finde in Scripture) but it is not … in Baptiſme, as was ſhewd in the ſecond Conſideration. But no good Reaſon can be given, why, in this they ſhould not both agree, viz. that they are both to be diſpenſed onelyonly to members of the viſible Church, as it hath been proved in the firſt Conſideration.