in a Doctrine that concerned thousands as well as them 2. What a mystery of Logick this may be who is so happy as to divine Every particular Elder can and doth put forth general actions that are common to other Elders Why The species determines the act of the genus The Reason contradicts the Conclusion which it is brought to prove For if Socrates confines the acts of Humane Nature to himself they leave off now to be general actions and by being contracted to the species his species is Socrates a single person they are now most special actions Mr. H. takes our meaning to be That the members of Synods and of the Presbytery determine of the Ideal general abstracted Nature of Men of Doctrines of Actions in communi that needs not saith he for the congregational Elders put forth general actions but confined and contracted to Socrates So doth the Classis the National yea the Oecumenick and General Assembly put forth acts determinations both of general Doctrines and condemn them also as confined and contracted to Socrates to Balaam to Iezabel to the Nicolaitans and to the single men of that impure Sect. And Acts 15. 24. the Synod condemns some certain particular individual men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some men from us have troubled you and said Ye must be circumcised Now the abstracted nature of men disputed not and made not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the rent as v. 6 7. but some single men And this comes from another wilde notion of Logick that Mr. H. teacheth That the Catholick visible Church is the Genus and under it is this or that Independent Church Of this hereafter Sâ— the Church of Boston is the Catholick integral Church for Gâ—nus praedicatur de specie Mr. H. It s as undeniable there be general acts in preaching and watching which are common to all congregations which the Presbytery neither do nor can dispense conscienciously because the Pastor cannot attend them It will not suffice to say He was Pastor to the Catholick Church before for then before the combination he had as good power to exercise jurisdiction as any of them This is against Mr. R. who grants that one Church hath not power over another An. 1. It s undeniable That the Apostles who were Pastors of the Catholick Church could not attend acts of Teaching and Ruling in all the single Congregations for that is physically impossible But Mr. H. saith It s morally impossible and unlawful for a pastor to put forth a pastoral act in any Congregation but that to which he is married more than a man can perform marriage-duties to any but to his own wife which is shameful Doctrine 2. Mr. H. frequently deviseth Objections of straw and then fires them at his pleasure He knows Mr. R. denies that to be a pastor of the Catholick Church gives so right to the Apostle to preach and feed in Bithynia but there was need of a call of God going before as is clear Acts 16. and so must pastors of the Catholick Church now have a call from Presbytery and Congregation before they can lawfelly put forth in act their general pastorship which they have to the Catholick Church Nor is this against the Church not having power over a sister-sister-Church because a pastor of one Congregation hath power joyntly in a Synod to exercise pastoral acts Synodical over many Churches CHAP. IV. The following Arguments of Mr. H. against a Presbyterian Church are removed That the classical Elders separate Ruling from Teaching are Prelates non-Residents and Pluralists and what not by Mr. H. his way MR. H. That course which severs which God hath joined together is unlawful But the classical combination doth this Ruling and teaching belong to the office of a Pastor and Teacher they have the prwer of the Keys and there cannot be full binding and loosing but by ruling and tâ—aching Act. 20. 28. 1 Pet. 5. 1 2. 2 Both binding and loosing are required as necâ—ssary to Christs end the gathering and perfecting of the Saints Eph. 4. 12. Ans. The assumption may import that the Presbytery must be Rulers and by office no Teachers as the Prelate is who by majority of power is the rule of the Pastors and they his Deputies the so severing of teaching and ruling in the subject cannot be charged upon us but that the severing of them in regard of the object is no sort of dividing of those which God hath joined is clear because the Pastors teach some and rule in common others associate And Mr. H. hath not proved the assumption For 1. Elders in Synods dogmatically and authoritatively teach as Mr. H. teacheth par 4. pag. 5. conclus 3. therefore Mr. H. himself separateth teaching and ruling And Mr. Cotton saith more 2. The people without officers may excommunicate all their officers and so bind them and receive them in again upon their repentance and so loose them as Mr. H. teacheth par 1 c. 9. pag. 92 93. and yet the people cannot teach these officers as their Pastors Is not here an irregular separating of ruling from teaching 3. Such of the flock as are from their youth kept under by the terrors of God Ps. 88. Godly Elders who are not to be rebuked but intreated as fathers 1 Tim. 5. 1. need not juridical Church-binding and loosing and yet need the preaching of the promises Then in regard of the act and object exercise of jurisdiction may be severed from teaching 4. Pastors can exercise no jurisdiction but only in the Court but Pastors not in Court may teach pastorally the whole flock 5. The Churches that meet in a Synod may exercise the power of non communion toward a Church which is a Church-governing for their edification if the Church obstinately maintain an heresie and yet the Churches so convened cannot pastorally teach this Church Let Mr. H. see if he be not as prelatical as Mr. R. If this be Prelacy I thought Mr. H. had been better versed in the doctrinâ— of Prelacy Mr. H. Grand-fathers and Fathers do bear a relation to the same Children divers ways So Mr. R. So then as a Grand-father saith Mr. H. cannot be both a Grand-father and a Father to the same Child neither can an Elder be both a proper Elder and a classical Elder to the same Congregation Answ. One man cannot be both a Grand-father and a Father to the same Child True nor is one man a proper Elder to his Congregation and a classical Elder to his own Congregation for he is formally a classical Elder not to his own but to all the associated Congregations 2. It is but a comparison and so admits of halting a Grand-father is a Grand-father to his childrens children but a Father to his nearest children so the same man is a classical Elder to all the associated Churches and a proper and providentially fixed Elder to his own flock as one was both a Priest to judge between blood and
onerousness of answering to God for duties the like conscience the like sincerity the like faith of giving an account to God is required in the one as in the other And he leaves upon this account out the word in way of conscience or in fore Dei and saith my words are imperfect but wherein they are imperfect he sheweth not which maketh his own words imperfect and therefore he turneth my Negative That we are to do no more in governing sister-Churches than in counselling and brotherly advising into an Affirmative never dreamed of by me That brotherly association tieth us to do as much as if we had no further warrant and tâ—… we are to do by his way as much in brotherly duties to all Christians in other Provinces or Nations in France Germany Holland with whom we can by no physical possibility be present and whose faces we never saw as we are to do by fixed office to the single congregations to which we have a providential call by the election and choise of the people for whom we are to search the Scriptures and study pleasant words and for whose souls we are to give an account But 1. It s a fruitless dispute to prove in sundry pages what Mr. R. grants 2. If he proved from my words from his own he may that these are necessary consequences he had done as became a Refuter 3. He cannot from what I say deny but granteth That brotherly consociation tieth teaching Elders to do no more in governing neighbouring Churches than brotherly advising teaching admonishing tieth us unto in point of onerousness and laborious care and so it well follows That there is no more laid upon Presbyterial Elders in governing neighbouring Churches than is laid upon their counselling and brotherly advising Elders in point of daily occurring scandals as is clear in the Rise of Familists Anabaptists Antinomians c. and many scandalous persons arising in sundry Churches lying together 4. The care and onerousness in brotherly watching essentially formally in rendring an account to God as being keepers to our Brethren all the world over with whom we converse in other congregations haply at our door and occasionally is as binding before God as the care of teaching Elders in exercising power of Jurisdiction in Collegio and in things common to divers Churches but it follows not that Christian love tieth me to all the positive means of warning my brother to go to Germany to America to try and admonish all the scandals that are committed there 5. This same Argument is thus retorted upon Mr. H. if the Apostles as Church-members as Believers be obliged all the world over to eat the Lords Supper as Paul did at Troas Acts 20. 11. aâ— Corinth 1 Cor. 10. 17 and in all the Churches on earth to eat and receive the Loâ—… Supper not as an Apostle with an Apostolick but with a faith common to all Christians then must he be obliged as a Christian with the like care and onerousness to leave his calling of an Apostle to go to all places on earth to remember the Lords death and as a Christian to lay down preaching planting of Churches working of miracles and to teach rebuke as a Christian in all places It s not enough to say That the Apostles 1. Were priviledged persons and so might eat the Lords Supper all the world over for they eat not the Lords Supper as Apostles but as believers who were to try and examine themselves and so dâ—â—ncerningly to remember the Lords death until he come again as other believers were 2. Is it enough to say They were occasionally onely to discharge these Christian duties as they should be locally present for so are teaching Elders to perform official duties to these neighbour Churches with whom they occasionally converse in the occasional emergency of scandals and if Pastors were in Africa or America they might without any new ordination or official call preach and govern as Physicians of souls But by Mr. H. his way the Lord in the day of Judgment might say Thou wast a member of that body with which thou hadst a right to â—at the Lords Supper in all Churches on earth therefore I require at thy hand the blood of them that are lost in America because thou watched not over all the Christians on earth which is physically impossible And I require at Paul preaching in the the Wâ—st thâ— blood of such as perished when he was 300 miles absent from them for Paul had an officiall call to all the believers on earth As Mr. H. saith our Presbyterial Elders must give an account for souls that are lost in all the Presbyterial Provincial and National Churches on earth and go all the world over to cure scandals leaving their own calling of Merchandize But by this saith Mr. H pag. 115. a pastoral care is fâ—r more enerous and laborious than Christian and brotherly care in some sense I grant all and there is nothing proved against me who say that this ties teaching Elders to no more in governing Sister Churches in point of binding the conscience to answer for them as far as they have power in matter of common concernment for the wel being of all the near hand associated Churches then brotherly consociation can do And Mr. H. page 112. saith this is true and yet in some sense pastoral care is far more onerous and laborious to wit in using more means in watching fixedly over a Congregation by constant preaching in season and out of season in standying pleasant words administring the Sacraments c. Nor did I ever say any thing to the contrary Mr. H. An eminently gifted man in an Island where no Pastors are is no less saith Mr. R. tyed in conscience in the extraordinary imployment of his calling then if he were formally ordained and chosen their Pastor In some extraordinary cases a gift and Christian love ties even as much to onerousness in using means to save at the office it self See what I add in that place Mr H. saith then this gifted man in an Island in using his generall calling as a Christian destroyes his particular as a Merchant and turn Minister 2. This is to confound the general and particular calling Ans. Not at all for in this case the extraordinary necessity of gaining souls when other Pastors cannot be had and ordination and election by that means are invincibly wanting hic nunc turns his Christian calling in place and room of the particular calling of a Pastor and so Mr. R. said well that in some extraordinary case like this The naked Râ—lation of Iurisdiction addeth nothing to care and onerousness in point of labour by preaching the Gospel Mr. H. If we have a divine command saith Mr. R. to be our brethrens kâ—epers then our Christian watch in that regard requires as much onerousness and care as office watch It follows not saith Mr. H. am I bound by office to watch no more over the
people left to my pastoral care then as a Christian over these of another Province whom I am occasionally only to gain and whose faces I never saw Ans. Mr. H. leaves out the words in point of conscience to answer for them to God Which I have Otherwise in regard of using of more means he is obliged to more constant feeding by word seals dayly watching over the single flock then over all Christians on the other side of the Sea and some thousand miles distant from him But if the foundation of governing classical Churches be the love and union of the members of one body of Christ then there is much care onerousness and labour which is required in brotherly consociation to help as the care onerousness which is required in officership Mr. H. Ans. The proposition hath no truth because I love all consociated in one Synod whom I never saw and with whom I could never meet to do good or receive good But if I should be bound to put forth the like onerous and laborious care for their spiritual good as for these to whom by way of office I am bound in the same Congregation Then officers must either do too little or be bound to do too much Ans. This is neither my Argument nor my words my words are Par. 1 pag. 332. Now if we distinguish ONEROUSNESS CARE and LABOUR by way of jurisdiction the former is as GREAT IN FORO DEI in the Court of conscience as the latter These words are left out by Mr. H. qua fide let the Reader judge for the toil care onerousness and labour in point of conscience in the kind and sphere I urge in both by necessity of a divine command but the like care onerousness and labour in quantity in the use of more means in constant preaching personal comforting to all the Christians on earth as to the single congregation I utterly deny But can Mr. H. deny but the Apostles and Brethren Act. 15. did ow as much care onerousness and labour in a binding conscientious way in laying on synodical burdens which bind not onely saith Mr. Cotton materially for the weight of the matter imposed by divine precept but also formally from the authority of the Synod upon the Churches of Ierusalem Antioch Syria Cilicia as any pastor ows to his single flock and that because these Churches are all one consociated body and yet Elders of the Synod were never to see the faces of all these members of the Churches And I put this quere to the Brethren what warrant of Christ is there that a member of an Independent Church ow Church-care to watch teach admonish rebuke comfort as Col. 3. 16. Heb. 3. 13. 1 Thes. 5 14. to a fellow member of the same congregation only and ow no Church-care to another brother dwelling in the same house with him having with him the same faith the same baptism the same Lord the same covenant of Grace the same Saviour only because he is a member of another Independent Church Mr. H. Arg. 5. If they be Pastors over all the Congregations of the circuit then they were new chosen by the Congregations or not c. Ans. This is a repeated blast of an old horn there is this required that Churches about by their silence approve him as Pastor to one single Congregation but that all Congregations make a special election of him to be their fixed Pastor is no more required then that the Churches of Antioch and Ierusalem chose the Apostles and Elders who yet Act. 15. exercise pastoral and official acts over them by the grant of Mr. Cotton and our Brethren They are Elders of Ephesus i. e. of enery Congregation of the combination as all the Kings if they were met in one royal Court to govern the Nations in things of common concernment to all yet are called the Kings of the Nations These are words saith Mr. H. to darken the Elders met here have a new power distinct from the power over their several Congregations a Commission i. e. a new Creature The Kings if so convened have a joynt power of confederate Princes to act in things of common concernment and if that power were distinct from the particular power that they have over their own territories the comparison were parallel Ans. We may suppose such a convention of Kings the Commissioners or Mâ—ssengers of the Churches have no new office but only are met to determin of such a thing as disturbs the Churches Act. 15 5. they differ as Elders and such Elders sent and nominate by the Church and act as Elders by the same official power common to Elders that are not sent and are called by the Church Apostles and Elders Act. 15. 23. 16. 4. 21. 18 25. then sending and commissionating is a condition of order appointed by the God of order no devise of men and the Churches submit to them as to no new office But 1. as to the messengers of the Church and gracious and sound Elders 2. If they speak according to the Law and the testimony not otherwise and the answer is as much against Act. 15. and against Mr. Cotton and all that are for Synods either juridical or consultative as against Mr. R. for they go to Synods who so go by a new power of order not by a new office Mr. H. This course nullifies the power of Elders and proplâ—â—f a Congregation and their proceeding in a righteous way for the Classis may judge a member to be excommunicated whom the Congregation judgeth and that truely not worthy of that censure here the power of Elders and people which act in a way of Christ is wholly hindered Ans. This weak Argument is fully answered by me before That Government which of its own nature hinders and nullifies the righteous proceeding of the Congregation is not a power from Christ. True but now the assumption is false for the presbyterial power added to the just power of a Congregation does strengthen and not nullifie the power of the Congregation That Government which by accidâ—nt and abuse of their power in over voting two Elders who proceed according to the rule of Christ hinders and nullifies right proceeding in onâ— single act is not from Christ is most false For because an abused power and abused government is not from Christ it follows not that the power and government it self is not from God I added an answer to this in my Book which Mr. H. passeth over in silence Suppose the Congregation and Synod agree in the truth as they do Act. 15. Will you say that Peter Paul and Iames their power is nullified and their three votes are swallowed up in that greater convention because to their power is added in this dogmatical determination the power and voices of the rest of the Apostles and Elders yea and some say of the whole Church Act. 15. 2 6 25. 16. 4. 21. 18 25. So say
essentials to Officers 2. The method and order of Ordination and Election 3. The place 1 Tim. 4. 14. touching the laying on of hands of the Presbytery is opened 4. The necessity of laying on of hands 5. Designation to a certain flock is not essential to a Pastor MR. H. Ordination according to the minde of Mr. R. and his method as preceding the Election of the people doth not give the essentials to the outward call of a Minister Ans. Ordo causandi non tollit ipsam câ—â—salitatem If Plate say the soul was created before the body this will not prove but body and soul are essential causes of man So because Ordination administred Mr. R. his way and method gives not the essentials to a Minister this by no Logick can cashier Ordination from an essential cause thereof Mr. H. Luke saith Acts 6. first they chose Steven ver 5. then the Apostles laid on hands ver 6. if not any but those who are elected by the people should be ordained and all such who were so chosen could not be refused then to ordain before choice is neither to make application of the Rule or a communicating of the Right in an orderly manner But the first is plain the Apostles would not take that soveraignty in ordaining Elders therefore they would not allow their Scholars to arrogate to call so Acts 14. 23. When they had created them Elders in every Church the Geneva When they had ordained Elders by election of the people and prayed and fasted they commended them to God c. then the officers had a full call and a full night to the execution of their office before laying on of hands which is not necessary and must not the setting in order things amiss be done by Titus i. e. the Officers and the Church also Tit. 1. 5. Ans. 1. Luke saith not they were elect called officers with a full call and full right before the Apostles laid on hands for Mr. R. saith they were chosen that is nominated as godly men before the Apostles laid on hands as David and Saul were both chosen set apart by God before unction and choice of the people but they were not formally chosen Kings having full royalty while as yet the people knew them not from other men but the seven men were not formally and completely chosen as officers before ordination and so had neither right nor official full right to be their Deacons while the Apostles ordained them for this Rite say Beza Bullinger Calvin Gualther Diodati English Divines used in Sacrifices was used in creating of officers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 3. to choose is a far lower word as Cyprian saith it noteth Plâ—bis approbationem Leo con sensum plebis Calvin the approbation of the people What then is the Apostles and officers part Authority official there must be laying on of hands saith Mr. H. was not of necessity required yea but its safer to believe the holy Ghost it was done then it was no unnecessary complement the cup was given to the people by the Apostles 1 Cor. 11. True say Papists as Mr. H. it was not of necessity required 2. Though there be a wide difference in the matter if none should be ordained but those onely that are first chosen as formally and completely as their fixed 〈◊〉 then election goes before ordination Mr. R. denies the connexion and desires Mr. H. to prove it yea the contrary followâ— Ergo the people cannot appropriate the man to be their fixed officer nor consent he be theirs only and this to me is only formal election until he first be ordained an officer The sick man cannot choose A. B. to be his Physician until he first be a Physician nor can a Scholar choose C. D. to be his Teacher of Philosophy until C. D. he first a Philosopher 3. The Assumption is false But all such who are so chosen could not be refused then must the Elders be necessitated to lay hands on Nicolaus though they know him to be the head of that unclean Sect of which Epiphâ—nius Irâ—…s Dâ—rothâ—â—s Tâ—rtullian judge him to be leader Why the people have chosen him then the Elders must lay on hands suddenly on an heretical Teacher a Wolf Why they cannot refuse him saith Mr. H. for The people hath chosen him What tyranny of conscience is here 4. This calling of the Deacons and consequently of all other officers if we suppose that the office was instituted as now it was by Mr. H. his way might well have been without either presence or acting of either Apostles or officers for saith Mr. H. there was no necessity of laying on of hands by the onely multitude and I require one Scripture for the calling of one officer without the concurrent acting of Apostles and officers by the sole people and can shew warrants for the presence and acting of Apostles and officers in the calling of officers especially those Acts 1. 15 23. 6. 6. 14. 23. Tit. 1. 5 6 7 c. 1 Tim. 4. 14. 5. 22. 2 Tim. 2. 2. 1 Tim. 2. 1 2 3 10. Revel 2. 2. ver 20. Acts 20. 28 29 30. 13. 1 2 3 4. 5. Be it as the Geneva reading saith as it is not yet as Mr. Seaman well observes and Calvin saith it also with Beza the officers had their official votes and are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Stephanus Mr. Leigh Theodor. Balsamo Zonaras and Bellarmine grants it and it proves that the onely people created not officers Ergo by neither this place nor by any other Scripture could they give them full right to their office See Amesius and Calvin Hence if the officers by these places have suffrages and votes in ordaining of officers as why should the holy Ghost bid prophets separate Paul and Barnabas for such a ministry and command Timothy to lay hands suddenly on no man 1 Tim. 5. 22. but on faithful men that are able to teach others 2 Tim. 2. 2. Tit. 1. 5 7 8. if officers have no official work in creating officers but only to choose them which any brother or woman may do then it is not needless that officers concur to create officers and if it be not required of necessity that they concur it must be idle work both here and in the cited places that they concur but because they did concur I have as good reason that the peoples concurring in choosing was needless though they did choose as Mr. H. hath cause to say the officers concurrence is needless in ordaining though in truth the Word of God require both as necessary Lastly For the setting in order things since these must be things of jurisdiction also we say juridical acts by no Scripture are ascribed to the whole Church except by the Church be understood the Church of Rulers the rest only consenting which is our mind Mr. H. Arg. 2. That place 1 Tim. 4. 14. favours not Mr. R. for
they accused Peter before the Apostles Epiphanius thinketh Câ—rinthâ—s set them on work Beza they chid It s like saith Gualther the Apostles did not understand this but they accuse noâ— Peter But Calvin wel observes Peter willingly submits himself to the judgement of the Church and renders an account to the Apostles and Church and what is that but a Synod Mr. H. his answer is one with that of the Jesuits Lorinus and Cornelius that he gave out of humility an account to the people not to the Apostles for he was above the Apostles Mr. H. Act. 21. The Elders were occasionally 〈◊〉 they prescribe nothing â—o Paul Ans. It seems Calvin takes up the mind of Luke 〈◊〉 for he saith Hence we may gather when any serious business was to do the Elders were in use to assemble and Paul doth nothing in the Church of other pastors â—aith Gualther by his own private authority but gives an account to the Ministers Bâ—… saith this was the fourth Councel Lorinus no for there were no vâ—tes asked saith he no debates c. Corneâ—â—us à 〈◊〉 also denies it was a Synod and sayes it was but a meeting that saluted Paul Mr. H. ownes their opinion for his own and calls it only an â—â—easional meeting But say that it were so as all synodical meetings both that Act. 1. and Act. 6. and that Act. 15. it will not conclude it to be no Synod 2. The saluting of Paul was a Christian formality of courtesie but Paul in the Synod v. 18 19. gives them an exact account 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 singula ordine saith 〈◊〉 particularly what God had done among the Gentiles which is a business of the spreading of the Gospel through the habitable world and they shew their judgement of Pauls carriage toward the Jews and the ceremonies were not fully expired to them and toward the Gentiles they confirm the act of the Synod Act. 15. businesses worthy of a Synod Mr. H. Independent Government is deficient saith Mr. R. because now when Apostles are not all the means of publick and pastoral propagating the Gospel to other Churches and to the heathen are confined to a single congregation whereas the Elders thereof can act nothing as officers and the members can act nothing in a Church-way without that one congregation This Argument of mine is not answered by that of Mr H. Those whom pastors cannot judge as being without to them because of another congregation and heathen over them they have 〈◊〉 pastor-like power For the Proposition is most false Pastors cannot excommunicate those of another congregation or heathen Ergo they cannot teach them as pastors It follows not ex negatione speciâ—i non sequitur negatio generis This is not a man therefore this is not a living creature So 1. A single pastor he alone cannot excommunicate an offender of his own congregation for one man is not a Church Ergo he cannot preach as a pastor to this offender The consequence is most false and contrary to Mr. H. for he hath no other proper pastor on earth but he So weak is M. H. his present Proposition 2. Paul and Barnabas preach as sent pastors authorized both by God and the laying on of hands and praying of the Prophets at Antioch Acts 13. but they have no power to excommunicate the Gentiles who are yet no members of the Church nor baptized Paul Acts 16. 15. is sent to preach to Macedonia without their choosing him to be their pastor and yet Paul could not cast out those that were no members until they should be member If it be said that Paul and Barnabas preached to the Gentiles not as pastors because not chosen by them but as Apostles this is well near nonsense For 1. Apostles as Apostles essentially are Catholick pastors not private Teachers and so Apostles preached as men not sent of God nor yet of men whose Baptism was neither from heaven nor from men 2. Why not pastors because not chosen by the people that is men onely can make properly so called pastors but God cannot Whither go we 3. Are not all pastors either Apostolick or extraordinary or ordinary the same pastors in nature and essence except acts of preaching Christ and of Baptizing differ in specie and nature as they flow from Apostles and as they flow from ordinary men which were to make Ordinances the Gospel the Seals of different nature better or valid or worse and less valid as they come from Apostles or from ordinary pastors Strange Divinity 〈◊〉 3. By this Doctrine of Mr. H. the Gospel must be propagated to the world and Churches planted among heathen 1. Either by Apostles which are not now and shall gratifie Seekers or by pastors as pastors which we say and Mr. H. and his gainsay or 2. By private men or by pastors as private men gifted But 1. are private men successors of the Apostles to plant Churches among the heathen What Scripture for this Is that Promise Lâ— I am with you to the end of the world left by Christ to private men Sure that Promise is made to the Apostles and their Successors in all acts of their pastoral preaching either in planting or watering So he sheweth saith Ierome that the Apostles shall ever live in faithful pastors to succeed them both in planting Churches that ye may gather to 〈◊〉 my Church and Saints saith Chrysostome out of all Nations Now by Mr. H. his way the Lord promiseth thus I will be with you and all faithful pastors in preaching when the Apostles are dead to their own formed congregations but I promise no presence nor Ministerial assistance at all to pastors ordinary when they preach in another congregation than their own or when they preach the Gospel to heathens and those that are not yet Churches of Christ for then they act not as pastors Then must either private Christians or some new kinde of officers that are unknown to the Word and are neither Apostles Evangelists Pastors nor Prophets nor Doctors be the onely planters of Churches among the heathen and where is there Scripture for that Or then this Promise of Christs presence must be made to private men But have not some private men brought the Gospel to heathens True but now we dispute of the onely fixed ordinary spreaders of the Gospel to other congregations and heathen societies since the Apostles are now dead yeâ— and we finde that the Lord gave a sort of new calling to the Apostles touching those to whom they were hic nunc to preach as Peter and Iohn are called to Samaria Acts 8. Peter to Cornelius and the Gentiles Act. 10. Paul and Barnabas Act. 13. to the Gentiles Paul to Macedonia not Bithynia Act. 16. Now is there nothing of this in the ordinary pastors but private men must be heirs to these Apostolick warnings from God 4. It must follow if pastors be now so confined to one congregation in all pastoral actings then all
as a man may all his life never swear a National covenant be guilty of no sin so he may well say a man all his life may give nothing to the poor to Hospitals to maintain the Ministry and Schools and yet not be guilty for all these are free-will offerings It s a gross mistake to say the free-will offerings were not commanded as well as all sacrifices and other offerings Exod. 35. 4 5. Levit. 22. 21. Deut. 16. 10. they are free not from a commanding law I am ashamed of such weak conceits but are free in regard of the willing heartiness of givers and because the determinate quantity precisely fell not under a command as in other offerings but was referred to the holy freedom of the offerer Mr. H. The Rule is uneven a particular man may engage not to drink Wine as hurting his health and soul a Scholar swears he will study painfully a Plow man he shall labour diligently shall the whole land be tyed to such â—â—ths yea the contrary rule holds for the most true Ans. A mistaken Rule is soon made uneven what morally binds one single man not as a Scholar or a Plow-man or such a special professor but as a Church-member baptized circumcised as a visible professor as to keep the Lords Commandments Psal. 119. 106. to be the Lords people to continue sound in the faith to confess Christ before men when called to it Matth. 10. 32. to seek the Lord God of Israel 2 Chron. 15. 13. 2 King 11. 17. that also morally binds the whole nation be it Egypt or Assyria in covenant with God when he shall call them to lay the band of an oath upon themselves as being tempted by higher powers to deny the truth and embrace popery as was our case in Scotland and this is our rule Mr. H. deviseth an uneven rule and would father it upon me A Plow man as a special professor swears he shall painfully till the earth Ergâ— all in covenant with God may swear be they Kings Nobles Barons Burgesses and all the land may swear they shall desert all callings and only till the earth The like is to be thought of the other oath which often is the drunkards oath he shall never drink Wine and with a spoon he sips till he be drunk Ergo all the Nation may so swear but I know no such rule It shall be Mr. H. or any mans not mine Mr. H. The ends of general Reformation may be attained by the Magistrate commanding all the Churches in their several assemblies to attend the mind of Christ to humble themselves and fast and if Churches be corrupt they may be compelled by the civil power to attend the rules of Christ. Ans. It s too laxily spoken he speaks not one word of the Christian Magistrate or the magistrate godly and sound in saith nor of the rule the Scripture but only of the Civil Magistrate the Civil Power What if he be a Heathen what if he be a Papist a Socinian 2. That the ends of reformation may be attained by the Civil Power only who can believe For Mr. H. speaks not one word of the Concurrence of spiritual power and jurisdiction Will not Erastians approve this and say Church-discipline is needless Mr. H. sayes the end of Reformation may be attained by the Civil Magistrates commanding c. 3. Mr. H. tells us often that Church-duties should be willing free acts pag. 40. hearing fasting praying are acted by Ecclesiastical policy Gods people are free and wiâ—â—ing but here they may be compelled by the Civil Power to act these duties Mâ— H. the Church-power is above the Synod because the Churches sent the members Ans. It only follows that the Churches are above the Commissioners as they send them but in actu Synodico Pastoraliter imperandi as the Synod pastorally teach as Mr. Cotton saith and lay on burdens Act. 15. the Synod is above them How the male Church owe obedince to the dogmatick sentence of Pastors we heard before Mr. H. If the Synod erre Churches have power to call another Synod and pass sentence against them Ans. Nothing hence follows but what I yield the Churches in their way are above and worthier then Synods that erre Mr. H. A Synod may enjoyn a man to believe contradictions two Synods in two divers Provinces may conclude contradictory things a man goes to another Province to dwell he believes a contrary conclusion to what he believed before Ans. In some things of meer order in one country the Sermon begins at eight or nine hours in another Province not while ten but these are not contradictory faiths 2. There is no solidity but emptiness here an erring Synod could not jure determine contrary to the decrees of the Apostles and Elders Acts. 15. Christ hath given no power to Synod-Assembly or Churches to conclude lyes in dogmatick points the contradicent of a true and sound Decree deduced soundly from Scripture is a lye and came not from the Synod So Mr. Hooker may condemn Ministers Churches Preachers Doctors Assemblies all who give counsel and advice as no Ordinances of God for the men that are Ministers Churches c. may sinfully contradict the truth and lye but the Ordinance lyes not Mr. H. In all Synods but an Oâ—â—umenical its lawful to make an appeal and therefore to refuse Ans. In no Synod at all following the rule of Christ is it lawful to appeal but that is ever true which our Saviour saith he that despiseth you despiseth me It s a slandering of us as if we taught any appeals but from partial Judges and opressive sentences 2. In general Councels erring as they are not infallible we may appeal to another not erring General Councel and to the collective Catholick Church CHAP. XII Of the Magistrates Power in convocating Synods MR. H. It belongs to the supreme Magistrate the King as peculiar to his power and place and not to the Church to enjoyn the solemn and publick concurrence of the several persons of the Churches and to appoint and nominate whom he will have to consider of those weighty and doubtsome cases which concern the publick professing and practising of the worship of God within his Dominions Ans. Erastians and such as make the King the Head of the Church can give no more to the Prince than Mr. H. 1. By his Royalty he onely can convene Synods 2. He by that same power chooseth the members of Synods 3. Of his supreme Power in controversies we shall hear 1. The Apostles Elders and Church must then be in an act of Rebellion in convening Act. 1. to choose Matthias Acts 6. to ordain Deacons Act. 4. 5. to preach the Gospel in the Temple and convene a Synod Act. 15. from divers Churches without the knowledge or consent of the supreme power It cannot help to say There was no Christian Magistrate then for Mr. H. sayes it was peculiar to
Councels Martyrs So widely D. Bils mistaketh the place Mâ—t. 18. Perpet go vernm c. 4. Why only the nearest Churches have real hand in healing offences The differences betweene Elders governing in the Presbytery or Classis and of the same Elders in their fixed congregations Page 103. Mr. H. sets not down M. R. his words perfectly but often in halfs scarce that as here A pastor is not a pastor onely to the assembled congregation as Mr. H. saith but also to them all severally and to this or that single person of the flock M. H. pag. 103 104. Though pastors in a Synod by M. Cottons grant put forth pastoral acts upon many congregations yet shall it never follow that they are proper fixed pastors to these congregations so neither doth this militate against a Presbyterian Church Page 104. See Bilson perpetual Government c. 5. c. 12. Pastors can exercise no jurisdictioÌ„ being separated from the court but pastoral acts of teaching they may in private exercise and that from house to house Pag. 104 105. Sitting in Court gives no new power of office to elders but they cannot put it forth in formal jurisdiction but in the Court. It s a mistake all along in Mr. H. thâ—â— if an Elder put forth pastoral acts in a Synod or in a Presbytery to this or that congregation that therefore he is a fixed pastor to this or that congregation How wide Mr. H. is in his Logick the Presbyterian Elders determine of special actions persons for species determines the act of the genus Neither to be an Apostle nor to be an ordinary Pastor doth so give right to any to feed the flock in Macedonia nor in Bithynia in this flock and congregation and not in this without the intervening of some special call of God Pag. 106 107. The separating of ruling and teaching in Pastors in regard of office is unlawful but the separating of them in acts and objects is not unlawful but necessary See Bilson Perpetual Government c. 5. c. 12. M. H. doth no less separate ruling teaching then Presbyterians do One may be both a classical Elder to the associate Churches and a fixed Elder to a single congregation as the same man is both a Grand-father and a Father to divers children Pag. 107 108. Pag. 108 109. A Pastor fixed to a congregation may exercise pastoral acts of writing preaching to other congregations then his own Pag. 109. Pag. 110. A Pastor teaching one congregation fixedly and ruling in Collegio other associate Churches is no Prelate Pag. 100. Pag. 110. 111. Pag. 111. Of the onerousness and labour in governing associating Churches how it is the same with onerousness labor in counselling united Churches and how it is not the same The obligatition to brotherly help to my brother though it be as onerous as an obligation of teaching the flock it doth not tie me to the use of all the means positively to go all the world over and warn and admonish as the other doth Apostles were tâ—ed not as Apostles but as Christians to eat the Lords Supper in all Churches all the world over Pag. 115 116. Pag. 114 115. A man is tyed to use more means for feeding the single flâ—ck that he is a fixed Pastor unto then as a christian he is to use toward other churches Mr. Cotton Keys of the Kingdom c. 6. pag. 25. Pag. 117. Pag. 117. 118. A commission in a Presbytery is no new office but apower of order appointed by the God of order Pag. 119 120. Due right of Presbytery The votes of associated Churches added to the votes of the Elders of a congregation strengtheneth but hindereth not right proceeding except by accident Due Right p. 335. Pag. 120. The sounder part of the Church is the Church Pag. 121. How the ordinances are not conttary to the Wisedome of Christ though they attain not always finem operis Png. 122. How Pastors are Pastors in reference to the Congregation and how to the Synod and associated Elders Par. 1. c. 9. pag. 122. It is and must be the same office of a Pastor in reference to the congregation and in reference to the Presbytery Synods superior Pag. 114. Pag. 123. The classical Elder hath nothing to do with Prelacy Niceph. l. 8. c. 11. Sozom. l. 1. c. 14 Tripart Hist. l. 1 c. 19. Cypr. Epist. 80. Bernar. Epist. 80. Euseb. l. 10. c. 3. Hieronymus in Episto ad Titum ad Euagrium Epist. 85. ad Nepotianum de vita Clericorum Socrates l. 7. c. 35. Cyprian l. 1. Ep. 4 l. 4. Epist. 2. Concil Antiochen c. 14. Bernard in Canti Ser 77. Epist. 82. Brightm in Apol. 3. See Archiep. Spalaten de Rep. Eccles. l. 3. c. 1. Edwar. Didoclav in altar Damasceno p. 24 25 26 27. fere per totum Beza De gradibus Ministr c. 1. c. August Epist. 19. Whitaker Cont. 4. q. 1. c. 3. sect 30. Waldenses aut Aeneas Silvius Histor. Bohem. c. 35. Thom. Waldens Doct. fidei Tom. 1. l. 2. c. 60. Tom c. 7. Reinold Colloq cum Haâ—t A presbyterial Church was at Ierusalem Rome Thessalonica Ephesus c. Synod at Westminster The Apostles act as an ordinary Presbytery Act. 6. The Church of Rome was a Presbyterial Church The Church of Thâ—ssalonica of Antioch Presbyterian churches Steph. Cum aliquid temporis ibâ— consumpsissent Bâ—zâ— Aliquandiu tempore non parvo Lorin In Loc. non solum Pâ—trus sed Pauâ—us aliique Apoli Apostolici viri versati sunt Marloratus Hoc quidam exponunt quod sacer coetus in eorum dâ—iro cogeretur Pareus Com. in Rom. 16. Observemus veâ—o Ecclesiae nomen paucis fideâ—â—ous Christi nomine congregatis convenire ubi duo vel tres nemo tamen inde colligâ—â— Ecclesiam domâ—sticam esse infallibilem Bâ—za in Rom. 16. 5. Neque mirum est in tam ampla civitate distinctâ—s fuisse fidelium coetus Calv. ib. Horum itaque domum Ecclesiâ—m dixit non solum quia Christi fidem exceperunt sed quia hospitio credentes admitterent That sundâ—y Churches send messengers prove a meeting of the Elders of those Churches for all men women who are the Churches of the redeemed ones could not meet in one place M. H. Survey par 1. c. 3. p. 40. There is a Church-power in a Synod without and above a single congregation Mat. 18. cannot warrant me to gain no trespassing brethren in a Church way but onely the brethren of that congregation of which I am a member Narration of the practise of the Churches of N. E. p. 16 17 18. Way of the Churches of Châ—m N. E. c. 6. sect 1 2 3. Cotton Keyes Par. 1. c 9. sect 3. p. 125. The independence of a Church in an Island is its affliction not its power There are neither the same perfect operations nor the adequate and complete end of edification in a Church in an Island Pag. 126. The non-existence of associated Churches addeth nothing to
whether really or supposed only presently without delay as is well observed by M. R. Baxter in his accurate treatise they baptize Magus Act. 8. 12. 13. such as hear the word among whom were Ananias and Saphira who were baptized members Act. 2. 41 45. compared with Act. 4. 33 34. and Act. 5. 1 2 3 4. c. they baptize Cornilius and his house Act. 10. 44 47 48. When the Corinthians and Crispus and his house believed they were baptized and the Jayler and his house Act. 16. 30 31 32 33. Lydia and her house ver 14. 15. And the Eunuch having heard the word and believing was baptized Act. 8. 35 37 38. when the multitude hear Iohn and confesse their sinnes they are baptized Mark 1. 5. and that without any such conjectures of the congregationall way of trying members as is above said The third Case is When the Christian Church is framed out of the visible Church and in this I propound these considerations 1 Act. 2. There is no such processe as M. H. talks of pag. 14. 15. 2 No hint of a covenant to a single Congregation except ye speak of a baptismall Covenant 3 The Apostles shall not act as Apostles but in an erring way choosing Ananias and Saphira reprobate mettall in this first Temple and say that they acted as Pastors ordinary in a Church way and fallibly it is not to be supposed that they more de facte actually erred and that they thrust in chalke stone and rotten timber apt to destroy the whole building such as were Ananias and Saphira in the first samplar then they erred in making heterodox and erroneous acts Act. 15. in their first samplar of Synods and yet we prove they acted not as infallible Apostles in that Synod but by a fallible and ordinary gift yet so that de facto actually they erred not 4 Any man judge of M. Hookers words pag. 30. that Peter required of these 3000. to repent and be baptized according to the like call of Christ and that Philip saw the like in Magus ere he baptized him and that the Apostles had a large measure of spirituall discerning But if their discerning was put out in admitting none but such as they judged to be reall converts it failed in this and they laid hands suddenly in few hours space upon Ananias and Saphira and so did Iohn Baptist upon an huge multitude Matth. 3 Mark 1. Luk. 4. nay their admitting of such whereas their eminency of discerning could have framed the first samplar of Church-constitution without one hypocrite sayeth to me That it is the revealed will and intent of the Lord that men usurp not the chairs of Christ to passe a sentence upon the inward state of Church-members before they be admitted into his work-house of conversion Yea it is destructive to the Lords end to close the gates upon many heirs of glory and lock fast the doores of Christs office-house his vineyard his kingdome his house upon multitudes to be saved and wrought upon and espoused to Christ after they are unchurched untill they be visible converts 2 Cor. 11. 1 2 3 4. Gal. 4. 19. 5 The Apostles are accurate in trying of some Church-members to wit of Elders and Deacons and bid receive some and reject others Act. 6. 13. Act. 13. 2 3. 1 Tim. 3. 1 2 3 4. c. 10 11 12. Tit. 1. 9 10 11. 2 Tim. 2. 2. 1 Tim. 5. 17 22. But shew us rule Canon precept practise of Apostles for judiciall electing of Church-members yea to me it is one act of the Lords deep providence in the execution of his decrees of election and reprobation for when the Lord sends the word of his kingdome to a Nation and calls them and they professe to hear there hath the Lord a visible kingdome and the Lord builds his house not Moses not Paul 6 The place Act. 2. pleads more for a reall and internall repentance and continued and prorogated all their life ver 46 47. they abiding in the Apostles doctrine and fellowship stedfastly 42. then for a visible repentance in the judgement of charity though we exclude not visible repenting of some but in our brethrens sense visible repenting i. e. reall and sincere so farre as the judgement of charity can reach 2. Reall and sincere repenting of all and every one 3. Antecedently and before admission to Church-membership we ever exclude and we say there is not one Jotâ— in the word that the Apostles had such a judgement of Ananias Magus and our brethren cannot prove it The believing of Magus and his aâ—dent continuing with Philip Act. 8. 13. with eagernesse as dogs in hunting to follow the prey 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza cites Mar. 3. 9. Budaeus to stick to any as an assiduous convey proveth not what M. Lock â—r sayeth for Luke inspired by the holy Ghost who needeth not borrow the judgement of charity but seeth the heart testifieth of Magus that he believed in his way All our Divines Calvin Gualther Piscator Marlorat Beza Brentius Bullingerus Pomeranus Sarcâ—rius Diodati English Divines say it was but an historicall and temporary faith if the holy Ghosts meaning were that Magus did savingly believe we shall not eschew the Apostasy of true believers The Text saith not that Magus savingly believed to the judgement of Philip and the Church of Samaria they saw his faith as they saw his wondring in his cleaving to Philip and yet this our brethren must prove Now they saw only such a faith in the effects as the Text speaks of but the Text speaks of a temporary faith but that they believed the sorcerers temporary faith to be saving faith and would not otherwayes have baptized him that M. Hooker and M. Lockyer conjecture but in the Text there is no shadow of such a thing had there been praying with liberty and in the holy Ghosts strong perswasion much labour of glorying in tribulation rejoycing with joy unspeakable by selling all and following the Gospel something had been said and if the Church had refused without these to baptize him 7 I retort the argument thus Such should be the members of the visible Church before they be admitted as Peter requireth the thousands to be before they were admitted members But Peter requireth of the 3000. reall repentance Repent and be baptized c. Yea such repentance as thereby their anxious conscience might be satisfied who asked Men and brethren what shall we doe Ah we slew the Lord of glory Ergo The members of our Church must have reall not visible repentance only before the Church can admit them But the conclusion is absurd even to the Anabaptists The proposition is M. Hookers and our brethrens in terminis the assumption is the holy Ghosts Act. 2. Yea and the characters of reall conversion Act. 2. are spoken by Luke inspired of God not in relation to the fallible discerning of Apostles There are not only visible signs but 1.
hearing 2. saying Men and brethren what shall we doe 3. joyning in ordinances with the Apostles 4. Some expressing of joy in hearing the word possibly in their countenance The rest were reall 1. They were pricked in heart not visibly but really so Calvin Bezâ— Gualther Sarcerius Brentius Bullingerus as also before them Chrysostome Hieronymus Cyrillus Hierosolomytanus this cannot but be reall 2 They were added unto the Church M. H. granteth that the holy Ghost in Luke spoke this Now the Apostles acting as ordinary Pastors in a fallible way as our brethren say they acted here could not see this internall adding made by the Lord ver 47. The Lord added to the Church c. he added not Ananias and Saphira thus and their receiving the word with gladnesse of heart ver 47. must be reall and internall gladnesse of heart as their eating of bread with gladnesse and singlenesse of heart all which as they were not visible to the Apostles so being reall must be ascribed by an ordinary figure to the greatest part Now that Ananias and Saphira were such reall members pricked in heart or received the word with joy Luke sayeth not But M. H sayeth it without warrant of the word CHAP. XV. Other arguments of M. H. and his answers are considered as of the draw-net Mr. H. pag. 28 29. to arg 2. If the visible Church be a draw-net where are fish and filth a house where are vessels of gold and baser vessels of wood and brasse then a rightly constituted Church there may be where are believers and hypocrites Ans. The argument is wholly yeilded and the cause not touched much lesse concluded as may appeare by the state of the question in a right meaning Ans. 1. This argument may be wholely yielded but is not my argument I referre the Reader to the place of my book where this is first propounded The argument is much mistaken and is not drawen from visible Churches as they are de facto and through abuse though I speak to that also which I am willing to dispute with any who will defend M. H. in his survey My argument is from visible Churches as they were at first planted and constituted lawfully and to all that read with any considerable attention planted according not to the permissive decree of God according to which I tell M. Barrow many hypocrites are de facto in the visible Church lawfully constitute but according to the revealed will of precept Hence take the argument according to my mind if the visible kingdome and Church of Christ at both its first planting in fieri and it s after constitution in facto esse consist not according to the decree but even according to the revealed and approving and commanding will of God of good fish and of bad and filth and of vessels of honour and of dishonour then the visible Church consisteth not of such Saints only as must be reall converts in the judgement of charity But the former is true M. H. might have known that I of purpose closed up this mouse-hole non semel not once but twenty times the proposition is from the scope of the Parable which as worthy Calvin sayeth that nikil novum c. that our Saviour teacheth no new thing but by a new similitude the same which he taught in the parable of the tares only as Mr. Dickson hath judiciously observed That hence the visible Church in the way of gathering members and manner of constitution thereof is like a draw-net taking in a I who professe subjection to Christ in his ordinances good and bad To which as for the purpose it is also most false that the Lord tacitly commands such Pastors as cast out the net of the preached Gospell to fish no souls in a Pastorall Church-way but these who in their judgement of charity savour of being with Iesus as sayeth M. H. survey par 1. c. 2. pag. 14 15 and so are good fish and reall converts Whereas the Lord commands Pastors not to look whether they be converted or not in their judgement leave that to God and call in as many as ye find Matth. 22. 9. Luk. 14. 17 18 23. Call in fools and simple ones Prov. 9. 4. which indeed to M. Hooker is a sinne and a prophaning of the holy things of God O saith M. H. Beware ye Pastorally call any or preach to any Pastorally but such as in charity you judge converts and these only and none other sayeth M. Lâ—ckyer As for the Parable of the tares Let them grow untill harvest Parâ—us most judiciously he forbids not to use discipline simply but use it not so with such rigor or imprudently when the wheat is in hazard to be plucked up but use it not when the wheat may be hurted and rooted out 2. The conceit of degenerated members to be tolerated for a while will not help the matter for the draw-net of the preached Gospel is to be cast out at the first admission of members before the members be degenerated 3. How shall our brethren make it out that the bad noteth the latent hypocrites only that are not seen because they are under the water but the bad noteth aswell the open hypocrites and so did the Donatists answer Augustine as our brethren doe but Augustine replyed that the Church is the barne-floore where the wheat is hid and the chaffe seen But sure the preachers are not to be led by their own judgement who are really good or really non converts and bad for it is the command of Christ that the bad that is the non-converted be brought in that they may be converted and keeped in except the whole lump be in danger to be infected that they may be made good Mr. H. p. 29. The like may be said to the man who came without the wedding garment he carried it so cunningly that none perceived it but the Master Ans. Mr. H. must say The servants judged him once to have a wedding garment else they should not have invited him to come Saith the Text that or Mr. H. onely If the former then they sin who invite and call externally any but such as have a wedding garment So the Donatists said 2. Mr. H. contradicts his own Book of Discipline expresly The rest of my arguments are above vindicated Mr. H. p. 31. The examples of Solomon tolerating Idolatry of Asa breaking out into persecution hurt Mr. R. cause for then the openly scandalous may be received in Ans. These Kings obstinately persisting in such evils are neither to be admitted nor kept in how far Solomon strayed is hard to determine Amesius after P. Martyr teacheth That he neither worshipped Images nor believed them to be God nor brought them to the Temple Augustine excuseth him that he fell as Adam to please his wives Asa at his worst was fitter to be admitted a Member than Magus at his best nor can the time
of Asa his continuing obstinately in these evils be well known M. H. M. Ruthurfurd maintainâ— That such as are admitted must 1. Not be scandalous 2. Must be baptized after the order of Christ 3. They must by their profession notifie that they are true believers Ans. How they are not scandalous how baptized in Christs order and so must repent for their own personal comfort and salvation is to be tried Ergo They must be to us real converts before they be admitted is a feeble consequence The third I never require before they be admitted Members M. cannot reade that in my writings but forged it of his own as is answered by me Mr. H. p. 32 33. If I must not enter willingly into any unnecessary civil society with such as have a shew of godliness and deny the power thereof and such as are named brethren but are idolatrous far less should I enter into a spiritual society of faith with them Ans. What this reasoning meaneth I know not But 1. it is unlawful to you to enter your self a visible married Member of that Church where one is to be admitted who is known to be a scandalous hypocrite as he is described 2 Tim. 3 1 2 3. Yea suppose in all Churches you finde some scandalous you are to joyn to some visible Church on earth But this is 1. Unlawful for say that one would refuse to marry any at all because no woman on earth could satisfie his minde hardly could that single life be lawful if God give not the gift of continency But say it were lawful to live single and to marry none because of such humorous impediments yet it cannot be lawful to live out of all Church-fellowship without all Church-ordinances suppose you were in an Island where one onely Church is 2. Suppose one be married and fixedly joyned to such a Congregation and divers Members turn like the Members of the Church of Sardis divers become such as are 2 Tim. 3. 2. Lovers of their own selves covetous boasters proud blasphemers disobedient to parents c. the Apostle saith We are to turn away from such now the Elders and Flock refuse to câ—… them out If that turning away 2 Tim. 3. be meant of separating from the Church we must not turn away from them except the Church to which we were married give us leave which were strange And it is like this is not Mr. Hookers sense for he maketh it less free to turn away from a Church to which you are married than not to joyn to it as it is less free to the man to leave the wise to whom he is once married than not to marry and so he makes the Church a Prison As for the place 1 Cor. 5. he forbids intire conversing with the Excommunicate Bullinger he forbiddeth intimate fellowship with them Mayer saith it is the arguing of Anabaptists which yet pious Mr. H. here followeth We should not eat with them Ergo we should not joyn in Church duties with them But Augustine citeth Cyprian Because we see tares in the Church yet let us not separate from the Church for saith Augustine When the godly and the wicked partake of the same Sacrament neither the cause nor the person is hurt Entring in Church-fellowship some one or other though there be some scandalous persons tolerated and desended in all the Churches is not voluntary as to marry or not to marry but a necessary Ordinance of God for he lives as a heathen in a condition of sinning who is a Member of no visible Church Mr. H. These are not sufficient requisites in one to be a Member which may be in a drunkard who is not to be a Member but to be cast out Ergo to be kept out But these three assigned by Mr. R. 1. To profess the Faith 2. Eagerly to desire the Seals 3. To desire Church-fellowship counting it a disparagement not to be born again if not admitted to the Sacraments may agree to a drunkard Ans. For the ordinary drunkard he is either born and baptized in the Church or he is a Pagan and an ordinary drunkard having these three If the former be said he is born a Member of the Church and so the question is concerning his casting out not concerning his receiving in I confess I know not how Mr. H. could answer the question himself concerning children born in their Church of Parents Father Mother that are Church Members though such live 60 or 70 years never baptized and have these three requisites and be free of gross scandals they could not admit such to the Lords Supper The Ministers should have some extraordinary call of God to preach to such as Paul had to go to preach in Macedonia Act. 16. for by our Brethrens way they have no right by way of Covenant from the parents but onely a providential right to preach the Gospel which requires an extraordinary Apostolick cast As for the other if the man be a born heathen and shall come to get these three requisites and profess as Magus did he is to be received a Member but if he hath not these three requisites for he lives in Sorcery as Magus and Elymas and opposeth the Gospel the openly lying profession is scandalous such a profession Mr. R. faith is not his requisites If he be a Pagan and continue in habitual drunkenness he may be holden out while he gives evidences to others of amendment and then he may be admitted to the outer court as a heater though a profession of faith if not belied with worshipping of false gods can hardly consist with Paganism CHAP. XVI Of the principal and prime subject of all the Priviledges of special note bestowed in the Mediator Christ upon the Church Mr. H. p. 1. cap. 3. pag. 23. 1. WHether the invisible Church be the principal prime and onely subject of the Seals of the Covenant pa. 3. Ans. It is not such a subject by any argument that Mr. R. brings But Mr. H. frameth a question of straw as if I had moved it and disputes against Mr. R. My words are The invisible not the visible Church is the principal prime and onely subject with whom the Covenant of Grace is made to whom all the Promises do belong and to whom all titles styles properties and priviledges of special note in the Mediator de belong p. 248. The Promises are preached to the whole visible Church but for the Elects sake yet they belong in Gods intention and gracious purpose onely to the Elect of God and his redeemed ones to that invisible Body Spouse Sister whereof Christ alone is Lord Heâ—d Husband I wonder then if Mr. H. did reade my book when he will dispute such a Question with me 1. Whether the invisible Church and the Elâ—ct be the prime subject of the Seals A question that hath no sense nor any favour from Mr. R. For can the Elect of which some are not born eat and drink
jurisdiction as in the first ground power of jurisdiction flows from power of office But they have no more officers for each send their own therefore they have no more power Ans. Mr. H. says The doubt is onely in the assumption and takes the proposition for undeniable The major is false for by this argument two single congregations each a hundred in number lying so near as they may most conveniently meet cannot lawfully unite in one Church for the better attaining the end of Christ which is edification for say they be the same number of offices and officers then they can exercise no more power of jurisdiction after the combination over two hundred than each of them did over one hundred But the Conclusion is absurd Yea this Argument destroys the Synod Acts 15. for suppose the number of offices and officers to be equal in the Synod after the Synodical combination and in the Church of either Antioch onely or Ierusalem onely before the combination which is a facile and ordinary supposition then they can exercise no more Synodical power it matters not what be the kinde whether of power of jurisdiction or not after the combination of these Churches than before and so the judgement of a Synod should be no more than the judgement of a Congregation But the consequence is absurd Let Mr. H. see to it and deal with Mr. Cotton to answer him 2. To the Proposition If the Churches combined have no more power extensively feeding a larger number after the combination than before then they can exercise no more jurisdiction no more by way of extension it is false for their united power is extended to a larger number now then the divided power was before to each single flock If the Churches combined have more power intensively of the same species and nature after the combination than before then they can exercise no more jurisdiction intensively than before It s true it is the same power of Christ the same valid Excommunication the same binding and loosing as to the specifick nature of binding and loosing that is exercised by five Churches in a City and exercised by ten Churches about We multiply not species to make all congregations to differ in nature and specie as Mr. H. doth against Logick whereas they have the same essentials Christ the Head the same Ordinances Seals the same Faith but then it shall never follow Therefore they have no Presbyterian power over many Churches and therefore they are not distinct Presbyterian Churches in local distinction magis minus non variant specious Nor are Presbyterian and Provincial and National Churches different in nature but onely in extent of Jurisdiction 3. It s a wide mistake That a Presbyterian Church hath its formal essence from a voluntary actual combination in such bounds or such a circuit more or less that is not a Pillar of Presbyterian Churches for their near association by dwelling where they may edifie or scandalize one another gives them right to be an associated Church not simply habitation but the habitation of such and such professors in covenant with God baptized and giving themselves up in profession to Christ as disciples before there be a formal consent they are obliged to associate yea nor doth that voluntary combination make a Presbyterial Church Mr. H. Arg. 2. If the Presbyterian Ministers have Iurisdiction then over all the Churches of the combination or onely â—ver some not over some onely for that is against the definition of a Presbyterian Church Therefore they must have Iurisdiction over all the Churches ten or sixteen If they have Iurisdiction over all these then they are Officers Pastors Teachers Ruling-Elders in office to them all for there must be an office and so officer before Iurisdiction and there is no Iurisdiction exercised but by an officer To say they are Pastors of them all is to make a road and ready way for Pluralities Non-Residencies Ans. Mr. H. gives us as also the Dissenting Brethren in the Assembly at Westminster did in stead of Scripâ—ure a number of supposed incongruities which with equal weight fall upon their own way as upon ours For suppose that the twelve Apostles Act. 2. 4. 6. for divers years were Pastors to the many thousands that made up divers eight or ten congregations who daily convened from house to house Act. 4. 46. 5. 42. in Ierusalem and that all the twelve feed all the ten congregations in common Matthias not being a fixed Pastor to this congregation more than to this nor Peter a fixed Pastor to this flock rather than to this which is a thing most ordinary in great Cities where there be 12 Flocks and 24 Pastors and variety of gifts by interchange proves more edifying All the Pastors have jurisdiction yea and Pastoral charge over every one of the twelve Then 2. must they be Pastors and Teachers to every one of the twelve and because all the 24 cannot every one of them be residents and dwellers in all and every congregation of the ten or twelve Churches in Ierusalem that is physically impossible here shall be Pluralities and Non-residents and that which our Brethren call Diocesan Prelates here 2. That the Presbyterial preachers be pastors and teachers habitu and actu primo and in common to all the Churches of the combination in acts of common concernment though they be not actu secundo actual labourers proper and fixed pastors residents and dwellers in every congregation for that was physically impossible to the Elders of Ierusalem to all and every congregation is not absurd but necessary and the charge of Pluralities and Prelatical Non-residents follows by no Logick except you call the twelve Apostles who preached fixedly at Ierusalem some years Non-residents because that they could not every one of them dwell in every family of so many thousands at once In which sense multitudes of Independent Ministers shall be Non-residents and suppose there shall be a common Treasury to pay the labourers their wages and that collected out of the goods of all the thousands so combined the Independent Ministers upon the same account must be Pluralists and receive wages from many to whom they neither are nor can be fixed and proper and peculiarly feeding Pastors 3. Wisdome may forbid the Brethren to use this Argument There is no jurisdiction exercised but by an officer for the whole people men and women the onely Church instituted in the New Testament or their unofficed Male Church the Fraternity exercise the highest Jurisdiction and excommunicate all their officers and yet they are not officers by their own principles Mr. H. Mr. R. denies the Assumption That they bear the relation of proper Pastors to every one of these Congregations Mr. H. Proper Pastors they must be to all If the relation of Eldership to a Classical Church be founded upon the same office that a Pastor hath to his particular congregation then the Elders bear that same
consociation of the thirty Churches about then the thirty Churches combined in particular By our Saviours rule Matth. 18. saith Mr. H. the offender is privately First to be rebuked Secondly then before two Thirdly before the Church nearest the Congregation The classical principles admit not this 2. Suppose the man in his private fault continue obstinate this obstinacy is re◠propria proper to the Congregation why may not the Congregation without the Presbytery then oast him out for this pertinacy was made known only to the Congregation or Church Object But the neighbouring Churches must avoid his company upon knowledge given Answ. So must the Churches of another Presbytery or Classis or of another Province and therefore there is no more need the one should have a hand in the censure then the other Ans. 1. The congregation in private scandals by our principles which Mr. H. it seems knows not doth admonish and the offended person is to admonish according to the order of Christ Matth. 18. 2. Mr. H. taketh for granted that the place Matth. 18. is a Rule for removing onely private scandals 2. And that by the word Church Matth. 18. is meant onely his own Independent congregation 3. That Christ Matth. 18 shews of no removing of scandals between two visible Saints dwelling in one Christian family who by the principles of Mr. H. may by their own free choise be members of divers congregations a strange dream 4. He supposes it must be onely one single man that trespasseth against a brother but if ten or many sister-Churches transgress against sister-Churches Learned Whitaker Calvin Beza Pareus all Protestant Divines all Fathers all learned Doctors Papists Lutherans Doctors Councels all the Martyrs who by the Text Matth. 18. appeal to a General Councel did but abuse the Text in applying it to Synods whereas Tell the Church is now found to be onely the single congregation whereas the contrary is sure There is a figure 1. In thy brother for he means many brethren within or without the congregation 2. By trespassing by a Sydecdoche he means all scandals else we were not to complain of publicke scandals to the Church 3. By the Church he means all Churches respectively as those of Antioch in case of scandalous doctrine Tell a Synod Acts 15. 2. The obstinacy is not proper to that congregation if publick the offence of it stumbles the neighbouring Churches But 4. It will not follow that All of another Province should have hand in the censure as well as the Presbytery because those of another Province may hear of it for that is non causa pro causa for they are not in danger to be leavened so as those that are nearer and the wisdome of Christ hath accommodated Discipline to our bodily craziness For as when there be twelve thousand members at Ierusalem he will not have them all to meet at one house since they have twelve Apostles to teach them but in sundry congregations Acts 2. 46. 5 42. not can they partake of the seals in one house nor can they personally watch over one another as the new Church-covenant teacheth So neither will he have Elders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in cities where many thousands were baptized purging their own body and it s not to be supposed that actual government for ordinary scandals should be by the personal presence of the Elders of remote Presbyteries and Provinces far less of the Elders of the whole Catholick visible Church For Nature Reason and the practise of the Apostles would say Except the scandal be more than ordinary wide and spreading only the Churches nearest to be edified or stumbled should have hand in healing and censuring though the whole Catholick and visible Church have also here some influence to wit tacit and virtual in that common Rule of Discipline which regulates the whole Catholick body as is said hereafter Mr. H. The second difference assigned by Mr. R. is that the Presbytery takes care rather of the regulating of the acts of governing in all these Churches than the governed Churches Mr. H. They express their care in judicial acts and that directly and immediately upon scandals and scandalous persons of any congregation Ans. Mr. H. should have added my words to the full that the Reader might have seen my minde What I speak comparatively Mr. H. would not hold it out to the Reader as if I meant it absolutely For 1. The Presbytery is glad that lesser evils be healed by Rebukes within the congregation 2. I deny not but the Presbytery doth and must directly and immediately judge greater scandals especially between congregation and congregation between Elder and Elder and Rulers and Ruled of the same congregation but ever under the former Reduplication as they are an associate body Mr. H. 3 Differ The Presbyterian Elders are Elders to all the Churches as the Elders themselves are in collegio Presbyteriali and properly as they are in Court Ans. But I assume saith Mr. H. the Elders there are proper Pastors of their own particular congregations therefore they must if at all be so here A Pastor in an Island cannot teach admonish excommunicate but in coetu congregationali or severed from his Church yet this hinders not but in these regards he is a proper Pastor to them Ans. Mr. H. yet halfs my words and sets down one member of a distinction and leaves out the other They are Elders to the Churches in the Presbyterial Judicature but separatim out of that say I pag. 326. they do not watch in such a way for all the souls of the Presbyterian several congregations as they do for the single congregations of which they are fixed Pastors And this is enough to make different relations pastoral which is my intent between the Elders in order to their own congregations and to the associated congregations as the Elders of Antioch are Elders judging in the Synod Acts 15. one way to Ierusalem and other to Antioch where they have their proper fixed charge to teach and rule and I shall not stand to yield that they act as Elders and by the same office of Eldership in the Presbyterial and in the congregational Judicature but an accidental difference there is 2. It s most unfound that Mr H. saith That a Pastor cannot teach admonish excommunicate but in a congregational meeting This is first to make him a congregational Pope or Prophet as the Papists do the Pope onely in Cathedra in the pulpit or before the congregation 2. All the dayes of the week except in the actual congregational Assembly he is a private man by this reason But the Word shall warrant the pastor as a pastor to visit to warn from house to house Col. 1. 28. Acts 20 20. 2. 46. 5. 42. in season and out of season 2 Tim. 4. 2. 2. 25. for he does not these as a private gifted man 3. By this reason a pastor is so a pastor a
husband a watchman to the flock actually assembled onely but not a pastor to give an account of this or that man or womans soul to God in the flock then if this or that man perish through the fault of the Elder who gave not warning Mr. H. hath taught the Minister a good excuse I cannot be charged as an unfaithful watchman with the blood of this single man who is lost Mr. H. saith I am onely a Pastor in relation to the flock assembled Church-ways but I am not a Pastor nor Watchman to one single man But ah this distinction shall not save the man from the charge of blood Ezek. 3. 18 19 20 21. 33. 13 14 15. 34. 4 5. Heb. 13. 17. I would not have expected from such a mans pen such a Tenet 4. Differ The Presbytery hath a Church relation to all these thirty congregations not takin distributively but collectively as they are united in one Church classical and in one Government Ans. If the Presbytery put forth acts of Iurisdiction upon these Churches distributively as they are severed then they have a Church-relation to them distrâ—butively But they admonish and censure several persons of several Churches Ans. 1. So do the Synod Elders at Ierusalem Acts 15. put forth authoritative pastoral acts by the grant of Mr. Cotton upon the several Churches distributively taken yet are they not the proper pastors of these Churches and Commissioners of Parliament upon persons of a single city but as they have failed not against the Laws of that city but against the general Laws of the whole Nation and Parliament But it follows not that these Commissioners are Aldermen or fixed Judges of that city and so Mr. H. his consequence is weak Mr. H. These Presbyterial Elders must exercise jurisdiction over congregational Elders which is conceived by Mr. R. to be absurd Ans. Pastors with majority of official Jurisdiction over pastors of another lower species as Bishops above pastors I still look upon as absurd But that Elders in a Synod exercise Jurisdiction over Elders of a congregation that are the same in nature and degree with them is no more absurd than for an Eldership of a congregation to exercise Jurisdiction over some two or three scandalous Elders of their own number which Mr. H. will not call Episcopacy Mr. H. Mr. R. addes Elders of an Independent congregation are not Elders of their single congregations being separated from their Courts It seems a paradox for if separated from their Court their office remain then jurisdiction must remain Ans. It s not a seeming but a real paradox my words are halfed I said They are not Elders separated from their court in the notion these are my words omitted by Mr. H. of the relation of a Church-jurisdiction for they can exercise no jurisdiction neither excommunicate nor relax from excommunication being not in Court except they be prelates But Mr. H. addes a real absurd paradox that they cannot exercise pastoral acts of teaching but in the Church-assembly which refuted before Mr. H. 5 Differ Congregational Elders have power of order and power of jurisdiction without the Court but they have not power of jurisdiction but in the Court Elders have a power of jurisdiction as watchmen but a power of Church-jurisdiction they have not but in the Court. Ans. I never heard that their entring into the assembly should adde a new power 2. Nor did Mr. R. say their entring and sitting in the Court addeth a new official power they had the official power actu primo before but they can no more put it forth in acts being separated from the Court than a pastor might excommunicate his alone in his private chamber which were tyrannical and null Mr. H. The example of the great Sanhedrim toucheth not the cause or then destroyeth it Nor doth the example of Commissioners of Parliament for they get a new office to sit in Parliament but an Elder of a congregation by sitting in the Presbytery gets no new office Ans. It is a weak answer to say it helps not and not shew the cause but to lead the Reader implicitly for the great Sanhedrim ruled over all the Tribes and yet a Judge out of the Tribe of Dan though a member of the Sanhedrim did not rule over the Tribe of Benjamin but onely in the Sanhedrim and in some common cases The getting of a new office is neither up nor down the Commissioners of Parliament rule in that Court over all the Shires in the Land and by that Commission every Commissioner becomes not a Major of every City or a Judge in every Shire And by Mr. Cottons grant the Elders in a Synod exercise pastoral acts and lay on burthens Acts 15. upon the Churches and get no new office thereby But they do not for that become proper Elders and pastors over every single congregation in the bounds of the Synod Yet to Mr. H. this is a principle That if the Presbyterian Elders put forth pastoral acts upon all the congregations then must they be pastors to all the particular flocks for shepherd and flick are relatives Arg. 2. 101. But the Conclusion is absurd This is no less against Mr. Cotton than against Mr. R. and against himself who admits strangers to the Lords Supper c. Mr. H. It is obvious to every man that the Elder of the congregation hath the nature of an Elder in general and so can and doth put forth general actions that are common to other Elder Where the act is the object must be in its proportion and all this he doth without the Classis in his particular station for the species determines the act of the genus as Socrates confines the acts of the humans Nature to himself and it s known the Classis meddles with the particular offences that are as special as any Elder in an Island doth meddle within his owne place Ans. 1. It s obvious to all men That Mr. H. speaks new Logick obvious to the understanding of no man I doubt to his own For the Elders of a congregation because independent and subordinate and countable to none on earth but to Iesus Christ as Papists say of their wooden Head the Antichrist determine within themselves Suppose they he but some twelve of the twelve thousands at Ierusalem if these be once a formal Covenant-wise married Church of people and officers they do determine of the Doctrine of Circumcision of the Doctrine of Balaam Acts 15. Rev. 2. 14. for Pergamos is to them an independent flock and of Arrianism and of Doctrines and Scandals that concern many hundred Churches about and whether they determine right or wrong it s against the liberty and power Christ hath given to that Redeemed Body of ten and twelve to tell the Churches Oh! they must not part with their Soveraignty so or if they consult it s but of courtesie for single Pergamus is rebuked say our Brethren for not using their Church-power
same flock Ans. Take classical Elders as they are congregational Elders and that is all one as to say no classical Elders and then they are no teaching Elders and all that is gained is this a classical Elder as he is no classical Elder is a teaching Elder And so there is no distinction Ans. Such quirks become not grave M. H. What is a Synodical Elder Mr. H. saith a counselling Elder I reply that is no Elder but a counselling Brother or Sister But Mr. Cotton and our Brethren say better A synodical Elder is an Elder synodically teaching the Churches with pastoral and dogmatick authority without all power of jurisdiction that is a Synodical Elder as no Congregational Elder but as he judgeth in Synod is a teaching and a ruling Elder Then I infer that al Synodical Elder must be both an Elder and no Elder So animal as he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is non hâ—mo but he is vivâ—â—s It were easie to weary the Reader with many wild unsolid notions such like Ergo animal is homo non homâ— Mr. H. So a Pastor may be a teaching Pastor to one Church and a ruling Pastor to two or three or thirty This is a Bâ—shop Obj. The Bâ—shop arrogates thiâ— to himself alone Ans. Shew a rule of Christ why the Elders may not join many Elders to join with him for you have no rule of Christ to join many to him to rule many Churches nor hath he a rule to assume many to him Ans. Not any of the separation ever refuted with that strength of Scripture Reason Antiquity the domineeringg prelacy as the godly presbyterians in Britain and the reformed Churches But so many thousand Independent Monarchies and two Congregational or three Elders for a Deacon is for Tables Act. 6. subordinate in point of jurisdiction to none on earth is a more lively image of a domineering Prelacy then all the Presbyteries on earth 2. There is no rule to join other prelates or elders to a prelate an unlawful officer having power of jurisdiction the only proper pastor and all others are but pastors under him and his delegates But Mr. H. cannot say that the pastor of a congregation is an unlawful pastor to whom so many bastard pastors are added if he do this shall reflex upon his own way for the Synodical Elder is a pastorally teaching Elder to many Churches Antioch Ierusalem and also a teaching and ruling Elder to one congregation by our brethrens way Is the Synodical Elder therefore a pastor of pastors and a Bishop And Mr. H. cannot say but that there might have been divers congregations in Ierusalem and yet unformed Churches and that the twelve Apostles did feed and rule them all in common and so shall Peter teach one Congregation at once and rule many whom he cannot teach for physically it is impossible he can feed many at once and yet there was but one Presbytery and this we shall hear Mr. H. confess hereafter Ergo the twelve Apostles and Church-Elders feeding many Congregations not formed with fixed Pastors shall bring in such sort of Bishops as Mr. H. charges upon me Mr. H. If they do not both rule and teach they cannot fulfâ—l their Ministry Ans. How is it proved that Pastors cannot fulfil their Ministry except they both rule all the Churches with acts Synodical and their own Congregations also 2. How is it proved that there is a blank in the Ministry except Pastors both teach and rule these same persons some of the Congregation are so experiencedly taught of God that rebukes and censures of excommunication are never drawn out nor need to be drawn out against them never Interpreter so expounded Col. 4. Mr. H. If Pastors be Pastors and in office when they are out of Court then have they Church-jurisdiction out of the Court but the first is true Also censures shâ—uld be dispenced in the Congregation and there they must preach also Ans. Priests when not actuâ—lly sitting in the Sanhedrim Members of Parliament are Members sitting in the House and Pastors are Elders actu primo when not sitting in the Congregational Judicature Ergo they can exercise acts of jurisdiction out of Court in their Houses and may the Eldership preach out of the Court it is a shame to hear such Logick 2. Belike Mr. H. thinks it unpossible to dispence censures but the Elders must preach Ergo when the people excommunicate their whole Officers because heretical they must also preach pastorally for it is pastoral ruling and teaching which makes a fulfilling of the Ministry but the conclusion is absurd let Mr. H. see to it CHAP. V. The Argument from the onerousness of Presbyterial Ruling of many Churches and of Congregationally feeding of others against the Presbyterial Church are discussed MR. H. The classical course layeth a burden upon teaching Elders which Gods word never laid and which they are not able to discharge the Apostles appointed Elders in every Church to feed the flâ—ck not the flocks Mr. R. the way of watching over Sister Churches is as dreadful for onerous careful laborious watchfulness in the way of conscience as to be bound thereto by way of duty for this bond of lovely and brotherly consociation which is the foundation of Presbyterial governing ties us to doe no more in governing and helping other Sister Churches then if We had no further warrant to promote their ed fication then the alone relation of brotherly consociation The sentence is saith Mr. H. unperfect and therefore that it may reach his purpose I think is must be thus expressed the bond of brotherly consociation tiâ—th us to do no more in governing Sister Churches then brotherly consociation simply can do is true but impertinent to Mr. R. his scope which is to compare the bond and burthen between brotherly association and office-imposition as if there were a parity between them Ans. 1. The classical course layeth no other burthen upon teaching Elders by way of united jurisdictions in governing neighbour Churches that are the same body and have the same seals common as Mr. Cotton and his own Discipline agrees as I often cite then the way of Churches both associated by brotherly association and by Synodical and authoritative governing as the same Mr. Cotton teacheth and Mr. H. saith it is true but not pertinent and if it be true why contend we 2. That it is not pertinent to my purpose is denied Why Because saith he Mr. R. his scope is to make a parity and equality between the burthen of Brotherly consociation and of Office-imposition But that is a change of my words and therefore must lie upon Mr. H. as his not my words except they be wrested Nor is it my scope to make an equality in quantity as if there were as Mr. H. most mistakingly saith the like care onerousness and labour required in duties of Christian watchfulness in a brotherly way as in duties of office relation But in equality of
31 32. 7. Though there be many Churches in Galatia Gal. 1. 2. yet must they be one lump who have power to judge and censure false teachers Gal. 5. 9. and there is a Church restoring made by spiritual officers Gal 6. 1. otherwise they might have replied We Galatians have no power in one body to cut off a troubler who infecteth the whole lump every single congregation is to see to that and the troubler is without our Churches save to one only single Independent power say our Brethren 8. It s not possible that the Churches can send their common Messengers whom they choose 2 Cor. 8. 19 23. except the Churches convene men women and children or then convent in Elders of many Churches or the Apostles must have gone from Church to Church to beg suffrages and votes which sort of Election is never heard of in any Writer sacred or profanâ— As to the first who can believe that men and women and children capable to hear and be baptized also which is the onely Church of Believers owned by our Brethren the externally covenanted and redeemed did send the Apostles to Ierusalem or received the Apostles and did welcome them or salute the Saints as Act. 16 3 4. Rom. 16. 16 Act. 15. 22 27 28 therefore need for it the second must be said That the Churches in their Heads Rulers Officers sent them which is a very Presbyterial Church 9. If divers Churches meet for laying on burthens by power of the Keys as M. Cot. saith exercising acts of Church-government then there is a Presbyterial Church governing without and above a single congregation by pastors neither chosen to be fixed and constant teachers nor that can possibly teach many congregations But the former Mr. Cotton and our Brethren teach Obj. This is no Church-power for a Synod is not a Church bâ—cause it is no Church-jurisdiction Ans. 1. The Antecedent is false 2. The Consequence is naught A number of private Christians wanting all official Authority so might lay on Synodical burthens binding materially if this be no Church-power 2. They are called the Decrees of Apostles and Elders Act. 16. 4. written and concluded Act. 21. 25. Saith Iames Act. 15. 22. It seemed good to the Apostles and Elders with the whole Church to send chosen men Now whether Church note the Apostles Elders and Brethren or the multitude of believers onely or the Church of Ierusalem made up of both the Decrees must come from Church-power governing teaching uniting and removing a Schism Though it were no power of jurisdiction yet here is a Church-power above a Church except it be said that so many pastors of the same or of divers Churches or so many private Christians commissionated from no Churches made the Synod Act. 15. and Synodically said It seemed good to the holy Ghost and to us But this shall no more import the promised presence of Christ to such as are convened in his Name Mat. 18. 19. 20. 28. 19 20 21. Ioh. 2. 21. than if so many private Christians had been convened and so may such of a sister-Church remove all Schisms and a Synod shall be nothing at all 10. If Christ build the power of binding loosing gaining upon brotherhood Mat. 18. If thy brother offend c. then as far as brotherhood goes if I possibly can converse with him and may be offended or edified by him so far must the power of jurisdiction be extended because these two The gaining of a brother 2. The safety of the Church by edifying of others and removing of scandals are intended by Christ. Mat. 18. but brotherhood is without the bounds of the congregation whereof I am a member Rom. 16 14. Salute the brethren that are with them 1 Cor. 16. 20. All the brethâ—en salute you These were brethren of other congregations 2. If there be no Church-tye upon me to gain any but those of mine own congregation then 1. There may be communion of Saints onely within the same congregation and no communion of Churches what Scripture is for this 3. It must be the will of Christ that we bestow no Church-rebukes upon other Churches which must be contrary 1. To Christian love to save others 2. Contrary to zeal for the Lords glory 3. Spreading the Gospel 4. Desire to remove Scandals 5. To be made all things to all men to save some 6. To serve one another in love 7. To promote the common interest of the whole catholick Body of Christ. 8. It s against our praying for the Church and that all Israel may be saved 9. Against the Doctrine of our Brethren who say That Churches ought to rebuke exhort warn comfort Churches 10. It s against the communion of Spiritual priviledges of one Head and Saviour one Covenant one God one Faith c. It s not enough to say We are the same Body entitativè for that entitative Body without this congregation is either visible or invisible if visible then members of divers congregations are of the same visible body and to say that other congregations are not as visible as that whereof I am a member to me and others about is to deny twice three to be six for one Christ one Faith one Profession the same seals are as visible in a Church within few paces to me as in the Church whereof I am a member to say it is invisible is to speak against sense CHAP. VII Of a Church in an Island MR. H. If a Church in an Island may dispense all Censures and all Ordinances then every congregation may But such a Church may For 1. it is a City and a little Kingdome of Christ. 2. The essential notes of a visible Church agree to it Ans. The consequence from a broken arm to a whole arm is not good or because Iames the day before he be beheaded in strong prison cannot discharge all Christian duties to brethren and to neighbour Churches therefore he is not actu primo a Christian. A Church in an Island is not actually associated with other Churches and so cannot in the full extent dispense all Ordinances of rebuking comforting neighbour Churches and of withdrawing communion from them because of the want of the object not because of defect in the subject I might retort the argument Therefore associated congregations cannot dispense all Ordinances of rebuking comforting c. But the latter is absurd 2. An homogeneal Church in an Island void of pastors and men able to teach cannot administer the Seals by Mr. H. his way 3. A Church so divided and not associated is imperfect and may remove scandals within it self but it follows not Ergo every associated Church may remove scandals within it self and without it self also independently and without any subordination to united powers of the associated congregations it follows not the notes of a visible Church agree to such a Church imperfectly except it be said That the same Church from its own intrinsecal and
in this 3. Where there are and must be six sundry meetings coitiones six numero distinctae 2. Six companies hearing at the same time six several Sermons 3. Partaking of six Tables of the Lord numerically distinct here sure must be fix congregations as our Brethren define us a Church a company of Believers meeting in one place c. And if so here is a prelacy 3. A number of non-residents for all are Elders ruling but it is physically impossible that all can be Elders teaching So Mr. H. then it is noâ— essential to a Church that they meet all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in one place as the brethren often tell us M. H. But when the Congregations are fixed and they established in peace and setled with support about them not more then may comely and comfortably meet together to partake of all ordinances should be one Church Ans. If the six swarms which issue out of the numerous Church of Ierusalem disturb the peace and make war and division in the Church it is strange The Eldership or Presbytery over these six swarms so separated by many miles in divers Colonies may either meet and exercise discipline and dispence censures to these six swarms not yet setled and provided with Officers or they may not meet To say they may not meet for that end is to deny that they are under one Presbytery of the same chosen Elders contrary to what Mr. H. said If they may meet to dispence censures here shal be ruling Elders no physical possibility of teaching the swarms so separated as fourty miles they may haply hear of written Decrees as Act. 16. 4. but cannot be edified by preaching 2. So this Church congregational which cannot comely and comfortably meet to partake of all the ordinances is no ordinance of Christ and so no congregational Church But such are these swarms that are fourty miles distant 3. This Church is either visible or not neither can be said by Mr. H. his principles as elsewhere is proved Mr. H. Hence an answer may be easily accommodated to the examples which Mr. R. brings for a Presbyterian Church 1. That of the Apostles will no wise suit his end for to make up a Presbyterial Church there must be many congregations many Elders appropriated to these congregations which have power over their own only and not over others and these must combine and upon the combination the Elders must assemble and dâ—spence their censures and set down their decisions But there were no Elders at Jerusalem appropriate to their several charges and Churches which had power only over them and such Elders the Apostles could not be because though they had all power in them yet they had no power limited for that should contradict their Apostolick commission Ans. I smile to read this worthy man yeild in terminis a Presbyterial Church and yet be saith the examples serve not Mr. R. his end Why saith he 1. To make up a Presbyterial Church there must be many congregations good so say we 2. There must be many Elders appropriated to these Congregations which have power over their own only saith he and not over others That we deny I should say any other save this worthy man whom I much loved and ever honoured who would write a Book against Presbyterial government and yet did not understand the constituent elements of a presbyterial Church deserves to be censured for Mr. H. yieldeth all the presbyterial Church that Mr. R. pleads for or that the famous Synod at Westminster desire where there were eminently learned men who well understood Presbyterial government and all adversaries thereof An eminent man Mr. Ier. Burroughs one of the dissenting Brethren did not oppose nor enter his dissent against the proposition concerning a Presbyterial Church as Mr. H. does nor look upon it as a principal of Presbyterial government only the Dissenters did hold there was but one single congregation at Ierusalem in which they are redacted to miserable absurdities and in these two Mr. H. contradicts them let them compose their domestick contradictions See the answer of the Assembly of Divines to the seven dissenting Brethren An. 1644. Suppose in Jerusalem saith the Synod there were ten congregations and twenty officers feeding and ruling them in common not one of them fixed to any one congregation This kind of Presbytery would pass for a lawful government and none of these incongruities or absurdities are charged on them by this argument and it shall not follow that ruling and teaching are not commensurable as the Holy Ghost makes them commensurable 2. Mr. H. cannot nor any man for him clear from that text Act. 2â— whether they were fixed or not fixed they are the Elders of the Church of Ierusalem that is as Mr. H. saith contradicting the dissenting Brethren Elders of divers congregations under one Presbyterial government which is all we crave 2. Fixedness or not fixedness of Elders is an accident of the visible governing Church to our Brethren who hold that it is the same numerical Church homogeneous which being void of Elders may chuse their officers and thereafter being fixed and formed may excommunicate all their Elders if they turn heretical so that the people is the Church without their officers and the officers to Mr. H. are separable adjuncts and the coming or going of the separable adjuncts of the Church cannot alter the nature of the Church It is most weak that Mr. H. saith that the Apostles could not be fixed Pastors to them for then they should be limited Pastors to them and so not Apostles for there can be no contradiction between Apostles and Pastors for their fixed preaching and fixed administring of the seals For example Pauls pastoral officiating a year and six months at Corinth Act. 18. 11. and so many years at Sphesus so many years at Rome differs not in nature and essence from the pastoral preaching and administring of the seals in constantly fixed Pastors chosen to the congregation for all their life and yet he remained habitu and actu primo an Apostle Yes the adding of an extraordinary seal of a miracle contradicts not the charter or the preaching of the Gospel more then Samuels judging at Gilgal is opposite to his judging all Israel at Ramah Extension of preaching to many is a meer accident and a members receiving of the Supper in his own Church is not opposite to his receiving thereof in four other Churches See the Answer of the Assembly page 115 116. As also if the twelve Apostles govern as they do Act. 6. All the twelve meetings and yet neither do nor can preach all of them to every one of the twelve except all the twelve be in twelve several meetings at once then which is a monstrous impossibility 1. Ruling is divided from preaching 2. Then all the twelve cannot fulfil their Ministry Yes 3. Then Episcopal ruling of many Churches and neither being bound nor able to
teach any of them or all of them is not sinful But sure the Apostles might govern send their decrees and Epistles to many Churches the members whereof they never saw in the face Nor could all the many thousands who had power of judging with the Elders as our Brethren say meet in one place comely and comfortably to act and therefore Christ so must never have appointed such a judicature to rule all these congregations who are entitatively one so must they say what we say and more For all the congregations on earth are entitatively and in nature one and yet our Brethren will be far from saying that they are all under one government as they say that these meetings at Ierusalem were M. H. The rest of the examples of Antioch Ephesus Rome though it were granted upon their greater growth and increase and so want of Elders they might meet in divers places for the while these might still be under one presbytery their officers in a distinct manner attending upon them And therefore Gerson Bucerus in his answer sayes here Quis adeo ineptire sustinuerit c. Who can say that because they meet in divers places they were under divers Presbyteries or Elders Ans. 1. This is a short way of answering with a leaving out of the Church of Samaria a great City wherein all both men and women were baptized the Church of Corinth of Thessalonica c. 2. And yet there is no lesse cause to say all the Saints at Rome Antioch Ephesus Samaria could not meete in one place then that these of Ierusalem could not 2. If they might meet in divers places for the while and yet be under one Presbytery Here is a Presbyteriall Church of many Congregations for a while Here is a Prelaticall and Antichristian Government for a while at least ordained by Christ. And Mr. H. writes a Book with a huge noise of absurdities with which he burdens his Brethren the Presbyterians yet he will suffer their Church to stand for a while 3. Who told Mr. H that a Presbyterial Church may stand for a while during the time of the growth of the the Church of Ierusalem Antioch Ephesus but no longer for when the swarmed out Churches are once setled the Presbyterian Church must downe againe since the Scripture speakes nothing of this Who gave Mr. H. leave to set up an Antichristian Tabernacle for so is the Presbytery to him for an houre and pull it downe again 4. It is a wonder that Mr. H. should cite Gerson Bucer cuttedly as a Witnesse so much for a Presbyteriall Church not in the swarming out of Churches onely of which Bucer hath not one word but in the setled state of the Church for Bucer contradicts Mr. H. and all his as foolishly erring when they say such Churches meet in divers places for the Word and Seales Ergo they are independent in their government and cannot be under one common government Bucer saith if they lie near together it is folly to say they are under divers Presbyteries and so say we Mr. H. 2. It doth not appear out of any Text nor any evincing Argument gathered therefrom that setting aside the Church of Jerusalem they should needs meet in several places Ans. Then the Church of Ierusalem met in sundry places by Mr. H. his argument but this shall offend the dissenting Brethren that maintain against the Synod at Westminster that they meet all in one place 2. Mr. H. should have given a reason why the Church of Ierusalem met in sundry places and not the other Churches of Antioch Ephesus but because he saw our Arguments run as strong for other Churches as for Ierusalem He was pleased to dictate what he could not demonstrate and so leave the Reader in the dark 3. Before I leave this let Mr. H. or his teach what is meant by this that there were about three thousand added to the Church Act. 2. 21. whether by the Church be meant the one hundred and twenty of which ch 1. and whether there the one hundred and twenty were there to receive the three thousand as members at that time in a judicial way And if they were not there how the three thousand were not added primarily to the Catholike Christian Church that then was and secondarily to this or to that Church as we say For when there were said to be added to the Church they were not added to themselves Mr. H. 3. Let it be considered whether by Church may not be meant many Churches Saul made havock of the Church i. e. of the faithful of many Churches Ans. It is weak as water Saul persecuteth the Church i. e. members of the independent Church Ergo there is no Presbyterial Church Ergo there is not such a thing as a Synod for he persecuted Iames Peter and the Elders and Brethren members of the Synod where he might find them now the Apostles were not fixed member of congregations and let Mr. H. consider whether Luke gives not a better interpretat on then he Act. 83. Saul made havock of the Church entring into every house and haling mâ—n and women and committed them to pâ—ison So that Saul destroyed the scattered members that were nâ—t inchurched and where he found any of this way Act. 9. 2. whether members of a congregation or not even members of divers meetings under one Presbytery as he grants he persecuted them And by this the Church at Ierusalem Act. 11. 22. must be Churches congregational at Ierusalem And Act. 2. The Lord added to the Church such as should be saved that is the Lord added to divers Independent Congregations such as should be saved good but this Church and these common Elders meet for acts of Government Act. 2. 18. and the day following Paul went in with us to Jâ—… and all the Elders verse 25. were present Sâ—re the place shewes they meet for acts of Government Yea Act. 11. 30. 21. 18. They sent alms to the Elders of Iudea to be distributed to the distressed in Iudea As also the Elders of Iudea were members of the Synod Act. 1â— And how could there be administrating of the seals without any jurisdiction at all to debar the unworthy CHAP. IX The Arguments of Mr. R. for a Ministerial Church from Matth. 18. are vindicated from the Exceptions of Mr. Hooker MR. H. If Christ allude to the Synedry then must Mat. 18. be expounded of a Presbyterial Church Mr. H. both Proposition and Assumption is denied Ans. Mr. H. leaps from one Book to another I no where frame an Argument from a meer allusion but so if Christ so allude to an authoritative company that hath power of binding and loosing as the Jewish Sanhedrim in this Mat. 18. then he judgeth the Church Mat. 18. to be a Juridical Church 2. It s a poor Argument he alludes not to the Jewish Synagogue because that Synagogue had no power of Excommunication as this Church Mat. 18. hath
officers binde and loose as officers nor hath Christ given this power to the officers as officers by this way of our Brethren For they say 1. That the Keyes were given to Peter Mat. 16. as to a believer not as to an officer 2. Officers to them are but adjuncts of the visible Church and the Keyes are given to the visible Church before they have officers and the people may make and excommunicate them 3. Here is strange work the Keyes were not given to Peter as an officer but as a believer and yet he useth the Keyes as an officer 4. The Church is not made Ministerial by us without the body exclusively wholly for Christs Government is voluntary nor ought any new thing to be concluded in our Assemblies while the people hear of it for if the Romans used rogare suadere legem and obtain the consent of the people thereunto far more are they not to be acknowledged as Church-laws that are to be obtruded upon the godly against their will and knowledge and much more if they be against the Word of God and former godly acts with consent agreed unto by the Church that is whether the people consent or not but yet without the body whether they exercise acts of jurisdiction or not for no act of jurisdiction is due to them and to exclude the consent of women no less interessed in practise of conscience than men is to be Lords of their faith Mr. H. The sixth argument refers to former proofs c. Ans. And Mr. R. refers to former Replies Mr. H. It s evidently false that there can be no complaint to a multitude for complaints may be made to a Parliament Ans. How can complaints be made to ten thousand of the Church of Ierusalem for that Church as Mr. H. grants pag. 128 129. met in sundry places not in one No Parliament or Judicature consisteth of such a number We cannot complain to the many Churches of Galatia of their wicked tenet of Justification by Works for they are scattered in divers societies and its unlawful say our Brethren to meet in their officers to exercise jurisdiction Mr. H. Arg. 8. The house of Cloe complained to Paul 2. Paul gives rules about the Elders receiving of complaints Ans. That house complained to Paul because his Apostolick Authority might have been helpful but they might have complained to any of the Church of Corinth Paul advises Titus to hear complaints to prepare them for the Church 3. If the people must consent tacitly to the censures before they be dispensed they must hear the complaints Ans. Paul gives rules and directions to Timothy 1 Tim. 5. 19. v. 1. and Titus cap. 2. as to pastors not as to believers concerning the manner of receiving complaints nor is there in Scripture Precept Promise or practise of believers to receive complaints we are surer than our Brethren and its safer to expound thi Tell the Church that is Tell Timothy and the Elders then Tell the Church that is Tell any member of the Church at Coâ—inth i. e. Tell any woman or servant for they are as essentially members as Timothy or any of the Elders 2. and must joyn their consent to censures because members must hear the scandals because they must tacitly consent before censures be dispensed it follows not that members must be told for the tacit consent of women is requisite for they may be scandalized or edified by the good or evil dispensing of censures as well as men 2. They may not converse with excommunicate persons more than men 3. Their consciences must not be Lorded over more than the consciences of men in the dispensing of censures 4. They must have a vote tacit or formal in choosing of a Pastor and must not take him blindly and complaints to women sons servants yea and the precepts of withdrawing Rom. 16. 17. 1 Cor. 5. 6 10. 2 Thâ—ss 3 14. 2 Tim. 3. 5. Tit. 3. 10. Ioh. 10. 11. oblige the consciences of women sons and servants then women may receive witness against Elders as well as Timothy 1 Tim. 5. 19 20. but with such qualifications and limitations For Mr H. maintains this connexion Complaints may be made unto the Church Tell the Church Mat. 18. to all without whose tacit consent there can be no proceeding to excommunication But without womens consent there is no Excommunication no Admission no Election Responde it a vol non Mr. H. The people may censure heretical Elders in an Island Ans. So they may in justa tutela aeterna salutis but not by the power of the Keyes 2. And so may the Elders remaining godly and sound remove with the Tabernable and Candlestick from a people in an Island if they dance to the golden Calf and be incorrigible Yea if the Elders and men in an Island turn Familists and the women sons servants remain sound Let Mr. H. shew what the sounder part of the Church may do And though women be forbidden authoritatively to teach in the Church 1 Tim. 2. 7. 1 Cor. 14. and publickly yet they may teach the younger women T it 2. 2 3. give a seasonable rebuke and counsel to men 2 Sam. 20. 16 17. 1 Sam 25. 23 24 32 33. and a woman a sister is to labour to gain a sister by Matth. 18. and that in a Church-way and women as other Church-members are to teach exhort warn according to their place as well as men Col. 3. 16. Rom. 15. 14. 1 Thess. 5. 14. Heb. 3. 13 20. 25. Let M. H. teach us how their faith is included in the men in these duties in consenting that a savoury man not an Heretick be their pastor Mr. H. Arg. 9. That Church is here understood to whom the Keyes are given Mat. 16. but they are given onely to a Classical Church Ans. The minor is barely affirmed Ans. My Argument is divided The minor is not barely affirmed The Keyes are given to Peter as representing Elders and Apostles to whom Christ saith Iohn 20. Whose sins ye forgive they are forgiven to whom he said As my Father sent me so I send you but this official sending is most undue to the people and its equivalent to that Mat. 28. Go teach and baptize But Christ said not to unofficed Brethren Receive the holy Ghost Whose sins ye forgive c. Go teach and baptize So Cyprian Mr. H. Arg. 10. of Mr. R. The onely apparent argument against this interpretation is weak and therefore this sense hath ne strength Ans. Both parts fail 1. There may be other Reasons given 2. It doth not follow that the different sense is clear because many better Reasons haply may be rendred than were alledged Mr. Ball according to his sagacity and sharpness of dispute seeketh far and wide where to finde where the word Church noteth onely the Elders but all cometh to this One may suppose such a sense Ans. 1. Mr. H. denies the Antecedent and the Consequence and proves both
congregation when that Church is dissolved are no more baptized and as Pastors cannot exercise pastoral acts but to their own Church neither can they act as baptized professors in another Church baptizing being a Citizens solemn incorporation to the Church and by this way to the Church independent only as a man that is only a free Citizen in Norwich cannot for that be a free Citizen in York or perform the acts of a free Citizen in all free Cities in England as he can perform them in Norwich And suppose that Norwich lose its freedom the man is a Citizen of no free City of England for as he is made solemnly by admittance into the Church into which he is baptized a visible member incorporated by Baptism as by his Burges Writ or Burges Ticket when the City is dissolved and no free City either his Burges Ticket to be a member of that City is null or then by his Burges Ticket he was made a member of all other congregations Iohn Baptist and the Apostles Act. 8. Ioh. 3. after a confession never asked for their conversion but baptized for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 straightway without delay even in the night for so the word noteth Matth. 21. 19. Luke 4 39. 5. 25. 8. 44. The Jaylor and his house Act. 16. Cornelius and his house Act. 10. the Eunuch the multitude of Iohn Baptists hearers were baptized members of the universal Church 1 Cor. 12. 12 13. where there was no particular congregation to receive admit them as members as Mr. Richard Baxter solidly observes nor is it worthy the refuting that the Apostles by an extraordinary power might baptize them though to no certain Church but Pastors now have not that power for the Apostles baptizing and preaching and administring the other seal differ not in species and nature from the ordinary pastoral acts of an ordinary Minister they speak with tongues work miracles as Apostles but they preach and baptize hic nunc as ordinary Officers And as to the other part the calling of a Minister so must be up and down as he officiates to his own Church he acts as a Pastor as to these of another flock he tenders the Lords Supper as a gifted man 5. Though a congregation be of Divine right and Paul be assigned to teach the Gentiles Peter the Circumcision Gal. 2. by an ordinance of God yet it follows not that Peter acts not as a Pastor when he baptizes Gentiles or that Paul acts not as either Apostle or Pastor when he baptizeth the Jews and that Paul was ten hundred times a Pastor and again no Pastor as God called him to act pastorally in ten hundred congregations and went from them for the call of Gods divine leading where to preach and where not in Macedonia not in Bithynia Act. 16. but the local division of congregations and provinces as the second General Councel defines and that the provinces that belonged to Ephesus were added to Constantinople as Socrates saith was from custom When the Bishop of Spalato defending the Supremacy of the Pope saith that he thus differs from other Bishops that he is universal Bishop of all the Churches on earth but other Bishops are Pastors of their own particular Diocesses and Chu-ches D. Ioan. Crakanthorp Chaplain to King Iames wrot a learned book in which he proves that all Pastors are Pastors of the Church Universal habitu actu primo as well as the Bishop of Rome especially because in General Councels 2. and without them they are to care for all the Churches on earth 2. That the particular designation of single congregations is by no divine right assigned by Christ but by the prudence of the Church 1. For if it were not so there could be no transporting of Ministers from one Church to another 2. Because Churches then could not be enlarged nor diminished nor changed which we see may be done Cyprian as most sound in many things so in this is to be considered we are saith he Many Pastors but we feed one flock We saw how Mr. H. was pleased to fall upon me because I said that every Pastor is a Pastor to the Church-universal by exhorting in Word and Writ yea by ruling in Councels and is not tyed as a Pastor to employ his labours to one single flock only we therefore condemn in our Brethren 1 That the care pastoral of any Church but of one congregation of which the man is Pastor Iure divino quasi glob◠affixus is perished since the Apostles died 2. That they distinguish not between a Pastor as he is a Pastor to all Churches as the Lord in providence shall call and between the same pastor as tyed to his single Church rather than to another by no divine right but the prudence of the Church which is not infallible 3. That it is utterly unlawful to transplant Pastors upon any necessity of the greater good of the Church against the law of nature Mr. H. 2 Arg. It s in the power of the Church and Fraternity to admit members Ergo to cast them out as appears in the admitting of officers Ans. 1. Observe the circular probation between this and the former Argument as is said 2. Give us one Scripture or jot where the Fraternity is either called the Redeemed Church for so women are not Redeemed or the governing Church for the officers are not Rulers or let Mr. H. give us a third Church 3. That the Fraternity onely and no women gave their tacit consent to the chusing of Matthias Act. 1. of the Deacons Act. 6. of the Elders Act. 14. 23. since their consciences were concerned and they are parts of the fed and redeemed Church as well as men can never be proved and who can deny women to be of the plebs people and fraternity as Cyprian speaks and of the brethren that Paul Iames and the Apostles wrote unto Doth not Cyprian divide the Church in stantes la psos were there not women that both yielded to the Persecutors and denied the truth and stood to the truth and suffered Reade Cyprian cited by Mr. Cotton and in other places M. H. 3 Arg. Either the people have a causal virtue in judging or onely a consent the latter cannot be To consent to evil is sin to dissent from a just sentence makes them to hinder the execution of a just sentence Ans. This is already answered and hath not the weight of the some of the water Elders have either a causal virtue in judging or onely a consent the former I see not how they have Mr. H. Mr. Tho Goodwyn and Mr. Philip Nye give them onely an authoritative directing power such as Parents have in the marriage of their daughter which is an authority extrinsecal which the Magistrate and Pastor in their kinde have but the Virgin hath the onely formal and intrinsecal power to consent and so to make the marriage and to
Elect of God have Ioh. 10. 27 28. except women aged children servants be excluded out of the number of the sheep of Christ this is a turning of the Gospel upside down to Popishly confine all the Priviledges of Saints the anointing the spiritual disceâ—ning what key will open the heart to some few male-believers 1. Aged 2. Incorporate so and so But I retort it thus To whom Christ hath given the onely qualifications spiritual of Rulers endued with power of judging those hath he called according to the rule of the Gospel to be such Rulers and they must dig their Lords talents in the earth if they improve them not for that end But the Lord hath given to all Beleevers as Beleevers of the same or of another flock whether in Churches this way or not to women as to males in some measure the anointing grace to know Christs voice Ergo. 2. Let it be observed that the tongue of the learned Esay 50. of which Mr. R. spoke to absolve and open heaven to a man swallowed up with griefe and a gift of a son of thunder to shut the gates of heaven against the obstinate and such as are to be delivered to Sathan are not required in the exercise of the keys of the Kingdome but onely such gifts as are in women is this a good frame of Church discipline Mr. H. God gives to men no calling to a place but he gives rules how they are to order and direct themselves in it But the Word hath no Canons how the people should order the Keyes Answ. Matth. 18. 15. If thy brother c. The Lord points his finger to the Fescuâ— and says Build up one another in the most holy faith 1 Thess. 5. 11 12 13. 2 Thess. 3. 14. Heb 13. 17. Rom. 16. 17. Observe those that cause dissentions among you c. Ans. My Argument is mistaken If there be Rules in the Word how Officers should acquit themselves 1 Tim. 3. 1 2 c. how Judges Kings c. so ought there to be Rules how unofficed brethren the onely Judges for Church-officers do but order and regulate judging as our Brethren say should behave themselves But this is not by our Brethrens way 2. The Reader may observe all along that Mr. H. and his way lays the Ax to the root of the Ministery for he ascribeth the Church acts of office of opening and shutting heaven of the learned Tongue of Excommunicating c. to unofficed men or then he denies that there is any necessity of such in judging and ascribes such acts and qualifications as are in women to their judging Church the very way of Anabaptists and rigid Separatists 3. Mat. 18. 15. shall make every Church-member brother or sister who are to gain by admonishing one another a Church-Judge to exercise the Keyes one over another I thought the power had been given not uni sed unitati to brethren in the Judicature not to stones scattered The edifying one of another and comforting one another and withdrawing from dividers are acts of love required of men women and of Christians of all ranks and by no word tied to those of the same single congregation but to all the Catholick Church should not women withdraw from dividers and therefore these places 1 Thess. 5. 11. 2 Thess. 3. Rom. 16. are abused 4. Ambrose Theophylact Oecumenius Paraphrastes Beza Calvin Marlorat nor any Interpreter dreamed the place Heb. 13. 17. was meant of unofficed brethren who watch and must give an account for souls yea Mr. H. expounds it of officers and yet he cites Heb. 13. 17. Obey them that are over you in the Lord i. e. Brethren of the male-Church obey brethren Mr. H The prwer of the Keys is larger then the power of office and therefore the Lord requires not so much abilities in the brethren as in the Officers Ans. The difference is said not proved 2. If God require the highest abilities in officers to the laying on of hands 1 Tim. 5. 22. to the highest censurer 1 Tim. 19. 20 21. compared with 1 Tim. 3. 1 2 c. 1 Tim. 3. 6. 7 c. then he must require these same far more in brethren the first and proper subject of all power or then the Lord calls them to highest actings and promises to them no gift to or for these highest actings such as delivering to Satan cutting off of members Mr. H. The Keys are given to Peter as representing Church guides Matth. 16. not excluding the consent of the people Ans. We so give the power radically and fiâ—stly to the Church of Believers as by them we communicate office power to the Elders though they be not the first subject Ans. Such a shifting of office-power from the Church of believers which yet is but the third part of the redeemed single Church to Elders if Christ teach Matth. 16. or elsewhere we rest Mr. H. If the Keys be given to the Church the house of wisdom Prov. 9. 1. of God 1 Tim. 3. 15. Heb. 3. 4. builded by Pastors Teachers Ephes. 4. 11 then not the Church of Believers without Pastors Mr. H. the assumption fails for a Church without Pastors is wisdoms house as we proved and is Act. 14. 23. Ans. Mr. H. answers nothing to the places Pro. 9. wisdom hath maids and a table the house in which Timothy was to walk was built by officers Act. 20. 28. 1 Tim. 3. 1 2 3. 1 Tim. 5 17 Give us a pattern of your homogeneal Church for clear it is the Church Act. 14. 23. was the Church of believers no politick ministerial Church until Paul and Barnabas with the free election of the people made them a politick Church so until Titus ordained Elders the Churches of Creet bear the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cities and though these Cities were Churches yet could they exercise no politick actions nor frame Organs official to themselves until the first founder made them politick ministerial Churches Otherwise as Paul and Barnabas exhorted them to continue in the faith so they should have commanded them to use that radical power to create officers and not have encroached upon their power of the Keys Mr. H. Paul charging the Elders to feed the Flock or the Church Acts 20. implyeth there is a Church distinct from feeders Ans. No doubt there is a flock of redeemed and fed ones of men women children 1 Pet. 4. 2. Iam. 2. 2. Act. 15. 35. that were of late Catechised Gal. 6. 56. different from watchmen but Paul bids the feeders censure the grievous Wolves v. 29 30. but he bids not the fed Church do it far less implyes he that the third part of the redeemed was the male-Church and did or could exercise discipline over both officers and women servants and children Let us see that implyed Mr. H. If they want Officers saith Mr. R. they want the power of edifying Ans. They want the power of edifying as an
saith Mr. H. must be given to a single society i. e. to a sort and condition of men under some special relation To thee will I give c. as to a single society not to them Ans. That the Keys must be given to a single that is according to Mr. H. his sense to a single Independent congregation onely that they may exercise Jurisdiction onely within themselves and that all others though as free Churches as it are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without is never proved by Mr. H. nor gives he â—s a pattern of such a Church Independent in Jurisdiction 2. His Argument Because it is said To thee as a single society not to them is naught Did not the Lord give in Peter the Keys to the twelve Apostles and to six or ten sundry societies in Ierusalem but they were one Church so the combined Elders in a Presbytery is but one single society yea but saith he they are many Churches Ans. They are and may be but four societies meeting in four sundry places and scarce all eight hundred and therefore a more single society than eight thousand and above which Mr. H. saith made but one congregational Church of Ierusalem And is not the society of a Synod Provincial or National one single society also by this account 2. Let the Reader judge how our brethren use the word Church as Kid leather stretching it in and out at their pleasure as it serves best for their turn for here the single society capable of the Keys is a new male Church of redeemed ones Also consider but the first proposition 1. These words The instituted Church of Christ in the Gospel to which Christ hath commâ—tted the Keys the power of binding and loosing the seals officers are most ambiguously set down and can hardly bear truth either in a passive or an active sense for its false that the Keys passively are not committed to women for they must be bound and loosed and have the Seals and Tables of the Covenant as well as men 2. In an active sense its false that to women understanding children the dispensing of Censures Seals and Tables are committed 3. The power of the Keys are not committed to the Church instituted as to the proper subject but onely by those pious Authors to a limb or wing of it the male redeemed are never called The instituted Church of the New Testament 4. And how the seals are given to the male Church as to the subject when they want Pastors I see not The Tables and Seals are given to men and women redeemed as the end and object for their salvation and edification 5. So they are given to Pastors Doctors Elders Deacons to all visible Saints but in the intention of God to all Rulers and ruled men and women not as meer visible professors for God intends no such thing to a meer Magus to whom agrees the complete essence of a visible member but as invisible and chosen ones 6. Nor is it either didactick or suitable to a Systeme of Church-policy That the administration of all Christs publick Worship and Ordinances is committed to a company of believers for the active administration of Baptism and the Lords Supper and of the preached Word is not committed to unofficed brethren or to women who are members of this instituted Church of the Gospel otherwise in a passive sense all are to partake of the Worship and Ordinances according as their capacity is but how the male-Church void of pastors can receive them I know not 7. I say not much that it s not Grammar to say that this Church is a communion of Saints A community it is which word is in our language a Concrete 8. That its a combination of Saints meeting for that end to partake of the Ordinances by common and joynt consent into one congregation is ut erly unsound for as this is a delineation of a New Testament Church-Assembly to paâ—take of the Ordinances so it makes it contrary to the institution of a Church under the Gospel to members of another congregation to meet to partake of pastoral preaching or seals in a Church whereto they never gave common and joynt consent as never being inchurched members thereof yea and all of another congregation by this reason hear the Word in that forreign congregation not as visible Saints but as Pagans and such as are without And it s as strongly concludent against hearing in another congregation than their own as against Church-rebukes and as our Brethren teach Church judging and admonishing between brother and brother for as there is indeed a providential necessity of partaking of pastoral preaching and seals in another congregation than the members own so is there the same soul-necessity of the like rebuking and gaining of a brother Mat. 18. 15. If the trespass be committed in another congregation and be private as yet as if it were done in the offenders own congregation except it can be proved that from Mat. 18. Christs minde is if a brother of another congregation fall in a pit to the hazard of his salvation I should let him perish there I am not his keeper as touching any Church-remedy for gaining according to Mat. 18. which sure we cannot do to our enemies ox if he fall in a pit yea and there is as great if not a greater necessity to use the remedy of rebuking Mat. 18. to gain him when he falls in a spiritual ditch in another congregation as to preach pastorally and to tender the Lords Supper to him in another congregation and as the Bread in the Lords Supper say our brethren with Mr Cot. is one Bread and a seal of our communion with the Lord Iesus but also of our communion with his members not only of our own Church but of all the Churches of the saints so we are to gain our brethren by admonition teaching rebuking by Matth. 18 not only as they are members of the single independent body congregational but of the whole Catholick body 1 Cor. 12. 16. for whether one member suffâ—r all the members suffer with it or one member be honoured all the members rejoâ—câ— with it And Rom 12. 4 5. compared with verse 15. for there is one Body visible one Spirit one Lord one Faith one Baptism one God and Father of all Eph. 4. 4 5. and one body Catholick into which all are baptized Jewes and Gentiles 1 Cor 12. 12 13. 8. It is false that there is no Church which Christ in his Gospel hath instituted but a particular visible Church that meets in one place all of them for Christ hath sanctified and clensed with the washing of water by the word a Catholick Church which he shall present as a glorious Church without spot or wrinkle Eph. 5. 25 26 27. and perfected body visible when we all meet in the unity of faith Eph 4. 11 12 13. 9. That this instituted Church is to meet together all of
represented none nor had they any successors So Mat. 28. the Pastors have the power of the Keyes and of office given them page 210. Mr. H. To that Church saith Mr. R hath Christ given as to the first subject the ordinances and ministry which he prinâ—ipally intended to perfect to gather and to bring to the unity of faith But he principally intended to perfect to gather to bring to the unity of faith by these ordinances and ministry the whole Catholick visible Church and secondarily this or that congregation Ans. Mr. R. lib. 2. p. 248. professedly disputes for a Church invisible to be the first subject of all ordinances Christian priviledges and officers Ans. Mr. H. halfs my words how Mr. R. makes the invisible Church such a first subject is abundantly declared 2. These are not to me contrary for the Catholick visible Church which the Lord intends and decrees to bring to glory is both the invisible chosen and really believing Church the Church Mystical and also the Church Catholick visible fed by the visible and audible ministrie of Apostles Pastors c. onely in that place I deny that body Eph. 4. 12. to be visible in Mr H. his sense as he makes his congregation visible of which Magus and Iudas are members and therefore Mr. H. in vain alledges that those whom Christ purposes to bring to the unity of saith c. Eph. 4. 11. are such who certainly shall be saved and are true beleevers and it is undeniable ordinances and ministry in their saving fruits are given firstly to true believers if we regard the Lords intention as I ever teach Mr. H. Mr. R. teacheth that the intendment of Salvation and the giving of Ordinances and Ministry keep not equal pace each with other So the Arminians saith he teach lib 2 page 248. but that God doth intend principally to bring the whole Catholick visible Church that consists of Elect and Reprobate to the unity of the faith c is false Ans. Repeat my Argument as I frame it and the flubble is blown away To and for that Church as the subject and object and end hath Christ given as to the first Church the ordinances and ministry which he principally intends and decreet to bring to the unity of faith and to salvation But he intends and decrees to bring to the unity of saith and to salvation by these means onely the whole Catholick visible Church and that mystical Catholick body of it selfe invisible but made visible by a calling and inviting ministry of Apostles Pastors c Eph. 4. 11 12. for the Lord giveth for the loved world Iohn 3. 16. for the Catholick visible Church sanctified by the word and baptism Eph. 5. 25. for his sheep Iohn 10. 11. for all his scattered children Iohn 11. 52. for the whole world 1 Iohn 2. 1 2. Christ and Apostles Pastors Ministry Seals in their substance principally and all these for this or that or these real beleevers secondarily Mr. H. leaves out these words of mine first to and for the Saints and so perverts my Argument and frames another of his own for mine which I own not 9. If that proposition be utterly untrue These whom Christ intends to bring to the unity of faith are such certainly as shall be saved Then must Mr. H. side with Arminians who say that grace is common to all and that God by his antecedent will intends to save all without exception Elect and Reprobate but the Reprobate break that intention and decree of God So the Arminians 3. Saith he It is undeniable that Ordinances and Ministry are not given first to real believers Ans. It is undeniable that Ordinances and Ministry are given first to real beleevers upon a purpose and intention to save them Eph. 4. 11 12. and that all priviledges of special note in the Mediator Christ promises ministry seals in their fruit are given according to Gods gracious intention to and for onely the invisible Church as I demonstrate and not to and for Mr. H. his visible congregation whereof Magus is a member and according to my principles the intendment of salvation from God and the giving of ordinances and ministry first according to that intendment secondly in their saving fruit as Mr. R. demonstrates go with equal pace 3. That God intends to bring the whole visible Church of real beleevers to the unity of faith for visible and invisible in my sense are not conâ—rary but the whole visible Church Catholick is both invisible being known to God only and visible also being called by a visible and audible ministry according to the purpose of God As Paul Rom. 8. 28. being a body perfected and gathered by the ministry of Apostles Pastors Eph. 4. 11 12. And 4. It is undeniably false which Mr. H. saith that the whole visible Church consists of good and bad Elect and Reprobate for this Catholick visible Church and body Eph. 4. 22. Eph. 4. 11 12. Colos. 1. 18. consists only of elect ones and real beleevers but Mr. R. will not undertake So much for Mr. H. his Catholick congregation of which Magus and Iudas are visible Citizens and such a Church is not the first and proper and principal subject of ordinances promises seals ministry in their saving fruits except Mr. H. will side with Arminians and Socinians in this point who teach that God intends grace and salvation to all but many are not saved and so the intention of God fails Mr. H. But what is all this to the present controversie that to the guides of the Catholick Church Christ hath committed the keys as to the first subject we argue thus To that Church which Christ principally intends to bring to the unity of the faith Christ hath given the power of the Keyes as to the first subject But Christ doth not principally intend to bring to the unity of faith c. and to gather the ministry of the Catholick Church therefore to the ministry of the Catholick Church hath he not given the Keys as to the first subject Ans. This is not to the controversie concerning the first subject of the Keyes nor did I bring it in upon that account but the question is concerning the constitution of a visible Church in which I deny that the visible congregation oâ— our brethrens visible Church of which Iudas and Magus are as essentiall members and their Church acts as valid as Peter and Iohn the visibly and really beleeving Apostles are or their Church acts are I deny I say such a congregation to be the first subject of the stiles properties priviledges of special note of promises seals officers in their saving fruits in the Lords intention and have demonstrated that the Catholick invisible Church is only the first principal and proper subject of these and that our brethren mistake the nature of the visible Church I mean in all the dispute the integral Catholick visible Church militant otherwise Divines take the Catholick
follow them in as far as they follow Christ. Nor is delegation the formalis ratio of determining synodically it is only a necessary condition of determining and of synodical judging Obj. But Mr. R. saith Amen to this distinction of Mr. Parker Ans. True these two fitness and gifts together with a commission make a man a commissioner and messenger of the Church but delegation makes him not a formal Definer and a Judge nor do the Churches send them as officers but as such eminently able and faithful men who have hazarded their lives for the cause as Act. 15. 25. and they determine as such eminently holy and able officers their delegation is a thing of meer order because all cannot be sent nor doth it create them of new officers nor yet such eminent officers for they were both these before only their delegation puts them in an actual orderly capacity to determine formally Ut approximatio ligni aridi ad ignem non est formalis ratio comburendi Mr. H. Mr. R. l. 1. p. 305. to 309. runs all upon this the power of the keyer by order of nature is only in the Catholick representative body but the power of the Keyes was before there was any Representative some 300. years when there was no Oecumenick Councel and since the Churches give their power and officers to the Assembly they had that power before the Assembly Ans. Read from c. 10. sect 10. p. 289. to p. 346 347. where I speak of the Catholick Church I say only that such a synodical power of the Keyes as is dogmatick especially for light and peace as Mr. Cotton speaketh is first by order of nature in the Oecumenick Councel the doubting and contending Churches cannot bind Ecclesia dubitans non docet Ecclesia errans non judicat Ecclesia contendens non ligaâ—n on solvit for the doubting the erring the contending of Churches are no ordinances of God and erring and contending Churches cannot heal themselves and therefore the healing power is seated by Christs appointment in the synodical Church which is more diffused and stronger as is clear when the Churches of Antioch and Iudea are broken renâ—and sick the wisdom of God Act 15. hath appointed that these should meet in a Synod of the select and choicest parts Apostles and godly Elders Ergo the healing power of the Keys must be first in them 2. Mr. R. runs not but assâ—rts lently that power of the keys in binding and loosing and in opening and shutting heaven in the latitude of preaching and censures Mat. 16. was not before Christ gave it to the Apostles the then Representative of all the faithful guides to be in the Church christian to the worlds end and this grant was made to Peter and the Apostles not as to such private men Simon such â—ishers but by evidence of Scripture truth 2. The testimony of all sound Antiquity 3. The judgement of Protestant Divines 4. Canons of Councells 5. The Doctrine of sounder ancient School-men and Popish Doctors Occam Alenâ—is Almain Gerson Bonâ—venture c. not only not 300. years after but before Christs death and confirmed before his Ascension to heaven That ever Mr. R. said that the power of the Keys in their latitude of binding and loosing was in an Oecumenick Councel a Representative of formally sending Churches and a body of formally sent Commissioners is utterly denied and no where to be seen in any book that ever he wrote Such as cite him at random would remember 3 that I teach that the power of the Keys 1. In its latitude is first given to the Apostles Mat. 28. 19 20. Mat. 16. 18 19. Iohn 20. 21 22. Mark 16. 15. Act. 18. as the only then Catholick representative body sustaining the person of all officers to the end of the world and so the first formal subject of the power of the Keys in its latitude is not either the congregation or congregational Eldership nor the Presbytery or Synod all these are but parts and to make a quarter or a part of the body of the Sun the first and adequate subject of light and a quarter or a part of the body of the Element of water the first and adequate subject of the cold and moistness since these qualities are kindly in the rest of the quarters and parts of the body of the Sun and the body of the Element were bad Philosophy So the adequate first complete formal subject of this power must be the integral Catholick body of the guides as existing in their several Churches for this power is as kindly and natively in the guides of this Church as in the guides of that Church and equally in all 2. The power of the Keys as this power synodicall is considered either in the breadth of synodical power and so to condemn Catholick errors and heresies is in an Oecumenick Councel and where the local distance of visible Churches is greater and wider the external visible communion in being edified or scandalized is less and less use there is of censures A General Councel being onely necessary for the optimum esse the most Catholick union and peace of the Catholick Church that such a Councel is an ordinance of God Mr. Cot. proves from Act. 15. 3. As the power is narrower it becomes narrower then Oecumenical and descends to National to Provincial to Presbyterial to Congregational and all these are parts only 4. Though the Churches send Officers to the Synod and have some power of the Keyes in their kind before the Synods have being yet Mr. H. can hence conclude nothing of his purpose against me for it follows not Ergo the male-congregations have the complete power of the Keys in its latitude before the Synods have being nor does it follow that congregational Churches or Presbyterial have that complete power before Synods have being nor do they confer if we speak accurately a synodical power of the Keys they only send messengers who are materials of the Synod but the synodical power is in its parts scattered in the Churches of the Province and Nation as Immes of Gold in divers parts of the Earth and the synodical power comes from the institution of Christ who promises the holy Ghost and fulfils his promise as Mat. 28. 20. compared with Act. 15. 28. Nor can the scattered Churches bring forth of themselves any synodical power of the Keyes when they are met in a Synod the promise made to such as are gathered together in his name does the business and therefore that is soon blown away It is unpossible that a proper quality can be either in nature or time before its subject thâ— gives it beâ—ng but the power of the Keyes was 300. years before there was any General Councel in the world For this proves only that some certain power to wit formally synodical cannot be until the Synod be 2. Grave Divines judge the Synod Act. 15. to be a General Councel but though it were
not so it differs not in nature from a General Councel and so must partake of its natural qualities as the natural properties of a man are in a same man Now beside that Christ gave the complete power of the Keys to the Apostles be sent them as his Father sent him as a Prophet to remit and retain sins Joh. 20. to be a teaching and baptizing ministry Mat. 28 20. which he never gave to the unofficed male-Church Christ also appointed an Assembly with them in Galilee and keeped it Mat. 26. 32. Mat. 28. 16. Mr. H. To define in Councels is no proper work in officers 5. For so saiâ—h D. Ames no Pastor of the primitive Church and few of the after ages should have fulfilled their Pastoral charge 2. That which is common â—o the Brethren is not proper to Pastors 3. Whitak It 's open popery to take it from Breth â—n Ans. Ames is miscited he states the question whether only Bishops have decisive votes Though it were proper to Bishops and Pastors yet it may be saith Ames communicated to other Ministers of God 2. It is not a Pastoral but an Officiall act that we contend for 3. It is a poor question for if learned godly men be chosen if they be not Doctors and ruling Elders they should be such 4. The Martyr hath a learned discourse 1 King 12. De Schismâ—te and hath nothing of the question but from Act. 15. he condemns Papists who exclude Laicks from Synods for Constantine subscribed the sixth Synod Basilius the eighth Synod nor is it Popery except Calvin maintain Popery for he gives to the people consenting to the Apostles and Elders judging and so doth Gualther nor doth Whitaker call it popery to seclude Laickes from defining but â—rom speaking discerning consenting I wonder that Mr. H. is so confident in this matter Mr. H. Arg. 3. If the power of the Keyes belong firstly to the Oecumenick Councel then it belongs to all others by vertue of that risibility agrâ—es first to man to Richard John not as these individual men but as thâ—y have the nature of man hence there can no power of the keys as ordâ—nation excommunication c be put forth but by vertue of an Oecumenick Councel giving in their influence first to that work which is contrary to the evidence of Scripture and the experience of all ages The proposition is proved by the rule of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if none have this power but only this subject then this power can go no farther then this for this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 require Ans. 〈◊〉 Mr. H. wrongs the Reader who sets not down my answer to this argument for p. 299. I say the power of the keys is not given to the Catholick Presbytery as to the first subject to be a mean of edification in an ordinary way but only in an extraordinary and occasional way in these things whâ—ch concern the power of jurisdiction belonging to the whole Catholick Church By Extraordinary I mean not that which is against or above a particular law of God but that which rarely falls out Hence I never make an Oecumenical Councel the first subject of the power of the Keys in its latitude as man is the first only subject of risibility the element of water of cold and heat for so as only man is risible and Peter visible for mans nature so only an Oecume nick Councel should firstly and principally excommunicate and ordain Ministers but I say the just contrary of this to wit that an Oecumenick Councel is onely the first and principal subject of that synodical power or of that certain power or special power that belongs to an Oecumenick Synod formally convened as such and so to this or that Oecumenical Councel because of the common nature of an Oecumenical Councel Yea This special power of the Keyes is but a part or a certain kind and species of the power of the Keyes in some rare and extraordinary things that belong to the Catholick Church But we are now disputing of the first seat and subject of the power of the Keyes in general in the latitude of binding and loosing opening and shutting the gates of heaven by preaching and censures And I deny expresly that an Oecumenick Councel is the first subject of the power of the Keyes in this general And so Mr. H. fights with a shadow Non concludit negatum So my Simile is never touched by Mr. H. as pag. 305. The light is first in the whole body of the Sun as the first and prime subject of light yet supposing now the received opinion of Astronomers that the Sun doth exceed the quantity of the Earth 167 it doth not follow that this or that part of the Sun hath no light in it intrinsecal but that which is derived from the whole body of the Sun for then this or that part of the Sun should have light derived to it extrinsecally from some other Now the power of the Keys is in the whole Catholick Body of Apostles Pastors Doctors Elders all the world over as they act respectively in Congregations Presbyteries and Synods of all sorts so that one part of the Catholick integral body of the Catholick Church for example hath not that power of the Keys due to them derived from the Presbytery to the congregational Eldership or from the Synod derived to the Presbytery and so forth by either ascending or descending But when Christ gave the whole power of the Keys to the body of the Apostles Mat. 28. 19. 16. 19. Ioh. 20. 21 22 23 Mar. 16. 15. they were the Body Representative I never call them an Oecumenick Councel and did immediately represent any Apostles to be chosen Matthias Paul Evangelists Pastors Doctors Elders that were to be even to the second coming of Christ and he promiseth his Ministerial Spiritual presence to them all immediately Mat. 28. 20 Go teach and baptize lo I am with you always administring Word Seals Censures according to the Rule even to the end of the world Now the Apostles were not to live preaching and baptizing to the end of the world therefore the promise must be made to them all though not yet born Now we reade not of deriving of any power to Synods Presbyteries Congregations by mediation of Churches for Christ instituted Synods Mat. 28. 16. Act. 1. 12 13 14 c. 6. 1 2 3 4 5. 13. 1 2 3 4 5 6. 15. 1 2 3 4 5 6 c. and that immediately he instituted Presbyterial Churches Act. 2. 4. 9. 5. 21 42. and Churches congregational to meet in one place 1 Cor. 11. 17. And as one part of the Element of water suppose we make 24 parts of all hath not natural moistness and cold from the other 20 parts but hath it as intrinsecally without the intervening influence of the other twenty three parts as they have So the Presbyterial and Congregational Eldership
this flocks choice gave him causatively right and being not simply to be a Pastor ordination of the Elders Act. 6. 6. 2 Tim. 2. 2. 1 Tim. 5. 22 c. did that but to be this flocks fixed Pastor for we must distinguish betwixt a Pastor and this peoples Pastor a Pastor actu primo and a fixed Pastor in the second acts and exercise of his calling hic nunc to this people as touching their formales rationes if our Brethren will give us leave if not we value not Scripture and good Logick are for us 3. Mr. Ball and Mr. R. say not in several places yes no where that the people may preach and baptize if they give causatively being to Pastor and Teacher but the people may then do and perform as high acts official and juridical To the impertinent instance of Aldermen and Major I have answered 4. It is but â—nsis and gladius that is in the reply for the peoples delivering up themselves by voluntary subjection to be ruled by him gives him no more being and right to be a Pastor but only right to be their Pastor which is accidental to their calling then the sick mans voluntary subjection of and delivering up of his body and health under the Lord and Creator of life to Thomas a skilled Physician to follow all his medicinal injunctions gives causatively being to Thomas to be Physician whereas he was a Physician many years before Mr. H. Ordination is not an act of supreme Iurisdiction but of order rather It gives not being nor constitution to an officer but is rather the admission and confirmation of him in his office Ans. That is said not proved if it be an act of order and commanded of God aâ— where the regulating of a thing that it be not done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rashly is commanded there the thing it self is commanded 1 Tim. 5. 22. 2 Tim. 2. 2. Then your ordinatihn by the sole male Church void of all officers and calling of officers without officers a thing without example in the Scripture except where God calls immediatly wants an act of order commanded of God and that in an ordinary way for your way is in ordinary the Church is before the officers and gives being to the officers 2. If ordination be but an approbation of the officers who have already being and not necessary that ordination should be where there is election of people then it shall be strange that there were officers at all the calling of officers we read of in the New Testament who yet need not be there but are ex superabundanti present as Act. 1. Act. 6. Act. 13. 1 2 3. Act. 14. 23. 1 Tim. 4. 14 1 Tim. 5. 22. 2 Tim. 2. 2. Tit. 1. 5. 1 Tim. 3. 10 c. and no where is there vola vel vestigium of a command or promise to the Church destitute of officers to call and give being to officers nor any practice of the Apostles for it And I am so far from owning such a Logick as Mr. H. puts upon me The Church have not received power of excommunicating all their officers Ergo they have not received that power aâ— neither thing nor words are in my mind or book But I provoke all the Brethren for a warrant or shadow of a warrant by precept by promise by practice in Scripture for a Church void of officers that hath power to call and give being to officers or admit in or cast out members or perform any Church worship 3. Let it be considered if Christ have given any jurisdiction at all it must be in calling and in giving being to the officers of Christs visible Kingdom but the specifick acts of giving being to the officers are to set men over the work Act. 6. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to separate and set apart for the calling Act. 13. 2. to prove 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before they be put in the Ministry whether they have the requisite qualifications or not 1 Tim. 3. 10. to lay hands on men for the office cautelously 1 Tim. 5. 2â— to commit the charge to faithful men able to teach others 2 Tim. 2. 2. Tit. 1. 5. are ascribed to Elders to Prophets to Pastors Shew me the like ascribed to your Church wanting officers Mr. R. his comparisons of an Embassador c. must stand then till you answer these often proposed Arguments It is weak that Mr. H. that the Elders of Ephesus was congregational Mr. H. answers not my Arguments on the contrary nor toucheth them 2. It s most weak to say Dath Paul exhort the Elders when they are assembled in the Classis to watch against ravâ—ning Wolves or did they not this in their special charges As if a Judicature of civil Watchmen a Colledge of Physicians were not both alone and in their respective Assemblies to watch over the City and the sick Mr. H. When Churches were complâ—ted with all officers that then ordination was acted by a Colledge of Pastors there is nothing in the Text saith any such thing Ans. The homogeneal Church yet wanting officers saith Mr. H. is complete to create and call its officers and aâ— Independent in an Island without officers and hath that power and no word of precept or promise or any such practice for such a Church creating their officers Paul should have bid them use their power of ordaining as the twelve Apostles Act. 6. hids them use their power of chusing And Paul should not have charged Timothy to usurp ordaining of officers where there was a Church in an orderly way being the first formal subject of the Keyes to do it And Mr. R. gives instances where the Elders are commanded to ordain and lay on hands and sayes this command or practice is not to be found in the Word in the hands of the people My fourth Argument stands because every twelve in a family is an homogeneous Church True saith Mr. H. but they watch one over another by family rules Ans. That is a begging of the question for a family combination hath all the essentials of a Church combination if the Church be taken for an homogeneal association and wanteth only the name for they cannot watch over one another as touching seals and no more can any homogeneous Church of divers families so watch over one another CHAP. VIII Whether Covenant-right to Baptisme be derived from the nearest Parents only or from the remoter the Grand-Fathers MR. H. It belongs not to any â—…d â—â—ssors either nearer or further off removed it is from the next Parents 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and firstly to give Covenant right of Baptisme to their Child 〈◊〉 when I say Predâ—â—â—ssors near eâ—…r further off I include and comprohend all beside the next parent Now covenant right agrees not to all other foâ— them nor can the Pâ—… 〈◊〉 this 〈◊〉 out the next parent in Church covenant who is the adequateâ—â—â—sâ— of deriving these
Pagans O Scriptureless cruelty to make God to break the covenant first the parents continuing in covenant-obedience and suffering for Christ Mr. H. Men of approved piety in covenant with God visibly are to be admitted to the seals saith Mr. R. but saith Mr. H. gracious men be pertinacious Ans. Pertinacy in a scandal marrs approved piety but because they approve not your way are they therefore pertinacious Mr. H. To be a member of the visible Church in general and have no particular existence of membership in any particular congregation is a fansie as to say there is a part of manhood not existing in John Thomas or any Individuals Ans. Mr. H. fansies there is a promise of continuing on the Rock made to the congregation in general and yet this or that congregation falls off the Rock 2. Mr. R. his Church-general is no abstract generick nature but an individual integral Catholick body existing in all the earth and one is baptized a member to all congregations jure and exists and dwells in one only as a man may have right to all City-priviledges and yet may reside and actually enjoy only the City priviledge of London Mr. H. imagines that our Catholick integral Church is genus and the Congregation species and if so the Church of Boston should be the whole integral Catholick Church and the little finger the whole body of Iohn CHAP. IX A new device of Mr. H. his two sentences the official and dogmatical sentence of officers yet not concional nor juridical and another juridical of the male-Church is examined MR. H. It is the office of Rulers dogmatically to discover the mind of God and the mind of Christ in convincing by witnesses the offenders and preparing the cause And the brethren have no more power to oppose the sentence of the Censure thus prepared and propounded by the Elders then they have to oppose their Doctrine for the Elders may preach it as the word of God by vertue of their office Ans. 1. Scripture tells us nothing of two sentences 2. Two Judicatures which lead witnesses 3. Two sorts of binding Judges This then is will-worship 2. No Scripture tells us of leading of witnesses to convince Delinquents concionally by way of preaching Old or New Testament not Mr. H. must here speak Rev. 2. 2 14 20. Acts 15. Matth. 18. 1. 1 Cor. 5 1 2. 1 Tim. 5. 22. and elsewhere we read of but one juridical censure by the whole Court and of one sentence If he hâ—aâ— not the Church c. they are not Apostles but lyers Rev. 2. 2. Iezabel should not be suffered to teach Who can dream that these wâ—… first concluded dogmatically or ought to have been so câ—…ded by the officers in one Court and then were concluded juridically by the male Church 3. These words Tâ—â—l the Church whether must they be then tâ—…ll the Officers that they may dogmatically determine or tell the male-Church that they may juridically determine and yet one of these bear the name of the Church by our Brethrens way Or 3. Tell the Church of Redeemed ones which is their only Church The first is our Church of Rulers which they cannot endure the other two cannot subsist 4. Who gave ruling Elders a joynt power to preach juridical sentences which must binde the unofficed brethren as the preached Word of God for they have no calling to labour in the word and doctrine 1 Tim. 5. 17 and how can they preach except they be sent Rom. 10. 14 15 5. How can rude and unlettered men who labour not in the word and doctrine by vertue of their office dogmatically resolve deep points of Heresie more than unofficed brethren and predetermine their conscience should the ruling Elders lips that way preserve knowledge and should they as the Messengers of the Lord of Hosts with the pastors carry the Word of God so binding others What they do in Synods is a far other thing for there they act juridically rather than dogmatically and joyntly with Pastors and Doctors 6. This sentence must lay bands upon the consciences of the male Church so that there is nothing left to them but to obey and can obeying and submitting to the Word leave any room to judging in an authoritative way sure by this they must either hear and believe after a popular judging or then reject and so must women and children of age and what place then is left to juridical sentencing by the Elders or Brethren yea so the Churches freedom of judging is none at all when the Church may no more oppose that dogmatick sentence than they may oppose the Word of God in the mouth of their officers and what greater power can be given to any then what is given to this Independent Eldership 7. When there is a contradiction between the two sentences which of the Judicatures must be supreme If the dogmatick be supreme they may dogmatickly determine that the fraternity ought to be excommunicated for opposing the Word of God in their sentence and who can excommunicate an Independent Church And again when the Elders themselves turn Wolves who then can give out an official and dogmatick sentence against them that must be wanting and hath not the like of this brought forth among Brownists reciprocal excommunications CHAP. X. Of Synods and their Power MR. H. Synods are necessary for union in the Churches In the multitude of Counsellors there is safety Acts 15. Prov. 16. Ans. Union in truth and peace among Churches say these Churches must make one visible Body then ruptures rentings scandals must say there is in this body visible a necessity of Government and Jurisdiction must be incident to that visible body which they deny for this union must be a professed union to speak and think the same thing Phil. 2 2. c. 4. and this is visible union and so they must meet not in their members that is unpossible and here is a visible Church meeting for Civil it is not debating advising about matters of government of the House of God So strong is truth Mr. H. There are associations of divers sorts Classis Synods Provincial National Oecumenick Ans. 1. A general Councel is before mocked as a nothing and the Brethren bring arguments against the being and nature of Synods Commissioners Representees The contrary is here asserted Mr. H. The acts must t is saith Mr. R. 〈◊〉 Ecclesiastick Decrees Ans. Ambignity darkness to binde as a part of Scripture is 1. That which is contained and clearly deduced from Scripture Or 2. that this act of decreeing issuing from the immediate revelation and assistance of the Spirit maketh that which is decreed to be Scripture in the former sense acts tie as good advice and counsel onely in the latter they tie not as Scripture Ans. No man I do not say its done consultò more darkens I brought three members to clear the matter Mr. H. leaves out the third and darkens all for acts of Synods
counselling Mr. Cotton for command and use of the Keys yields also so the question shall not be of the subject but of the power and of the bounds where acts of free choice of rectified reason for civil ends also have place But the Conclusion is naught So That which is not in the Word saith he is a device of man I assume the frame of the meeting-house for congregational Worship the number names trades callings of members the quantity of water in Baptism the quantity of Bread that every one eats aâ— the Lords Supper are no more in Scripture than the Territories or bounds of Presbyteries yet are they not for that humane devices Mr. H. It is doubtful that all our singular actions as Mr. R. saith are mixed for eating and drinking must be for Gods glory and Omnis actio in individuo est moraliter bona vel mala Ans. If Mr. H. doubt of this Ames Didoclavius can speak to it There is such a thing as an action indifferent as Augustine saith or rather Ierome that is neither good nor evil but it is not a humane action properly as to spit or purge the nose But see all the Schoolmen Scotus Thomas Lombard and all that writ upon them and you shall never reade this new Axiome Omnis actio in individuo est moraliter bona vâ—l mala Durandus indeed and the Schoolmen say that every act individual which followeth deliberate reason is necessarily either morally good or evil See Greg. de Valentia 2. For the mixture of our actions its cleare there is something physical in eating at the Lords Supper as the word hath not set a rule concerning the physical quantity of Bread and Wins so there be not too much for it is not to feed the body nor too little for it must work upon the senses And there is in praying preaching the tone the accent of the organs of the voice and their motion so that we eat and drink for God and soberly and seasonably is moral and squared by the word but a man sins not in eating quickly or lently in the house or in the garden or sometime in his bed sometime at midnight upon necessity Mr. Hooker errs not a little in calling the acts of the Synod Act. 15. Councels such as godly men and women who are not Apostles and Elders may give to others for counsels are not burdens laid upon the people and Churches by the wisedom and authority of the Holy Ghost 2. By Apostles and Elders who sharply rebuke the pressers of circumcision as subverters of the soules of people 3. Neither are they indifferent advices â—hich they might reject but these they could not reject without despising God and the Holy Ghost the very thing that the Lord saith he that dispiseth you dispiseth me which cannot be said of a counsel of the Heathen man to a Christian. It is saith Mr. Cotton an act of the binding power of the Keys to bind burthens as Acts 15. 27. 4. The Decrees of no properly so called Church on earth are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Decrees of Apostles and Elders Mr. H. calls them only Advices and Counsels is it not safer to believe Luke Act. 16. 4. then Mr. H But a Synod is never called a Church say they this is but to contend for names for the word Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is three times Act. 19. 32 39 40. given to a civil meeting and Mr. H. will not have it given to bodies meeting for the affairs of the Church of Christ. Mr. H. Where there is no delegation of messengers by mutual consent there is no right of jurisdiction decrees onely bind the Churches who send them Ans. Antioch Act. 15. 2. and Ierusalem sent messengers therefore two Churches at least were sent and were bound as for delegation we shall speak hereafter of it 2. If they ought to send and stand in need of light and peace and send not they are the same way tyed that some hundreds absent when Iezabel is sentenced and excommunicate are obliged to withdraw from communion from her though they were not present to consent to the sentence Mr. H. It s no prejudice to the care and wisedom of our Saviour that the punishing of the congregational Throne be reserved to God only Ans. When scandals between congregation and congregation and members of divers Churches are greater in number and offence and necessity of edifying and scandalizing greater his wisedom must provide for the more rather then the less Mr. H. If when a Church offends I must tell a higher then must I at length tell an Oecumenick or General Councel Ans. General Councels being more abstracted from infecting scandals of conversation are rather doctrinal Remedies nor are censures the ordinary possible adequate way of removing of Scandal The Word and Censures exercised in the Catholick integral visible Church in parts integral is the adequate cause Mr. H. If every man be allowed his appeal to an higher then also to a General Councel then for many hundred years while the appeal be discussed pendente appellatione the appealer cannot be censured Ans. We allow only just appeals in case of oppression to relieve the oppressed 2. In difficult cases Deut. 17. which rarely are such as call for a general Councel in case of general defection in point of Doctrine such may be and the inferiour Churches that truth suffer not are to declare for the truth 2. We allow only what men jure may do 3. The argument supposeth that we approve a towering up of appeals even to a General Councel as a liberty of every member whatever unjust prejudice be in it and that every such appeal may stop the actings of Christs visible Kingdom and called Pastors Christ hath given no power to sin Mr. H. It s a wonder that because Churches may rebuke yea Christians may rebuke Heathens though not in a Church way that therefore the Synod hath a power of jurisdiction Paul rebuked the Athenians Acts 17. A 〈◊〉 these acts of Church communion Ans. My argument is not à genere ad speciem sed specie ad genus These convened in the name of Christ by the Holy Ghost who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with one consent by way of suffrage and judgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 15. 9. 21. 25. rebuke perverters of souls Act. 24. 28. and lay on burdens and commands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to observe Act. 21. 25. and keep such things and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to abstain from such things Act. 15. 29. and give Decrees by which the Churches were established in peace and truth Act. 16. 4 5. these have power to excommunicate the refusers of such acts according to Matth. 18. for Paul and Barnabas were scandalized and complained to the Church of Antioch Act. 1. who sent them to complain to a Synod at Ierusalem Act. 15. 2 3 6. and these who in a Church-way determine
pastoral care of Apostles for vacant Charges for planting of new Churches relief of the poor removing divisions c. Act. 1. 6 4. 35. 11. 1 2. 15 22 23 24 c. 1 Cor. 11. 28. Act. 8. 14. 21. 18. 20. 38. 13. 1 2 3. were temporary and Apostolick stirringâ— not pastoral duties now but such as died with the Apostles which is contrary to the wisdome of Christ. Mr. H. If government by Independent congregations be insufficient because it authorizeth not persons to be pastors over pagans government by Synods is sick of the same disease Ans. We judge the essence of a pastor not to stand in the call and choice of those to whom they are pastors for it makes Paul Barnabas and the Apostles to be no pastors to the Gentiles and to the heathen to whom they preach and maketh the Apostles as Apostles to be no pastors 2. Synods from Act. 15. and Act. 13. may lend men authorized with pastoral power to heathens to spread the Gospel and private men as no pastors but as private men are intruders authorized by Mr. H. for they have no promise such as pastors have by Mat. 28. 19 20. Mark 16. 15 17. Ier. 1. 6 17 18. to plant Churches among the heathens nor is there a warrant to say that Evangelists are ordinary officers left by Christ to plant Churches If Richard Hooker have any ground from Eusebius or Scripture for Evangelists now or in Trajans time he must shew that they have the gift of Tongues for how could Evangelists be fellow-helpers to preach the Gospel to the Churches planted by the Apostles if they were not an extraordinary office onely See those Divines in the margin and my learned and dear Brother M. George Gillespy Miscel. quest c. 7. If the Church should send any to the heathen any way ripâ— for the Gospel these could be no other than ordinary pastors to them I omitted that of Mr. H. There is nothing Act. 1. but any one might have done Ans. If he mean that any one private man might have chosen Apostles he speaks wonders if he mean Peter might have called Matthias to be an Apostle 1. It s without practise that Apostles could call Apostles 2. It follows not therefore it was not a Synod Paul did more in writing Scripture than if alone he had penned the decrees Acts 15. 16. 4. But Mr. Cotton and all his Brethren will deny M. H. his Consequence Ergo there is no Synod at all Act. 15. Mr. H. If the Apostles by extraordinary power cared for the poor Acts 4. Ergo there was a Synod Ans. The Antecedent is not mine but false 2. There was no doubt but ordinary pastors might oversee the Poors goods of many Churches CHAP. XI Of the National Church and the lawfulness of a National Covenant MR. H. The greater authority of the politick whole body saith Mr. R. should help the weaker parts 1 Cor. 12. 23 26. Ans. It s true but there is no National Church under the New Testament to help the congregational Church nor are Churches Christian now in Worse â—ase than the Church of the Iews for they had a High-priest and a National Worship at which they were to meet three times in the year Ans. That there is an integral Church Catholick which is more than National is proved 2. Our Brethren allow the association of many Churches for help of counsel and the Proposition that is granted by M. H. is as true for Church help as is said associated Churches could not yield for union in peace and truth except they made one visible body united Natura conjugatorum hoc â—vincit 3. Visible and professed covenanting with God makes a visible Church Gen 17. 7. Deut. 7. 6. For thou art a holy people unto the Lord thy God Deut. 10 15. Onely the Lord had a delight in thy fathers Abraham Isaac as a covenanted seed and Church Gen. 12 1 2 3. 17 6 7 8 9. to love them and their seed after them Now the seed of Abraham visible covenanted by M. H. his confession was a visible Church before they had an High-priest or a Temple or a National Worship in Abrahams house Ergo the High Priesthood and National Worship was accidental to the visible Jewish Church If it be said Yeâ— but they were in Abrahams time a congregational Church It s answered Yet then Priesthood Temple and National Worship differenced not the Church of the Jews from the Church of the Gentiles Our Brethrens Argument in this is of the same stamp with that of the Murtherers of Steven Acts 7. Steven all along in his Apologie refutes them and â—aith the Jews were a true Church in Egypt when they had no Temple no Ceremonies no National Worship but by faith onely rested upon the promises So Calvin Gualther Bullinger Brentius Marloratus Beza contend that Steven his Apologie had been impertinent if this had not been his scope 2. They were a visible Church in Egypt multiplied above an hundred congregations Exod. 1. 9 11 15. more in number than the Egyptians and the Lords covenanted Church Exod. 3. 6 7 8. 6. 7. 8. obliged to sacrifice to God Exod. 8. 29. and did eat the Passover and were circumcised in Egypt Exod. 4. 24 25 26 12. 1 2 3 c. when as yet Aaron was not consecrated High-priest and there was no Temple nor any National Temple-worship thrice a year at that time in the world 3. When Priesthood Temple-National-worship thrice a year sacrificing are removed Iudah remained in the Babylonish captivity the visibly covenanted people of God obliged to pray to him with their faces toward the Temple 1 King 8. 35. Dan. 6 10 11. and this is no more one National worship than the hearing of the Word and receiving the Seals of the N T. are one National worship to all the Protestant Church-members in Scotland 4. That which is common to Gods people of the Jews and to Egypt and Assyria and the people of God in the Gentiles is no distinguishing character differencing the Jewish Church as National from the Christian Church as not National Quae sunt communia â—a non distingunnt But to profess say and swear by the Lord and give him publick Church-worship agree to Egypt and Assyria and to Kingdoms and Nations of the New Testament as to the Jewish Nation as Isa. 2. 2. It shall come to pass in the last dayes under the New Testament v. 3. that many people shall go and say Come ye and let us go up to the Mountain of the Lord to the house of the God of Iacob and he will teach us of â—ù wayes c. So Isa. 19. 25. God shall bless thus saying Blessed be Egypt my people and Assyria the work of my hand and Israel my inheritance Which the seventh Angel declares to be fulfilled in the New Testament Rev. 11. 15. The Kingdoms of this
the power intrinsecal of a congregation to rule the associated Churches if they were Page 126. The adding of associated Churches to a Wilderness-church doth strengthen perfect and not nullifie the intrinsecal power of the Wilderness-church Pag. 117. When scandals fall out far off or near hand how association of Churches removeth them The limiting of Church-edifying and Church-comforting to one onely congretien whereof the man onely is a sworne member is an unwarrantable and comfortless way The Way of Churches of N. E. c. 1. sec. 1. p. 1. c. 4. sec. 3. sec. 4. p 70 71. Mr. H. Survey pa. 3. c. 2. p. 10. M. Cotton keys of the kingd c. 7. p. 39 40 4â— Mr. H. par 1. c. 9. p. 127 128. sec. 4. 3 ground One and the same nature agrees to the congregational presbyterial Church c. Pag. 127. 128. The congregational Presbyterial National Oecumenick Churches are species specialissimae How a congregation is an intire church Tertul. in Apolog Though the Churches of believers men and women be before the Apostles Evangelists Pastors Presbyteries Synods yet it follows not therefore must Apostles Pastors Synods have their calling and authority from those Churches Sect. 4. p. 128. Mr. Hooker acknowledges that divers meetings and Church conventions may may be all under one Presbyterial government only he will not call them Churches Way of the Church c. 1. sect par 1. Survey par 1. c. 9. p. 110 111 c. Mr. H. must be forced by his own principles to grant there is one visible Church which cannot meet conveniently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same place and yet under the same Eldership Mr. H. yeilds to us a Presbyterian Church at Ierusalem Page 51. Fixedness or no fixedness of the Elders of Ierusalem to their own proper congregations is altogether accidental to the Church presbyterial The Apostles fixed feeding at Rome at Corinth is not opposite unto but of that same nature with his feeding pastorall all the world over All the incongruities that are the onely arguments of Mr. H. against a Presbyterial church are militant against the presbyterial Church which Mr. H. grants was at Ierusalem Mr. H. well near also yieldeth that there was a Presbyterian Church at Antioch Ephesus Rome There are the like reasons that the multitudes of Believers at Rome Antioch Ephesus Corinth Samaria Thessalonica could not meet in one place and so there must be in these huge Cities many Congregations under one Presbyterial Government as for the multitudes at Ierusalem What is meant by Church Act. 2. were added to the Church Mr. H. inclines to expâ—… the word Câ—…h of the â—â—â—thful Saul made havock of the Câ—… Eâ—… there is 〈◊〉 Presbyteriâ— a church How watery is this Lâ—gick Par. 1. c. 10. p. 130. Mr. R. argument Mat. 18. from allusion unto the Jewish Sanhedrim abused not answered M R. is not for all appeals whatsoever justor unjust but for such as are edifying and necessary and relieves from tyrannicall oppression the plaintiff Pag. 131. The removing of scandals Mat. 18. cannot be of onely scandals between brother and brother of the same congregation except I must not owne as brethren to be gained those of another Church beside me Christ willeth every little congregation to exercise discipline upon an offender Ergo there is no discipline to be exercised in a greater Church So Mr. H. But the contrary rather strongly followeth The Sanhedrim was not mixed by institution Pauls Presbyt c 8. p. 88. The Church Mat. 18. is to be obeyed in the Lord by the people but the Church of the people is not to be obeyed in the Lord by the people Women are as essential parts of the believing Church as men and womâ—n must no more blindly believe what the Church believes than men nor must their faith in discerning the voice of Christ in this pastor not in this be blindly included in the males discerning and so women must be a part of the binding and loosing Church Mat. 18. Survey par 1. c. 10. p. 133. The Church principally meant Mat. 18. must be the binding and loosing brethren which are the Church fiâ—stâ—y the officers are onely separable adjuncts thereof saith M. H. Par. 1. c. 11. p. 198. When all the officeâ—s turne wolves the people must complain to the people when the people turn Familists Socinians c. to whom sâ—aâ—l the officers complain accoâ—ding to M. H. minde The officers cannot binde potestate officii since the Keys were given to the Male-church before the officers had being as M H saith We cannot tell the church of Jerusalem or Galatia by M. H. Women have no less a tacit consent a faith of practise in eschewing the society of the excommunicated in admitting of him again and of all members in election of officers than men and in other duties recommended to Church-members Let M. H. shew how women are all excluded from Church duties in their way more than men So Cypr. Juban Epist. 73. pag. 22. Nam Petro primum Dominus super quem adificavit Ecclesiam Mat. 16. Istaem potestatem clavium dedit post resurrectionem sicut me misit pater c. Firmilian ad Cypr. Epist. 75. Cypr. pag. 239. n. 14. Hinc intelligi potest quod soli Petro Christus dixerit quemcunque ligaveritis Matth. 16 c. Quando in solos Apostolos insufflavit Christus dicens accipite Spiritum Sanctum c. The word Church can signifie no other but the ruling Church Mat. 18. and the notation of the word Church in our brethrenssense is neither Mat. 18. nor elsewhere See how Bilson Perpetual G ve n. c. 4. mistakes in this Though women children of age and servants be excluded from governing yet the question now is a farre other thing Whether the word Church Mat. 18. if it be the Church of Redeemed ones meeting to and for publick ordinances in the same place include not women c. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Church is ever taken in Scripture according to the subject matter and scope of the place and so must the binding and loosing or excommunicating Church Matth. 18. be taken and cannot note a company of redeemed ones Men Women Servants Children of riper age come together in one to partake of Word Seals Censures the onely acception of the Word Church that our brethren can give us from Scripture The Church Matth. 18. 1 Cor. 5. includes all who meet for the publick worship Elders Men Women Servants aged Children every one according to their place according as Paul rebukes comforts teaching in his Epistle 1 Cor. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The women in their daily practice are concerned in conscience to censent unto or dissent from the sentence of excommunication or forgiving and re-admiting again and that upon rules of the Gospel as well as men Caelv Inst. l. 3. c. 4. sec. 12. Instit l. 4. c. 1. sec. 2. Instit. l. 4. c. 12.
non à sola imaginatione ut cùm quâ—s fricat barbam pâ—ocedens est individuo aut bonus aut malus secundum circumstantias Quia vel habet finem debitum vel non debitum Mr. Cotton Keyes of the Kingd c. 6. p. 23. Synods have more then power of counselling Absents from the Synod are tied to obedience Page 60. It suits not with the wis dom of Christ that no remedies should be for a scandalous Church What appeals we allow The juridical power of Synods is concluded from Acts 15. and their Church-way of rebuking c. Of the Samaritans and their â—eligion See Tostat. Abulen in 4. Reg. c. 17. qu. 24. Ioan. Wolph Com. in 2. Regn. c 17. v. 24 25 c. pag. 346. The Jewes deservedly excommunicate the Samaritans Weemes Christian Synag par 7. Diatrâ— 147. Origen To. 4. in Ioan. receperunt tantum scilicer libros Mosis Epiphanius haer 9. Ioseph an t 11. c. ult Quando res Iudaeorum erant prosperae se Iudaeos alioqui Assyrios se dicebant Iudaei convitium jactantes Samaritanum appellabant Ita Hieronym Epist. ad Algas 4. 5. Ioseph l. 13. antiq c. 14 Religione corruptissâ—… crant Samaritae Carol. Sigon de Rep. Hebr. l. 1. c. 3. Ex Iosepho Ephraimitas praedicarunt se Iudaeis ab Antiocho Epiphane asflictis Samaritae perterriti se non Deum Iudaeorum sed Deos colere asseruerunt nec se Israelitas sed Sâ—doniosesse dixerunt Templum ipsum Iovi Cretensi se dedicaturos esse professi sunt atque ita praesentem armati Bâ—gis iracundiam eluserunt August in iocum Ioan. 4. Omnino vasculis eorum Iudaei non utuntur The acting of Apostles in things belonging to many Churches wiâ—h the Churches concurrence proveth that a Synod hath Church power A Synod acting some specifick acts of a governing Church may act all the rest of the acts of the Church Peter Acts 11. gives an account to the Apostles Syrus Chrysostomus Valde offensi expostulabant Epiphanius haer 28. Beza alter carunt Gualth in loc homil 67. Atque semper eam in Ecclesia veteri consuetudinem fuisse cernimus ut Episcopi ab Episcopis sese judicari corrigi paterentur Calvin ibid. Sponte Ecclesiae judicio se submisit Lorinus Cornelius à Lapide in loc Summus pontifex non imperiose refutat non dicit vestrum est obedire c. Act. 21. Paul submits to a Synod of Elders Calvin c. 2â— Colligere licet ex hoc loco quoties tractandum erat serium negotium Seniores convenire folitos fuisse c. Gualith homil 138. In Ecclesia ordine certo opus esse nihil enim privata authoritate agit c. Lorinus Corn. à Lap. in loc Surv. par 4. p. 32. That proposition of Mr. H. Those whom pastors cannot judge over them they have no pastoral power is many wayes false Private men as private men and as no pastors are made by M. H. the only spreaders of the Gospel to heathens Hieron in verb. Qui usque ad consummationem seculi se cum discipulis futurum promittit illos ostendit semper esse victuros se nunquam credentibus recessurum Chrys. in verb. Ut ex omnibus Gentibus Ecclesiam id est fideles sanctos mihi congregetis Par. 4. c. 37. The essence of a pastor is not in their call suit to whom he is sent Evangelists are now ceased as well as Apostles Rich. Hookers Eccles. Polit. l. 5. sect 78. p. 421 422. Euseb. l. 〈◊〉 c. 34. Tilen Syntag. dis 19. th 38. Apostolorum vice ubi res poscebat fungebantur Profess Leyd in Synops. purior Theol. dis 〈◊〉 thes 17. p. 605. Bucan loc Com. 42. q. 45. Calvin Com. Eph. 4. Apostolis proximi erant Evangelistae munus affine habebant Bullinger ib. In plebe potissimum eâ—udienda Zanch Com. ib. Apostolorum Comites non immediate miâ—â—â— sed assumebantur D. Ro. Bodius à Trochoregia Com. Eph. 4. p. 493. Apostolorum Comites modo huc modo illuc missi modo re vocati ab Apostolis extraordinarii Par. 4. pag. 38 39 40. The Church of the Jews was no more peâ—…se kindely but only accidentally a national Church then any kingdom under the N. T. is a national Church Surv. Par. 1. c. 5. p. 5. p. 59. arg 5. The Church was visible when there was no seal neither circumcision â—o 〈◊〉 Calvin Com. Act. 7. v 6. Interea commonefiunt Judaei fuisse Ecclesiam Dei etiam Nationalem alibi quam in terra in qua degebant fuisse electos patres in populum peculiarem sub fide tutelaque Dei protectos antequam staret Templum vel instituti essent externi legis â—…s haec ad generalem cautionis scopum pertinent Gualth in Act. 7. homil 45. in v. 16. Ideo mortuos in Aegypto ut constet illos in â—a Religione diem obâ—â—sse quae nullis externis ceremoniis nitebatur sed in sola fide c. To swear a covenát agreeth to all Kingdoms covenâ—nted visibly with God as well as to the Church of the Jews A National Church differs not in nature and essential causes from a National typical Church See M. Robinson justif of Separat p. 145 160 161. who widely argues the Church of the Jews being National having one High Priest one Altar c. being now done away is not our Rule See pag. 162 163 164. Ans. We argue from the nature of the Jewish Church in gene al as National in Egypt in the Wilderness as Gods people in covenant as we our seed are before they had a Temple an Altar c. yea the synagogue worship was a sufficient Church-worship whatever M. Robinson say Eusebius de vita Constant. l. 3. reckons it to be an 333. Tomâ—s of the Councels Hist. Magd. cent 4. c. 9. Theodoret. l. 1. c. 30. alibi c. 17. c. 35. Socrat. l. 1. c. 27. 32. l. 2. c 8. 20. Sozom. 1. c. 7. l. 2. c. 16. l. 3. c. 5. Ruffia l. 1. c. 5. 6 c. l. 4. 〈◊〉 6. D. 〈◊〉 3 Gen. Controv. concerning Councels p. 120 121. M. Patr. Symson câ—â—â— 4. c. 4. Review of the Councel of Tâ—â—â—t in Prench translated an â—638 by Gen 〈◊〉 D. Fulk Ans. to the Rhemists on N. T. Act. 15. An. 4. An. 5. p. 289 390 391 392 393. Tâ—o Cartwright his answer to the same Rhemists Act. 15. An. 4 5 6 7. p. 293 294 295 296. Whitaker de Conciliis Our nationalcovenant is sworn by Independent Churches in single congregations apart A national oath is lawful under the New Testament Par. 4. pag. 40. See Dan. Chamier in loc Com. l. 6. c. 7. pag. 286. in Baptismo voveri Deo Lombard l. 4. dist 38. Com mune votum quod in baptismo faciunt omnes Zanchius Tom 4. l. r. in 3. praecept thes 1. th 2. page 635 636. th 4 5. Et seq obligatio jurandi interdum oritur ex ipsa naturali lege ut reveletur
of the Church saith Calvin are adorned with this priviledge pardon of sins and it pertaines saith Gualter to the Church onely and hâ—…r citizens because saith Luther the gâ—dly people hath a God gracious therefore their sins are forgiven So Buâ—inger Oecolampadius Diodati English Divine Zwinglius and the popish interpreters Carthusianus Vatablus Arias Montanur Corn. à Lipide Gasp. Sanâ—lius Lyranus never man before pious M. Hooker expounâ—…d the place of such visible Saints as have room in this house to wit Witches and Traytors 2. To Siâ—n a single congregation as if the gates of hell could not prevail against such cypâ—ers And 3. he must not be Kâ—ng and Law-giver by this way to godly visible believers when their congregation is broken dissipated by persecution death of officers O poor comfort But these are fit to be members in Christs Church that are subjects in Christs kingd me by influence of politick guidance and common gifts the proposition in that sense is neither proved by Isaiah 33. 22. or any reason but the just contrary conclusion to wit that believing and really pardoned Sion vers 22. 23 24. must be the persons that make up the kingdome of Christ nor does it conclude any thing but contrary to M. H. and the way of the congregation to wit Ergo onely such as are visible Saints according to the politick influence and common gifts are fit to be members of the visible Church which is a most false conclusion for also true believers sincerely professing the faith and who are subjects of Christ according to the influence of saving grace remission and pardon v. 22 23 24. are fiâ— to be and really are members of the visible Church except the argument conclude that onely hypocrites appearing to be believers real are fit to be members of the visible Church which is most false by the grant of adversaries and by the truth it self 3. M. H. suppresseth the conclusion and proves the proposition that reall believers are fit to be members of the mystical and true Church which neither we nor he deny and the terme in rationall charity directed by the word which should be in both propositions is neither mentioned in the Argument not in the Scriptures and Proofs an unknown way of arguing and for the assumption But visible Saints that is Saints in the judgement of charity ruled by the word are onely subjects of his kingdome M. H. never so much as touches nor labours to prove nor is there a Scripture in old or new Testament to prove that men cannot be the subjects of Christs visible Kingdome except Apostles or some visible society declare and passe a judiciall sentence that they are subjects of his visible kingdome 4. The probation is fan toto coelo from the conclusion to be proven They saith he who carry themselves in professed rebellion they are traitors not subjects and Christ is the King of Saints not of drunkards Atheists c. It s true he is no visible king to visible Pagans nor are they as visible professed Atheists subjects of his visible kingdome And who teaches any such thing and against whom doth M. Hooker dispute if there be any such members in our Church not censured and if obstinate not casten out it is the sinfull and abused practise of men and we professe we desire to be humbled before the Lord that our Ministers and assemblies received into our Church men guilty of perjury drunkennesse shedding of the blood of the people of God in the defence of the cause and sworne reformation and that our Ministers and Elders ah to many of them are scandalous baters and mockers of piety though our Church was in as fair way of purging the house of God but now by the present stroke we are deprived of liberty so to do but that is nothing concludent against the right government of Christ Christ is not the head and king of professed rebells true nor is he head and king in a saving way of latent rebells or of your visible Saints such as Magus and Iudas ergo he is head and king to none as visible members but to men onely judged in charity led by the word to be reall converts no logick can prove the consequence But our mind is that Christ is visible head by influence of gifts ordinances and externall guidance to all to whom he sayes I will be your God and who professe subjection to him whether the Church shall judge them reall converts or not judge them so M. H. arg 3. pag. 17. If visible Saints be not members Then non-visible Saints may be members The latter is absurd then these who in the judgement of charity are members of the devil may be conceived members of Christ in the same judgement of charity charity then must pluck out her eyes Answ. 1. here is as good a contradiction if any goodnesse there be in these If such as are onely visibly Saints Magus Iudas be no members but rotten ones Then such as are non-visibly Saints such as Peter Paul who are really justified and chosen are fit visible members Let M. H. choose him by his own contradiction which he saith divides the breadth of being though this phancied contradiction divide neither the breadth nor the sixteenth part thereof If onely visibly justified and chosen Saints who are such really are not visible members Then none visibly justified and chosen Saints are fit members visible The antecedent is true and Simon Magus is not a visible member to M. Hooker by this account and the latter is contradicent to M. Hookers way for then one who is to the eye of charity visibly justified and chosen and that really by M. H. metaphysick which so divides the breadth of being as Peter visibly believing and thereby really blessed Matth. 16. 16 17. shall be to the same eye of charity not visibly justified and chosen but in the miscarrying judgement of charity shall be no visible member according to the reality thereof as Simon Magus and therefore the definition of a visible member cannot agree both to Peter visibly believing and to Magus visibly believing for there is a reall contradiction between Peter his believing reall and Magus his believing reall as good Logick demonstrates but the latter is absurd for both Peter and Magus are visible Saints Let any man help M. H. in his metaphysick here 2. Aristotle long agoe taught us that there is no contradiction when the contradiction is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now there is a mids betwixt a visible Saint as M. Hooker meanes and a no visible Saint for his visible Saint is one who by the Church is judged a reall convert and his no visible Saint is one who is judged no reall convert example of the former is Peter or Magus an example of the latter is an unbaptized Pagan so judged now the mids to us Simon Magus when he is baptized and we teach that Philip and the Church of Samaria neither
are not made to single Churches or kingdomes provinces since the famous Churches of Rome Ephesus Thessalonica of Asia are horribly fallen these previledges belong firstly and principally to the Catholick visible Church as Mysticall and invisible both subjectivè and finaliter or objectively especially as they are Gods treasures M. H. pag. 18. M. R. yields the causes while he granteth the wicked are forbidden what to be Church members no but to take the covenant of God in their mouth for if they come to see their sinne reform their evil wayes they are non-visible Saints therefore while they remain haters of reformation they are not visible Saints and have no title to be Church-members Answ. The cause is never a whit the more yielded because of M. H. his mistake in proving one thing for another the Lord Psal. 50. 16 forbids hypocrites remaining hypocrites to take the Lords covenant in their mouth but I said not therefore he forbids the Church to take in any as members but these onely to come to see thâ—ir sinne and to reform their evil waye as M H. saith which is indeed to yield the cause for if they who leave the wayes of Pâ—ganisme Iudaisme Popery and the wayes of sin professe they are willing to be the disciples of Christ if the profession be not grossely and knownly hypocriticall and their coming in be not for by-ends and to betray the cause but morally ingenuous and negatively sincere the Church is to receive such and is not forbidden to admit them as members whether to the knowledge of the Church they be reall converts or not reall converts I grant it is another thing if they refuse to come and to be baptized Luk. 7. 29 30. Luk. 14. 17 18. sure no man can be a Church-member against his will 2. The Lord may well rebuke Magus and Iudas while they are Church-members the same way that he rebukes the hypocrites Psal. 50. 16 17. and say what have you to do to declare my statutes c. for I know your hearts how you hate instruction c. and yet the Church sinnes not in admitting them 3. M. H. confounds these two to wit the seeing of sinne and reforming of their evill way which is reall and sincere repentance if it be a saving sight of sinne they sincerely repent if it be counterfeit to wit the giving evidence of godly sorrow and repentance the Church may see the latter and yet Magus and Iudas remaine under the same reproof for they may in their heart hate instruction and act these sinnes of partaking with thieves secretly and be secret adulterers and the word may reprove them and yet there is no blame in the Church in either admitting them or in bestowing Church-priviledges upon them CHAP. V. Of the call of God to make a Church 2. there may be a true visible Church and members thereof before there be any seals in that Church Whether the preaching of the word be an essentiall mark of the Church MAster Hooker pag 18. M. Rutherfurd such as internally hate to be reformed may be ordinary hearers and so members M. H. if ordinary hearing made a member then excommunicate persons should be members for they are ordinary hearers Ans. If M. R. make every ordinary hearing to make a member of the Church ordinary and intire he saith something 2. This twitcheth the question whether the preaching of the Gospel be an essentiall note and marke of the visible Church Before I speak how far persons excommunicate are members or not members of the visible Church hence 1. Any sort of profession whether by an avowing of that Gospel to one another or suffering for it even when the sheepheards are smitten and the flock scattered is a practicall and very speaking mark that such a company is a true Church 2. A pastorall publishing of the word is a speciall mark and an great-half of a note of a Ministeriall Politick Church Though the administration of the seals to those capable of them added thereunto make a more complete marke of a more complete Ministeriall Church 3. The active call of God by the preached word may be transient and occasionall to mocking Athenians Act. 17. and yet intended to save some and to be a seed to some Church v. 34. certain be leed this is the seed of some Church like some cornes of wheat scatteredly fallen in a field that may have an harvest 4. This active call may be refused and the refusers never be the Church Luk. 14 16 17. not visible members they visibly refusing the call and counsell of God and neglecting obstinately to be baptized Luk. 7â— 30. 5. But we mean beside this active call some passive professing and receiving of and yielâ—…g to the offered Gospel So as they came to the marriage-supper whether they have or want a wedding garment Mat. 22. and receive the seed whether they be thorny rockie or a way-side ground or they be good soile and may yield some externall obedience in this consideration Pagans and Turks are not passively the called of God nor members of the visible Church though they be hearers but that they be ordinary fixed hearers and yet in no sort externall professors but remain without and be Pagans is not conceiveable except they professedly heare for curiosity or to mock or to undermine the Gospel and Church and so they are not to be admitted to be hearers or Church members except by violence they thrust themselves in among hearers 1. Abraham called with his house to leave idolatry obeyeth the calling buildeth an altar to the Lord Gen. 12. 1 2 c. 18. Professeth and teacheth as a Prophet the doctrine of the covenant and God appearing revealeth the Gospel to him Genes 12. v. 2 3 Genis 15. 4 5 6 7. and he believeth and so he and his house is a visible Church when not while many yeers after and untill he was ninetie years and nine the seal of circumcision was ordained and given to him and his house Genes 17. 1 2 3. and the Church is a true visible Church in the wildernesse in which was the Angel of the covenant who spake to Moses in mount Sina Act. 7. 38. which is a note and marke of a true visible Church Revel 1. 20. Rev. 2. 1. which yet wanted circumcision and the passeover forty years in the wildernesse Iosh. 5. 5 6 7. this proves that there is a true visible Church where Christ is and yet wanteth the ordinary seals Baptisme and the Lords supper 2. When the Apostles first planted Churches we have no ground that they preached to Ephesus to Galathia to Philippi to Corinth where God had much people as the Lord before had told Paul Act. 16. 6 7 10 11 12 13. Act. 18. 7 8 9 10. and that they framed them not into Churches untill to the satisfaction of the judgement of charity of the Apostles they were converts and so to them all chosen to eternall life and untill they did
Infant-baptism Acts 2. 38. but onely the invisible Church hath right to the Covenant Ans. Peter Acts 2. speaks of persons externally within the Covenant who by profession engage themselves to walk in the ways of God though they have not for the present the sound work of faith in their hearts and it may be shall never have it Now that the visible and intelligible being in Covenant must be understood Acts 2. is clear else the counsel of Peter to be baptized had been null for invisible Christians onely have right to the Seals they might reply but whether we be such we for the present do not know and it is certain and you can neither see nor know the invisible work of grace it is believed by faith not known Ans. An errour in the first concoction spoileth all I speak of an internal right in foro Dâ—i and this way onely real and invisible believers have internal right to the Covenant and Seals including the blessings and graces rem significatam otherwise naked Seals of which Mr. H. speaketh are not special priviledges in the Mediator for they are himself granting bestowed upon base hypocrites so the right internal to the seals and Christ in them and to the Covenant and new heart is the priviledge of special note whith onely the invisible and really believing Church hath Mr. Hookers Saints Magus and Iudas have no such priviledges 2. The answer of Peter Acts 2. is indeed of a being in Covenant visibly and that being is not excluded but it is rather and more principally to be expounded of real and internal being in covenant Repent and be baptized every one of you for the promise is made to you and to your children that is ye are within the Covenant Now Peters answer is a strengthning and comforting answer for the doubt of their cast-down conscience is Ah! We murthered the Lord of Life then must we be rejected of God we know not what to do Peter had returned but a comfortless answer to say But be of good chear the promise is onely to you and to your children that is ye are onely visibly in Covenant They might say So is Magus I grant it is a ground of comfort Psal. 147. 19 20. Exod. 20. 2. Deut. 5. 1 2 3. but it was not so healing an answer to their question which was not Men and brethren what shall we do to get in to be Members of the visible Church What better had they been in a place where Ananias and Magus had as deep a share of the comfort as they and which having they might eternally perish But their question was Men and brethren what shall we do to be saved eternally and to be Members of the invisible Church Peter answereth There is a Covenant made in the holy minde of God really with you Jews and your children and to all that are afar off with the seed of Jews and Gentiles and so he must have among you a company ordained to life and internally in Covenant So Calvin Gualther Bullinger Marlorat Beza Brentius His meaning is not that they were all the same way within the Covenant and the Promise made one and the same way some were actually and really and so invisible in it some visible and in profession some as fathers some as children and parts of their fathers 2. He cannot speak onely of the visible Covenant but of their being invisible in it he bids them repent really not visibly onely as Magus did and heals their anxious conscience by this repenting really for that end that their doubting may be removed not that the holy Ghost bidâ— any within the visible Church repent onely professedly and onely externally but the command of repenting as born in upon the chosen carries with it the Lords intention often and his decree to save and their being internally in Covenant as here it doth 3. I shall desire Mr. Hooker to be true to his own distinction If being externally in Covenant make a Church-member as he expounds Acts 2. Then all to whom the Lord saith I am your God and to whom the Covenant is externally preached and they by silence hear and accept of it are to Mr. H. Church-members then all Israel whom Moses preached to be blinde hardned Deut. 29. 4. rebellious and stiff-necked Deut. 31. 27. who had tempted him in the Wilderness fourty years and when they had entred in a Church Covenant with God Deut. 29. 10. as our Brethren expound it they were to Moses to Ioshua and to all the godly and to one another real converts savouring as if they had been with Christ and practically reformed O what strange charity when Moses and the Prophets preached they confess the world knew their life declare the contrary 2. Why should Mr. H deny but the three thousand who heard with gladness received the Word with joy were real converts by a frequent figure the part for the whole because the most part were real converts Yea. Mr. H. will have Ananias Sapphira and all of them in the judgement of charity to be real Saints But when the Scripture calls Israel these whom Saul and David were to feed and rule 1 Sam. 9. 16. 2 Kings 3. 18. 2 Chron. 7. 13. even all the murmurers and â—â—bels whom the Lord brought out of Egypt Deut. 5. 2. Exod. 6. 4. his covenanted people Will not Mr. H. give us the favour of a figurative speech a part for the whole 3. Or then which is strange all Egypt Assyria Isa. 19. 25. all Nations Isa. 2. 1 2. All the kindreds of the earth Psal. 22. 27. Of the world Rev. 11. 15. must be in the judgement of charity to one another real Converts 4. Could not the Lord call them and make a Church of them and say I am your God and they We are thy people while first the Pastors and the Church passed their judgement of charity upon their real conversion 5. Mr. H. passeth over all the Texts cited by me which conclude onely the invisible Church to be really within the Covenant see them above and contendeth That the visible Church onely which is of these who never had and it may be shall never have any sound work of faith in their hearts pag. 37. the onely prime subject of those special priviledges in Christ. 6. So the Reason is null if this be the onely visible being in Covenant which is Act. 2. 38. it concludes not Mr. R. said the contrary both visible and invisible being in Covenant must be understood Act. 2. as also invisible grace is believed in it self therefore it is not known in its effects it follows not the invisible and really believing Church is not visible in the effects to men Isa. 61. 9. Their seed shall be known among the Gentiles and their off-spring among the people all that see them shall acknowledge them that they are the seed that the Lord hath blessed Isa. 62. 12. And they shall call them the holy people the
redeemed of the Lord and thou shalt be called Sought out A City not forsaken Mr. H. p. 37. That onely the invisible Church hath right to the Seals draws many absurdities The adversaries of grace will hardly be gained Ans. True if you mean external signs and Ecclesiastick right if all Israel be in the judgement of charity within the Covenant we must indeed believe visible Murmurers Idolaters Fornicators Backsliders Worshippers of Heathen gods 1 Cor. 10. 1 2 3. Exod. 16. 1 2. Psal. 78. 17 18 19 20. such as slew their sons and their daughters to Molech openly under every green tree Psal. 106. 35 36 37 38 39. Ier. 7. 30 31. Hos 4. 13. Ier. 3. 2 3. Isa. 57. 8 9 10. Ezek. 16. 31 32 33 34. to be real converts and all and many other absurdities follow 2. We must believe That all the visible Church have saving grace Ergo we must believe that God hath chosen to life all the Independent Churches on earth 3. That God intends salvation and pardon and perseverance to all and every one of them of the visible Israel and that to be false Rom. 9. 6. They are not all Israel which are of Israel Mr. H. p. 38. Mr. R. compasseth us about with a crowd of accusations of the grossest Arminian Popish Socinian Doctrines Ans. Why did ye not clear your selves of conspiring with Papists in denying the preaching of the Word to be an essential note of the visible Church and in other points also 2. Of conspiring with Socinians in setting up Independent Congregations 3. Denying the Power of Synods 4. The necessity of Ordination by Laying on of the Hands of the Elders c. to such you say not any thing in leaving the Reformed Churches and joyning with these enemies of the truth but of this hereafter you have yet place to dismiss the crowd Mr. H. p. 38. Let Mr. R. help us to answer the Anabaptists upon his grounds Mr. H. Those that I cannot know have any right to the Seals to them I cannot give the Seals in any faith But I cannot know that Infants are of the invisible Church which onely gives them right to the Seals If Mr. R. grant the proposition that they give the Seals to such whom they know not to have any right they triumph Ans. No Anabaptist can object to me That to be of the invisible Church onely giveth right Ecclesiastick to the outward Seals which Magus receiveth Mr. H. calleth the dispensing of the outward Seals a special priviledge but such as Magus hath no special or saving Priviledge 2. It passeth the wit of man to defend Independents against Anabaptists for 1. The Anabaptists and Independents both agree in the same constitution of visible Churches that they must be real converts as far as we can judge but that we can judge of no Infants born of believing Parents except we pluck out the eyes of charity and believe that Cain Ishmael Esaâ— and all and every one born within the visible Church are born converts is impossible Hence Mr. H. Those that I cannot know have any right to the Seals to these I cannot give the Seals of the Covenant in faith as the Apostle calls faith So Mr. H. But I cannot know that all the Infants of Believers have right to the Seals because their parents are visible Saints some of them Elect some of them Reprobate Except I 1. Put the Seal of God upon a blank contrary to our Brethrens Doctrine 2. Except I profane the holy things of God and admit heathens to the Church of visible Saints Let Mr. H. answer the Anabaptists Mr. H. Mr. R. helps the Minor with a distinction So faith in Christ truly giveth right to the Seals of the Covenant and that in Gods intention and decree called Voluntas beneplaciti but the orderly way of the Churches giving the Seals is Because such a society is a professing and visible Church and the orderly giving of the Seals according to Gods approving Will called Voluntas signi revelata belongs to the visible Church Mr. H. answers This salve is too narrow for the sore for the distinction will either make God order the giving of the Seals to such who have no right and so impeach his wisdom to appoint the giving of the Seals to such to whom he gives no right to receive them Or else it doth involve a contradiction and the several expressions contain apparent contradictions for this voluntas signi which allows the visible Church to give the Seals it tither gives another right besides that which the invisible Members have or else it gives no right If it give another right then the invisible Church hath not onely right which is here affirmed if it give no right then the visible Church doth give the Seals orderly to such who have no right to them I confess such is my feebleness that I see not how this can be avoided How have hypocritical Professors right to the Seals Not as Members visible For Mr. R. saith p. 249. The visible Church as the visible Church hath no right unto the Seals as invisible they can give none for they have none to give Ans. Were it not conscience to the truth I would be silent of the infirmity of this pious man 1. It is a good salve for it becometh not Mr. H. with Arminians and Socinians to impeach the wisdom of the Holy One because he appoints the giving of the Seals Baptism to Iudas and to Magus who have no right true and real in foro Dei in the Decree of God and in his holy intention as I spake p. 248 249. to the Seals and the grace sealed nor to the engraven Law and Gods teaching of the heart and to perseverance and I cite pag. 249. Ier. 32. 38 39. 31. 33. and pag. 244 245. par 1. Psal. 89 33 34 35 36 37. Isa. 54. 10. All which places Mr. H never looked on the face but suppressed them all Then let Mr. H. clear the wisdom of God in appointing a Ministerial and Pastoral offer of Covenant-mercies Christ Pardon the Anointing the new heart Life eternal to be made to such as Magus and Iudas the traytor 2. Whereas he saith The distinction of voluntas beneplaciti and voluntas approbans contains apparent contradictions It seems he never heard of this distinction allowed by the Reformed Churches and that he joyns with the Arminians who teach That this distinction placeth in God two contrary Wills and that he wills and decrees one thing from eternity and commands and approves the contrary to his creatures Hence there must be guile and dissimulation and no serious dealing in the Lords commands saith Arminius Corvinus and the Arminians at the Conference at Hague and the Synod of Dort 3. Hence it is that Mr. H. will have the same very right given by the approved Will of God to Members that is given by the Decree Just as Vorstius will have the promises and threatnings
every way conform to the Decree and he and all the Arminians say We may make them often contrary to the Decree and make the Holy Lord to deal doubly and to will one thing within himself and command the contrary So Mr. H. saith we make Gods command to give one right external to the Seals and his Decree the contrary or no right at all to some hypocrites But we answer to both God by his Decree ordains what shall come to pass or not come to pass or what shall fall out or not fall out be it good in his effective Decree or be it evil in his permissive Decree For all things were written in his book when as yet they were not even all Davids Members Ps. 139. 16. Eph. 1. 11. But God by his approving Will does not decree what shall come to pass or not come to pass but onely commands what is good and promises rewards accordingly and forbids what is evil and threatneth punishment whether the good or the evil come to pass or never come to pass he commands Iudas to believe and Cain and Pharaoh that is he approves of their faith as good obedience and agreeable to his Law and yet their obedience never falls out nor did the Lord ever decree they should obey for what God decreeâ— shall be must be but what he commands does not ever fall out So the Lord forbids the killing of Christ Exod. 20. 13. that is he declareth that he nilleth disapproveth and hateth the slaying of the Lord of Life and yet the killing of Christ falls out aâ—d was decreed to come to pass by the permission of God Acts 2. 23. 4. 27 28. Here is no shadow of contradiction here Again God giveth a right to the Seals to hypocrites that is he commandeth the Church to give the Seals to Magus whether such really or hypocritically believe this is a right not properly inherent in visible Members for their Profession yea or their supposed Conversion 1. Because all saving and real right to Ordinances is relative to Election to glory and flows from the Merit of Christs death but visible Professors as such of whose society Magus and Iudas are have not any saving and real right as chosen and redeemed in Christ by grant of our Brethren 2. A right flowing onely from an external profession and from composed hypocrisie in Magus is no true right a lie cannot give a true right I offend that Mr. H. so anxiously contends for a Charter to such Bastards as Magus 3. It is a favour to hear the Gospel and partake of the Seals and Ius activum an active right the Church and Ministers have to call and admit to the Seals all who profess as Magus that the Elect in the visible Church may be converted but it is not a right propriè dictum ne quidem Ecclesiasticum that they have who are such hypocrites as Iudas and Magus for the command and revealed Will of God most unproperly is said to give Mâ—gus a right to the Seals Except Mr. H. never Divine so spake the command reveals the right but gives none As also the right of visible Professors is Ius passivum and a conditional and passive right for Magus and Iudas have no right to be visible Members or to partake of the Seals yea or to profess the Covenant and Name of God Psal. 50. 16. but upon condition of faith for God cannot command sin and an hypocritical profession yea he forbids treading in his Courts Isa. 1. 12 13. except they repent and believe ver 16 17. therefore Magus sins in professing and in being baptized he remaining rotten But the Church sins not but does the command of Christ in calling inviting all that profess whether they be really or in the judgement of charity Converts or no. Which distinction not being observed our Brethren and Mr. H. mistake the nature of an Ecclesiastical right for the Lord in the command gives to all visible professors such as Peter who really believe both the Ecclesiastick and external right to the Seals which he decreed to give them and the same internal and real right which they have by faith and no other than according to his eternal decree they have given them in time by real believing But for hypocrites as Magus they have no right Ecclesiastick to the Seals but a sort of active and permissive right by which they claim room in the visible Church and the Seals from the Church Therefore taking the Church visible as onely visible as contra-distinguished from the invisible and really believing and as visibility is common to both Peter and Magus and their external profession obvious to the eye of man so the visible Church hath no right that is true and real to the Seals So I retort the Argument upon Mr. H. True real believers as Peter and hypocrites as Magus have either one and the same Church-right to Membership and Seals or another and diverse The same right they cannot have 1. Because the right of truly and really believing ones is according to the Decree of Election such as the Lord ordained to be purchased to them by the Merits of Christ and also according to the Lords revealed Will. He who believes hath right to eat of the Tree of Life and to Membership and Seals But this right Magus and hypocrites have not for they have no part in Christ. 2. The right that believers as Peter and Iohn have is by fulfilling of the condition He who believes and loves to be reformed hath right to the Covenant Promises to Perseverance to the anointing that teacheth all things These are promised and decreed to them Ier. 31. 33 34. 32 38 39 40. Isa. 54. 10 11. 59. 20 21. compared with Acts 13. 47 48. Ioh. 6. 44 45 46. 6. 37. 10. 26 27. and to them onely not to Magus and to Reprobates 3. Magus and such like wooden and tree-legs might claim the same life living Membership lively and vital operations and to have the anointing and to be kept through faith unto salvation by the power of God 1 Pet. 1. 4. and to have the fear of God put in their hearts that they should not depart from God as Ier. 31. 39 40. if they have the same right to Membership and the Seals in their substance and grace signified with sound believers And this is most absurd If hypocritical Professors have another external and Ecclesiastical right then real believers upon these grounds it must be a false and a bastard Charter founded upon an hypocritical profession Let Mr. H. shew how the right of visible professors who are real believers and the right of painted and rotten Professors such as Magus and the like have is one univocally and in nature the same right and yet Mr. H. which darkeneth the Reader puts them all in one and would have Christ the same way to be King Head survey pag. 16. Redeemer who hath bought with his blood
the Elect pag. 39 40. and such rotten ones as Magus and Iudas 2. How a false and a true right can come from the same command of God let Mr. H. judge Lastly it is poor to say How come hypocritical Professors to have right to the Seals As visible Members they have none as invisible Members they have none for such they are not Ans. True they are not but Mr. H. gives them the same right with invisible Members quo jure let him shew Ergo the Church must give them no Seals or give them Seals when she cannot know they have any right for indeed they have none that is true and real Ans. The Church doth obey Christ in giving them Seals and it well follows Ergo The Church giveth them Seals when she cannot know they have any right to wit internal and real which is a saving priviledge of special note in the Mediator to the Seals including signes and the grace signified for so onely they do belong in the Lords intention and eternal decree to real believers not to Magus and Iudas except Mr. H. will stand for Arminian Universal Grace and say that God intends the same saving grace in Ordinances and Seals to Peter and Iohn and likewise to Pharaoh and Magus CHAP. XVII Whether the visible Church as visible can bear these styles of the Body of Christ of the Redeemed of God the Spouse of Christ c. Mr. H. saith These things may well be given to the visible Church Those over whom Officers are set to feed them by Doctrine and Discipline must needs be the visible Church But these are the Church Act. 20. 28. Feed the flock not of the Elect onely but of the whole visible Church Take heed to the whole flock of God else if they were set over the Elect onely they might reply Lord we cannot search into thy secrets who are the Elect and invisible Saints onely to feed them where as the current and common sense of the Scripture is taking Redeemed and Sanctified as visible though not really such the stream of the Text runs pleasantly Feed all visibly redeemed Elect and Reprobate So they be redeemed in the judgement of Charity Ans. 1. The Church visible is taken two wayes 1. In the latitude as comprehending all Professors sound as Peter or rotten as Magus all which have a sort of right to the Seals but divers wayes as is said 2. More restricted as a Church so and so visible as the soundest part of real believers comprehending in Corinth onely such as are really justified sanctified c. In the latter â—ense the Church visible and professing is one in the matter all one with the Church invisible and soundly and sincerely professing and Peter is both a real believer and visible and soundly professing believer In the former sense Paul writing to Corinth to Ephesus 1 Cor 1. Eph. 1. 1. Rom. 1. 7. to the Romans calleth all the Church visible there justified or not justified the Church to wit the Church visible In the latter sense onely the so and so visible professors sanctified justified are the onely really soundly professing visible Church and the whole is named from the sounder part In the latter sense Christ is head and Husband of the visible Church consisting of onely real sound visible Professors and that not onely by the influence of politick guidance but also by the influence of saving grace But of this visible Church Mr. H. moves not the question and therefore his Arguments speed the worse 2. The Argument of the same strain is formed by the Arminians so As many as are the really redeemed Church say the Arminians and As many as are the Church of God redeemed in the judgement of Charity saith Mr. H. the Elders were to feed But the Elders were to feed the whole flock Elect and Reprobate real believers and hypocrites But the Proposition is denied and how either the Arminians or Mr. H. prove the Proposition we see not For Redemption to be bought with the blood of God yea to be chosen to life before the foundation of the world which are proper to the invisible Church onely are attributed to the visible Church of Ephesus Eph. 1. 4. Was it Pauls minde that thanks should be given to God because God hath chosen us all and every one of the visible Church here is Universal Predestination of Ephesus before the foundation of the world to be really holy for of that holiness he speaks because from eternity God had in the judgement of charity chosen to life and holiness such as Magus and Iudas and the grievous Wolves in that Church So must Paul say 2 Thess. 2. 13. We are bound to give thanks to God for you all whom we feed all to whom we write real converts or hypocrites that God hath in the judgement of charity chosen you all salvation through sanctification of the Spirit and bilief in the truth 2. The Proposition is false That as many as in the judgement of charity were bought with the blood of God as were to be fed with Doctrine and Discipline and so with Excommunication Then were they to esteem all the grievous Wolves that spared not the flock but preached perverse things Acts 20. 28 29. and all that had in such a manner fallen from their first love and first works yea all the Apostates in the judgement of charity to be bought with the blood of God and eternally chosen to life and saved for the Officers were to feed all these with Exhortations Threatnings Censures Now the latter is unsound But 3. They were all recommended to the care of Pastors as dear bought True but not as if all were dear bought the Text saith not that Mr. H. no doubt sinned with the Arminians in adding that to the Text for a father departing may recommend his family of children and servants to a Steward because saith the father they are dear to me it will not follow that they are all dear to him as children 4. Feed the Redeemed flock not as known to you to be Redeemed or Predestinated to life but as professors among whom are my ransomed ones 5. The Text runs in its stream most muddily not pleasantly if the world and the whole world Ioh. 1. 29. 3. 16. 1 Ioh. 2. 1 2. and the All that Christ died for be the Church of converts in charities judgement behold Mr. H. turns the world all the world all the world for whom Christ died before they were born and had being into visible Saints and when the Lord saith Ephraim is his dear son Jer. 31. and Israel a holy priesthood a chosen generation the currant and pleasant sense must be All and every one in the ten Tribes and all Israel are the Lords dear children and Priests sanctified to offer themselves an holy living sacrifice to God in the judgement each one of another though there be to their knowledge many thousand visible Idolaters Murtherers
other Churches save our own no Church will be past Ans. The Popish and Lutheran Churches in which there is valid Baptism in which a Vow is made to walk in Church-wayes as observing one another shall have the formal cause of true visible Churches and so must be true visible Churches for they have this Covenant implicitely and virtually 2. How shall we be made from the Scriptures to see that the Baptist Mar. 1. 5. the Disciples of Christ who baptized moe disciple than Iohn Joâ— 5. 4. did tye by Oath one way or another and the Covenant being their complete Rule must be vocal and express are they so inchurched to engage to these Church-duties within their own Congregations the word hints at no such thing 3. There is a necessity of vocal Covenant always if it come nerest to the rule but where is the rule 4. What making of matter and form as so described and what reciding from the Rule of these Churches in the essentials is so well known to all as they must be most false Churches that are not made of visible converts which is the constitution of the Anabaptist Churches for bitter clamours and unworthy aspersions I wish Mr. H. had expressed them that the Reader might judge I judge that the Church of Christ in N. E. makes true the prophecy That the wilderness and the desert do there rejoyce and blossom as a Rose Isa. 35. 5. Judicious Mr. Cawdrey citeth Dr. Holmes making an explicite Covenant necessary Mr. H. Cohabitation which is necessary for our Churches is such as is fit for the end for the dispensing of Ordinances and Câ—nsures where they may conveniently meet Acts 14 27. 1 Cor. 11. 26. 14. 23. it suffers some exceptions The Church may send out some to begiâ—…â—…antations where they want able guides until they attain to a Church-state States may be compelled to send men to Sea for traffique and for war and yet no prejudice is done to the Rule of Christ they are said to cohabit where the place of their abode is in the issue Ans. If cohabitation be necessary for the attaining the end then as the Pastor cannot be a non-resident by necessity of a calling in Trading neither can ten godly Merchants be three years absent as Mr. H. sayes Solomons Merchants were but they must be non-residents and neglect Church watching â—nd break Covenant if it be said as it must be it should be the Ministers onely calling to reside and watch but the Merchant hath an extraordinary calling to trade beside Ans. This confirms us not a little no godly visible professors can tye themselves by Covenant or Oath to exercise the common Christian acts of a Church member onely to such a society but in an occasional and providential way for it is as unlawful to tye Church-worship to one society or place under the New Testament as it was to tie it of old to Bethel Gilgal Hos. 4. 15. 9. 14. 12. 11. Amos 44. which is a demonstration that a godly professor carrieth about a Soul with him stands in need of Church-feeding by the Lords Supper and other Church Ordinances in all the Christian world and that he is to warn admonish comfort all Church members and to labour to gain a trespassing brother not of the single Congregation only whereof he is a Member Matth. 18. and neither Scriptures nor sound Divinity nor the Law of Nature which is not destroyed by the Gospel will warrant to limit the word Brother as Mr. H. doth and his Brethren Matth. 18. 15 If thy brother trespass if he hear thee thou hast gained thy brother to a brother only of the Congregation of which the offended brother is a member as if Christ had not set down a rule Mat. 18. of gaining all brethren within the single Congregation or about it for the word Brother is of this latitude that it comprehendeth 1. All that may offend a Brother that is one not only within a single Congregation only of which the brother offended is a member but also one of another Congregation Now Mr. H. saith ye have no Church power over one of aâ—â—ther Congregation 2. He is a Brother whom ye are obliged to admonish Go tell him 3. He is a Brother whom thou must labour to gain Thou hast gained thy brother 4. He is a Brother who is obliged to hear the Church He will not hear the Church 5. He is a Brother who may be cast out Let him be to thee as a heathen 6. He is one whose sinnes â—ay be bound in Heaven Verse 16 17. 7. He is a Brother who if gained may pray and meet with others in a Church-way in the name of Christ. 8. He is a Brother who if he be gained Christ grants his desire and prayer Verse 19 20. 9. He is a Brother who is to be pardoned If he sin against Peter seventy times seven times Verse 21 22. 10. He is a Brother who ought to forgive his fellow-Brother as he would have God to forgive him Verse 14 25 35. Now it were a foul straitning of the word of Christ to say these ten agree only to a Brother in order to another Brother of the same single Congregation as if we did owe by Christs Doctrine in that notable Sermon Compassion Forgiveness Teaching Gaining c. to no Brethren but to those of the same Congregation where of we our selves are members 2. This Doctrine deprives godly travellers so journers savoury professors of the Lords Supper for three for six years of the Ordinance of the Lords Supper of Church-teaching Rebuking Prayer Church comforts of all Church-manifestations and of all Church communion with Christ the Head of the visible Church of all Church-presence of him that walks in the midst of the golden Candlesticks of all Church-influences of all Sanctuary-beauty for no scandal or sin but onely for going about a lawful duty in all the visible Churches on earth as is clear Cant. 1. 7. 2. 1 2 3 4. Psal. 27. 4. 73. 16 17. 84. 4 42. 1 2 3 4. Hib. 2. 12. Psal. 22. 22. 40 9 10. for it cannot take off the Argument to say The godly professor may have the same comforts but in an invisible way which he hath in his own Church in his native abode in a visible and Church-way for 1. This is to beg the question for hâ—s professed hearing praying with a forreign Church is as visible as at home 2. If Christ no where have deprived a man of the comfort of the Lords Supper whithersoever he come and profess himself a visible Saint no men on earth can deprive him but there is no more warrant why a visible Saint should not every where remember the Lords day by eating as he may pray every where in faith holding up pure hands for as he takes Gods Name in vain if he hate to be reformed so also to banquet with Christ not discerning the Lords body 3.
for while as he watches over one he must neglect fourscore of hundreds and above 2. What liberty and power a man hath in one particular congregation as a member he hath the same in all because he is a member every where Then he hath power in choosing the Officers and in maintaining them and these Officers must be sought in casting him out Ans. What liberty and power a man hath jure habitu actu primo by the right as a visible professor in one congregation as a member that same moral right of Saintship taken in a right sense he carries about to all congregations on earth whithersoever he comes as is clear by Letters of Recommendation which I said and its never answered onely declare but give no new right to Church priviledges which our Brethren give to members by which they have right to the seals in other congregations But it follows not what liberty and power a man as a fixed nearer and proper member hath in his own congregation that same liberty and power he hath actu secundo and that he may actually exercise in all congregations for to the actual exercise of it is required the actual knowledge of him and his right and qualification that they with him and he with them may act in a Church-way in other congregations and forreign Churches And also he cannot act with that power in all congregations as in his own not because he hath not the power in habit and actu primo but both he cannot orderly exercise it and without scandal of usurpation until he first evidence he hath such power and also because he cannot physically be in many places at once as a Citizen of London hath power and liberty to do the duties of a Subject of England such as to save the life of a Subject and to apprehend a publick Robber that waftes the countrey in all cities and places in England but its impossible that he can be physically present in all places of England where his help may be useful for the performing of these duties 2. Nor will it follow that he should give hire to any but to his own personal feeders from whom he receiveth the benefit of feeding Gal. 6. 6. 1 Cor. 9. 1 Tim. 5. 17 18. 3. It is also an untoward consequence Therefore be cannot be cast out of one congregation unless the Officers of all others did cast him out for that is physically impossible God will have the Catholick integral Church to purge it self in its parts and it s no more necessary nor convenient that the whole integral Church should or possibly can pass an actual sentence for the casting out of every person than all England can convene in Parliament for the passing sentence upon every English Subject guilty of Felony Murther Sodomy Blasphemy Drunkenness Swearing c. and all guilty of these faults are both Members of either Cities Counties or Shires and also Subjects of the Kingdome of England and the Argument is as strong in the one as in the other even suppose Great-Britain were but one Kingdome Nor 4. Will it follow that a guilty person can require the convening of the whole integral Catholick Church to judge his cause for he can have no moral right but such as all in case of scandal have why he should more decline the Churches judging than their feeding by the Word Now since such a convening of all Officers to judge every scandal is physically unpossible it is not to be thought that Christ hath given a moral liberty to all delinquents without exception to appeal to all the Officers on earth for the infinite wisedome of God gives not moral power to physical impossibilities that are physically destructive to edification Mr. H. If he that is the member of one Congregation be a member of all I cannot see but of necessity it must follow that one particular Congregation must be another Ephesus must be Smyrna and Smyrna must be Thyatira for where there be the same individual members there be the same whole integral body and the ground is undeniable from received Rules Integrum est totum cui partes sunt essentiales Therefore the same members carry the same essence to the whole I assume there be the same individual members of all the particular Congregations For if one particular professor be a member of every particular Congregation then all particular professors must be so and so all of them members of one particular Congregation and so of every one Hence there being the same members of every particular Congregation every particular Congregation is the same and thence it will follow that Ephesus is Smyrna and Smyrna to be Thyatira Hence when Smyrna is destroyed yet Smyrna remains Ans. It s a pity to black paper with such Wind-mills Where there be the same individual members there must be the same individual whole or totum integrale All the individual members of a mans body either similar parts flesh and blood and bones or the Organs eyes ears feet hand and all the rest taken together as united are the whole organical body of man and so all the Congregations on earth taken together are and make up the whole integral Catholick visible Church existing in all the Kingdomes and States of the earth But what follows therefore the hand is the foot where there be the same proper and nearer fixed members the thumb and the little finger of the hand and also the same common and remoter members the same thumb little finger of the whole organical body there is the same individual integral whole so as the one member is affirmed of another the thumb is the little finger and the little finger is the thumb for all the organs are members proper the eyes ears nose of the head the fingers of the hand the toes of the feet and all the rest arms legs belly shoulders and all these same members are common and remote members of the whole body Just as Peter is a fixed and near member of this Congregation and also a common and remoter member of the whole integral Catholick Church And as all the Citizens of London are fixed and near members of London and proper parts thereof and yet common and remote members and Subjects of England Hence by Mr. H. his own Argument Where there be the same individual members thereof necessity must be the same whole integral So I assume saith he But there be the same individual members of all the particular Congregations I assume also Iohn Richard Thomas Citizens of London of York are all in their very individual natures individual Subjects of England Ergo London must be York and York must be London and Iohn Citizen of London must be Richard Citizen of Yoâ—k And contrary Again I assume the same individual thumb and individual little finger and toes and individual eyes and ears are all members of the hand or congregation of fingers of the feet and society of toes
26 27. Rom. 10. 9. 2. If this be a Gospel ordinance give us Scripture for it 3. Dissolved members are never loosed from Church-warning comforting rebuking otherwise they were not to gaine their brethren 4. Christ by no hint or shadow layes the duty of gaining a brother upon our membership with single Congregations a thing of order and providential necessity but upon brotherhood Mat. 11. If thy brother trespass against thee c. Now he is as near my brother who is of another Congregation or a dissolved member as he who is my Congregational Brother 5. The inclosed gainable trespassing bretheren within the pinfold of a single Congregation seem to make onely the Congregation the visible Kingdom of Christ the Scripture teaching Nations the Kindreds and Kingdoms of the world to be his Rev 11. 15. Rev. 2. 1 2 3. Ps. 22. 27 28. Ps. 72. 3 4 5 6. Ps. 2 8 9. Isa. 60. 1 2 3 c. It is true Christ exerciseth his Ministerial power as King in Congregations yea and in Synods also saith Mr. Cotton 2. The oneness of his visible body is larger then a Congregation 1 Cor. 10. 17. 1 Cor 12. 12 13 c. Mr. H. That a Minister swear an oath of fidelity saith Mr. R. to the flock a Father a Master to discharge duties to Children and Servants is lawful but to tye the essence of a Minister Father Master to this oath so that he is no Minister before he thus swear is to lay bâ—nds where Christ hath laid none and will-worship Ans. The instance of a Father because it results upon a rule of nature without any free consent required is not to the purpose the other two cuts the throat of Mr. Râ— cause can any charge another to be his servant without mutual engagement that which makes a man a Pastor to this people is the free choice of the people we do not make the swearing to do our duty to be our covenant a witness ties himself by oath to tell the truth in a Court here is no covenant between man and man at all Those are to be distinguished 1. An agreement of persons to combine and associate 2. The doing of these duties 3. The swearing they will do them the first is the form of the Corproation the other two may be done after they be combined Ans. 1. The instance brought by me is as well of a moral father as a natural father and his either agreeing by promise or oath to the people makes him not a Pastor a Pastor to them is another thing nor doth the election of the people make a Pastor the ordination of the Elders by prayer makes him a Pastor Act. 6. 6. 1 Tim. 5. 22. 2 Tim. 2. 2. 2. The being a Pastor to the people doth not make a Pastor for it is but actus secundus the exercise of his calling not the essence of the Minister 3. The man doth tender the Lords Supper which is a specifick and proper act of a Pastor and that warrantably to these who are of another Congregation and never chused him for their Pastor 2. The other two hurt not the truth I desire not to plead mine own cause a man is made a servant to a master by mutual agreement true Ergo a Minister is made an Embassador Pastor and Servant of Christ by the election of the people it follows not for were he a servant in relation to the people onely this were something but the peoples chusing of him hath not any influence at all in the essence of a Pastor 3. My Argument proves that swearing as it includes a free agreement to the duties of a Father Moral or Officer or Master or Pastor doth not make the man a Father a Master a Pastor especially when the man is Father servant of Christ and Pastor habitu and actu primo to all the Churches on earth before he agree to be Father and Pastor to this Congregation as I thus illustrate a free City appoint four men fearing God to be Rulers or Bailiffes to them the City divides it self into four quarters the first quarter agreeth with such a man to rule them The next quarter agreeth with the second to rule and so do the rest Now no man can say this first quarter made the man a Magistrate for the whole City made all the four of private men to be publick Magistrates and quarters by agreement did only appropriate their labours to them So Titio covenants with a Mason with a Gardener to build him a House and plant him a Vineyard yet this agreement makes neither the one a Mason nor the other a Gardener for they were such before nor doth the sick mans chusing of such a Physician to cure him make the man a Physician Any man knows that the people call and chuse Epaphroditus not that they may make him a gracious and an able Minister but because they discerned him to be such therefore they chused him 4. A Witness who swears to tell the truth engageth covenant-wise to tell the truth though the engagement be put upon him by the command of the Judge Mr. H. Neither the incestuous Corinthian 2 Cor. 2. 73 74. saith Mr. R. nor these 3000. Act. 2. nor Samaria nor any planted Churches of Ephesus Acts 19. of Corinth Acts 18. Berea Philippi Thessalonica Rome give any hint of a Church-covenant Ans. The Churches forgiving and confirming of their love to the incestuous Corinthian was a receiving of him of new to covenant had his profession at large made him a member he had been a member whether the Church received him or not or had baptism made him a member that remaining he should have been a member a disfranchised man is so received by Covenant anew to City-priviledges Ans. 1. Nothing is answered to these celebrious Samplar-Churches planted without this new covenant 2. One excommunicate for a particular scandal as the incestuous Corinthian was retaining some profession retaineth some membership and is onely deprived of Church-honour and of some Ordinances 3. But of Baptism before 4. The forgiving of that man may say somewhat to the restoring of him to the priviledges of the Covenant of Grace but nothing of a Church-covenant 5. The civil Corporations way of re-admitting disfranchised members is no binding Rule to the Church of God Mr. H. There is no word of Church-covenant in these places Acts 2. it follows not Ergo it is not in the word Ans. The consequence is not valid from particular Negatives but if there be no Covenant in any place where mention is made of planting of Churches it holds well Heb. 7. 14. Moses who in his writings speaks of all sorts of Priests spake nothing concerning Priesthood in the Tribe of Iudah Ergo there is no Priest of that Tribe And there is no hint in Scripture where the sacrifice of Christ is spoken of that there is any ungodly sacrifice Ergo say our Divines the sacrifice of the Mass
is a device of men So no such Covenant is in Scripture in framing of Churches Mr. H. The solemnity of fasting and praying is onely required at the first founding of a Church Acts 2. where there is onely an addition of members the stroke on the Spirit by the Ministery of the Apostles was so extraordinary that they needed no miraculous discerning Ans. 1. Mr. H. may make the Reader believe that I am against fasting and praying at either planting of or addition to Churches and therefore divides my Argument for I argue from the want not of fasting and praying onely but 2. No Church-covenant was here nor 3. Any frequent meeting of the members to be acquainted with the spiritual state one of another nor was it possible these things could be in seven hours space All which they require in founding Churches and so there was no day of fasting kept by the Church baptized 2. There is an addition that the Christian Church was also solemnly founded Mr. H. Theâ—r stedfast continuing was after they were added Ergo saith Mr. R. that could not make them members Ans. Nor lies the Argument there from the effect to the cause they continued Ergo they took themselves engaged to continue Ans. There is no doubt they took themselves engaged by Baptism 2. Did Ananias and Sapphira either continue stedfastly or take themselves engaged by Church-covenant for we now speak of visible actings that agree to Church members as such therefore they took themselves to be engaged members and members to that onely Church by a solemn Marriage-covenant is a dream unwritten Mr. H. Where there is a solemn baptizing into a Church the person is made a Disciple of Christ Matth. 28. 19. So to be a Disciple is to be ingraffed into the body of Christ and to be made a fellow-heir of the same body Eph. 3. 6. that is of the visible Church Joh. 12. 40. though many believed in him yet they would not confess him or be his disciples Ans. 1. If confessing and being a disciple be one and if solemn baptizing make a disciple as from Matth. 28. and Ioh. 12. Mr. H. saith Then 1. Must Infants be actual disciples 2. Actual confessors 3. In danger to be excommunicate for the Jews made such an act Ioh. 9. 2. Ingraffing in the body is to be made a fellow-heir and of the same body of Iews and Gentiles who were partakers of the promise of Christ by the Gospel and fellow-citizens with the Saints and of the houshold of God built upon the foundation Eph. 3. 8. 2. 19. and comprehendeth both the truly believing visible body and invisible And when and who made Magus and Iudas partakers of the promise of Christ by the Gospel and fellow-heirs of the same body 3. Did ever man dream that this body is a single Congregation and not that its the great Catholick Body of Iews and Gentiles Eph 3. 5 6. 2 15 16 19 Mr. H. The people are said to magnifie the Apostles that is to approve their doctrine and the goodness thereof yet there was more required to this Church-work and to bâ—come a disciple and therefore it s added And the believers were added i. e. they confessed thâ—ir sins and became disciples and followers of that Doctrine and so covenanted for their children Else we cannot reason against the Anabaptists If the converted father was baptized therefore the children The place thus expounded is not taken out of our hand Ans. The scope of the place is not to shew the qualification of visible members but that though Satan had made a â—oul breach in the Church by the lying hypocrisie of Ananias and Sapphira yet the Lord was mighty in the Apostles by the miraculous and righteous smiting of the hypocrites and other mighty wonders to the admiration of all and the terrour of many Acts 5. 1 2. 11 12 13. and that breach by their death was made up ver 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Believers were the more added not to the visible Church onely but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Lord which was a real addition of real believers as the same phrase is cap. 2. ver 47. not unlike 2. The magnifying of Apostles is spoken of beâ—ievers who not onely approved their doctrine but confessed the power of God to be in the Apostles miracles and some fear of God as Calvin saith Oecumenius They praised that Gospel powâ—r Chrysostom They do not mock nor threaten yet they seem as our Interpreters to be medii homines not wicked despiserâ— 3. He expounds they were added i. e. they confessed their sins and became disciples and followers of that doctrine But sure confessing of sins and professing of the doctrine if he mean such a following â—s was in Magus it s a hungry Exposition of being added to the Lord since it is in many hypocrites that are never added to the Lord. 2. If he mean that they were practical followers of the Apostles doctrine as he must if he say any thing more than what he said before sure that must be an habitual constant walking with God all their life and cannot be before they were added Acts 2. for they were believers and added the same day cap. 2 and cap. 5. Nor sayes he any thing for adding of visible members cap. 5. but all their life they were added to the Lord. And is that the meaning of Luke either cap. 2. or cap. 5 Sure Luke sets down the history of men added to the Lord at the sight of these miracles 4. It s a wonder men are so bold with the Scripture They were added i. e. They became disciples and so engaged themselves and covenanted also for their children But did their being added to the Church and to the Lord which certainly in the sincere part was real and sound believing include the swearing of this Church-covenant to be watching members married to the onely single Congregation of Ierusalem and to no other visible Church on earth If to dictate be to prove then we have more than enough of this 5. If Mr. H. judge that Calvin Pet. Martyr Beza Ursin Pareus and our Worthies cannot reason for Infant baptism against Anabaptists except thus The fathers are married members by Church-covenant to one single Congregation Ergo Infants must be baptized Or thus The really converted father must be baptized Ergo the children We have a weak part of it for this strengthens Anabaptists not a little for the common Arguments both of our Brethren and the Anabaptists are They must be real converts that are Church-members as I have proved And sure our Brethren judge it absurd that the Seal of Baptism should be put into a blank or to a falshood Now since Baptism is the seal of our Regeneration either must our Brethren put a blank and a falshood which the Church who knows not the heart without sin put upon Iudas or then with monstrous charity they must
Pastor may have a calling from the Church before he be elected by a Congregation and so an Individuum vagum a Pastor of all people and yet of no particular people But if all the Congregations are all the members that all the vâ—sible Church hath then he that is not a member of a particular Congregation is no member of a visible Church for that which comes not within the number of members is no member but all particular Congregations are all the members that a visible Church hath Ans. That he must be a member of a visible Church before he be the Pastor of a single flock is clear 1. He must be baptized into one body visible whether of Jews or Gentiles 1 Cor. 12. 13. for an unbaptized man cannot be a Minister 2. The qualifications of an Elder or Watchman 1 Tim. 3. 1 2 3 4. 2 Tim. 2. 2. Tit. 1. 6 7 8. And that he be in covenant with God and visibly holy and thâ—â— he as well as the Deacons 1 Tim. 3. 10. may be proved to be such as agree to learned and godly members who are broken off from membership for no scandal but through persecution and pestilence then it cannot be a paradox if some that are no members of a single Congregation and so visible professors known to be faithful and able to teach others as 2 Tim. 2. 2. and so in covenant visibly as the visible Israel of God and as Gods covenanted Nation and Kingdom Isa. 19. 16 17 25. Rev. 11. 15. Psal. 2. 8 9. Psal. 22. 27. and members of the visibly covenanted people and Church of God be called to be Pastors and Elders except it be said that publick suffering for Christ and affliction only and not sin make men learned and holy uncapable to be Elders 2. That a Pastor is made a Pastor by ordination 1 Tim. 3. 22. 2 Tim. 2. 2. Tit. 1. 5 6 7. Acts 6 6. by such as Timothy Titus Apostles and Elders is clear in Scripture and not one word in Scripture saith that unofficed men laid hands upon any to make them Elders Nor will it ever follow that a Pastor may be ordained and called a Pastor or an individuum vâ—gum and appointed over no certain flock except that Mr. H. prove that we now when Apostles are ceased do separate the ordination of officers by the Presbytery from the election of the people and that the presbytery may do as the prelates ordain a man to be a pastor every where when as no certain flock calls him which we teach not for ordination only makes a pastor sola ordinatio but that ordination is not solitary and it 's alone but inseparably joined with an inviting and chusing and consenting people But that consent and choice doth not formally constitute a man an officer but only appropriate his labours to this consenting people Mr. H. argues here just as the Papists do If we be justified sola fide by faith only and not by works ergo we are justified by such a faith as is void of all works and so by a dead faith we deny the consequence the man seeth with the eyes only ergo he sees with the eyes plucked out of the head The like Paradox M. H. imputes to me if only ordination formally make a Minister ergo ordination now where Apostles are not though separated from election of a certain flock makes a lawful Minister in a setled Church-state it follows not indeed in some cases as hereafter I shall clear only ordination of Officers makes a lawful Minister Nor is it here as Mr. H. imagines in the case of marriage for marriage-covenant makes both a man a husband and a husband to this woman only and to no other but election of the people makes not a man a Minister but only appropriates his Ministerial labours to this flock fixedly 3. Not is that any thing but a fansied contradiction he that is not a member inchurched and married to one only particular Congregation for so is Mr. H. his sense he is not a member of the Catholick visible Church For Presbyterian members are so neither members one way nor another 1. Apostles and members dissolved are not fixed members of a single Congregation and yet members they must be of the visible Church Catholick sure it is no Paradox that the Apostles are such members for they had right to all the seals in all Congregations Ergo they must by this reason be members and no members the like may be said of godly professors so journers of these baptized by Iohn Baptist Matth. 3. by Peter Act. 10. by Paul Act. 16. For if we say that professors are only members of a particular Congregation then we confine a Brother to be gained only to one Congregation let all the rest perish they are not my brethren 2. To deny men to be members of the Catholick visible Church is to confine all the Church-blessings and Church-prayers Church-comforts Church-faith in Church-hearing Church-partaking of seals to the one only Congregation whereof I am a member for in all other Congregations whereof I am no member there is no assembly-glory nor no assembly comfort promised Isa. 4 5 6. no assembly oâ— Church-protection and Church-leading from a cloud by day and the shining of a flaming fire by night no joy in the publick sanctuary Ps. 84. 1 2 3. Ps 42. 1 2 3 4. Isa. 2. 2 3. no comfort in a Church-way through â—ion in which the fool shall not erre Isa. 35. 89. no more comfort to me who am not a member of that flock then to the Heathen and the Eunuch for I have no more a place there then the Heathen contrary to Isa. 56. 4 5 6. nor have I Interest in Church-holiness Zach. 14. 20 21. and the sanctuary beauty Ps. 27. 4. Ps. 23. 6. which the Angels desire to learn by the Church Eph. 3. 10. 1 Pet. 1. 12. 1 Cor. 11. 10. more then if I were excommunicate by Mr. H. his way 3. Consider if this be not a Judaizing and a confining of all these spiritual priviledges and glorious Church-comforts Worship and Church prayer once confined to Bithel to the Temple 1 Kings 28. 29 44. Dan. 6. 10. which Christ hath made common and excepts of in all places Ioh 4 21. 1 Tim. 2. 8. Rev. 1. 10. to one single Congregation whereof I am a member 4. It s against the nature of the seals that is our union by spiritual ingraffing into one body 1 Cor. 12. 13. and we all eat one bread 1 Cor. 10. 17. our communion in love with all the Saints is here sealed and the broken bread seals the body of Christ broken not for one man and for onely one single Congregation but it seals Christs love to the Redeemed world Ioh. 3. 16. 1 Ioh. 2. 2. to the whole redeemed saved sanctified Church Eph. 5. 23 26 27. Ioh. 10. 11. 11. 51 52. for the Catholick Bride not a limb a single Congregation is
divers congregations to be acts of Adultery 3. It makes a Pastor to be married till death 4. When the congregation is dissolved by persecution the godly Pastor is cast out of his Masters service by the nature of this covenant because he is faithful to Christ and that by Christ himself 5. It divorces between all godly Pastors and all Churches on earth so that it is not lawful to preach pastorally or to tender the seals to another congregation or any member thereof though Letters of Recommendation as our Brethren say may give Church right to the seâ—ls to those of another congregation to be admitted to the Lords Supper yet we still desire to Quere Whether the Pastor upon the banishment or death of the Pastors of sister congregations may not lawfully pastorally preach and tender the seals to them or not if the former here is a strange man acting as a husband to another mans wife 2. Here is a Pastor acting as a Pastor and a Shepherd to those that are not his flock and that by no intervening of a Church-covenant and he wants the essentials of a Pastor which is the choise of that people 3. Here is Mr. H. his relation between Pastor and People broken and their principles destroyed if the latter be said 1. What difference is there between his tendring of the seals to those of another congregation in his own Church and in another Church except the walls of the house make the difference 2. Why should he not tender the other seal of Regeneration common to all covenanted ones Act. 2. 39. as well as the Lords Supper 3. If he may not as a Pastor in another congregation How or by what authority of Scripture are Pastors onely Ambassadors of the King Messengers of the Lord of Hosts Workers with Christ Stewards Dispensers of the Mysteries of the Gospel Sent of God Friends of the Bridegroom and can act onely as such within the precincts of a congregation and lose both name and thing when they pass over the line to visible Saints of another congregation The Priests might not offer sacrifice and offerings but in the place that the Lord should appoint in his Word shew us a word confining pastoral acting 〈◊〉 Ambassadors to one flock onely 6. This destroyes the communion of Churches as Churches and makes Synods in which Pastors act as Pastors to other congregations associate as Mr. Cotton teacheth to be no Ordinances of Christ. 7. The same husbandly power must be in Doctors so that they write not books as Doctors to other Congregations but onely to their own 8. What Scripture warranteth the same Pastor in the same Sermon preaching to his own flock and to many strangers of another congregation to act as a Pastor to his own onely and to others as a gifted man and to hear in the same word to the conscience of the one by pastoral authority and to the other by private authority such as a gifted plowman or woman hath 9. Onely Christ is the Bridegroom Spouse Husband of his Church Ioh. 3. Eph. 5. Cant. 6. 1 2 3 4. and it will not suffice to say Christ is the supreme Catholick Husband of all Churches but the pastor is the under-politick head and husband of the congregation as some distinguish For the Husband and Bridegroom are as incommunicable Titles proper to Christ onely as to be the Head of the Church Eph. 1. 22. Col. 1. 18. and yet Jesuites do but mock when they say That Christ is the principal and perpetual Head of the whole Church in a soveraign and principal manner but the Pope is the Ministerial Head Nor do Papists make the Pope a Father Husband Bridegroom and Head of the Church by the spiritual influence of life motion and grace yet are they refuted by Willet D. Fulk Cartwright and ours And Mr. H. will but ad nausâ—am inculcate that the Pastor is the married Husband and the Congregation his onely Wife and that he may not act as a pastor toward others than his own flock more than a man may venture to take the place and to do the duties of a husband to a woman and tell her he is in the Covenant of grace and there needâ—… Marriage-covenant Hence I infer he cannot dispense the Lords Supper to one of another congregation contrary to himself and his Brethren except he be married by a Church-covenant to them and so he must be a husband and perform the duties of a husband to a hundred persons of a hundred associate congregations But it had been fit Mr. H. had produced any words of mine that bear that being in the Covenant of grace can warrant a man to discharge pastoral duties either to one congregation or other before he be lawfully called of God by the Church and before he formally consent and engage not implicitely but formally and expresly to feed the flock of God or that any mans being in the covenant of grace licenses him to do all duties whatsoever of a Pastor of a Magistrate of a Husband of a Physician bâ—fore he be lawfully called of God to the calling of a Pastor a Magistrate a Husband a Physician And Mr. H. wrongfully would that the Reader should believe That Mr. R. so teacheth There are some actions indeed that the visible and professed being in the covenant of grace warranteth a man to do to wit to partake of the seals in all congregations without any new Church-covenant to gain a trespassing brother to counsel teach rebuke comfort Church-members of all congregations where it shall please God he shall be for the present And Mr. R. denies that these are either pastoral or husband-duties and thinks Mr. H. in a great errour for if one of another congregation should trespass against a member of a sister-congregation near by Mr. H. hath furnished the offender rebuked with this Reply You and I are not congregational Brethren nor married members of the same congregation and therefore the covenant of grace warrants not you to rebuke me or to tell the Church of my obstinacy in Adultery except you and I had both sworn in the same Marriage-congregational covenant for the covenant of grace no more warranteth you to gain me in a Church way than it warranteth a man to do husband-duties to the Woman with whom he never made any Marriage-covenant and so all duties of this kinde performed by Presbyterians never so godly must be Antichristian and adulterous Mr. H. This new Covenant makes the new adjoyner a member of the congregation saith Mr. R. never 〈◊〉 of us saith Mr. H. said any such thing The Church as totum essentiale made of visible Saints covenanting to watch over one another in a Church-Way is before her officers the particular members are members before they choose their Pastors and therefore are not made Church-members by this new covenant Ans. There be too many wayes to the Well here I said the new covenant makes the new adjoyner a member of the
Now that is the true meaning of Mr. H. for this of Mr. R. must bide yet strong these that have no Church-power can put forth no Church-act Such as one Church may put forth toward another single Sister-Church as Mr. R. often granteth as one single man cannot excommunicate another yet one single man being a Pastor in a Church Judicature joined with the Church binding and loosing such as is Mat. 18. may give consent not private by way of counsel but publick by way of authoritative influence as a partial and collateral cause that Paul Gal. 2. be authoritatively adopted into the number of the Apostles that they be excommunicate who say they are Apostles but are not and do lye Rev. 2. and a married wife hath no marriage-power over any man but over her own husband nor is it to be heard which Mr. H. saith I but she may put forth an act of love and counsell to all men But I ask may she put forth a certain act of matrimonial love or perform a certain matrimonial duty to all men on earth this would be too near unchast acting So let Mr. H. answer whether these three Iames Cephas and Iohn gave Apostolick publick consent that Paul should be received an Apostle or only a private counsel If the former be said why contend we if the latter what more had Paul from the given right hand of these Apostles then he had before he was no more to them an Apostle then before yea more to three private Believers in Galatia contrary to the scope of Gal. 2. These Churches sent to the Parliament that way not representing the National Church and Kingdom covenanted with the Lord can give no Church-determination more then so many single Pastors yet it is an official judgement not a private judgement Mr. H. It is not warrantable that one not in office saith Mr. R. but a private Christian should pray exhort preside in the framing of a Church and in ordaining of Pastors Ans. The practice of the Church of Scotland will say to this we allow not publick prophesying of unofficed men Ans. 1. Here is ordinary prophecying such as that of the Apostle Peter at the calling of Matthias Act. 1. and publick Church-prophesying and praying such as is by the Prophets or presbytery of the Church of Antioch Act. 13. when Paul Barnabas were called to be Apostles to the Gentiles and since officers are but adjuncts of the Church to Mr. H. and separable accidents by no institution of Christ have pastors hand in ordaining pastors but the setled way till Christs second coming is that the male-Church kindly per se make and unmake all the officers which cannot be done but by Church prophesying of unofficed men 2. Expectants being pastors in fieri sons of the prophets by command of the prophets vi materiae for trial must prophesie that you cannot warrantably say from Scripture of your prophets LIB II. CHAP. I. Whether or not a company of Believers destitute as yet of Officers and combined together by this new Covenant be truely called and be in truth and indeed a Church MR Hooker moves the question whether such a company be a Church indeed by which he insinuates that it is a certain kind of a visible Church but not the only visible Church instituted by Christ in the New Testament Therefore Mr. H. stands obliged either to form the question in other terms or to shew which is the only instituted visible Church in the New Testament for the Discipline-book of N. E. saith that Church which Christ in his Gospel hath instituted to which he hath committed the Keyes the Officers Censures is coetus fidelium a combination of the godly called a particular visible Church And Mr. H. comes to our hand and so with a trumpet giving an uncertain sound he tells he speaks of the Congregational Church as it goes before Officers which is a Man in the Moon and proved by no Scripture at all Mr. H. The trumpet here gives an incertain sound M. R. expressions are so full of variety Ans. It is a groundless charge except you bring expressions of Mr. R. ambiguities which is not legible to the Reader I blow the trumpet alwayes against such a visible Church as Mr. H. forgeth by arguments from the word which are not answered Mr. H. A Church ministerial is taken two wayes 1. Generally as implying any delegate power in the exercise of any Church-acts under Christ. So a company of visible Saints hath power of admission of members and election of officers and in case they prove heretical to reject the officer and make him no officer All these are granted by Mr. R. Ministerial power is taken strictly as it includes an office power so it is not ministerial Ans. Mr. H. dictates but neither teaches nor brings one word of Scripture to prove a distinction that hath neither head nor feet 2. The members of the distinction are coincident for to ordain officers and excommunicate them is governing strictly and most properly as is in the second member And yet in the first member to excommunicate makes a ministerial Church largely so called The distinction is a begging of the question and destroyes it self for it is to ask whether visible Saints wanting such as are the only Governours and Rulers who are called in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 12. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 5. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 13. 17. Rulers be a ruling and a governing Church for a Society that doth ordain Elders and which censures them if heretical with excommunication must be a Ruling and so a Ministerial Church if there be any Ruling and Ecclesiastick Church on Earth If any say that a Society that appoints Stewards and Officers over the house and excommunicateth them is not a politick governing Society they may deny that the man which maketh use of reason is a reasonable creature And to frame a distinction and say a man is a reasonable creature in that sense is poor Logick We can give instances where the Presbytery ordains and layes on hands 1 Cor. 4. 14. and where Titus and other Elders are to ordain Elders in every City Tit. 1. 5. and Timothy and in him others are charged to lay on hands and ordain no man suddenly while he be proved to be a fit Officer 1 Tim. 5. 22. 1 Tim. 3. 10. and where Timothy and others with him are commanded 2 Tim. 2. 2. to commit the ministry to faithful men who are able to teach others Would Mr. H. shew so much for the power of Rule in a company of Believers void of Officers or give us a shadow of reason in the word from precepts practices promises for this new Church that ordains and excommunicates without Officers they should have something to say to this who upon good groun◠say they coyn a new Church of their own unknown to word Mr. H. indeed elswhere saith
Such places shall prove Tiâ—… thy and Titus to be Prelats I answer 1. Mr. H. and our Brethrens way shall be straited with this groundless Argument as well as we 2. We say these Epistles in point of governing as trying of Pastors 1 Tim. 3. 1 2 3. of Deacons ver 10. of Elders 1 Tim. 1. 17. ordaining or laying on of hands ver 22. receiving of accusation by witnesses 19 20. the ordaining of Elders thus and thus qualified Tit. 1. 5 6 7 8. 2 Tim. 2. 2. preaching the Gospel in season and out of season 2 Tim 4. 1 2. with gentleness 1 Tim. 5. 15. ruling in the house of God 1 Tim. 3. 16. charging of men to preach sound doctrine 1 Tim. 1. 3. dividing the word aright 2 Tim. 2. 14 15. These Epistles I say are written to Timothy and to Titus not as little Monarchs with preeminence above other Elders but to them as representing all faithful Officers in the Colledge of that Presbytery 1 Tim. 4. 14. who are to keep that command unviolable to the second appearing of Christ 1 Tim 6. 13. and they are not written to Elders as having dominion over the faith of the people 2. If these Epistles were written to Timothy and Titus not as representing Officers but as the Church representing the people yet wanting Officers and so in a Church-capacity then it should be Pauls minde that the people in that case destitute of Elders should preach the word in season and out of season as Timothy 2 Tim. 4. 1 2. and that the people in that capacity should as the approved workmen of God divide the word of truth rightly 2 Tim. 2. 15. as well as they ordain Elders and make and unmake Officers by the places 1 Tim. 5. 22 2 Tim. 2. 2. Tit. 1. 5. yea and the Apostle should not have ordained Titus to appoint Elders in every city for he should have appointed the Cities and Churches of onely believers to ordain their own Elders Yea 3. the Church void of Elders by our Brethrens way are the onely society and visible Church on earth who make and unmake call and excommunicate Officers and Officers have no hand in it but accidentally for Elders are made and if heretical rejected saith Mr. H. by the people having no Elders at all Ergo these Epistles must be written to the believers of Ephesus and Crete that yet want Officers that they may be instructed how to behave themâ—elves in the house of God how to lay on hands how to receive accusations and how to prove and try officers Yea Paul should not have written Rules to Timothy and Titus the publick Officers who by their office ought to have no hand in calling or rejecting of Officers by this way Lastly saith Mr. H. All these are granted by Mr. R. Whereas in many pages I dispute against this new visible Church and grant no such thing but suppose all the Officers should turn heretical in this in that case the people in tutelâ inculpata salutis when they turn Wolves may withdraw But I say not they can authoritatively excommunicate and make and unmake Officers and the Officers when the people turn Familists may withdraw and remove the Tabernacle Mr. H. God hath set officers in the Church 1 Cor. 12. 28. Therefore the Church is before officers The setting of the candle in the candlestick presupposeth the candlestick the Church is the candlestick Revel 1. 20. the officers are the candles Mr. R. answered It was not good Logick Ans. I yet maintain this to be naughty Logick and a naughty Grammatication and if this be the best Argument for this new conceit it cannot stand God saith Moses Gen. 2. 7. formed man of the dust and God breathed in his that is in the nostrils of the man the breath of life Ergo He is a living man before the soul be breathed in him It s naughty Logick like this Mr. H. God made man of earth i. e. the body of man of the earth and he breathed into the nostrils of that body so made by that mean the breath of life to affirm the body was made before the soul was infused and that the body which is the subject to receive the soul must be in nature before the soul is very good Logick Ans. The Logick is yet naughty for Moses saith God breathed in man a living soul therefore Adam is a living man before his soul be infused By this Logick Mr. H. will but change my consequence parallel and large as good as his And have it thus God breathed in mans body as the matter a living soul as the form Ergo the body is in nature before the soul. I shall not deny that consequence but 1. The antecedent is not the Grammatical phrase and the figurative speech of Moses as my antecedent is God breathed a living soul in the nostrils of man Ergo he was man before God breathed in him a living soul. So I desire Mr. H. to answer the like quirk of Grammar Zech. 12. 1. God createth the spirit in the midst of man Ergo he was a man before God created a spirit in the midst of him So Isa. 42. 5. God gives breath and spirit to the people and to those that walk on the earth By this Argument Therefore the people are a living people moving and walking upon the earth before God gave them breath and spirit What more absurd So Mr. H. God hath set officers in the Church Therefore the Church is before the officers So God hath set the members pastor and people eye ear hands and feet c. every one of them in the body as pleaseth him 1 Cor. 12. 18. this is as much as God hath placed single believers also for believers are not members visible without Gods setting not yet clothed with adjuncts as they call them of officers in the Church ver 18. or in the body visible Therefore by the consequence and grammatication every way alike The body or Church visible of combined believers shall be before the body or Church visible of combined believers But the Conclusion is absurd What then hath Mr. H. gained by this Argument Of necessity then when the Apostle saith God hath placed in the Church Apostles Prophets The word Church must be the visible Catholick organick Church which is made organick by such organs as Apostles Prophets so seated Like this God hath created a soul in man and yet he is a man by the soul that is created in him and is not a man before it be created in him Mr. H. Beside there 's advantage to the cause that not onely the subject in which these officers are is totum essentiale but by vertue of her choise which is causal of the officers they are there saith Mr. H. and therefore in reason must be before them Ans. It s a great disadvantage and an untruth to call the Elders and Rulers of a politick ruling visible Church which is
an organical body the adjuncts thereof for the members and organs of an organical body are the integral parts and so in a physical consideration the essential parts of the whole integral are not adjuncts by any Logick I know and if you take away the integral parts wholly you destroy the integral whole but if you remove the adjuncts or accidents you destroy not the subject 2. What Logick is this to make the Fathers Apostles and Pastors who beget and the Ministers by whom we believe and visibly believe Rom. 10. 14 15. Eph. 4. 11 12. 1 Cor. 3. 5. the separable adjuncts of begotten children This is strange Logick Whiteness begot Snow And this is as strange that this Church of believers is the cause and the officers the effect that is the adjunct is the cause and the children the Church of believers or the subject is the effect and the effect begets the cause and is before the cause and the fruit hath being before the tree and the children before the father for if we speak of a constant Rule as now we must do when Apostles are removed if the Church of believers be a visible Church having the Keyes and using them even to admit officers and to excommunicate them they 1. Dispense censures and govern who have no call to carry on censures and government by preaching the Word or exhorting and praying for there are no officers as yet c. If these be visible believers who are their fathers who begat them for there are no officers yet to beget them 3. Who begot them by the preaching of the Word and if they were heathens and are now converted who either did convert them or baptize them for there are no officers as yet Did every one baptize another or did unbaptized members baptize their own Ministers who are yet unbaptized and this argument must be strongly retorted The officers cannot be the effect of this Church for they are the onely causes of the very materials of this Church for officers must convert gather a flock to God and baptize them if it be true that faith comes in the Lords ordinary and instituted way by hearing of sent Pastors Rom. 10. 14. Mr. H. The Church saith Mr. R. is the candlestick not simply without candles and lamps the Church Ministerial is the candlesticks and the Ministers the shining torches and candles It s cross to all mens apprehensions saith Mr. H. that the candlestick should be no longer a candlestick than the candle is in it They are bought and sold for candlesticks Is not a subject a subject though the adjunct be not there What kinde of Logick is this Ans. It s indeed unknown Logick that officers the fathers should be adjuncts and the Church of believers begotten by them as is said the children should be the subject 2. Mr. H. will have a figurative speech against all Logick and Grammar to be a proper speech and the candlestick Rev. 1. 20. to be like the candlesticks of brass or other metal or wood which are bought or sold. So when it s said Christ walketh in the midst of the golden candlesticks the sense must be Christ walkesh in the midst of Churohes destitute of Angels and Officers Whereas he hath promised his presence to the officers Matth. 28. 20. especially Lâ—â— I am with you and by this Christ must promise his presence to blinde candlesticks and to Churches wanting officers and Angels Then the meaning of this Rev. 2. 5. I will remove the candlestick must be O Ephesus I will remove believers and that homogeneal body of Saints as destitute of Angels Never man dreamed of any such sense as this since the world was But the true sense is I will remove a shining Ministery and the Ordinances and the eight of the pâ—…ed Gospel and the Word of the Kingdom as Zech. 9. 8. Three shepherds also I cut off in one moneth Then said I I will not feed you Amos 8. 12. They shall seek the word of the Lord and shall not finde it Mat. 21. 43. The kingdom of God shall be taken from you Acts 13. 46 47. Let Mr. H. shew how the Church without the Minister is called the golden candlestick And where the Church of believers without the stars and torches is called The light of the world Godly and found Interpreters Pareus Pignetus Marlorat Piscater Diâ—â—ati English Divines The Church are candlesticks because they bear saith Pareus the torch of heavenly Doctrine So Pignetus Marlorat Piscator Mr. H. A Corporation of Aldermen before they choose a Major is a free Corporation Ergo the Church of believers is a visible Church before it have officers A man cannot be a husband before he have a wife yet he may be a man wooing woman before he can make her his wise Ans. 1. The comparison is most unlike For 1. A Corporation of Aldermen is a Corporation of free Citizens and Magistrates such as Aldermen are though they yet want a Magistrate supreme or a Major The Church void of all officers 〈◊〉 not a body capable of governing in a formal way 2. Say they want Aldermen they had by nature an intrinsacal power to choose to themselves private men to be their Rulers whereas before they were no Rulers But the making and laying on of hands upon men to make them Elders agrees not to believers because visible believers by the Law of Nature but by a positive Law of God is given to a certain number of Presbyters or Elders 1 Tim 4. 14. as is above proved 3. Say that fourty Pagans not baptized were made by the travels of some private Christian man or woman visible Saints fourty unbaptized could not make unbaptized Pagâ—… their Rulers and Pastors as they could make some of their members their Civil Magistrates 4. That Corporation doeâ— he get and create their Rulers and their Rulers who are posteriour to them did not beget them and make them free Citizenâ— But officers â—â—cording to the fixed Rule of the Gospel now when Apostles cease to be are the onely fathers who baget visible professor Mr. H. If the Church â—â—net a Church without officers then as often as the officers die the Church diâ—… also 2. When the Church for gross heresias rejecteth the officers the Church must destroy her self while she laboureth her own preservation Doth a Corporation when they put out a wicked Magistrate out of his place therefore destroy their own Liberties and nullifie their Corporation Such Arguments may seem â—nâ—ugh to cast a cause and yet Mr. R. by them can turn all aside Ans. It s unfit that a man should so reflect upon his Brethren when there is so little strength 1. The Pastors being the husband and the Church the wife sure if the wife destroy the husband to save her self she destroys her own wife ship while she labours the preservation of her self as a woman and if the Church destroy all the heretical officers is there any
he called it a Church and this Church page 94. but we ask the question whether the word Church Mat. 18. 17. Tell the Church 1 Cor. 1. 2. Unto the Church of God which is at Corinth And 2 Cor. 1. 1. 1 Thes. 1. 1. 2 Tim. 2. 15. be this congregational Church without the separable adjuncts of officers and the truth is the place Matth. 18. The principal copy of the Independent Church can mean no Church according to our brethrens way for no reason can say that the Keys of the Kingdom of Heaven Matth. 16 19. and the power of binding and loosing Matth. 18. 17 18. are given to the separable adjuncts of the Church but such are the officers saith Mr. H. page 92. and to such as are no essential parts of the instituted Church and of the only visible Church of the New Testament But M. H. makes it clear as he sayes that the Congregational Church is before the Officers and may be and is without them therefore officers can be no essential parts of the Church of the New Testament And so this Church void of Officers must be to our brethren the first and principal subject of all Government Rule Keyes Officers and what not Mr. H. being to evert Presbyterial Government he begins at the Pillars The Presbyterian Church consists of three Pillars 1. There must be several congregations made entire of such members to make up an integral body of Rulers and Ruled Ans. There is a crack in this Pillar it is not essential to a Presbyterian Church that all the congregation be entire and formed Churches having their own Officers distinct from the offices of others we cannot determine that Matthias had a determinate flock to which onely he was a fixed Pastor and Peter another and Iohn a third we rather judge the whole twelve fed in common sometimes in one congregation in this house dayly and sometimes in another but all the huge thousands could not feed in one house otherwise many congregations framed and fixed or not framed and fixed are all under one Presbytery as the Learned and Reverend Assembly at Westminster teacheth If the Pillars be dreams the house that M. H. storms is also a dream To the second Pillar we shall speak hereafter if the Lord will 3. These Churches send Rulers by way of delegation to whom they submit Ans. This also is a faulty Pillar 1. They so send as they may be present to hear dispute dissent to what is amiss nor are the Pastors delegates 2. They submit to them not simply But first reserving judgement of discretion Secondly and with liberty to appeal 3. The whole Elders of six congregations in a City may all meet in one common Presbytery without any delegation and that is a Presbyterial Church as is the meeting of a Congregational Eldership Mr. H. To their power of Iurisdiction the Churches must submit but it ariseth from a power of order or office to preach Ans. Well said then cannot they exercise the highest acts of jurisdiction to excommunicate all the Elders as Mr. H. saith page 92. they do for the people hath no power of order or official power to preach the Gospel and administer the Seals page 92. and yet Mr. H. saith they may communicate all their officers Mr. H. There is a Iurisdiction official that issues onely from the office this the officers have Answ. This Lenitive is a Corrosive Here is the matter the people have jurisdiction and do excommunicate but not by an official jurisdiction but by another power So a Midwife baptizeth in the Roman Church but not by a power of Order as a Priest but its valid An Usurper judgeth but not by a power derived from the Royall Power of the Soveraigne Ruler 2. By what Scripture can any power of the Keyes given by Christ onely to the Church of believers be given to separable adjuncts of the Church Mr. H. None is a steward unless appointed over the Family by Christ 1 Cor. 12. 27 28. Hence Papists and Prelats erre officers and offices are coronation-mercies and proceed from Christs ascension Eph. 4. 11 12. 2. They are means of worship instituted by him 3. He onely can blesse them Answ. 1. None are stewards to put in and put out stewards and excommunicate them but such as are appointed of God But believers without officers are no stewards at all 2. Censuring and excommunicating is an authoritative way of edifying 2 Cor. 10. 8. 1 Cor. 5. 4 5. 1 Thess. 3. 14. shew in all the Word where believers and private Christians are to edifie and build up in the faith their Pastors and that in an authoritative way The people so must 2. Be coronation-mercies and gifts given of Christ ascending to heaven for the perfecting of the Pastors and the work of the Ministery to gather in Apostles Evangelists Pastors to Christ. Whereas the Text saith the contrary That Pastors were given to gather in the people and the people or unofficed Brethren were not given to gather in Apostles 3. If Excommunication be a Worship administred by the Brethren upon Pastors then must a promise be made to unofficed Brethren who excommunicate Behold I send you as Matth. 10. 16. This we reade not Mr. H. He that is called and appointed an officer according to God and the Rules of the Gospel as he needs no other power but that of his office to authorize him to execute it So there is no power by rule or right that can hinder him in the due execution thereof Ans. This is a ground against both Episcopacy and Presbytery Presbyters may preach in other congregations than their own if they be officers over it as Bishops may in many congregations 2. The Pastor if called of God may do his office without horrowing a power from the Pastor of pastors to do it but he must preach hic nunc in an orderly way upon a day and time of the day appointed by the Church 3. He hath an office to preach and administer the seales any where yet must he have the call by desire consent or some other way before he can do it in another congregation 4. Nor can he rule or administer censures as his alone extra collegium without the authoritative concurrence of the Elders and tacit consent of the people though he be an appointed officer of Christ. So this ground is weak Other weak grounds we shall consider after CHAP. III. The Arguments of Mr. H. against the Presbyterian Churches are removed as weak MR. H. Arg. 1. If the Churches combined have no more power than they had before they were combined they can exercise no more Iurisdiction than before and therefore have no Presbyterian power are no Presbyterian Churches But they have no more power after their combination than before Ergo. The Assumption where the doubt onely lies is made out thus They who have no more office and officers than they had before they have no more
relation of Watchmen to a Classical Church which a Pastor doth to a particular flock for where there is the same office of a Pastor there is the same relation of Watchman and Pastor the one issuing from the other But the first is said by Mr. R. Lib 2. 335. also they put forth authoritative acts which issue onely from proper Pastors they are proper Pastors to those upon whom they can exercise such acts else they had no warrant to put them forth Answ. I yet in this sense deny the assumption that they are proper Pastors that is actual imployers of their labours of feeding both by fixed teaching and governing to all the flocks of the classical Church for that is unpossible except they could be in many Congregations at once so feeding But I deny not but constantly teach that the Presbyterian Pastors are properly that is formally essentially habitu actu primo Pastors in relation to all the flocks not of the classical Church only but of all the visible Churches on earth As a Physician by covenant actually imployed to attend all the sick of such a City suppose Norwich is their proper Physician yet so as he is essentially a Physician to all in England who shall by providence employ him An exquisite Gardener by paction is a proper Gardener to such a man who conduces or hires him a certain time to labour such a plot of ground yet so as essentially and actu primo he is a Gardener to all the Country round about who shall employ him So is one a proper School-master to teach Grammar and Rhetorick to the children of such a City yet so as he is a School-master to all the children of the country who shall employ him Christ sends his Pastor Archippus intentionally to feed all his flocks in all fields and he is essentially a Pastor to them all but for the more convenient attaining of Christs end he fixes him by the choice of the people to the Church of Coloss not as a Husband to a Wife 2. Mr. H. With his little finger aims not to twitch the probation of this 1. Where there is the same office of Pastor there is the same relation of Watchman and Pastor It is false a Physician a Pastor providentially fixed to cure and feed this City by special covenant hath a more near relation to cure and feed this City having a twofold relation both by the calling in general of a Physician and Pastor and by a special solemn oath and hand-writ to this City and both the Physician is the same publick Physician and the Pastor the same publick Watchman officio by office essentially habitu actu primo to all the sick bodies and sick souls in the country A mother is the same mother to ten children but hath a special relation to the eldest as her heir 2. As born with more pain and labour then all the other nine 3. As more dearly loving him then all the other nine Here is the same place the same officer but sundry particular relations 3. Mr. H. leaves that unproved the Presbyterian Pastors cannot put forth authoritative acts Pastoral but hoc ipso they must be proper i. e. their fixed Pastors and made theirs by the particular choice of the people to feed and govern these toward whoâ— they put forth these pastoral acts because indeed it is adultery to them who are no husbands to put forth pastoral acts of governing upon those to whom they are not fixed Pastors yeâ— they tender the Supper to forraign members and so this is a rotten pillar of this way 2. Forsaken by Mr. Cotton and the way of the Churches of N. E. and by Mr. H. himself 3. It destroys Synods and all communion of Churches for Mr. Cotton yeildeth as truth of the Gospel taught by a Minister of the Gospel bindeth to faith and obedience not only because it is Gospel but because also it is taught by a Minister for his calling sake seeing Christ hath said whoso receiveth you receiveth me they bind not only materially but formally for the Synods sake I see not how this can be answered though indeed the Discipline of N. E. and Mr. H. say the contrary both of this and their own grounds for Elders in Synods put forth authoritative and pastoral acts to these Churches of which these Elders are not proper and fixed Pastors but Pastors they are to these Churches as to all the Churches of the combination else they cannot warrantably put forth acts pastoral for their feeding and governing to edification except it be said a Synod is no ordinance of Christ which all the Brethren and Mr. H. himself deny All acknowledge a Synod to be an ordinance of Christ. But the truth is they but mock the Reader in so saying for they give no more to it but an act of charity to counsel as one brother counsels another Intuitu charitatis saith the Discipline of New England And so Mr. H. For what 1. availes it more to say a Synod is an Ordinance of God because they can give a charitative counsel then to say one single Believer is an Ordinance of God or a Woman who can counsel a man The Synod then is no positive Ordinance of divine institution for upon the same ground if a Synod be an Ordinance of God because they may counsel the Churches we may appoint a new Ordinance of a Synod For first one refuting Another for rebuking A third for confirming And a fourth for comforting 2. It is but a mocking of the world to say the association of Churches is an ordinance of God for they can give counsel to the Churches of the bounds what may be replied had I time is soon washed away But first so can twenty other Churches without the bounds of these Churches so can many eminent Christians in another Congregation not in office give a counsel by way of charity to a Synod convened synodically shal they for that be a Synod of a Synod and shall they be an Ordinance of Christ distinct from a Congregational Church for that Yea Abigail a woman a captive maid gave the one a divine counsel to David and the other to Naaman the Syrian Shall women therefore be made new ordinances of God and if neither the one counsel nor the other have any weight from the givers of the counsel but only from the word it is in vain to name the one an ordinance of God more then the other as for reverence to the persons a Synod of Elders more then one single mans counsel adds not the eighth part of a feather as touching authoritative weight to the Counsel if the Synods counsel amount to nothing more in point of a divine ordinance then Mr. H. saith any Counsel may lay a burthen upon any mans conscience so any Christian that shall publish and preach that 1 Cor. 6. 18. flee fornication may lay a burthen upon every soul not from the authority of him that speaks but
because it is Scripture that is spoken and this is all the authority of Synods Would the Lord appoint Men Elders and Brethren and Churches to come many hundred miles to heal rent and spoyled Churches and the result of all is a meer counsel which a woman at home may give for the Scripture by the law of Nature warrants women to give this as well as men 2 Sam. 20. 16 17 21 22. 1 Sam. 25. 25 26 27. 32 33 34. 2 King 5. 3 4 13. And God reveals to women servants poor ones as much of this as to others of higher place Nor shall it help the matter to say it is safer to seek counsel from men then from women from many then from one for in the multitude of counsellers there is safety Ans. It is true But 1. This is no ground to seek to a Synod of Fathers and Elders of the bounds of these who are no Pastors nor Elders to us and can put forth upon us no Synodical no Pastoral acts upon this ground we should select Counsellors out of one or many Churches that have no relation to us and so this is nothing for such a Synod but only for many gracious Counsellors private or publick nothing at all for a Synod of Elders 2. When all is done their Counsel is but a Counsel that hath as much weight as it hath conformity with the rule of the Word and so hath the counsel of a Woman or a servant And it is considerable that the book of Discipline of New England hath no Chapter nor Discourse of Synods which shews they little value them Mr. H. These authoritative actt which are put forth in other Churches issue from him either as a Pastor or as no Pastor If as no Pastor then acts of Iurisdiction may flow from him that is no Ruler Mr. R. will gain-say this if they proceed from him as Pastor then either as Pastor of his own Church which cannot be or of another Church and then one man may have two Pastoral offices And all these Churches must be either his flock or not his flock they must be if he be Shepherd to them for that the nature of relatives requires the combined Churches are many distinct flocks and he cannot be a Pastor of many flocks Ans. This is the former argument with a new dress quod fui◠demonstrandum But did Mr. H. believe his Topick probabilities would be received for demonstrations 1. To that These acts proceed from him either as Postor or as no Pastor Let him be a Pastor to a Congregation compassed about with nine single Congregations in Ierusalem in convenient nearness he feeds his own particular flock as a fixed Pastor actually imploying his constant labours upon them and by the same pastoral office as Pastor habitu actu primo to all Churches and more nearly to these nine he exercises acts of government for edifying all the ten in points of concernment which necessarily must concern them all and it no more doth follow by a shadow of consequence that he exerciseth two pastoral offices over many Churches then the same Pastor exerciseth three Pastoral offices or four over his own particular flock as if it were four flocks because he preacheth pastorally to some and administers the Lords Supper to others as to strangers 2 Others as Infants he baptizes as unconfirmed members Or 3. Others he excommunicates 4. Others he converts as finding them no visible Saints by one and the same office he feeds and governs all 2. The same argument is retorted Archippus administers the Lords Supper as Mr. H. his book of Discipline and Mr. Cotton teach and the word warrants him to do to fourty godly visible Saints out of fourty Sister-Congregations either as a Pastor or no Pastor to these fourty either as to his own flock or not his own flock not as no Pastor Mr. H. Mr. Cotton except they follow Socinians and all shall gainsay that if as a pastor then by Mr. Hookers argument he must have Pastoral offices over fourty Churches So the same argument destroys the Synods though some way soundly established by Mr. Cotton yea Mr. H. grants it is lawful to tender the seal of the Lords Supper to those of other Congregations yea he is warranted by the word so to do 1 Cor. 10. 16 17. 1 Cor. 12. 13. Eph. 2. 12 13. Eph. 4. 1 2 3 4 5 6 11 12 13. It is against the Congregational way and it is not equal to bring quod fuit demonstrandum such strong demonstrations as he calls them against Mr. R. and the Presbyterian Church which destroyes his own congregational way 3. If he act as a Pastor and Shepherd to them his flock they must be for that the nature of Relatives require This is a mistake of the nature of Relatives for the adequate and complete correlate to which every ordinary pastor is referred as a Shepherd to the flock as a husband to the wife actu primo is all the Churches on earth as a physician is referr'd to all the sick on earth not adequatly to this one sick person but actu secundo in the actual exercises of the ministerial calling very pastor indeed now is refer'd to one flock as a fixed providential feeder and to these round about the same way in acts of government that concern associate Churches but it follows not as is said that he is a proper fixed pastor to these Churches round about for these words feed the flock which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amongst you 1 Pet 5. 1. Act. 20. 28. Take heed to all the flock over which the Holy Ghost hath made you Overseers Have no such sense as feed the one single Congregation only as a husband to your wife that is in Ephesus and beware of the spiritual adultery of taking pastoral care of the other Churches of Christ that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amongst you Mr. Cotton saith the Church in the Canticles and say I the pastors also take care not only for her own members but for her little Sister which she thought had no breasts Cant. 8. 8. And I hence infer that a pastor is to take a pastoral care of the Churches associate Acts 8. 14. 2 Cor. 11. 16. for they were among them as well as the single congregation And when Paul saith take heed to the whole flock 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he meaneth not only a single congregation but divers congregations and many sheep in the flocks of divers congregations as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth not a few but exceeding many in Scripture Phil. 2. 21. 1 Tim. 2. 6. Heb. 2. 9. 1 Tim. 2. 4. Ioh. 11. 48. Ioh. 12. 32. Rev. 5. 13. Mr. H. The Presbytery are Elders to the classical Church saith Mr. R. in some respect not simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not in things proper to each congregation but in things common to all the united Churches to wit in things which rather concern the
blood and yet if the matter was too hard the same man was a Judge and a Member of the Sanhedrim Deut. 17. Mr. H. his last difference The Iudicature of Classis and Congregations do not differ formally saith Mr. R. but onely in more or lesse extension of power Ans. Then there are no specifical acts that the one puts forth but the other can put forth as occasion shall require gradus non variant speciem then they can ordain officers and excommunicate in the Congregation He said before if there be the same office there is the same definition and the same causes to wit of election and choice of the Classical and of the Congregational Elders Ans. The difference is only of more or less as of a River and the whole Element though divers learned men judge the Congregation to be no governing Church at all but only their Elders the delegates of the Presbyterial Church which consisting of divers Congregations is the first governing Church 2. There are no sâ—â—cifick acts which the Elders collectively taken may not exercise in both the one and the other but then shall it not follow thâ—â— a single congâ—â—gational Eldership may ordain and exâ—â—mmunicate in one 〈◊〉 Congregation there alone divided from the body for congrâ—…nal Elders cannot teach oâ—derly and he is the God of ordâ—r 〈◊〉 〈◊〉 in his Church in all the Congregations without a calâ— Nor 2. Exercise the power of a Synod in them all 3. I 〈◊〉 this argument Archippâ—â— hath the same office to the whole Congregation and to the single mâ—mbers who chused him and whom he feeds or then he hath so many officer as there be chusing and fed members â—â—ught by the word and ruled which is absurd Eâ—go as the single voâ—â— of one member made him a Pastor to one and of a second made him a Pastor to a second and so forth So the â—otes of the whole made him a Pastor to the whole for that is the same officâ— thâ—â— hath the same causes and the same choice and election saith M◠〈◊〉 Ergo where the same causes are not the same office cannot be but one single electing vote and the electing votâ—â— of the whole Church by Mr. H. his way cannot be the same causes for one vote makes him not a Pastor 2. If Archippuâ— hath the same office to the whole congregation and to every single member then as he 〈◊〉 pastoral acts of teaching and ruling to the whole so to the parts and single members but this latter is denied by Mr. H page 104 who saith That a Pastor cannot put forth Pastoral acts but in the Church assembly A strange imagination Mr. H. By the same official power saith Mr. R. that a Pastor teacheth his own fleck viva voce he teacheth others by writing Ans This is a new invention that I never heard of before 1. The official power by which he preacheth he receiveth by election and he may be rejected from it by the people in case of delinquency 2. By his official power he may require them to hear but may not require all Churches to read his writings and if they offensively refuse to read he cannot censure them as he may censure them that refuse to hear the word 3. If this power of writing of Books to edifie the Churches proceed from his office all Ministers by their office should write Books 4. That which another may do with as much authority and more authority of truth as being more able yet being out of office that cannot belong to the officer but to write books is such Ans. 1 Official power is not from election but from the saying on of the hands of the Elders 1 Tim. 3. 1 2. 1 Tim. 4. 14. 1 Tim. 5. 22. 2 Tim. 2 2. Tit. 1. 5. 2. It is true that a Pastor cannot require by his office those of another Congregation to hear him preach and receive the seals from him nor censure them if they refuse but it is a bad consequence of Logick therefore he doth not exercise these pastoral acts to them by his office as the Brethren grant 2. A Minister by his office may require his hearers to give much alms pray much read and confer much both these of his own and other flocks yet he cannot censure them for not coming up to the highest pitch of these affirmative duties except he may rebuke them and so may he do all who are remiss in reading edifying writings and the Church may censure unsound books Acts 15. 24. 3. Neither Mr. R. nor any judicious man can teach that either a gift to write Books or of eminent preaching praying exhorting proceeds out of a power of office it is a sanctified gift which the Church seeth and judgeth to be in any before they call him to office and any gift is by order of nature and time before the office and so proceeds not from the office and therefore it is not required that every Pastor should have a gift of writing books but if the Lord have given it to any they exercise it as such gifted officers as the Prophets and Apostles as such Prophets so gifted did write Canonick Scriptures so are Pastors if gifted to write and preach in their way and both to write and preach by their office Nor is it good Logick that all in office should write books because some by vertue of their office writ books for a Minister gifted with four Talents is obliged to gain with these four Talents and that as a Minister by vertue of his office but it is weak Logick to infer Ergo all Ministers by vertue of their office are obliged to gain with four Talents for many are obliged by vertue of their office to gain with only two to their Lord and with only one 4. It was needless to Mr. H. to prove writing of books doth not belong to the power of office because a learned man out of office may do it with more authority for Mr. R. had no such intention For sure if such a thing agreed to the office-power as the office-power then all Officers Pastors Elders were obliged to write books and yet Mr. H. does not very happily prove it because many learned men unofficed may with more authority of truth write books then officed men It is only some officed men he must mean or it is not true And then I retort it thus many officed men may write books with more authority both of truth and of office and two are better then one then some unofficed men less learned Ergo some gifted Pastors do not as Pastors so gifted and by vertue of their office relating both to the presbyterian Church and their own Congregation edifie all the Churches about by writing books It follows not Mr. H. We are told that Elders are ruling in all Churches collectively taken and they are teachers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in some reserved acts not constant teachers he that rules teacheth but always the
that the Congregation of Thyatira suppose it so to be by assuming to themselves a huge number of Elders and visible Saints shall by over-voting the former Congregation conclude that Iesabel shall still teach and seduce Mr. H. cannot say that the added power of the Elders and Members of it self is not of Christ but rather their abusing of their power in that wicked act is not from Christ for the adding to the Church two thousand to three thousand to make five thousand is lawful Act. 5. Mr. H. To this Mr. R. answers de jure the power of the greater in this case ought to be swallowed up of the two voices of the Elders of the Congregation But saith Mr. H. so the weaker should overbear the stronger the part the whole 2. This opens a gap to endless dissention the fewer say we have the truth the other we have the truth and who shall be the Iudge Aus Mr. A. citeth my words as frequently elsewhere so here imperfectly and mutilates the sense if their power and voices be against the truth it is fit that many voices be swallowed up by two Iure in fore Dei for Christ gave no power to thirty to erre and to excommunicate an innocent person he hath given no power but to edificaâ—ion 2 Cor. 10. 8. 1 Cor. 5. 4 5. But I said not that Iure Ecclesiastico the fewer and the part should overbear the many and the whole And what will Mr. H. say the fewer names in Sardis judge that a Iezabel should be excommunicated the whole saith no. The fewer say we have truth the whole say we have truth by the brethrens way no remedy but be the matter heresie or scandals incest and parricide the larger part of every single Congregation in the midst of 24. sound Churches hath a power independent and from which there is no appeal on earth to excommunicate the few names that are in Sardis and keep their garments clean If ye say so is it in a National in an Oecumenick Councel by the Presbyterian way I answer in either the one or the other if there be a manifest departing from the faith and the man of sin sit in the Temple of God and the fornications of Babel be multiplyed the fewer and weaker being Saâ—ior pars Ecclesiae the sounder part are as Mr. H. saith Iure in the Court of Heaven the Church Mr. H. Arg. 7. This course cannot attain its end appointed by our Saviour whose wisedom fails not nor can be frustrate in its preparation But the Classis excommunicating when the Elders and Congregation refuse to submit would be of no force Ans. Let the larger part of the Congregation by three votes excommunicate a godly sound man and descern an Arch-heretick to preach as a Godly Socinian Where is the end of Christ attained by you 2. It is an Arminian and unsound tenet to condemn the wisdom of Christ because he draws not his Ordinances Gospel Promises Precepts Seals Censures according to his irresistable Decree by which the infinitly wise Lord cannot come short of his end intended of the Ordinances themselves finem operantis for his Counsels and Decrees must stand Isa. 14. 26 27. Ps. 33. 10 11. Rom. 9. 19. and who hath believed our report Isa. 53. 1. Some yea many stumble at Christ and the Word Isa. 8. 14 15. 1 Pet. 2. 8. Rom. 9. Shall we accuse the Ordinances the Gospel and Seals because God attains not the end the Salvation of the hearers How unjust is it to accuse the Wisedom of God for this sinful folly of men But the Lord draws his ordinances and seals according to his approving will and thereby his Wisdom attains the end finem operis which is to save and render unexcusable and though the Classis be divided from the Congregation and the Congregation be divided the fewer keeping the rule and the greater number erring this is no more a just ground of challenging the immaculate and spotless Wisedom of God in the ordinance of Presbyterial censuring then we may challenge Christs coming in the world to bring the sword not peace Matth. 10. 34. his ordinances are media nata apta of their own nature apt to bring union between the Classis and the Congregation if it fall out otherwise the blame is in mens corruption There were answers given to these Arguments by me Mr. H. would not set them down nor remove them as he answers but in halfs and parts CHAP. VI. Some seeming inconsistencies mistaken by Mr. Hooker are cleared MR. H. Pastors as they stand in relation to the Congregation and in reference saith Mr. R. to the Classis have not two but one office page 329 333. and yet they are elect to the office of a Pastor in the Congregation l. 1. l. 2. pag. 201. but not elect to the office of a Pastor in reference to the Classis l. 2. 345. which is very strange since there is but one and the same office Ans. Is it strange that Mr. Cotton and the dissenting Brethren teach Elders in reference to the Synod and Elders in reference to the single Congregation at Antioch and at Ierusalem have but one and the same office of Elders for they are not twice Elders nor two sort of Officers by reason of these two relations If they be say it out and yet these were elect Pastors in order to their Congregations and chosen to employ their labours constantly there onely as married Husbands to their Wives So Mr. H. par 1. c. 7. pag. 81 82 83. and yet neither Mr. H. nor Mr. Cotton can say they were elect to the office of Pastors in reference to the Synod though they exercise pastoral acts in reference to the Synod Cotton Keys c. 5. p. 25. Mr. H. par 3. and the associated Churches Is not this strange For the eighth Argument repeated from Survey c. 8. Arg. 1. pag. 99. is answered 2. I â—esire the Reader also to consider my words pag. 244 245. The Congregations acknowledging and consenting to the classical Presbytery do tacitly chuse and consent to the common charge and care that every Pastor hath as he is a member of that common Court which dâ—th concern them all and therefore when Mr. R. saith that Pastors are not elect to the office of a Pastor in reference to the Classis the sense is in every page known to be that Pastors are not chosen to be fixed and constant feeders of all the Congregations of the Classis because they feed and rule in things of common concernment Mr. H. The power of a Congregation and of a Presbytery and their acts saith Mr. R. differ not essentially But Elders saith Mr. H. do and must preach watch and feed by vertue of the essence of their office therefore they have acts formally dâ—fferent Ans. That Elders do act as Elders and put forth specifick acts of Elders in the Congregation and in the Presbytery Ergo Their acts in
one differ in nature from the acts in the other it no more follows then this Peter laughs to day ergo it shall be rain to morrow That Elders must constantly and fixedly teach and feed the Churches whom they govern synodically is denied by Mr. Cotton and that they must put forth all the acts of the essence of the office and that constantly and fixedly to all the Churches congregational presbyterial synodical to which they are referred as pastors in their several relations respectively is most false Mr. H. If it be one and the same office of a Pastor to the Classis and to a Congregation as Mr. R. saith l. 2. 329. then the office relates one and the same way to both the classical and congregational Church then if the congregational Church be their proper flock so must the classical Church be quae sunt idem inter se sunt idem uni tertio Ans. the first consequence is naught If it be the same office then the office relates the same way to both the classical and congregational Church A Pastor hath the same office to the whole Congregation and to one single man to whom he preaches for he is not two Pastors one to the whole and another to the part An Elder is the same officer to Antioch and to the Synod at Ierusalem Act. 15. for he is not two officers in reference to these two But it follows not that the office relates the same way to one man and to all the Congregation nor is he referred to the Synod as the fixed and constant feeder of the Synod but he is referred to a Congregation of Antioch as their fixed and constant Pastor it is wild Logick that one and the same office must relate one and the same way to one and to ten hundâ—â—d to the adequate and to the inadequate correlate and these that are one in one Faith one Baptism one Lord one and the same Seals it will not follow that they are one every way but in illo uno tertio For the whole Congregations on earth are one in all the essentials of a Church one Faith one Lord but it follows not that all the Congregations on earth are but one single Congregation The thumb is referred to the hand as a member and also to the whole body as a member yet it is referred to the hand as a nearest and proper member but to the whole body in a more common relation as the toe is referred to the body yet is not the toe a part of the hand as the thumb is but both are parts of the body Mr. H. The combination of Churches gives no office and so no power to the Elders of many Churches for they were Elders before the combination Ans. That they were Elders before the combination and made and ordained by the laying on of the hands of the people which is your homogeneous Church is an unwritten Tradition 2. The tacit consent of Sister-Churches even before the formal combination is enough on their part who neighbour with them to make them Elders M. H. Would you see a Pastor that hath the formal essence of a Pastor and yet never did nor is bound to preach it is the classical Elder 2. The Pastor may preach in his own Congregation and Minister the Sacraments but 〈◊〉 Presbytery keeps the key of jurisdiction 3. The classical Elder is not bound to preach to them over whom he hath jurisdiction And this is the Bishop Ans. A bishop is rather a Pastor to Pastors then to the Churches Envy cannot say this of the Elders of the Presbytery 2. The formal essence of a Pastor is not in being fixed to one Congregation as a Husband to a Wife so that it is adultery to act as a Pastor either in a Synod or in another Congregation as Mr. H. teacheth for so Elders in a Synod Apostles and Evangelists should not have the formal essence of Pastors 3. It is false that he is not bound to preach and minister the seals to another Congregation or members thereof if he be called thereunto But the Bishop is a Byshop ex officio is bound to preach to none but a Sermon to the Clergy once a year and not that he may be a Bishop and never preach 3. The Pastor of a Congregation as a Pastor hath power of jurisdiction in Collegio and hath no majority of jurisdiction and ordination at all as the Bishop hath 4. The Pastor of a Congregation yea all the officers thereof poor men have no jurisdiction without the people yea the people without them have majority of jurisdiction to make and unmake all the officers which is the formal essence of a prelate by Mr. H. his way the prelate is the virtual Church tell the Church i. e. tell one single man the Prelate who need neither do by vote or consent of other Elders or people as the prelatical way teacheth Our Elders are neither over the saith of the people nor can they dispence censures contrary to the mind of the Godly So Mr. H. hath not found the prelate with us but the Male Church which is above all their officers and all others is the prelatical Church But what if the Elders meet and confer this powâ—r of sole Iurisdiction upon one man and make him more then a Moderator Ans. What if the firmament fall if they make a Bishop they make a Bishop I cannot stand but see more of the prelates their majority pride dignity priviledges in the Authors cited in nature and essence distinct from our Elders or from Synodical Elders against whom the argument fights with the like strength as against us What famous Independents have refuted prelacy I or a few can read Mr. H. What rule of Christ condemneth the Churches of error for giving the power of jurisdiction to one man but will condemn the iâ—vesting many Elders with jurisdiction over many Churches let Mr. R. give me one place of Scripture or one sound Reason for it that one may be a Pastor to a people by whom he was never chosen c. Ans. The places of Scripture that tell us the Elders of Ierusalem were over so many as their constant officers who could not meet in one Congregation declare they had jurisdiction over that Church otherwise Elders of that Church they could not be but they could not all of them be chosen their Elders constantly teaching in all the Congregations for that was unpossible And our grounds for a Presbyterian Church and for Presbyterian Elders are these 1. To appoint Elders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in every City Tit. 1. 5. Is to appoint a Colledge or Church-officers in every Church the Town or City of Samaria receiving the Gospel 1. As many even from the greatest to the least as were bewitched by Magus Act. 8. 6. 9. 2. Both men and women were baptized v. 12. and so were made a Church 3. The number being above the strength of Philip and so more then
one Congregation they stood in need of Peter and Iohn v. 14. to help in the work 2. The first samplar Church of Ierusalem is one Church in Government for their Elders are called the Elders of the Church of Ierusalem Act. 2. 43 44 47. 8. 1 2. 5. 11. 11. 30. But that this Church was not all one Congregation is clear 1. From the multitude thereof Act. 2. 43. three thousand 2. Act. 4. 4. Five thousand And then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 multitudes of men and women Act. 3. 14. and yet they were multiplied 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exceedingly and a great company of the Priests hard mettal to be wrought upon was obedient to the faith Act 6. 7. 2. They meet in sundry places from house to house Act. 2. 46. 5. 42. for the celebration of the Lords Supper breaking of bread nor is it like they durst bring into the Temple the new seal of the Supper The dissenting Brethren refused that 3. The multitude of twelve preaching Apostles for some years and seven Deacons for the poor declare that in 1. Such a plentiful harvest 2. In such a necessity of gathering souls 3. Of preaching in season and out of season that one Apostle could not preach to one Congregation the other eleven hearing that were twelve reapers all in one ridge in one single Congregation where eleven that time must be silent 4. The Apostle spoke with divers tongues that these of all nations understood Act. 2. 1 2 3. Therefore in divers meetings nor is it clear that all the three thousand heard Peter the Text saith v. 37. they that heard were pricked Act. 2. 11. the rest of the Apostles also spoke as Mr. H. thinketh 5. What agreeth to the Apostles as Elders agreeth to all Elders but the Apostles Act. 6. as Elders not as Apostles which is a Presbytery of twelve Elders over divers Congregations chose Deacons lay hands on them and praying ordain them v. 6. and use the joynt concurrence of the people for the chusing of them as a standing example to the Churches Now what they do as Apostles either in writing Scripture working miracles speaking with tongues c. they neither seek nor need the help or occurrence of others either people or any else There is no ground to say that all these thousands meet in Solomons porch Act. 5. 12. at one act of divine worship Congregational or that they were all joyning in one and the same prayer or that they returned to wit Peter and Iohn to their own that is all the thousands but to the Apostles who spoke the word with boldness Act. 4. 23 31. nor doth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 multitude note every individual person man and woman Mat. 8. 37. The whole multitude of the Gadarens besought Christ to depart Festus Act. 25. 24. All the multitude hath dealâ— with me about Paul Luke 1. 10. The whole multitude were praying without See the Reverend Assembly at Westminster They meet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in every house it notes a Church-meeting Act. 5. 42. 16. 15. 20 7 8 10. Rom. 16. 5. 1 Cor. 16. 19. Phil. 1. 2. but that all these thousands interessed in ordinances and government as the Brethren say meet for the same word breaking of bread government and censures in the same house needs no refutation it refutes it self 3. The Church of Rome though one body had many members Rom. 12. and could not be one single Congregation 1. In it were many Churches lesser as the house of Aristobulus Rom. 16. 0. Of Narcissus v. 11. 14. Philolâ—gus Neâ—ea Iulâ—us and all the Saints wâ—th them v. 15. the Church at the house of Aquila and Priscilla many teachers and fellow-helpers veâ—s 3 9 12. 4. The Church of Thessalonica could not be one single Congregation their faith being heard in all Achaia and all places 1 Thes. 1. 6 7 8. of them Paul gloried in all the Churches v. 16. Paul at one Sermon converted of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great mul titude and of devout women Act. 17. 4. not a few also what must be the growth of that Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 15. 33. when they tarried at Antioch Steph. some time Beza not a little time Paul and Barnabas continued there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with many other Teachers and when God layeth the dayly care of all the Churches upon one man 2 Cor 11. 28. and upon other eminent members of the same body that the Lord sent so many eminent Teachers and Prophets to one Congregation only at Antioch at Corinth who can believe it 5. The Church of Ephâ—sus had divers Congregations if not more then one 1 Cor. 16. 19. The Churches of Asia saluâ—â— you Aquila and Priscilla salute you much in the Lord with thâ— Churâ—h at their house So Marlorat so Parâ—us and Bâ—za on Rom. 16. See the English Divines on the place and Diodati There were divers small assemblies in one and the self same City See 1 Cor. 16. 19. Col. 4. 15. So were Church-assemblies ordinary for praying in the house of Mary Act. 12. 12. Joh. 20. 19 26. in an upper chamber at preaching praying and chusing of an Apostle Act. 1. 13. praying and baptizing in the house of Iustus Act. 18. 7 8 preaching in the Schoâ—l of Tyrannus Act. 19 9. preaching câ—lebrating of the Lords supper in a house of Troas Act. 20. 8 20. 5. 42. 10. 24. The Assembly of Divines at Westminster proveth that there were more congregations then one at Ephesus 2. That there were many Elders over them as one flock Act 20. 17 c. 3. That these congregations were one Church Rev. 2. To which adde 1. The multitude of converts Luke saith Act. 19. 10 17. three times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the Iewes and Greeks in Asia and at Ephesus heard the Gospel a great door there was opened Sorcerers converted Act. 19. and Paul giveth direction to Timothy how he should govern in the house of God 1 Tim. 3. 15 16. at Ephesus 1 Tim. 1. 3. upon whom he should lay hands 1 Tim. 5. 22. 1 Tim. 3. 1 2. 1 Tim. 6. 4. to what faithful men able to teach others he should commit the Ministry 2 Tim. 2. 2. Had it been a single congregation where one might teach at once only what needed such watching over false Teachers speaking perverse things and gathering Disciples and Churches out of one single Church Act 20. 27 28 29. and trying of false Apostles Rev. 2. 1 2 3. who were not sent to one single congregation and there hath been need to take heed to such as speak lies sow unprofitable questions 1 Tim. 4. 1 2 3 6 11 12. 2 Tim. 6. 3 4. 2 Tim. 2. 14 15 16. and so there must have been many preaching Elders there 6. At Corinth there have been many instructers 1 Cor. 4. 16. many Doctors and prophets 1 Cor. 14. 24
internal independency can dispense censures it proves nothing but the independency here is extrinsecal and objective and so accidental and the affliction not the power of jurisdiction in this Church Mr. H. There be all the officers in such a Church in an Island and all the operations operari sequitur esse and the end is the same in both the perfecting of the Body Ans. There be neither all the Church-operations because there is no dispensing of pastoral acts censures Church rebukings Church-warnings to neighbour Churches nor is there the same adequate end which is the perfecting of the visible body round about as far as may be which is the complete end of an associated Church the perfecting of one single congregation is a mangled and imperfect end Mr. H. 3 Ground Where there is an office or power appointed of God there needs no other power but the office to authorize the work Ans. There is nothing more false Every pastor hath a power to preach but there is need of a call of God to preach to Macedonia not to Bithynia Acts 16. There is need of a call to preach fixedly to this not to this flock and to ossociated Churches 2. How is it proved its but begged that there is a power independent in an associated congregation Mr. H. If the power be the same and the end the same the power must be vain if it be not put forth to the end the power and institution of Christ should be wronged if it should be hindred in attaining its end Ans. This is also a false ground Power of admonishing of rebuking of preaching is not wronged when the object to wit neighbouring Churches are not and the Lord cannot wrong his own institution It s a carnal reason to say an institution is in vain a power when they are not put forth in all possible acts Steven is stoned Iames is beheaded Paul imprisoned the Church scattered that they cannot by a physical impossibility meet to remember the Lords death preach the Gospel dispense censures is therefore the power given by Christ to do all these in vain Mr. H. Neighbourhood of other Churches is but a separable adjunct it can adde nothing to the constitution and so to the operation of the Church for death and dissentions may take away some Churches and may nullifie them Ans. This is for me Neighbour Churches are extrinsecal to the nature of a Church in an Island Ergo the Church in the Island hath a ministerial and official power actu primo to rule and joyntly edifie the neighbour Churches if they be If any say Evah was accidental to the nature and to the operations of Adam will it hence follow a power of procreating children is accidental also to Adam no more does it follow from the notexistence of neighbouring Churches that the Church in the Island hath no power to edifie and joyntly rule those nighbouring Churches its poor Logick because the object is not to remove the power Such a man is in a dark dungeon Ergo he hath no visive faculty and because light and colours adde nothing to the visive faculty or to its nature and essence Ergo if light and colours be removed the visive faculty is removed So associated Churches are accidental to the Church in an Island Ergo that Church is deprived of all politick power to govern associated Churches if they were it follows not Mr. H. Suppose a Church be gathered in a wilderness any latter Church planted beside it cannot binder nor abridge the liberty power authority and operations that all are from Christ and when the same intrinsecal power of constitution according to God remains unaltered the operations remain the same Ans. 1. A Church or Churches added do not hinder or abridge nor bring any privative power but the added Churches bring a perfecting helping and cumulative power to perfect objectively in complete operations the former Church in the Island in things of common concernment in which hoth that Wilderness-Church and the added Churches must be either edified or scandalized 2. When the same intrinsecal power remains unaltered the operations may be altered to the better and perfected Mr. H. deviseth much Logick of his own When the visive faculty of a man brought out of a dungeon who could not see the day-light seeth now should the operations remain the same when he is brought forth Ergo as he saw not before so he sees not now Mr. H. If it be said the Church in an Island should submit to a combination of Churches as well as combine as members of a congregation Ans. 1. This is to beg the question 2. Suppose they will not submit then thâ— other Churches cannot coÌ„mand that no more than a particular congregation can coÌ„mand me to be a member 3. They ought not so to combine as to prejudice the operations of that power they have received of Christ and there is no warrant of Christ to hinder the operations of a Pastor or ruling Elder more in one act of his office than another Ans. The contrary is a begging of the question For 1. The Church in an Island should submit to the counsel and advice of new added Churches as to the Lords Word by Mr. H. his grant Ergo a new addition of Churches as an addition doth help and not hinder the power 2. The addition of a new power of jurisdiction to the power that was in the Wilderness-church and that in matters of common edification as in dogmatick points by grant of Adversaries is no prejudging â—xcept they over-vote in a corrupt way the Wilderness-church And we say Christ never gave any power of erring or male-administration 3. The adding of 50 members to a Wilderness-church consisting of 25 shall have the same inconvenience for the Wilderness-church is to submit to these added members if added according to God as we suppose as to as lawful a Church-judicature as the Wilderness-church was before the addition But what if they will not submit Let Mr. H. see to that I should think by Mr. H. his grounds they ought to submit for they are added according to the Rule of Christ and by Mr. H. his grounds they ought not to submit which is a contradiction For 1. The power of the Wilderness-church the authority within themselves offices officers were before complete were all from Christ. Ergo the operations should be the same and they should vote and conclude as they did before without the addition of 50 members 2. Those 50 added are separable adjuncts to the constitution and nature and so to the operations of the Wilderness-church For by Mr. H. the Wilderness-church being of 25 members was complete in essence and operations before the addition of 50 members 3. The 50 members over-vote and nullifie the righteous preceeding of the poor holy Wilderness-church of 25. Ergo here the power of a single congregation in the Island and the Wilderness must be over-turned by these three Arguments
of Mr. H. Let his defenders see to it 4. A congregation may command me a visible professor so and so dwelling near the Fountain to confess Christ before men and so to be a member Obj. They cannot excommunicatâ— a râ—fusâ—r to be a member for a non-member cannot be câ—st out Ans. It s all along a false principle that a man is no member until 1â— A Court congregational judicially judge of his Regeneration 2. Until he actually consent and give up his Name as a married party 3. and that to one onely congregation all are rotten and headless principles What way pastors may be hindred in exercising pastoral acts or acts of ruling is clear he may not publickly preach in a set time of his own appointing without the Churches consent by whom he is to be regulated which is no hindring of the exercise of his power as Mr. H. imagines but a regulating thereof Mr. H. The addition of any thing besides an office addes no power of right or jurisdiction Ans. True but it extends the right of the Wilderness-church to so many members added to 50 Infants to be baptized when born to ten Churches about when the Lord shall adde them not to rule over them but to rule joyntly over the whole combination with them for promoting the Gospel in all Mr. H. The ground of the combination is of no force to wit the preventing or curing the taint and polluâ—ion that a scandal will bring by the nearness of combination Therefore the combination is of no force the scandal falls out in another Classis 2. In the outside of the combination nearer the congregation of another Classis than their own 3. It goes far to another Province and Nation The righteous proceeding according to the Rule of Christ is a cure appointed to remove it whereever it falls out farre or near Ans. By combination we do not mean onely a combination of a Presbytery but also of a Province Nation yea of all the sound Christian Churches on earth as the Synod of Dort 1618. condemned the unsound Doctrine of the Arminians by writing to all those either within or without the Church and nearness of habitation is not the adequate ground though a ground it is 1 Cor. 5. 1. It is reported there is among you fornication c. of the danger of pollution 2. The reason Because the scandal may fall out without the combination of the Classis is no reason why the combination is of no force for the combination is upon other grounds also to wit the establishing in the faith the increase of the Churches Acts 16. 4 5. the gathering of the Saints and perfecting of the body Eph. 4. 12. edifying the body beside the preventing and curing of scandals 3. It s to beg the question to say that the proceeding of the Independent congregation of Antioch say it were so is a cure for the scandalous Doctrine of salvation by circumcision preached at Ierusalem Acts 15. 1. troubling the Churches of Syria and Cilicia Acts 15. 23 24. Yea this is for Mr. H. to say the holy Ghost used not a sufficient cure As for that to say scandals should not be prevented and cured by the combination because they may fall out without the combination his meaning is without the combination classical or congregation it makes Christs remedy nonsufficient that either there can be no Provincial no National scandals contrary to experience or then Christ hath provided no Church-remedy to remove them but onely the power of a single congregation which hath no power at all but over themselves Hence this rotten principle That Church feeding is due to none under the New Testament but to persons hampered into the Pinfold and Judaical Prison of one single congregation against which 1. it licenseth the most godly Saints on earth residing at Corinth if they be no Church-members of that Church 1. To deny Christ and Church-ordinances before men when Christs sends out his servants as Mat. 22 3 4. Luke 14. 16 17. for they may say the Lord calls none to Church-ordinances at Corinth but members of that Church and such are we not 2. It licenseth them to despise Church-prophecying Church-praying Church-praising 3. To disobey a Gospel-command though they have visibly to the conscience of all tried themselves Do this in remembrance of me whereas Christ limits his invitation to all who can discern his body Mr. H. must say its adultery for the members of the Church of Philippi to remember the Lords death in the Church of Corinth 4. That Doctrine is not of God which debars the birds sheep and children of God sojourning in what fields or land soever as it were from feeding as his Eagles upon the carrion in every lawful Church-way or from watching at the gates and waiting at the posts of the doors of Wisdom except in that onely congregation to which they are sworn by marriage oath or from seeding at any table of the Lord or dwelling all the dayes of their life in the New Testament-sanctuary to behold the beauty of the Lord Prov. 8. 35. 36. Psal. 23. 6. 27 4. except in one single congregation but such is the Doctrine of an independent congregation the onely visible Church of the New Testament as they say 5. That Doctrine is not of God which confines Church-comforts Church-praying c. to one single congregation and puts us in a worse if not in as hard a condition as the Jews whose publick Temple-service was tied to the Temple whereas in the New Testament 1 Tim. 3. 8. as in the Old also in some sense we may pray in every place lifting up holy hands without wrath and doubting But we may not pray praise and heat Church-wayes in any place by this way but in our own congregation although the Lord promise to create on Zions assemblits a cloud and a smoke by day and the shining of a fleming fire by night Isa. 4. 5. and that upon all the Lords Mount 6. The sojourner is left to the Eunuchs complaint I am a dry tree there is glory in this assembly but I have neither part nor portion in it Nor will it establish the heart to say I see the beauty of the Lord in my own congregation for these under the New Testament can finde no solace and comfort from that Psal. 106. Remember me O Lord with the favour that thou bearest to thy people Nor can it be the comfort of an Institution which is something more to a believing sojourner and David banished to want then we conceiveâ— when Davids spirit is overwhelmed when he wants the joy presence and comâ—ort of instituted holy dayes Psal. 42. 4. and of Tabernacle-consolation with the covenanted people of God which made the sparrows more happy than he was Psal. 84. 1 2 3 4. and yet he had soul-refreshments in lively desires Psal. 63. 1 2. For the godly sojourner is not of that covenanted visible body with the Church to which
he is a stranger for by this way he is an alien and deprived of their sanctuary joy and glory of that congâ—egregation both in Church-hearing believing and joy of the seals 7. By this way Christ must promise his Ministerial presence and his Spirit not always as Mat. 28. 20. Eph. 4. 11 12. Ioh. 20. 21. Acts 1. 8. and in every congregation where they open the mouth but onely in one fixed congregation With what faith can they preach elsewhere or people hear the pastors elsewhere CHAP. VIII Arguments against a Presbyterial Church taken from the Name and Nature of the Church Matth. 18. are discussed MR. H. A Church in the Gospel is never used for the Elders onely Ans. It is never used in the N. T. for men onely who govern secluding women and children as Mr. H. takes it nor for the people secluding the Elders as a governing Society but of the signification hereafter But it cannot be a binding and authoritative loosing Church Mr. H. There cannot be a definition given that will agree to a Congregational and Presbyterial Church Ans. Ergo There is no Presbyterial Church it follows not 2. As we take a Congregational Church for the Eldership ruling it is false One and the same nature of a Ruling Church agreeth to the Congregational Presbyterial Provincial Eldership and so they differ per magis minus as is said Mr. H. If the Congregations be species specialissimae of a true Church then there can be no lower species resulting or arising from them as this doth Ans. No Logick can say the Church of Boston so existing hath other species of the Church of Boston under it The hand of Socrates cannot be called species specialissima nor is the hand to speak Logically a species it is a part and an uncomplete part of the body If Mr. H. mean as it seems he doth that we make Presbyterian Provincial Churches lower species and kindes of Congregational Churches the pious man refutes Presbyterian Government which he understands not For species specialissima praedicatur de inferioribus according to Aristotle his Ramus and all Logick And O what Monsters feed we if this be true properly a Presbyterial Church is a Congregational Church or a Congregation is a Presbyterial Church for the congregation is an integral part of the Presbyterian Church the Presbyterian likewise an integral part of the Provincial but neither of them is species to other except we say Euphrates is the Element of Water the Element of water is Euphrates M. H. If every congregation hath all the integral parts of a Church then it is an intire and complete Church Ans. Therefore it is an intire politick Church in its association with other Churches it follows not But what then London is an intire city having all the integral parts of a Society Major Sheriffs Aldermen Rulers and ruled Ergo London is no part of England nor ruled by the Parliament of England VVhat Logick is this But if the meaning be that the congregation associated in the midst of ten congregations is so a city different in species and in nature from all other congregations and so married to its own Pastors as the husband and wife are so that to exercise Church-acts official acts without themselves is adultery and unlawful and so as this Church is no integral part of the body Catholick it s against Scripture and sound reason and a begging of the question Mr. H. Every integrum is made up of his members therefore in nature they are before therefore Churches before Classis therefore what each have they receive from them therefore they have no office but from them therefore both ordination and jurisdiction come from them Ans. I desider at a Syllogism Every whole Incorporation is made up of its members that are before the whole and hath power offices ordination and jurisdiction from these members It is denied by us and nakedly asserted by Mr. H. For 1. The Churches are before the Apostles Ergo the Apostles had their immediate calling and power of jurisdiction from the Churches It is against Scripture as women and children are by nature before officers ergo officers have their ordination and jurisdiction from women and children 3 Churches are before counselling and advising yea as Mr. Cotton saith well before pastorally and authoritatively determining Synods Ergo Synods have all their synodical power to counsel and pastorally teach from the Churches they came from it follows not not will our brethren yeild the consequence Mr. H. If a Congregation grow too big and therefore be forced to swarm out or in ease they transplant themselves from one place to another so that part be forced to go before others to make preparation for those that follow we then send an Officâ—r with the smaller party and the greater number remain with the rest and yet are all but one Church in our account and under one Presbytery of chosen Elders of the Congregation Ans. 1. Why do not our Brethren shew a practice of this in the Church of Ierusalem consisting of so many Act. 2. 4. 6. thousands if more then five thousands all in one congregation Was there not need that four or six congregations should swarm out of six thousands and six Officers be sent with them in which case suppose they go fourty miles to a new Colony and five congregations meet in five sundry places for Word and Sacraments here must be five Churches â—s our brethren take the word Church 1 Cor. 11. 18. Act. 11. 16 21. 22. 4. 31. Mat. 18. 17. 16. 18. Sure though they had no Officers they are a homogeneous true visible Church as Mr. H teacheth page 1. c. 5. page 5. and so here or six Churches if we contend not about names under one Presbyterial government which is the yeelding of the cause and yet at forty miles distance and yet by no will or appointment can they meet in one place O but they are all one Church in our account one congregation in Christs account Shew us Scripture for this acception of the word Church in Old or New Testament that they are one single congregation otherwise Mr. H. his account is no account If they be one Church because they have one and the same power jurisdiction officers they had before So we say and the same power and jurisdiction in nature and essence we grant but so all the congregations on earth have one and the same power and jurisdiction covenant seals saith Christ hope of glory so we agree Why dispute we if the meaning be that all these six swarmes for a thousand will be a number too great for one congregation if not sufficient are but one individual congregation though now separated by forty miles and meeting in six sundry places 1. Give us Scripture for that Church 2. Give us any Greek Author sacred or prophane that so speakes for we stand not to Mr. H. his account
saith he but can there be no allusion to a Iudicature except the one to which allusion is made and that of which the present speech is have the like power Then cannot the Scripture allude to earthly Princes who place their greatest Courtier upon the right hand because earthly Princes have not the like power with the Father of Jesus Christ. This destroys all allusions which abound in the Scripture as Paul Rom. 10. 18. alludes to the Sun Malachi compareth Gospel-worship to the burning of Incense chap. 1. shall it then follow that the one is of the nature of the other That allusions bring little light is said without ground for they being grounded upon Metaphors often which bring light must bring much light 3. That Synagogues had no power to excommunicate seems to bring darkness and not light The contrary is Iob. 9. and 16. Though they abused that Ordinance Mr. H. It s in vain to send the plaintiff to a general Councel he might be dead before he be relieved and the Councel be gathered Ans. We send no man by a loup to a General Councel but the grieved man may appeal to the nearest Judicature and Mr. H. will have him to loup to a General Councel at the first being accused of a scandal which declares that he would elude all the Government of Christ between him and that Judicature 2. We do not maintain any Appeals whatsoever but onely righteous Appeals Illud tantum pâ—ssumus quod jure possumus 3. So may the plaintiff be buried before a Synod by way of consultation may be had the wayes of Discipline aâ— all Christs ordinary wayes in the Gospel may possibly never take effect in those to whom the word is a savour of death unto death but that doth not nullifie an Ordinance of God Mr. H. Our Saviour Mat. 18. points at a standing Tribunal of such a Church as is at hand whereof both parties were members Ans. It s a perverting of the words of Christ Mat. 18. that no man trespassing whom I must endevour to gain can be my brother but he who is a member of the same congregation of which I am a member This is to renounce and quit all brotherly communion with all Churches on earth but onely that single congregation of which I am a member when not one brother but twenty or many Churches of brethren without the congregation as false brethren of Iudea trespass against Antioch by perverse doctrine Act. 15. there is not a Judicature aâ— hand hath Christ provided to tell no Church and left no remedy to remove the greatest of scandals Mr. H. How could a Church in an Island or the first Church at Jerusalem Act. 1. 23. exercise discipline upon an offender upon this ground Ans. Why not since the purpose of Christ is That every Church even the less of one hundred and twenty Acts 1. and the greater of ten thousands Act. 2. 4. 6. should respectively purge themselves and when association of many Churches about shall be they should also purge those without the congregation Scandals fall out where many meetings are and one onely Presbytery over them as Mr. H. granteth to which of the meetings shall the plaintiffs complain The offenders are of divers Meetings or Churches that are not at hand Mr. H. The Sanhedrim is a mixt Iudicature partly of Ecclesiastical partly of Civil Iudges Deut. 17. 12. 2 Chron. 19. Ergo allusion cannot be made thereunto Ans. The Consequence is naught 2. Mr. H. with the Prelates confound the Judicatures but they are clearly distinguished while one is appointed for the matters of the King another for the matters of the Lord 2 Chron. 19. 11. So are they distinguished The Priest or the Judge not the Priest and the Judge Diut 17. 12. Men might sinsully confound them but sin is no institution of the Lord. Mr. H. Arg. 2. The Church of believers is that which meets for prophecying and for praying but this Mat. 18. especially for binding and loosing and censures Mr. H. The Church of believers is assembled mainly for prophecying and praying yet not onely but for censures also the Word being ended Ans. That is indeed in question That men women and children meet ordinarily every Lords-day for to act in all Ordinances and after Sermon to leed witness binde and loose and that under the notion of believers for neither here nor in Scripture is there warrant for this Mr. H. Arg. 3. The Church Mat. 18. is such a superiour and judicial Seat as is to be obeyed in the Lord under the pain of excommunication But a multitude of believers are not such a seat So Mr. R. Mr H. The Major is the question and the Conclusion is to be proved whether a particular congregation be the highest Tribunal or the classical Church and Mr. R. takes one part of the Conclusion to prâ—ve the other If the congregation be not highest then the classical must be The Minor should have been proved not nakedly propounded Ans. I propound a Syllogism and for answer to the minor Mr. H. transforms my Argument which I dreamed not of and sayes I take one part of the conclusion to prove the other If the congregation be not highest then the classis is But Sir that is not one part of the conclusion to prove another but since you bring it it s a lawful Syllogism Either the congregation or the classis is the highest Tribunal But not the congregation Yet this is Mr. H. Arg. not mine The Church Mat. 18. is such a superiour seat as is to be obeyed as being over us in the Lord c. But no Scripture no Divine in the world saith That the multitude of believers I use not there the term Congregational Church at all is such a superiour Seat that is over the Guides and whom the Guides do obey in the Lord or disobey under the pain of Excommunication This minor of mine is not nakedly propounded The Scripture saith the officers are over the multitude of believers in the Lord 1 Thess. 5. 12 14. 1 Tim. 5. 17. Heb. 13. 17. But the contrary is never said they do not awake that say this is to take one part of a conclusion to prove the other for its a conclusion proved by a medium that is no part neither subject nor attribute of the conclusion Mr. H. Arg. 4. of Mr. R. Whatever the Church may excommunicate every member thereof convened with the Church may inflict all inferiour censures But all the members cannot inflict lesser punishment for neither women nor aged children nor the unofficed brethren can rebuks exhort or by the Word openly convince the officers Ans. The consequence is feeble as appears from the nature of delegated power which is committed by Christ to persons capable thereof which women for their sex children for the want of the exercise of understanding cannot do People have power to choose officers therefore women have power to put in
their voices The Body of a Corporation may put out a Major upon desert therefore women and children may do it No the wise God hath included the votes of women in the male Ans. Nay but Mr. H. shall not so elude the Argument Whatsoever the judging binding and loosing Church of believers may do that every member of the joynt community may do in collegio if the Keyes be given to them as Mr H. and Mr. Cotton say as actual believers giving Peters confession Mat. 16. and therefore Mr. H. too suddenly sayes The consiquence he would have said the major for its a lawful Syllogism is feeble for women children sons come to agâ— servants which he left out are formal and essential parts of the believing Church to whom the Keyes are given as to the first subject If the Keyes be not given to them as confessing and professing believers because not to women sons servants then not to all confessing and professing believers as such then not to all blessed as taught by a teacher above flesh and blood as Peter was Mat. 16. This shall cross the Principles of our Brethren the Truth and Scripture cannot but cross them nor can it be denied but women sons come to age servaÌ„ts are no less members of that Church than the multitude of male-believers for they confess Christ as Peter are blessed and built on the Rock as well as Peter and are no less conceived in charity to have some spiâ—…l good in them as Mr. H. dictates cap. 2. par 1 15 16. and these must be visible Saints to whom Mr. H. his definition of visible Saints agrees and therefore our brethren must either quit the principles they follow or then a multitude of believers of visible Saints must be larger than the actual binding and loosing Church Mat. 18. and against their will this Tell the Church must be understood of Tell some believers onely if they will The Officers but Tell not women nor sons nor servants for they are no part of the binding and loosing Church and If he hear not the Church that is as the Hebraism there If he obey not the Church if he obey not some believers Men and Heads of Families not women servants â—ons Let him be to thee as a publican c. 2. So woman are either not capable of believing and visible Saintship which none can say or they are not capable of a power of binding and loosing and so a power capable of binding and loosing is not given to the multitude of believers as the Church Mat. 18. 3. Nor are women sons servants debarred from voicing in Election because it is a Church-power for it is no power of jurisdiction For 1. Their tacit voices and consents are not excluded because they must try the spirits not upon trust fide implicitâ believe every teacher more than men or believe as the Church believes more than their husbands nor must they take Doctrines as truth upon their husbands word not are women so excluded from speaking in the Church as they may upon no occasion confess their faith 2. Profess vocally repentance 3. Depose as Witnesses 4. Accuse the guilty before the binding Church 4. Nor may a Corporation cast out a Major by an authoritative power such as binding and loosing is Mat. 18. 5. We seek a warrant why the votes of women in choosing their Pastors must more be included in the votes of the male than their being essential parts of the redeemed Church is included in the males or their confessing publickly that Jesus is the Christ as many women Martyrs and sons and servants have gloriously done and yet their confession of Christ to the death must be personal and not included in the confession of husband or parents as Mat. 10. 32. Mr. H. Arg. 5. of Mr. R. Those to whom the essence and definition of a Ministerial Church having power to excommunicate doth belong those and those onely are understood under the Name of the Church Mat. 18. But the essence and definition of a Ministerial Church having power to excommunicate doth not necessarily belong to a great company of believers assembled Church-wise Ans. Both propositions may be denied Neither a Church without officers nor as having them is here onely understood but the second sense is here firstly attended For both people and Elders have their power parts and places in a right order and manner when it s said a Ministerial Church is here understood Ministerial notes either Ministers without the body exclusively and that is false or Ministers with the body inclusively Now a Ministerial Church in the fairest sense aims at both In the first sense the proposition is false in the second it doth not conclude to whom the essence and definition of a Ministerial i. e. of a Church of Ministers without the body having power to excommunicate doth necessarily belong These and these onely are here understood This Mr. R. l. 1. p. 226. refuâ—eth Ans. Well then Mr. H. denies the conclusion then both a Ministerial Church and a Church of Redeemed meeting to partake of Ordinances have their part here Ergo women have their part here 2. If a Church in both sâ—nses be here understood when all the Officers turn grievous Wolves Socinians Papists Familists such as say they are Apostles and do liâ— then 1. Must the people that are stumbled complain to themselves This is not just to make the complaining party saith M. H. judge What if they unjustly complain and say their officers are Presbyterial and Prelatical and are Legal Preachers and preach neither Christ nor Free-grace then hath Christ ordained them whose lips preserve not knowledge to be the onely judging and first Church which hath power to excommunicate to be the first and onely Judges-of sound Doctrine and Heresie in officers And suppose the Church of people and officers be here firstly understood we cannot complain of the Familist people of which there were too many in Nâ—E to the Elders for the same reason 2. Nor is it true that people and Elders the people must in judging be first by Mr. H. have their power parts and place in this work for all Elders and people have equally a decisive voice except women and children and seâ—vants and by what reason they want votes a reason 〈◊〉 yet is not heard of 3. There is no reason that binding and loosing may be transacted by onely a power of judgement in people for then a power of office is accidental to binding and loosing how then can a society with both power of judgement and of office be understood here firstly as Mr. H. saith Therefore I ask a reason why officers who are meer adjuncts such aâ— come in at the by and as latter in nature power and operation to the visible Church should have any hand in binding and loosing since all officers are made and unmade ordained and cast out by the male-Church by this way 4. Nor can the
to be false with the same Argument Because many better Reasons may haply be given which is bad Logick for other Reasons may be given and Separatists Morellius Anabaptists and Prelatical men have besieged but never taken in this Text but if this be the onely seeming and apparent reason given for popular jurisdiction yea or that can be given the consequence is not proved by Mr. H. his Adverb haply which implies No as well as I. And when Mr. R. saith the Reasons against our sense are Sophisms it s not an answer to say I. but stronger arguments haply may be rendred by others such as never were alledged before What if one should say stronger Reasons and clearer Scriptures yet than ever have been alledged may haply be rendred for unwritten Traditions Image worship Praying to the Dead Papists should be little stronger than they are 2. The Argument is but this If the word Church in all the Scriptures so often mentioned be never taken for the Elders onely it a strong suspicion it is not so taken in this place Matth. 18. But the word Church is such 1. The major is denied All the judiciouâ— Interpreters finde a word onely in this sense in this place and that it cannot bear sense according to the analogie of faith but in this sense onely as scope matter and circumstances of the place inforce and yet the same word must be otherwise taken in many other places And when all is done the conclusion of the apparent reason amounts but to a suspicion and Mr. H. of his own addes the qualification of strong suspicion and Mr. R hath leave upon better grounds to adde that his own suspicion is weak Mr. H. wrongs that eminently learned and godly man Mr. Ball who proves the Elders here must be meant and no other Church and Mr. H. touches not with one finger his reasons 2. I retort the Argument If the word Church of the Redeemed meet to partake of all Ordinances Word Seals Censures c. often mentioned in Scripture be never taken for Brethren onely excluding believing women sons come to age of 15 or 16 years which are the far larger number of the Redeemed confederate visible Church called sanctified as 1 Cor. 1. 1. 2 Cor. 1. 1. Eph. 1. 1. Col. 1. 2. 1 Thess. 1. 1. 2 Thess 1. 1 c. then can it not be so taken Mat. 18. and the Assumption must be as strong That the word Church in this sense is destitute of the least loving look of the allowance of any Text that might be a second in the field as is the Rhetorication in place of Disputation of Mr. H. therefore we desire a parallel place for the acception oâ— the word Church or onely male-Church of Redeemed meeting for all Ordinances Mr. H. answers not when he tells us that Women for their sex and children for want of the exercise of understanding are excluded from governing Ans. That is another question whether they be excluded from governing from this what is the notation of the word Church Mat. 18. and whether women children come to age and servants be not essential parts and the far larger part of the Church of believors fed redeemed of the Church which Chrâ—st hath instituted in the Gospel that is saith the Discipline of N. E. of a combination of faithful godly persons meeting for that end to partake of all the Ordinances of God in one place-built on the Rock Mat. 16. If such a signification of the word Church be not in all the Scripture is not this to have in the bag a stone a stone when we say Tell the Church and if he hear not the Church Mat. 18. is the Church-meeting in one place for hearing the Word receiving the seals professing the faith of Peter built upon the Rock which essentially includes women aged children servants but yet Tell the Church is not Tell the women aged children and servants for they are excluded from governing say they true but they are not excluded from being members of the Church Mat. 18. which in its proper signification as our Brethren say signifieth only this redeemed visible Church built on the rock meeting in one place c. 3. The word Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must in Scripture be restricted to the subject matter and the end wherefore the convention is instituted and seldom is it taken but it excludes some such as Act. 19. it cannot signifie the Church of Christ but a civil tumultuary meeting The town Clerk dismissed the Church 2. Eph. 5. 26. Christ loved his Church and gave himself for her The Church there is such a Catholick body visible or invisible as he shall present without spot or wrinkle and excludeth rotten members professors as Magus who are no more but visible members but includeth all real Saints Men Women Infants Jews Gentiles c. 3. It notes these who convene in the same place to be fed with Word Seals Censures Act. 11. 26. a whole year they assemble with the Church 1 Cor. 14 4. he that prophecieth edifieth the Church It must exclude Infants who though members of the visible Church yet cannot be edified by prophecying but cannot but include Women more aged children and servants and say there were but one place in all the World where the Church came together for the hearing of the Word receiving of the Lords Supper that one place were sufficient to teach what the word Church notes in that place And so here Mat. 18. is the like case 4. Tell the Church must be tell the Church that hath power to bind and loose on earth and which if the offender hear not he must be declared a heathen but this is neither women children nor servants by our Brethren 2. The binding and loosing here is to be expounded of the specifick acts of office never given to any by other Scriptures but only to officers 2 Thes. 5. 12 14. Luke 10. 16. Heb. 13. 17. 1 Tim. 4. 14. 1 Tim. 5. 17 20. Act 20. 28. Rom. 12. 7 8. Mat. 16. 17. 1 Pet. 5. 1 2. Tit. 2. 5. Ioh 21. 15. Ephes. 4. 11 12. Is. 6. 5. Ier. 3. 15. 5. Tell the Church if he hear not the Church shall be by us gladly expounded of both Rulers and Professors in their own kind 1. Let him be to thee as a Heathen that is to the whole Church women and servants by withdrawing from his company Puâ—ge out all ye who have been puffed up and mourned not and such were women and so men also to whom he writeth 1 Cor. 1. 1. And women were a part of the lump in danger to be infected and upon that hazard were not to eat drink with an excommunicated man 1 Cor. 5. 6 12. and were not to be mixed but to eschew scandalous persons 2 This. 3. 14 Rom. 16. 17. nor receive such a man unto their house nor bid him God speed 2 Ioh 10. 11. Tit. 3. 10. which the women were to
do one way and the Elders another way So 2 Cor. 2. 7. Ye ought rather to forgive him and comfort him Sure women children of age and servants to whom he writes were to forgive in their way for to them he determined to come 2 Cor. 1. 15. They were a part of his rejoycing v. 14. they were anointed established sealed by the Spirit v. 21 22. as well as the men and Elders And say the word of confirming their love were an authoritative word as it is Yet it is so as applied to the Elders not as applied to women As the same word of Worshipping relating to Iehovah is a religious adoring relating to David is civil reverence 1 Chr. â—9 21. The people bowed their heads worshipped the Lord and the King 1 Sam. 12. 18 All the people greatly feared the Lord and Samuel Though they were two really distinct actions And this cannot be denied by Mr. H. who gives to the Elders an official power of jurisdiction to the Brethren a judicial power of judgment Ergo they excommunicate not one and the same way 6. Yes and Paul writes to Timothy not as to a Christian simply but as to a Pastor representing the company of Elders as Christ speaks to Peter Mat. 16. as to a Pastor to take heed to Doctrine and reading 1 Tim. 4. 14 16. What Widows 1 Tim 5. 9. What Watchmen 1 Tim. 3. 1 2. 2 Tim. 2. 2. 1 Tim. 5. 17 22. What Deacons 1 Tim. 3. 10 11. there should be in the Church How he should rebuke preach Now this way the people should be warned how to preach how to rebuke not to lay on hands suddenly to save themselves and others by preaching if they have a joint power of ruling with officers It is true he writes to Timothy as to a Christian to flee the lusts of you hâ— but in order to the Ministry that he may be an example to the flock 2 Tim. 2. otherwise women children come to age servants are to flee lusts and to follow righteousness faith love peace c. yet they are to exercise no jurisdiction 7. Tell the Church cannot bear this as Mr. H. would say tell first the Church of Officers and people when the officers are too ordinarily grievous wolves seducers blind guides Idol-shepherds Act. 20. 29. Mat. 7. 15. 2 Pet. 2. 1 2. 1 Iohn 4. 1. Rev. 2. 14 20. T it 3. 10. Ier. 23. 9 15. Ier. 14. 14 15. Isa. 56. 10 11. Mich. 3. 5 6. Zach 11. 8 15 16. Then must the keys and power of binding and loosing be firstly in the people not in the officers who are separable adjuncts as our brethren say the garments of the Church not parts of the Church as garments are not parts of a man Lastly Mr. H. cannot build his new house but by raising the foundation stones of all our worthy Protestant Divines and Fathers who prove that the Pope should hear the general Council from Matth. 18. So Chrysost. hom 85. in Ioan. Orig. hom 7. in Ezek. August Ssrm. 49. de ver domini Cyprian Iewel Apolo c. 8. div 2. page 55. Tho. Mort. Appel Protest l. 4. c. 2. sect 8. page 451. 452. Aene. Sylv. in Gest. Conc. Basil. fol. 5. 51. Rom. Pont. non audist Eccles. Christum non audiet And Riv. Catho Ortho. To 1. Tract 1. q. 8. Papists that are sounder as Gerson Almain Occum Cusanus Contarenâ—â—s Caâ—etanus Ferus Toletus Menochius Maldonatus c. say the Pope is a Brother and ought to hear the Church Mr. H. The Angel of the Church of Ephesus stands for the whole Church saith Mr. R. Ans. See how strangely shall that sound To the Angel of the Church of Ephesus i. e. To the Church of the Church of Ephesus Ans. This is a poor consequence it is known there are often two Tropes in one word The word Angel being put for many Angels as Didoclavius and other learned Authors from Psal. 34 7. prove And then these many overseers are put for the Church and rebuked in the people and the people in them When an Embassador speaks to the Parliament he speaks to England and when he speaks to the Speaker he speaks to the Parliament Will it follow the Embassador speaks to England of England A headless conceit and such quirks make a cause to be suspected so when one offended tells the Church he but tells the brethren of the Church and this is the Church of the Church And if women sons servants be excluded as Mr. H. excludes them then he tells the Church of the Church Mr. Parker though not far from our Brethrens way hath said the very same for which Mr. H. refuteth Mr. R. And if Mr. Parker shews my mind in that when Mr. H. refutes therein M. Parker I yield but he contradicts Mr. Parker Mr. H. It is said Acts 18. 22. Paul saluted the Church at Jerusalem it cannot be thought in reason that the Elders only were saluted because the scope of Paul was to confirm the hearts of the Disciples and therefore had an eye to the weakest and those that wanted his sweet refreshing who heard of his arrival and assembled to give comfortable entertainment to him and to be comforted by him Ans. The Argument must then be thus if any Paul saluted and kissed for so is the original word as many as he confirmed and encouraged in the way of grace at Ierusalem But he confirmed in that way all and every one man woman servants rich poor Ergo he kissed them all and saluted them all Let Mr. H. see to the conclusion it is all his own 2. The Argument is not brought to prove that the word Church there noteth precisely only the Elders Nor does Mr. R. alledge it upon that account precisely but that the word Church may note some eminent professors and note a Church of all men women children yea the thousands who meet in sundry places by the grant of Mr. H. came not out to meet Paul and were saluted of him for to be saluted was but a matter of courtesie though Christian but to be comforted and confirmed in the faith is another thing Mr. H. The word Church in the Hebrew and Greek used by the Septuagint notes the Rulers of the Church not always the body and it is granted without any hurt to our cause Ans. Since the signification of words and of the word Church as Moses and the Prophets use them is frequently followed in the New Testament by the Evangelists and Apostles it is clear our Saviour Mat. 18. departed not from the received signification of the words in the Old Testament used by the Septuagint And so the word Tell the Church hath a better warrant to be expounded Tell the Rulers then tell all the faithful men women children and servants therefore the suspicion is so strong as Mr. H. said that there is no parallel Text for this signification of a male-Church excluding women and officers who
may excommunicate all officers and whereas he so much contends for the signification of the word Church Let him answer what is meant there 1 Cor. 11. 16. If any man seem to be contentious we have no such custom neither the Churches of Christ. If the meaning be that the congregations meeting in the same place contend not among themselves what if they so should do who should right them by our Brethrens way and if that be the Church that meets in one place onely when shall the Church Catholick which Christ loved and gave himself for meet not until the day of Judgement and did the Brethren testifie of the charity of Gaius 2 Ioh. 16 before the Church was that in the convened together congregation or was it not before the men of the Church And 1 Cor. 11. When ye 〈◊〉 together to the Church Was not this to the meeting of men and women except women be debarred from the Lords Supper And when Saul made havock of the Church he must persecute only the binding and loosing Church but the Scripture saith he persecuted both men and women Act. 8. 3. 9. 2. Mr. H. Arg 11. The Church which the Plaintiff must tell is to admonish publickly the offender But this is the Church of Elders 1. Thes 5. 12. 13. 1 Tim. 5. 20. Luk. 10. 16. for they onely are to receive publick complaints Tit. 1. 13. 1 Tim. 5. 19. 2 Tim. 4. 2. Ans. Complaints are to be given to the Elders that they may prepare them for the congregation and lend the action Tâ—â—â—efore the incestuous Corinthian 〈◊〉 said to be râ—… of many and so judged of many not by the judgement only of discration for so they might judge these that were without but legally Ans. Mr. H. answers not one word of Scripture for telling the complaints to the Elders Christ saith Tell the Church that is tell all the visible Saints say our Brethren 2. That the incestuous Corinthian was rebuked legally of many that is of the Elders and Brethren or male-Male-Church only that is said not proved If we speak of judging by the judgement of discretion he was rebuked of Elders Brethren Women aged Children Servants for it concerned them in conscience to have knowledge of it and to yield to withdraw from him and to forgive him upon his repentance to joyn with him else their obedience must be blind 2. The minor is false 1. For though they judge Heathen with the judgement of discretion it follows not that therefore Brethren Women aged Children and Servants should not also judge an excommunicate person by the same judgement 2. The probation is faulty for I appeal to the conscience of our Brethren whether there be not sundry kinds of judgement of discretion and whether Church-members have not one kind of judgement of discretion toward the excommunicate man who is now under a medicinal Church-cure and another judgement of discretion toward them that are without and were never members Mr. H. to Mr. R. his twelfth Argument It hath received an 〈◊〉 out of a mistake because neither women alone nor children will make a Church nor have any publick power put into their hands for that purpose Ans. I never said in any Argument that women and children there alone maâ—e a Church nor spake I of womens ruling there But yet I say women children of years of discretion servaâ—â—s being the Lords freemen and professing the faith Arg. 1. The essential parts and largest part of the Congregationâ—… Church of Believers professing the faith of Peter builded upon the rock Mat. 18. â—â—â—ting every Lords day to partake of all the Ordinances and therefore if the Church Mat. 16. signifie such a Church 〈◊〉 â—hat which you say women and such children and servants must especially be understood as parts thereof under the name of the Church tell the Church and if so the Church to which we complain doth not bind and loose by your own grant 2. What ground is there in the Word that the Brethren alone because men should only be mooned by the name of the instituted Church in the Gospel or the 〈◊〉 Church of Believers partakers of all the ordinances excluding women and such children and servants since there 〈◊〉 neither made nor female bound nor free to be regarded in the condtion of believing visible Saints Gal. 3. 28. 〈◊〉 9. 14. 1 Cor. 7. 21 22. So is not this very like to the respect of persons condemned by the Apostle Iâ—… ch 2 3 4 5. when brethren because of their sex and heads of families must be the only Church of believers built upon the rock the Body of Christ the Kingdom of Christ the Redeemed of God partakers of all the precious ordinances and the only visible Church above all the officers women children servants 3. Nor hath such a Church of only few any such power put in their hand and so to say because it is said Tell the Church except Mr. H. prove them to be the governing Church above the Officers is to beg the question for Mr. Cotton and Mr. Burroughs say without officers the brethren can exercise nâ— jurisdiction no excommunication one of the highest acts of rude in the Church they have nothing without the officers saith Mr. Burroughs but brotherly admonition no jurisdiction And Mr. H. is to give a parallel place in old and new Testament if he hear not the Church id est the male-Church of Brethren let him be cast out Mr. H. Arg. 13. Not only the Church must convene to worship God in Spirit and Truth but that they bind and loose by the Pastoral Spirit of Paul and officers in their convention Ans. The Church met hath power to execute all acts of discipline as well as doctrine 2. The Church of Corinth is blamed because without the knowledge of Paul or his authority as they ought to have done they did not excommunicate the incestuous person only for their encouragement he expresseth his consent and the concurrence of his spirit Ans. That the Church of Believers without the pastoral spirit and authority of Paul or any other officer and excluding the tacit consent of women children of age and believing servants could exercise all acts of Discipline and Doctrine that is of pastoral preaching destroyes Mr. H. his principles for who can preach but sent Pastors Rom. 10. 14. not unofficed brethren And as to the point of Jurisdiction Mr. Cotton and Mr. Burroughs with me deny it and Mr. H. nakedly saith it That the Church of Corinth was rebuked for not excommunicating the man is true But 1. what means he by the Church rebuked 1. All that were rebuked must be the Church can Mr. H. deny but women children of years servants were rebuked as those who were puffed up and mourned not ver 1 2. 2. And as those who were a part and the largest part of the lump that is of the body of the people in danger to be leavened with that
scandal ver 6. 3. As those who were to keep the feast Christ being sacrificed for them With sincerity ver 8. 4. As those who should not familiarly converse with scandalous fornicators ver 11. but all of them were to judge and put away the wicked person from among them ver 13. in a way suitable to their place that is the officers with Pauls Spirit or a pastoral authority like unto it the brethren women children of age and servants professing the faith in their way by consenting and by the judgement of discretion so far as belonged to their practise in withdrawing from the delinquent 2. Not did I deny that the Church of Corinth should have excommunicated the man before Paul wrote to them but that they should have done it without Pauls knowledge is onely said not proved and that any save officers and such as were indued with such a pastoral spirit as was in Paul could have done it is onely asserted by Mr. H. his sole word and this answer insinuates that the onely male-Church did it and they needed not any pastoral spirit onely Paul addeth ex superabundanti his encouraging consent whereas the work might have been done without officers by this new male-jurisdiction which is contradicted by Mr. Cotton and not owned by the Scripture LIB III. CHAP. I. Of the first subject of Ecclesiastick Power Of the delegated Power of the Church THere is a double Authority one Supreme and Monarchical onely in Christ and another Subordinate and Delegate which 〈◊〉 a Right given by Commission from Christ to fit personâ— to act iâ— his House according to his order By Right is meant jus or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which according to God certain persons possess in their external administrations issuing from such special relations unto which they are called by Christ. 2. It s given to 〈◊〉 persons who are capable to receive this power not to women children â—ad-men c. Therefore let the Reader take notice of that as not worthy to be considered If power be in the Church of believers then women and children may exercise it 〈◊〉 Mr. Ball Mr. R. for they are not fit persons appointed by Christ to manage this power Lastly they must act according to Gods order The whole Church is an Army terrible with Banners but the parts do fight in their own order The power is in the whole firstly but each part knows his rank the officers in their part order and manner the members in theirs The whole acts some things immediately some things mediately Ans. A Monaâ—chical power in Christ we know and authority delegate of Jurisdiction in the Ambassadors and Officers who are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 5. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thess. 5. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 13. 17. Rulers we know but that the people or Church of believers especially separated from officers are called Rulers or indued with any delegate power over we know not whom we reade not in Scripture 2. By the Keyes he must mean both the Keyes of Knowledge and of Jurisdiction But what Scripture gives the pastoral Key to unofficed Brethren I do not know a right given to fit persons without any mentioning of the first subject the Church of confederate Saints as Mr. H. which includes women children of age servants for these are fit persons to be members of the Church built on the Rock and of the Church of Believers Ergo they are fit persons and as fit some of them to wit children of years of discretion and believing servants as the Brethren for neither Sex nor want of understanding nor distemper of judgement the three causes of unfitness owned by Mr. H. can render them more uncapable than the brethren yea the brethren being often unlettered Tradesmen and many of them dull and rude though believers are most unfit persons to judge of sound and unsound Doctrine and of controverted points whether the Pastors teach perverse things Acts 20. 29. hold the doctrine of Balaam Rev. 2. 13. or not and yet by Mr. H. they are the onely and none but they are to judge and try the learning ability of Pastors unsoundness in Socinian Antinomian Popish Arminian c. Tenets though they know no more the Tongues Arts nor Sciences than some Priests who can scarce reade the Mass-book in Latine nor understand the Languge thereof and they onely have power to depose them all for Ignorance and Heresie 2. As for women they are redeemed built on the Rock and have a voice tacit or no let Mr. Hooker say 1. To choose or refuse Officers 1. They are of the sheep that can discern the voice of Christ in sent Pastors Joh. 9 and this is Mr. H. his argument to prove that the people should call their own pastors as hereafttr he saith 2. Women must have a vote in admission of members which Mr. H. calls potestatem judicii a power of judging for they are not to own as Church members and to rehuke and tell the Church and to gain brethren and sisters blindly they by the judgement of discretion if not by more according to Mr. H. must have some hand in this Women are to try by the judgement of discretion the spirits of Teachers whether Antichristian or not whether they be of God or no and to hold what is good as men 1 Ioh. 4. 1. 1 Thess. 5. 21. Ergo they must try both men and doctrines and must as was said withdraw from the unsound and scandalous therefore what Mr. Ball and Mr. R. say touching them must be considered If the power be in the whole Church firstly then must the power of the Keyes be in all the members firstly also if Logick have place and if it be in all then it s in women How came it to women shew the Scripture And whereas Mr. H. saith The whole Church is terrible as an Army with Banners it saith the Church ruling and conquering by the Keyes both of Knowledge and Iurisdiction is made up of ruled commanders and ruled souldiers not of a number of onely brethren and souldiery acts of ruling for of the Church that beareth the Keyes Mr. H. must now speak in women Mr. R. would know for that terribleness is in acts of Discipline not a little if all be terrible then also women Your homogeneous Church which onely and none but they by Mr. H. his doctrine may lift a Banner against all the officers and depose and excommunicate them every man But Mr. Cotton saith to this What haste brother Mr. H Mr. H. This power is either a power of many when combined and this is either a power Of judging judicii or of donation Or its power in one a power of Office The power of judgement the whole hath and doth use in admissions and excommunication the same powâ—r that takes in must cast out Ans. The distinction of power of Office or Order in one who is a Pastor and of
the Rock made up of Brethren and no Sisters Ah! are women servants aged children nor redeemed not built on the Rock So is there a Gospel-instituted Church described The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Stephanus tells us is onely twice in the New Testament 1 Pet. 2. 17. Love the brotherhood that is the company of the brethren say Mr. Leigh Beza Calvin English Annotators The company of the brethren Lorinus The Church Esthius The brethren by regeneration and new birth So Piscator The brethren that are regenerated as the Nobility is put for the Nobles Let any man judge if name or thing be so much as hinted at when Paul and the rest of the Apostles export the brethren Iam. 5. 12. My brethren swear not does he not forbid women to swear or speak they of the brethren onely of a single congregation Yea and when Paul determined to come to the brethren at Rome Rom. 1. 13 14. to whom he was debtor to preach the Gospel came he onely as such a debtor to brethren of a single congregation or onely such brethren of a single congregation justified by faith are they onely no debtors to the flesh Rom. 8. 12. 7. 1. 10. 1. 7. 4. Wherefore my brethren ye are becâ—me dead to the law by the body of Christ are not women dead to the law through Christ See Rom. 8. 12. 1 Cor. 1. 10 26. and in many places of the Old and New Testament if the Scripture mean onely unofficed men by the Fraternity and Brethren Cyprian hath the word Fraternity the whole Fraternity but all that reade him know he means most ordinarily the whole Church and flock of men and women And when it is taken for onely men it is brethren in office Act. 10. 23. 15. 23. never for brethren of this new devised Church Augustine useth it sometime for brethren in the Ministery and so doth Basil and the Fathers Mr. H. However the Elders are superior to the fraternity in regard of office rule act and exercise which is proper onely to them and not to the fraternity the people or Church are superiour to the Elders in point of censure each have their full scope in their own sphere and compass The office of Major King Emperour is not prejudged because the Corporation Parliament Princes and States for faults may depose them Ans. What he calls the fraternity in the one line in the next he calls it without all Scripture the People or Church as if women and servants were no part of the people and Church redeemed by Christ. 2. Whereas he makes the people or Church superior to the Elders all of them if Hereticks in regard of censure not of office and rule He makes censuring or excommunicating no part of rule contrary to Scripture Excommunicating is either an act of teaching or 2. of administring the Seals or 3. of visiting by private exhorting convincing or comforting for an act of feeding for publick edification it must be 1 Cor. 5. 5. 2 Cor. 10. 8. But that it can be none of these it needs no probation to excommunicate is not to preach c. 2. It is contrary to Mr. Cottons words 3. The Ordinance of Christ is prejudged where â—nofficed men take on them the name of the Church and are not the Church and to excommunicate where they have no such power of the Keyes given to them by any word of Christ. The instances of a Major King c. prove nothing All free Societies may by the Law of God create and also choose Solomon David to be their King and unking them again for a fault as elsewhere I have proved And here is a clear Law of God but that a new devised fraternity of some few unofficed brethren should rule and over-rule and the sheep excommunicate all their officers must have a word of institution not Mr. H. his naked word M. H. Hence the censure of Excommunication for the act is common to the Elders onely for the manner of managing of it its peculiar for the Elders to be leaders in that action and thence it is they are called Leaders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 13. 17. Ans. I know not why the censure of Excommunication should not be common to both the Elders and this new fraternity both in regard of the power and the act of Excommunication except Mr. H. shew that the office addes a new power of Excommunication which the fraternity hath not and if so 1. The fraternity before they were officers and now when they are all turned grievous Wolves do excommunicate and yet they want this new official power of Excommunication which is strange for then they shall not have the complete power of Excommunication and yet they exercise the act with commission from Christ. 2. It is to me a mystery what superiority in the manner of managing the act of Excommunication the officers have above the fraternity they load i. e. they preside and moderate in the actual dâ—â—pensing of censures and therefore are called Oversâ—â—rs Heb. 13. 17. Good Ergo moderating the acts of judging makes the Pastor an overseer and watcher for the souls of the members of the Iudicature as one who must give an account to God for so the place Heb. 13. 17. 18. is Was ever Scripture so tortured The scope of that place is Heb. 13. that men women obey their watchmen feeding by the Word preached by Seals and Censures the flock so the words So Beza Calvin Pareus Marlorat Piscator so Cajitanus Iustinus Martyr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rulers Never man I dare say Father Protestant Luâ—â—â—ran Papist or Interpreter who expound that passage dreamed that the officers are called overseers Heb. 13. 17 18. because they lead and preside or convene and dissolve the congregation For it follows the Moderator of a Judicature hath a superiority of office over the members of the Synod and watches for their souls 2. That he is the Pastor of Elders and Pastors in the act of Excommunication and rules them but reacheth them not and this is the Prelate 3. When there be twelve Pastors over one congregation of Ierusalem in acts of censure Peter or some other leading the action must be a Pope with superiority of office over these to watch for their soulâ— 4. When the Brethren excommunicate all their officers an unofficed Brother must lead the action as an overseer Heb. 13. â—7 What superiority of Jurisdiction hath this or any Moderator or Speaker in Parliament or Prolocutor in a Synod for he hath but one vote If it be a priority of honour for age and grace and gifts we must obey all the aged and such as in learning and holiness exceed us for they watch for our souls by the place Heb. 13. 17. as Mr. H. teacheth us CHAP. II. Of the first subject of the power of the Keys MR. H. The power of the Keys is committed to the Church of
the same Ergo King Saul and the Judges only have not judicial power of life and death but the people have it also it follows not yea but saith he that Christ shall appoint a means of reformation and purging the Church that in an ordinary course shall not attain the end is deeply prejudicial to the faithfulness wisdom and power of Christ any manner of way this is an argument carnall and humane 1. Where hath Christ interposed his faithfulness and wisdom that if officers and brethren make use of the judicial power he hath given to them the Church shall be actually purged is not this the question 2. Where hath he promised a reformed Church in case these who have power to reform stand in the way shall Christs wisdome be accused or the Gospel reproched because either men hinder it to be preached or these to whom it is preached believe it not or does the faithfulness of God fail though all men are lyars Rom. 3. Is his wisedom darkned though all become vain and foolish in their imaginations yea if women servants children of age refuse to withdraw from the excommunicate the censure cannot edifie they have not for that a judicial power to excommunicate by Mr. H. his way Mr. H. The keys of the kingdom by way of Metaphor signifies all that ministerial power by Christ dispenced and from Christ received whereby all the affairs of his house in point of opening to such as stoop to him and of shutting to such as will not come under his authority are acted according to his mind Ans. Learned Mr. Wilson Mr. Liegh Beza Beda Chrysostome Augustine Ierom Cyprian tell us that the keys noteth ministerial power never since Learning and Tongues were in the world given to unofficed and private men to exercise and make use of them but to the oeconomus Master-houshold or steward Cyprian and the learned Annotator who answers Pamelius make Stantes distinguished from these who fell a part of the Church because they are not utterly to be debarred ut prophani canes as prophane ab omni rerum Ecclesiasticarum cognitione but never indued with juridical power as the Rulers to these Mr. H answers nothing onely all such means saith he as are sufficient private or publick to open and shut Heaven may be called the keys All means of promises and threatnings in the mouths of women Abigail and others of ged children and servants yea and of these of another congregation are sure means of the word for opening and shutting Heaven shall these women and children and servants for that bear the keys of the Kingdom of God Mr. H. The key of Royalty is only in Christ the key of charity in the hand of all believers who out of Christian love lend some help but have no power judicial to proceed There is the Key of subordinate power which only such and all such have as are combined in a special corporation and come under the external government of the Scepter of Christ such have good law to proceed against such as will not stoop to the rule Ans. 1. What the Brethren have more then the key of charity to lend help out of love is the debate sure if women be not excluded from the Law of Love this key cannot be taken from them 2. If only such and all such omne solum as are combined in a speciall corporation have the key of subordinate power this power essentially and universally must agree to the so combined body But women aged children servants are especially combined by the Church-covenant as is easie to prove from Mr. H. quod convenit omni soli convenit reciprocè universaliter Ergo only the combined Church-members and all the Church-members so women must excommunicate and all for them then the officers as members combined not as officers do excommunicate I quit all Logick if this can be eluded Now Mr. H. sayes that confederate Saints all and onely have the keys Mr. H. Pro. 3. The keys of subordinate power are seated firstly in the Church and by vertue of the Church they are communicated to any that in any measure or manner share therein heat to first in the fire as its proper subject the faculty of sense belongs first to the sensitive soul c. Ans. The power of the keys belongs to the Church of Believers of men and women as the first virtual subject 2. To the rulers and guides as to the formal subject as heat is in the fire so every part of the fire is formally hot as a part of the first formal subject as iron is hot by participation by the fire But by this Mr. H. must say all the parts of the Churches of Believers are endued with this power of binding and loosing as the partial and incomplete subject So yetmust women children and servants be endued formally with the judicial power of the keys but this is false 3. The keys are in the whole in the exercise in the rulers formally by the judicial power inherent in them in the people men and women by consent not by any inherent formal power juridical 4. The keys belong to all rulers ruled men women masters servants parents children objectively and finaliter for the edification of the whole body and every part thereof Eph. 4. 11 12. 2 Cor. 10 8. Mr. H. Is suits not with right reason to cast some part of the power firstly upon the people some part upon the Rulers as though there were two first subjects of this power which the letter of the text gainsayeth to thee will I give not to them it were to speak daggers and contradictions to make but one first subject of the power and yet have others to share in this power is more wide from the mark Ans. Judge if it suits with reason which judicious and godly Mr. Cotton saith when the Church of a particular Congregation walketh together in the truth all the brethren of the Church are the first subject of Church liberty and the Elders thereof of Church-authority and both of them together are the first subject of all Church power needful to be exercised within themselves whether in Election Ordination or Censures of their own body They may distinguish between the power of the keyes and between Church power But it suits as little with reason to make two to wit Elders and Brethren the two first subjects or one complete first subject of Church power as to make them one complete first subject or two first subjects of the power of the keys Nor is it against reason that the body organick be the first virtual subject of the Keys and the same body be the first formal subject of both the Keys and of Church-power in the exercise the Rulers acting their way and the people their way as is said nor are there for that two subjects of power 2. The Argument by which Mr. H. proveth this is most feeble It is said to Peter
not as a congregation so our Brethren in this as in many other points abuse but expound not the word Mr. H. The power of the keys is in her the Church congregational of Believers as in the cause subordinately under Christ and it may thereby here be acted as potestas judicii in admission of members in the absence of Ministers in censuring by admonition for each man is a Iudge of his brother and there is a judicial way of admonition when the parties are in such a state as in foro exteriori they can make process juridicè against each other so there is a power of gift in all elections Or else this power of the keys is communicated from her to the officers the soul doth not see but by an eye makes an eye and sees by it so that the Church makes a Minister and dispenseth Words and Sacraments by Officers Answ. We seek Scripture and see only Mr. H. his naked assertions 1. The power of the Keys is radically in the Church of redeemed ones to wit the male-male-Church of redeemed ones a creature for name and thing not in the Word 2. That this male-male-Church by a judicial power admits members prove that 3. In the absence of Ministers this is done then Ministers and Elders with the male-Church excluding women aged children judicially admit members then all female members and children and servants with blind obedience must own these members and watch over them prove this for women have neither consent nor vote 4. That every one may judicially process another that is judicially accuse one another and complain and bring witnesses against one another and prove the scandal that is true and may judicially accuse before the Church the daughters or servant women yea or men that are incorrigible after private admonition but that the members of the male-Church judge one another by the power of the Keyes is the question Give us Scripture for it 5. There is Potestas doni a power of a gift in all elections well a power of a gift of discerning trying who shall be my Pastor sure women have their gift of discerning why should Pastors be obtruded upon women blindly should men have dominion over their faith I am glad that Mr. H. gives no juridical power to the call and making of Officers but only a power of gift Potestas doni But the Church communicates this power of the Keyes to the Officers that is the male Church of redeemed Brethren This is proved by no word of God but by a similitude in which it is said by poor Physiology The Soul makes an Eye and the Brethren make their Officers which we deny God makes them by the laying on of the hands of the Elders Acts 6. 6. 1 Tim. 4. 14. 2 Tim. 2. 2. 1 Tim. 5. 22. Mr. H. The power of judgement is the Church formaliter Ans. It is often said never proved to be formaliter in your male Church CHAP. III. Whether Mr. Hooker his Arguments conclude strongly that the People have a power of judging MR. H. 197. The power of judgement is in the Rulers directively as formally in the people they out of an office power leading the whole proceeding therein Ans. I never heard that a chief member either Speaker in Parliament or President in Councel or Chair-man in Committee or Moderator in Assembly was a place of juridical power or office over the Judicature or Members of the Church a place of priority of order it is which one may have to day and want to morrow for the nature of order requires that one open the Assembly and moderate the meeting if this be all the official power that Mr. H. gives to officers is weak and of no worth 2. There is no power no act of ruling and governing given to the Pastors above the Brethren For 1. To call an Assembly Ioâ—l 2. Is not proper to the officers the Assembly by its intrinsical power from Christ may convene in his name Nor 2. To examine members whether they be Apostles or not by their way cannot be proper to the Elders ruling for it agrees to other members as welâ— as to them 3. Ordination is and may be according to our Brethren and creating of Officers though Mr. Cotton make it peculiar to Officers because of Act. 6. 6. 1 Tim 4. 14. as Mr. Cotton cites yet Mr. H. saith the Brethren may do it 4. It is no act of the Key of Authority that the Elders open the doors of speech more then that one speak before another or that Elihu speak more then the rest of the friends is no act of the power of the Keyes Nor 5. Is the preparing of matters and receiving of complaints by our Brethrens way proper to them then to other officers more since Mr. H. saith all equally have the power of the Keys from the Church of Brethren What power of the Keyes the Pastors have in preaching and exhorting they have it rather over the congregation then over the male-Church of Brethren nor is it so properly a superiority of rule as of doctrine which in Synods they have over Churches nor can the Pastor have a directive power as a Pastor over the brethren since by M. H. his way they may judg and censure him Can the King be their Judg with a directive power who not being a Parliament may judg authoritatively whether he should be King or not and may dethrone him Mr. H. Arg. 1. Ejusdem ist instituere destituere The people have power to consure and depose Officers in case of heresie or otber iuiquity for they gave power by election to Rulers Ans. It is ordinary to our Brethren to prove in a Circle the fraternity have power to chuse Officers ere they have power to depose and they have power to censure excommunicate he whole being above the part ergo they must have power to ordain we deny the Fraternity can either make or unmake officers 2. That is not so undeniable a proposition an Assembly of Officers a Church of thirty may constitute themselves in a Judicature and so may a Parliament by an intrinsecal power in themselves Ergo they may for heresie and scandal against the Law of Nature destroy and censure themselves it followeth not 3. Apostles were immediatly called of God and made Pastors habitu by that call and special direction of the spirit which was in stead of Election Paul is forbidden to preach in Bithynia and called to preach in Macedonia how many times should the Pâ—ostles be made Pastors and unpastored again if the present call be that only which makes them Pastors Levites were ordained to serve the Tribes joyntly and when the Tribes were dispersed the Levites were dispersed and remained Levites in whatever place they came to as Mr. Hudson sheweth 4. If Pastors be baptized and members of the Churchonly to which they are chosen Pastors then as to the former part they and all other baptized to one single
dissent so as it shall be no marriage In which case the Fraternity onely or Male-Church formally intrinsecally judgeth and may judge though there were no officers as the Maid may marry though Parents and Tutors were dead and the directive authority of the officers may be wanting as the directive authority of the Magistrate may be wanting 2. The officers cannot consent to a sinful sentence it s not their duty to sin nor can they dissent from a just sentence for then they might hinder the execution of a just sentence and the officers shall keep communion with a man whom the people excommunicates and that the people may erre is too well known in the condemning of Ieremiah of Christ and of others And whereas he saith The dissenting shall blemish the wisdome of God it s answered already It blemishes our folly but not his wisdome when people are divided from Rulers and Rulers from people 3. There is a midst between consenting to an unjust sentence and a dissenting from a just sentence to wit a consenting by the judgement of discretion tacitly to a just sentence in which there is a causality popular nor judicial nor juridical coming from the inherent power of the Keyes Mr. H. Arg. 4. It crosseth the rule of righteous proceeding to understand the Church Mat. 18. of the Elders onely Suppose three Elders in a Church all have been convinced before witnesses in private of an offence they will not hear the offended brethren must tell the Church that is they complain to these three Elders of these three Elders and make the guilty both judge and party in their own cause 2. Suppose of these three two be offenders the grieved party must tell the third and so one shall be the Church Ans. This inconvenience follows clear from the hampering of all power of the Keyes within one single congregation in the midst of six congregations round about 2. The Book of Discipline of New England saith A Church Independent may consist of four officers and three brethren three brethren are offenders if they cannot in this case tell the Elders onely for they are not the Church Mat. 18. saith Mr. Hooker Ergo the three offending brethren must complain to the three offending brethren and make themselves both Judge and party therefore the Argument necessitates us to tell the Elders of associate Churches Mr. H. Arg. 5. If the power of judgement be in Rulers then it is either in some or one to wit Peter and to hâ—m derived from the rest and that is Popery or it is in them all equally for those that are equal in commission are equal in power but that is not for the teaching Elders are in degree and also in power superiour to the ruling Elder Ans. The issue of this Argument is to strip the officers naked of all power of Rule and Mr. H. must take it away off his own way as well as off ours 2. The teaching Elders are worthy of double honour above the ruling Elder 1 Tim. 5. 17. for they speak to us the word of the Lord Hebrews 13. 7. and are the Ambassadors of God who in Christs stead beseech us to be reconciled to God 2 Cor. 5. 20. Their feet are pleasant because of their message and in this have power above ruling Elders and those who serve Tables Act. 6. and above the brethren and Church as being sent of God with pastoral power not onely vi materiae by vertue of their commands but as in an Epistle is spoken judiciously to this purpose by Mr. Tho. Goodwyn and Mr. Philip Nye by reason of their Ministerial Authority Now how they can be equal in commission of judging to the people is the question for as the woman is independent in regard of intrinsecal power of consenting or dissenting in point of marriage the Parents directive power of commanding extrinsecal as the judicious Prefacers say so the Fraternity is the onely judging society by them Yea Mr. H. saith The Elders are superiour to the fraternity or brethren I would he had said to the sisters also in office rule act and exercise and in managing the censures are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 overseers by Hen. 13. 17. How are leaders and overseers in the same managing of censures equal in power and not above those whom they lead and oversee yea to whom they are to yield obedience as Mr. H. cites to that purpose the place Heb. 13. 17. are Parents equal in power who do command the Virgin whose it is to consent to the marriage 3. Let the godly Reader consider whether the Brethren though believers yet ignorant of the mystery of Balaams doctrine and of Iezobils teaching Rev. 2. and of the learning and qualification of pastors and of the deep and subtile Heresies for which pastors must be cast out are by the Word of the Lord equal in judicial power and trying of Doctors and Pastors with the Rulers whose office it is to know more of the minde of God than Brethren and whether are they by Divine Institution so Mr. H. If Rulers alone have power to excommunicate by Mat. 18. then may three Elders excommunicate 400 or 500 brethren and if so Rulers should not onely censure the fraternity but destroy themselves for where no flock is but all are excommunicated there are no shepherds Besides as Ames saith a body cannot be cast out of it self Ans. 1. Observe in all these six Arguments there is not one jot of Scripture but the one Magna Charta of Mat. 18. where yet Mr. H. will not stand to the signification of the word Church 2 They are not there alone to excommunicate the Church of believers without the consent of the Church and we judge it no way of Christ to excommunicate not 400 onely but six thousands who all made one congregation of Ierusalem say our Brethren But Mr. Cotton saith well in the case of the defection of a congregation to blasphemy and persecution and no help by a Synod is to be hoped for the Elders may withdraw and separate disciples from them and carry away the Ordinances with them and denounce judgement against them 3. D. Ames whose name is savoury in the Church of Christ saith But if a Church should be excommunicated then a body having and retaining its essence should be cast out of it self No Judge can properly punish himself but the Presbytery and Synod may declare a Synagogue of Satan to be a Synagogue of Satan 4. It is against the meekness of Christ and not warranted by any Scriptures that faithful pastors that are pastors to the universal Church should be unpastored because this or that particular flock to which they were sent leave off to be the flock of Christ that is as much as because they are faithful in his house Christ will have them cast out of his house The argument will conclude That the Church excommunicating all the officers destroyeth it self Of this before also
nor receive witnesses as Paul Titus Timothy then are they not the first subject of the power of the Keys Ans. The consequence is false for ruling Elders cannot so lay on hands nor so receive witnesses as teaching Elders do yet they have the power of the Keys Ans. The Argument is not mine in that place I neither call the organick Church the subject nor the first subject but only say since the world was the people are never Key-bearers nor so called the Presbytery layes on hands 1 Tim. 4. 14. the Apostles Act 6. 6. Timothy a Pastor 1 Tim 5. 22. for to bear the Keys is borrowed from a Steward Oeconomus as all agree both Fathers and latter Divines As to bind and loose is borrowed from such as command Gâ—ols as Pareus observeth Ps. 105. 18 20. 2 Kings 25. 27. Ps 149. 8. Act 12. 6. but no official power nor act of office as of a Steward or Jaylor is given to the people And it is like much Logick I have here met with the ruling Elders cannot so lay on hands and so receive witnesses as the teaching Elders Ergo teaching and ruling Elders for all that may well be the first subject of the Keys my meaning is they lay not on hands so that is by any pastoral teaching power But as for the people they bear not the Keys at all over themselves nor are they in any sort Stewards to feed themselves and therefore they are no more the subject of the Keys then private servants of the house to exercise the Keys authoritatively the Ethiopian is not white at all Ergo he is not so white as a Raven Mr. H. To whomsoever Christ giveth the Keys to them he gives a ministerial spirit by way of special Embassage to remit or retain sin Ans. This is unsound for the Keys are given to ruling Elders who have no such ministerial spirit it is not enough to say that power of preaching is not formally given to ruling Elders yet it is effective given in the fruit to them as Mr. R. saith for they who receive the same commission or equal power of the same commission must receive the power of the keys formally Ans. The Keys in a ministerial way of special Embassage to remit and retain sins are given to teachers by a concional way of remitting and retaining sins and to both teachers and ruling Elders effectually saith Mr. R in the judicial and authoritative application in the external Court of Christs Church but believers as believers and as visible Saints confederate have no such power judiciall formally or effectively Let Mr. H. prove this and it shall be seen there it sticks hic haeret ei aqua nor is it denied but ruling Elders have the same power of the Keys formally as touching the judicial application of the word preached in the external Court For the whole Court Teachers and Elders do formally in a judicial way apply to the conscience of the incestuous Corinthian his sin thus Thou by name hast committed incest we by the formal power and ministerial spirit given to us by Christ deliver thee to Satan c. All have alike formal and effective and so causal influence in this sentence 2. I also thus frame the Argument To whatsoever society Christ hath given the Keys to some of that society he hath given the spirit to remit and to retain sin by way of concional preaching the Gospel Iohn 20. 21 22. Matth. 28. 20. Mark 16. 15 16. for there is a binding and loosing chiefly in the preached Word and to all of them he hath given a formal power of binding and loosing in the Court of Christ conjoyned with the former binding and not to be separated from it Give us in the word Excommunication separated from the preaching of the Word But Christ hath given no power judicial of this kinde to excommunicate all the officers to ordain all the officers to the society of brethren destitute of Pastors And give us leave to keep this ground of vantage we can produce Scripture for this practise that the Elders laid on hands and ordained Elders Act. 6. 6. 1 Tim. 4. 14. 5. 22. 2 Tim. 2. 2. Tit. 1. 5. Let our Brethren shew where the male-Church of onely unofficed brethren did the like and give precept or promise and we are silent We may justly ask By what power unofficed men may make officers there must be an institution for this and its hard to prove positive institutions by far off consequences Mr. H. Ruling Elders do not effectually he should say effectively as I do which is a far other term apply the word in the external Court why because the application of the word thus dispensed implies that it is issued and ended Ans. If the meaning be the Sermon is closed and done and the incestuous man repents not therefore all place for judicial application of the Word to the conscience of the scandalous man in the Court of Discipline is ended How weak and watery is such a consequence except we say that the whole Court of Teachers and Elders do not apply medicinally to the man in the externall Court the Word preached which to say were to destroy all Church-discipline Mr. H. There is a Iudicial power in making application of the word preached by any of the members who have power to admonish judicially Ans. That is to beg the question for none have power to admonish judicially as the Church but the officers and those that are stewards who bear the Keyes otherwise women have power to apply the Word and to rebuke and to exhort 2. This contradicts the former just now spoken The Elders cannot effectively apply in the Court the Word preached why the Word dispensed and preached is ended But here every member may judicially apply out of the Court though the Word dispensed be ended Mr. H. Mr. R. Arg. 4. The government of the Church is complete in officers their number their dispensed censures of binding and loosing without any power of the keyes in the people and therefore it is superfluous yea if the believers have power there alone to excommunicate all the officers as Mr. H. saith the Elders in governing must be as superfluous as the sixth finger in the hand Ans. Though the people have power of judging yet they have not power of office which is necessary Ans. Power of office is necessary to the preaching of the Word and to the administrating of the Seals of which we now speak not I hope Mr. H. questions not the necessity of a standing Ministery to the end but since officers are created and all the officers may be excommunicated by the onely brethren as Mr H. saith contrary to Mr. Cotton and the Word now ordaining of pastors and excommunicating of them are the highest acts of Rule then the Elders are as superfluous as the sixth finger to the hand in the highest point of Ruling and officers must be onely necessary
ad bene essâ— for the better directing and managing of censures as Mr. H. saith onely for authoritative ordering and counselling as Mr. Goodwyn and Mr. Nye But they may be wanting and censures well administred without officers M. H. Mr. R. Arg. 5. The multitude of believers must have this power either from heaven or from men if from heaven either from the Law of Nature or a positive Law of God Ans. There is a positive Institution Mat. 18. Mat. 16. Mr. R. saith God hath not made all Rulers and have left none over other in the Lord. Ans. To have the power of the Keyes is one thing and to be Rulers another The Court of Aldermen can proceed against a delinquent Major yet not one of them is Major The members by covenant not as officers and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 censure one anoâ—her though in the manner of dispensing the censure they need of ficers as guides And so the sevenâ—h is answered Ans. Mr. H. grapples with my Arguments by two's but answers them all with a begging of the Conclusion It s good that these two onely places which are sometimes expounded of the Church of believers meeting in one place for the Ordinances and that includes all Saints visible male and female as your Discipline sometimes Mr. H. expounds Matth. 18. the Church firstly as it is an integral body of both people and Elders and 3. Mr. H. takes it for the Church of the Redeemed and offends that Mr. Rall and Mr. R. takes Mat. 18. for the governing Church Now 4. here the Magna Charta of the word Church from Mat. 18. 16. must not onely he the male-Church of selected brethren so doth the sick man love to change his bed Now Ted the Church must be Tell the male-Church Mat. 18. which is built on a Rock against which the gates of Hell shall not prevail as if there were no fixedness on the Rock for women aged children and believing servants but they must all turn Apostates and onely the male-Church Mat. 16. persevere in grace and dwell finally upon the Rock 2. To have the Keyes and to be Rulers are so one thing to us as twice three and six are one thing And it s a wide mockery to say that members covenanting are to submit to one another and in a Church-way judge one another by rebuking exhorting and gaining one another and yet are not made rulers and key-bearers to one another that is they exercise the keyes and power of ruling over one another and yet they rule not one another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is to distinguish between Isaac and the son of Abraham 2. Do not women covenant to gain the younger women in their way by rebuking by Mat. 18. 15. Lov. 19. 17. 1 Sam. 25. 25 26 27. Tit. 2. 3 4. both men and women and do they for that rule as the male-Church and by what Oracle am I not to rebuke a trespassing offender of another congregation dwelling within twenty cubits to my door and being my beloved brother in Christ are not the brethren both rulers and ruled both the stewards using the Keyes and members of the house both shepherds and flock and what sense can that have Obey them that are over you in the Lord c. 2 Thess. 5. 12. Heb. 13. 17. except it be a speech to onely women and children and servants whereas he wrices to all and directs such exhortations to all except to officers in the judgment of all Divines whoever before our brethren so expounded Scripture yea he should have said Obey one another for ye are all over one another in the Lord. 3. The comparison of Major and Aldermen halts except Mr. H. say the Citizens have power of ruling authoritatively over and to depose from office both Major and Aldermen if delinquents Mr. H. There is a peculiar office-power in the officers that is not in the flock Ans. In order to preaching there is but in order to juridical ruling there is none at all and so the eighth Argument stands untouched Mr. H. The 6 and 11 Arg. of Mr. R. If the power of the Keys be given to believers as believers under that reduplication then all believing men and women and children have authority over the congregation for à quatenus ad omne valet consequentia and all should be pastors Ans. It s strange that Mr. R. so often acknowledges that we require onely charitable Saintship in members yet he frequently supposeth that we require sincerity 2. The believers as believers scattered are not the first subject but as covenanting and fitly capable and counted so which women are not Ans. To this I before answered Nor is it strange that I should charge real contradictions which by good consequence follow upon my Adversaries repugnant principles 2. The question is now What is the first subject of the power of the Keys but whether the place Mat. 18. proves as Mr. H. saith that the first subject is not believers as believers but believers with three limitations 1. As visible to judicious charity 2. As covenanting Church-wise 3. As capable to Rule excluding women and children but all the three are forgedly added to the Text Mat. 16. The first is added for Peter in this confession represents not Saints as visibly to mens account but real Saints For 1. Christ pronounces Peter and all that confess truly and really though visibly for these are not here supposed Christ to be the Son of the living God really and truly blessed as Peter whose heart the Lord saw But Peter is not blessed nor all whom he represents blessed by Mr. H. his way and by his wresting of the Text onely in a visible way as Iudas who might give the same consession with other rotten hypocrites and not be blessed but cursed 2. All who give this confession as Peter have received the Spirit of revelation from the Father whâ—ch is neither visible nor audible but is as the hidden Manna known to the man himself and to God onely 3. All that so confessed are really upon the matter differenced from all the false Religions and Sects of which some said Christ was Iohn Baptist some that he was Elias c. as is clear otherwayes if Christ speak of a visible confession which Magus and other Church members like him may give the so confessors were no more blessed than the wretched Herodians who said Christ was Iohn the Baptist risen from the dead and denied him to be the Son of the living God 4. The so visible confessors are the Church whom Christ builds on the Rock that shall prevail against all temptations of Hell and be saved but such are the really and eternally saved onely not the so built on the Rock as Iudas and Magus were and therefore that is but sand not a rock which is given to believers in charity combined and who are counted fit by Christ and capable which women children deaf and dumb are
organick body but it hath power to edâ—fie it selfe as totum essentiale Ans. Christian edifying one of another in divers congregations 1 Thes. 5. 12. Col. 3. 16. Heb. 3. 13. by women and children of age we deny not but a Church edifying without Pastors or a perfecting of the body without officers Eph. 4. 11 12. 1 Cor. 12. 12 13 28. 1 Cor. 14. 4 12. we find not 2 Your male-Church edifying without Pastors must also edifie as an organical body In it women and children be silent and some unofficed brother teach pray and preside in the creating of officers and do the like when the Officers turn grievous Wolves and are to be cast out for then some unofficed brother must be Mouth and Organ to the rest and that is the very charge that Peter sustained in pastoral preaching at the creating of an officer and the Apostle Matthias Act. 1. 15. Mr. H. Let Mr. R. tell how God set teachers in the Church if teachers be before the Church Ans. Let Mr. H. tell how God giveth breath to them that walk on the Earth Isa. 42. 5. Was there breath before there was a living man walking on the earth or was there a living man walking on the earth before there was breathing Teachers are before Converts as Fathers are before Children Iohn Baptist and the Apostles were before such as they converted to the faith and baptized Noah before the Vineyard which he dressed God planted Apostles and Teachers even in the organical politick Church before it was a politick organical Church for by setting Organs in the body he made it an organical body but it is a senseless inference Ergo these Organs who are both Organs and Fathers and causes procreant of the Church had no being before the politick Church had being for natural organs in a physical body are only organs but not causes of the natural body but politick organs may be both and in this case are both Mr. H. To these are the Keys promised who are Stewards of the mysteries of God 1 Cor. 4. 1. servants of his house 2 Cor. 4. 5. Ans. The Servants are Pastors and Teachers in these places then the ruling Elder shall bear no Key Ans. Yet the conclusion is strong against the unofficed bearers Mr. Cotton the New England Discipline and Paul are herein as much crossed as I am for to them the ruling Elders are Stewards applying in censures in the external Court of Christ the Word as the Teachers apply it concionally Mr. Cotton makes the ruling Elders to be included with the Teachers of Ephesus Act. 20. And by the Argument Mr. H. may deny office-power of overseeing the house to all but to such as labour in the Word and Doctrine Mr. H. The places Isa. 9. 6. Revel 3. 7. speak of Monarchical power in Christ onely and prove not the point of delegated power Ans. Nor did I bring them for any other end but to prove that the Keys whoever bear them Head or Servants do signifie a power of office steward Oeconomus Commander of the Castle and so are never given to unofficed brethren for which cause I brought Fathers Doctors Divines Protestants Learned Papists saying the same And Mr. H. passes them all without an answer So the Learned Pagâ—in Mercerus Shimlâ—rus Buxtorf Ark of Noah Mr. Leigh and all Dictionaries expound the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when given to House Prison Gaol Kingdom and Stephanus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Mr. H. dictates against the authority of all the Learned Interpreters and Linguists and tells us besâ—de an office power it noteth Matth. 16. a judicial power of the spouse and wife to admit unto or reject out in the family as cause requires But 1. one word of Scripture he gives not 2. Nor saith Christ Matth. 16. any such thing as he gives the Keyes to the Church upon the Rock as the formal subject though it may be gathered he gives them for that Church as the object and final cause Mr. H. To these Mat. 16. doth Christ give the Keyes to whom be giveth warrant and official authority for actual exercising of opening and shutting but this he giveth to Peter as representing Teachâ—rs and Elders to thee will I give c. whatsoever thou shalt bind on earth c. So Mr. R. Ans. All may be granted and the official authority may be formally in the officers and originally and virtually in the Church 2. The proposition is fallâ— to wit to them the power of the Keyes is given firstly to whom warrant and official authoritie is given for the exercise of the same Keyes for the power of the Keyes is larger then office-power Ans. 1. My Argument is yet wronged to the same person to whom he promiseth the power or keyes or the power in its essence actu primo to the same person he promiseth shall exercise the specifick acts of the power and the second acts that must be the first formal subject to which God proâ—iseth a â—…sonable soul and the second and specifick acts of discoâ—rsing and that must be essentially a man Now unofficed brethren are not Embassadors but they are onely these to whom the Embassadors and officers are sent 2. By Mr. H. the â—eyes must in their official power begiven to Peter as representing the Guides â—nd also the power of the Keyes in the power of ruling must be given to Peter as to the first subject representing believers If the Text speak this it is a new conceit that never an Interpreter dreamed of and it must be made out that Peter iâ— spoken of in the Text in that â—â—ofold relation but that Peters binding and loosing on earth are acts of office or at least include â—cts of office and acts both of concional and also juridical remitting and retaining of sin and who despiseth Peter and the officers in either despiseth Christ and him that sent him is clear and that remitting and retaining sins is a binding and loosing cannot be denied and that remitting and retaining of sin flows from Christ calling the Disciples to an office is as clear Iohn 20. 21. As my Father Apostled me so send I you receive the Holy Ghost whose sins ye pardon they are pardoned c. And that this is a clear commission to Peter and all officers in him to exercise an official power of binding and loosing is apparent by this Text if by any in the New Testament But Mr. H. against this clear Text saith here Pastors have good warrant for their office power because the Church hath received power to admit chuse and refuse officers c. But because Mr. R said they have clear commission for the Keys both in power v. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the acts and exercises 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and what thou shalt bind on earth shall be bound in heaven But though the place be clear and all Interpreters teach it yet will not Mr H. grant
it destroyes the ministry faithful Apostles and Pastors calling who are sent to gather into Christ all the invisible members of Christs mystical body and to make them visible professors And whereas he sayes that this direction of Paul to Timothy was to continue to all succeeding officers to the end and that in all particular charges given to them is truth seen through a cloud 1. This direction in these Epistles was to continue to all succeeding officers Ergo the laying on of hands and ordaining watchmen and Bishops and this direction appointing Elders faithful men able to teach and the rest belonging to the Keyes must bâ— gâ—ven to officers not to the male Church 2. Here is some succession of godly Pastors to the end to all Pastors and Elders with such qualifications as a Bishop must be blameless c. 1 Tim. 2. Deacons must be such c. the direction is givâ—n to all succeeding officers to the end why not rather to the first proper subject of the Keyes to the male-Church 3. That 1 Tim. 3. 15. The house of God is the pillar and ground of truth and the body of Christ for the perfecting and edifying whereof Eph. 3. 12. Christ gave Apostles Evangelists Pastors and Doctors 10. 11. is the single particular independent Church Salvo mâ—liori judicio saith Mr. H. in his conjectural modesty is contrary to all Scripture and this is the very Church builded upon the rock against which the gates of hell shall not prevail and upon this account hearken to Mr. H. his distinction Mr. R. propounded an argument never yet answered to prove that the Church builded upon the rock cannot be the single visible congregation against Papists Socinians and our Brethren That Church is here Mat. 16. understood against which the gates of hell shall never prevail but against the visible independent congregationall the seven Churches of Asia now are fallen away Church the gates of hell hath prevailed Ans. This or that particular Church or congregation may fall away but there must be a Church universal existing in its particulars this or that Church which Christ will have while the world continues Eph. 4. 11. D. Ames medulla l. 1. c. 31. 37. Ans. To begin with what Amesius saith it s utterly impertinent The title of that Chapter is of the Mystical Church the members of which can never fall away but must be until the end of the world as the title of the next Chapter is of the instituted Church yea Amâ—sius saith this place Matth. 16. is a special promise made to those built on a Rock to the Militant Catholick Church and to real believers onely not to hypocrites Mr. H. by this teacheth the Patrons of the Apostasie of the Saints a distinction useful for their Errour So cinus saith The places which saith They are saved who are written in the Book of Life before the world was do not speak of some particular man thâ—â— or that as Mr. H. this or that single Church may fall off the Rock but some kinde of men and therefore Mr. H. renders this a comfortless doctrine which Christ makes a singular bulwark of Faith and Consolation to single persons Peter Mary who believe and are built upon the Rock that such shall never fall away but this or that congregation of some few persons though true and real believers may and do fall away This is the down-right Apostasie of believers 2. This strongly savours of the Jesuit Ruiz his Necessitas vaga though Mr. H. hate Doctrine and Way when his sharp engine sees them when a thing is necessarily to fall out in upon or about the kinde of men but not in or upon this single man as it is infallible and necessary that there be war and be peace and that there be husbandmen and be sailers but God determines and bows the heart of no single man to be a husbandman rather than a sailer he might say to be a King rather than a poor Beggar This kinde of necessity is against the providence of Gods special care as to great things as to Kingdoms Dan. 4. 32. so to all smaller things the stirring of a Sparrows wing Mat. 10. 29 30. the hair of the head the growing and withering of a gourd Ionah 4. 6. the motion of a worm eating the gourd which confused providence Suarez Cumel Ledesma forsake as shameful 3. The particular Independent congregation is either built upon the Rock unmoveably by a promise of the Gospel as no Divine can deny that the grace of perseverance if such a grace as it must be be granted for by Nature men persevere not is given by a Gospel-promise or by no promise But men persevere without any Gospel-promise as the Sea ebbes the Wind blows which yet cannot be said if a promise there be then when this particular Church falls away Now Mr. H. grants the Apostasie of this or that particular Church of Ephesus from the Rock and the prevailing of the gates of Hell against the single man or Independent Church of Ephesus for he saith the place Mat. 16. The gates of hâ—ll shall not prevail c. is to be meant of the Church Congregational existing it its universal nature in its particular Congregations then he must mean that some one single congregation of Ephesus or Sâ—… may and do fall off the Rock which is a clear Apostasie of the Saints for it cannot be said this or that single Church shall fall away so being they pray and watch For 1. That is the very thing which the Arminians and Socinians say on this place that the Church Mat. 16. 18. remaining and persevering a true Church remains unconquered by death and condemnation 2. Praying and persevering in praying and watching thereunto Ephes. 6 18. is a great part of persevering and so persevering is promised upon condition of persevering and therefore Mr. H. must betake himself to a more unthrifty shift and quit the place Mat. 16 and so gratifie Arminians and Socinians who say that it proves not the perseverance of the Saints and so must say that the building of the Church upon the Rock is the Lords continuate act of forming single societies upon the Rock Christ giving them victory over Hell So that he miscarries and â—â—lls from his intended end in keeping this or that single man or Church upon the Rock but yet obtains his principal end in keeping the universal nature of man and of an Independent Church upon the Rock A more confused providence than ever Pelagius or any devised and a singular gratifying of Jesuits and Sociniam 3. If the keeping of believers 〈◊〉 Saints upon the Rock Christ so that the gates of 〈◊〉 shall 〈◊〉 prevail to throw them off the Rock and put those that once were justified and by faith built upon the Rock Christ in a state of condemnation be referred to the Deâ—rce of God then must God have made the same general confused
Church for these that have been and now are glorified and shall be and are not yet born and that now are but none of the two former are capable subjects of the Keyes 2. The proposition is not mine nor the argument the Keys are given say I to the guides of the Catholick visible Church as to the formal subjectum first and proper and are exercised by them by the consent of the people men or women nor should any new act of Doctrine be passed or weightier points of discipline in Assemblies until the people hear of them the keyes are given to and for the whole Catholick Church of beleevers as the object and end for the gathering them in to the unity of faith Eph. 4. 11 12. and as this visible Church falleth under the intention and decree of God to be saved they are one and the same persons with the invisible Church as the body of Christ Eph. 4. 12. is taken for both the invisible body It is 2. taken more largely as the Catholick visible body comprehends all that hear and profess subjection to the Gospel elect and reprobate and the Lord gives a ministry seals and visible membership to all and every one of this body to Esan to Iacob to Iudas the traitor as to Peter a beleever not to bring all and every one of them to the unity of faith and to the acknowledgement of the Son of God but for other unlike ends finibus disparibus to save some to make others inexcusable Mr. H. If all ministerial power saith Mr. R. be given to a congregation as our brethren say under the name of a flock of redeemed ones as the body of Christ Acts 20. 28. Colos. 1. 18. Then it belongs to the Catholick Church for these titles agree first to the Catholick visible Church Colossians 1. 18. Ephesians 1. 25 26. 1 Tim. 3. 15. Eph. 2. 19 20. and so they come to our hand Ans. The Catholick Church admits of a threefold apprehension 1. As it implies a covenanting congregation of beleevers 2. As it represents the whole ut totum representative an Oecumenick Council 3. Ut totum integrale as it is the whole Catholick Church spread all the world over if Mr. R. mean the first we agree but the guides cannot be the first subject for the Catholick Church and the guides are different The second part Mr. R. grants that the ministerial power of the Keyes is given to a congregation under the name of the flock c. Hence his cause must needs suffer shipwrack that the Keys are given to the ministry of the Catholick Church Ans. That the first member of your threefold apprehension hath any warrant in Scripture or sound Dâ—vines is a meer apprehension I desire the Reader to consider the Catholick Church Aâ— 1. It implyes a covenanting congregation of beleevers give a warrant from Scripture sound Reason or Divines for that The Catholick Church is the whole body militant on earth excluding none but a congregation of covenanting beleevers excludes all Churches on earth except fourty or fifty persons 2. The Catholick body organical of man includes all the body and organs of it head eyes mouth tongue feet c. Now what sense is here the Catholick organical body of man admits of a threefold apprehension 1. It implyes the congregation of five fingers combined in the hand and the hand is predicated of this or that hand and so is the Catholick body of the whole Catholick organick body of man Or to come to a politick body the Catholick body of England admits of a threefold apprehension 1. It implies the congregation of all the City of York covenanted together and the City of York is the Catholick body of England which is predicated and affirmed of this or that City of York No man speaks so but onely Mr. Hooker that I know Since the world was no man can say a single congregation take it either in the common nature of a congregation of a 1000. or for this or that congregation that a congregation is the Catholick Church no more then the hand is the Catholick organical body of man 2. Mr. R. grants saith he that the ministerial power of the Keyes is given to a Congregation under the name of a flock c. Answ. Reade my words if I deny not that and speak onely according to the grant and confession of our Brethren 2. Onely hypothetically if all power Ministerial be given to a congregation by our Brethrens confession under the name of a flock of Redeemed ones c. then it belongs firstly to the Catholick Church i. e. to the congregation I never dreamed that a congregation was the Catholick Church and I should be crazed in judgement if so I had spoken And how the Keys are given or belong to the Catholick integral body as the object and final cause to the Guides of the Catholick Church as the first formal subject I often declare and what shipwrack or breaking of board is here let the Reader judge I difference between the Ministers and the Catholick Church by this means but that Mr. H. hath said not one word to my Arment If power priviledges spiritual be given to the congregation as the redeemed flock and body of Christ then must power and priviledges be given first and principally to such a company to which these styles of The Redeemed of Christ The Body of Christ agree first but to be the redeemed of Christ to be the body of Christ to be his redeemed ones agree first not to the Church of Ephesus nor to any particular Church National Provincial Presbyterial or Congregational but to the whole Catholick Body Ioh. 3. 16. 10. 11. 11. 52. 1 Ioh. 2. 2. and when Christ is called the Head of the Body Eph. 1. 22. Coloss. 1. 18. I shall judge him scarce worthy the name of a Divine I cannot expound the places of a single congregation 〈◊〉 Eph. 1. â—2 Col. 1. 18. the holy Ghost speaks of that Body which is the fulness of him who filleth all in all Eph. 1. and of the Body of which Christ iâ— Head as the first begotten of the dead and of the whole body reconciled by the blood of the cross if it be said the congregation in its common nature is the first subject of the Keys for it contains all the Catholick Church Ans. It contains no women aged children servants nor sojourners nor dismembred visible Saints and therefore the congregation Independent in any sense is a narrow and impertinent subject of the Key and this is shipwrack really to the cause of Mr. H. as for that that the Church Cant. 6. is a congregation in general and that the Church is one there genere in kinde it s against the Text. 1. The congregation is not one but hath threescore Queens fourscore Concubines Virgins without number who are integral parts of that one Catholick Church ver 8. but essential parts of a congregation
no. The second Book of Discipline of Scotland cap. 3 pag. 81. The qualities in general requisite in all them who should bear charge in the Kirk consist in soundness of Religion and godliness of life according as they are sufficiently for forth in the Word of God Now it s not to be supposed that in a Book of Church-policy our Reformers speak of godliness that is invisible and known to God onely and so the Acts of the Assembly of the Kirk of Scotland And the cause of the sudden declining of the best Churches and why Nazianzen complained so much of the corruption of Synods as Sozomen Theodores Socrates Ruffinus Histor. Magdeburg tell us was Because the Churches take not that care that Ministers be savoury and gracious from the Steersmen all Apostasie and rottenness begin O if the Lord would arise and purge his House in Scotland As for Church-members they ought to be holy and though all baptized be actu primo members yet such as remain habitually ignorant after admonition are to be cast out and though they be not cast out certainly as paralytick or rottened members cannot discharge the functions of life So those that are scandalous ignorant malignant unfound in the faith lose their right of Suffrages in election of Officers and are to be debarred from the Seals Nor can we defend our sinsul practise in this it were our wisdome to repent of our taking in the Malignant party who shed the blood of the people of God and obstructed the work of God into places of Trust in the Church State and the Army contrary to our Covenant they continuing still Enemies CHAP. IV. Of the Church-Representative and its power MR. H. We have dispatched the first member of the controversie That the power of the Keys doth not appertain to the Guides of the visible Church take it as totum genericum or universale Ans. The first member is so dispatched as the power of the Keys is by Mr. H. dispatched and banished out of its due seat and subject and lodged in the congregation of redeemed visible Saints sometimes onely unofficed Brethren sometimes the Church of visible Saints confederate men and women 2. No man of ours let him be named if Mr. H. or any for him can name him ever said that the Keys appertain to the guides of the visible Church taken as totum genericum universale For the Guides of the visible Church is to all our Divines the Guides of the Catholick Universal Church made up as an interal Body of all Churches National Provincial Presbyterial and Congregational all the earth over And to make this integral Universal Body Genus and the congregational Church Species and Genus praedicatur de specie is as if this were our Logick The Church of Boston is the whole integral Church of all the earth made up of National Provincial Presbyterial Churches A Monster Mr. H. There be two things wherein stand the qualifications of members that are Commissioners 1. Gifts and fitness 2. Delegation which is the formale as that they are sent by the Churches The Churches if they follow the pattern must send beside Pastors Teachers and Elders learned and holy men that may personate and represent the whole Church This is made the hinge and casting difference betwixt us and Papists whereby our men vindicate the liberty and power of the Brethren for all have definitive voices not the Pope and his Proctors onely Ans. How can Mr. H. speak of a pattern of Oecumenick Councels and claim kindred to our Divines against Papists â—or Mr H. mocks such Councels 2. Mr. H. cannot name the man of our Divines except Separatists who draw nigher to Socinians and Arminians in these points than to our Divines who 1. Ever taught that the male-Churches of a congregation are the onely Churches who send Commissioners to an Occumenick Councel which Mr. H. saith hath neither warrant in Scripture nor in Antiquity for 300 years after Christ. 2. The controversie between Papists and our men was Whether onely Bishops soli Praelati say Whittaker Willet Professors of Leyden Calvin Bucanus Tilenus Windelin have a decisive voice and ought not also Pastors Doctors Elders learned and holy to have a decisive voice in Synods And whether the people should be excluded from debating reasoning consenting for Papists debar Laicks as profane and say If such Beasts touch the Mountain and meddle with holy things they are to be thrust through with a dart But Mr. H. his hinge of a question is Whether onely unofficed Brethren members of the male congregation are the onely members of an Oecumenick Councel or with them officers but as sent by those male-societies otherwise they want the essential form of members according to our Divines judgement He is a great stranger in the Writings of our Divines who so guesseth at a new question though I judge Mr. H. hath read them diligently See what the Jesuits of Rhemes Bellarmine Cornel. à Lap. Lorinus and others if ever they dream of such a hinge of a controversie M. H. The representative body is but a part of the Catholick Church not the whole of it and represents the whole what the commissioners do by their delegation it is all one as if the body did it the Keys cannot then be firstly in it Ans. It is a mistake wide enough there is a twofold representing 1. The Apostles in receiving the Keys Matth. 16. Iohn 20 Matth. 28. represented all officers even those not born but they had no commission from unborn men And so August Serm. 13. de verbis domini Chrysost. homil 55. in Matth. 16. Hieronym l. 1. contra Iovian and our Divines Calvin Pareus Luther Melancthon Willet c. say that the Keyes in Peter who represented all the Apostles and faithful Pastors were given to all Ministers Now if Mr. R. say that the Keyes were given first to this representative body Apostolick let Mr. H. or any man beat him with strong arguments and that is a good revenge 3. These whom the Churches not the male-congregations as Mr. H. saith send as Commissioners to a Synod are not to be looked upon As 1. If the Churches were resolved aforehand how far they will follow them for why then saith Mr. Cotton do they send to the Synod for light and counsel 2. Neither as if they were sent to carry the faith and consciences to the Synod and the people in and through them did teach Synodicè and the people must follow their determination be it right or wrong And so it is a wide mistake to say what Delegates do or say it is all one or the like reason saith Mr. H. as if the Represented did or said it For if the Synod say the Gospel is not the word of God the Church did not say either personally for that is impossible or legally the same only the Churches send them to pray enquire the mind of God from his word and engage they shall
excommunicate and excommunication hardens and humbles not Ergo its unlawful So the Gospel is the savour of death unto death 2 Cor. 2. 16 a Rock of stumbling 1 Pet. 2. 8. and prepared vengeance 2 Cor. 10. 6. to some Ergo it s not the Word of God Many such consequences have been drawn to make Mr. R. his way odious to the godly But I desire to contend for truth Mr. H. To the Ministery and Catholick Guides of that visible Church hath Christ committed the Keys as the first subject to the which he hath given his Word Ordinances Sacraments Ministery primarily This is Mr. R. his in terminis determinate conclusion beyond all gainsaying But to the Oecumenick Councel as the Representative of all Churches God hath not primarily given his Ministery Word Sacraments Ordinances then an Oecumenick Representive Church hath not the Keys given to it as to the first subject The Assumption onely needs proof 1. There was no such Councel for 300 years after Christ. 2. Councels consist primarily of Pastors and Elders then must Ministers be sent to feed Ministers 3. Word and Seals are not primarily attended in Councels but scanning of controversies Ans. 1. I complain of unfaithful repeating of my words The title is not of Oecumenick Councels but chap. 10. sect 10. pag. 289. Of the communion of the visible catholick Church To the Proposition I answer To the Ministery and Guides of that Catholick visible Church hath Christ committed the Keys as to the first subject unto which he hath given his Word Ordinances Sacraments Ministery primarily This neither is conclusion nor principle of mine but a same and curtailed proposition of Mr. H. My words are these cap. 10. sect 10. pag. 289. To this Church catholick visible hath the Lord given a Ministery and all his Ordinances of Word and Sacraments principally and primarily and to the Ministery and Guides of this Catholick Church visible hath the Lord committed the Keyes as to the first subject and for the visible Church catholick including also the invisible Church as for the object and end hath he given his Ordinances and the power of his Keys and the Ministery and Ordinances are not given to this or this congregation which meeteth ordinarily in one place So the Proposition which I own from these words must be this To the Church catholick visible as to the first subject primarily and as for the lâ—st end and object hath the Loâ—d given all his Ordinances Word Sacraments Ministery This is mine in terminis And this also To the Guides of this Catholick Church not of a single congregation hath the Lord committed the Keys as to the first formal subject but for the Church catholick visible and invisible as for the end and object that they may be saved But Mr. H his proposition is not mine he devised it himself and its false gainsaid by Mr. R. to wit To the Guides of that catholick visible Church hath the Lord committed the Keys as to the first subject unto which he hath given his Word Ordinances Sacraments Ministery primarily For 1. I know no Guides of any Church on earth to whom the Lord hath given the Seals primarily for God hath given the Seals primarily to his chosen people to the Guides secondarily as they are visible Saints 2. I know no Ministers of any Church to whom the Lord hath given the Ministery primarily it s a sensless saying 3. I refer it to the Reader if such a sensless proposition can be drawn from my words The Catholick visible Church is neither the subject nor first subject but the object and end for which the Keys are given to the Ministers and whole Officers of the Catholick Church visible and invisible Yea I demonstrate by many Arguments that believers are not the subject of the Keys I say indeed not the visible Church whereof Magus and Iudas are members is the prime subject but the invisible Church is in the Lords intention such a subject of all Ordinances in their saving fruits but then the first subject is all one with the object and end of God in Predestination 2. The Assumption is granted but Mr. H. his probations are naught 1. There was no General Councels the first 300 years after Christ. Ans. Mr. Simpson and other grave Divines say the Councel at Ierusalem Act. 15. is more worthy the name of an Occumenick Councel than the Councels of Nice of Constantinople of Ephesus of Chalcedon 2. Such a Councel is not the first subject of the Keys but onely of the Synodical Keys in such a General Councel of the Keys Catholick dispensed 3. The Apostles the Representative of all the Guides of the Church may well stand for a formal Councel Occumenick 4. The long want of General Councels through providential impediments can no more prove them to be no Ordinances of God jurâ— which ought to be than if one should say Circumcision and the Passover and Sacrifices and an Ephod are no Ordinances of God For it is thought by the learned on Hos. 3 4. Israel was without a King Sacrifice Image Teraphim Ephod from the sixth year of the Reign of Hezekiah when Salmanasser carried away the ten Tribes until Christ was crowned King to wit six hundred and seventy five years See the English Divines Diodati Iunius Pareus Zanchins on the place By this it shall follow that Circumcision the Sacrifices Ephod then are no Ordinances of God for if they were say the Dissenting Brethren institutions are suitable to providenoes When ye go up to Ierusalem no man shall desire your land Then if a General Councel were an Ordinance of Christ the Lord should suit his providence to a peaceable meeting of the Churches in a General Councel But so from the sixth year of the Reign of Hezekiah in Israel Sacrifices Priests Ephods the Kingly power shall be no Ordinances of God for even till Christ these were not in Israel and by this profession of the Gospel and congregational Churches were not at all And should not the Lord have framed the like providence that professors of Christ meet in day-light in congregational assemblies For as the Lord made a special typical promise when the males go up thrice a year to Ierusalem to worship the Nations were not permitted of God to desire their land So must the like promise of providence suiting with the profession of Christ be in the New Testament the Heathen Emperours shall not desire your lives Now the plain contrary providence is foretold by our Saviour Mat. 10. 17 to 25. Luke 21. 12 to 18. Ioh. 16. 1 2. and the Lord must by this fail against his Ordinance of professing Christ before men When in the persecution of Flavius Domitian an 96. of Trajan an 108 so many Martyrs were killed as Eusebius saith and Plinius 11. the Deputy was smitten in conscience with their number and patience So multitudes suffered under Antonius Pius and in the time of Dâ—cius an 250. there was no
congregation no Eldership Many suffered under Nero many under Maximinus So Euseb. l. 6. c. 28. under Valerian an 259. who killed Pastors and Professors as Eusebius l. 7. c. 10 11 12. especially godly Cyprian Now sure the Lord had as sweet and comfortable a providence suiting with the glorifying of his Name and advancing his Gospel by the death of so many Witnesses as if he had suffered them to meet in congregations to meet peaceably none desiring to take away their life or land as in Israels day for their meeting to serve God in congregations And it s an overturning of the Ordinances of God in the New Testament in which there is not given a land flowing with milk and honey and a promise of a temporal typical providence that they shall be free of persecution in following Church-duties and publick Worship congregational which is not existent in all ages Nor saith Mr. Ruthurfurd that Ministers are given to Ministers primarily but as they are members of the Body visible and chosen of God Ephes. 4. CHAP. V. Whether the Congregation as the Congregation doth excommunicate a delinquent or is it the Catholick visible Church which excommunicates MR. R. his meaning is that the congregation excommunicateth not as a congregation by a power which by order of nature is first in it self but by a power which by nature is first in the whole Eldership but yet not by an act coming from the privity knowledge and conscience of all the whole Catholick Body of Officers all the world over And so I grant that the Catholick visible Church doth not anteced ntly excommunicate leading witnesses and summoning and accusing and sentencing the person before the congregation as when Norwich puts a Traitor to death the State of England by the Law common to all England in and by Norwich putteth the man to death Nor doth Norwich as a single Corporation though neither simply as a Representative but acting as a part of the Body of England And the whole State doth this antecedently 1. Because the City doth this by the same power of Law common to all England quae sunt communiâ—ra sunt priora 2. Norwich puts this Traitor to death not as an enemy to that single Corporation onely but as a common enemy to the whole Kingdom 3. The City doth this by an innate power as an integral part of England for the peace and safety of the whole Kingdom yet doth not the whole Kingdom knowingly exercise an act of deliberate judicial authority in this for the man is put to death without the privity and knowledge of the whole Kingdom I used the comparison to cousen the inconsiderate Reader saith Mr. H. I hate cousening The left hand cuts off the finger of the right hand lest it infect with a Gangrene the whole body acted by the natural instinct and innate desire of self safety which is in the whole man But saith Mr. H. the chief officers are not at the mind and will and the other Churches as the whole man but the rest of the brethren are as the whole man who have an intrinsical power for the safety of the whole congregation to cut off an an infectious member Ans. Nor is the comparison to be strained I shall onely desire it to be taken as Mr. H. saith It s true the left hand doth not cut off the contagious finger but the whole man deliberate will and reason consenting thereunto and the finger is cut off not by the power of the left hand onely but the intrinsecal power of the body And it is so exactly in a particular congregation the chief officers as the mind and will and the rest of the Brethren as the whole have an intrinsecal power from Christ to remove an infectious member Ans. They have a power to remove him saith Mr. R. in his comparison not from that congregation onely but from the whole Catholick Body As the left hand cuts off the contagious finger not from the right hand onely but from the whole body It wrongeth Christ to say he hath given so selfie and narrow a power to liberate onely a body of 10 or 20 Independent members from the contagion of scandal but not to free five thousand and the associate bodies round about Let them perish Christ hath given no Organick or Church-care to the congregation toward them all saith Mr. H. 2. The comparison is not exact When the fraternity excommunicates all their officers where is the mind and will then for they excommunicate their own minde and will 3. Mr. R. never meant the comparison should hold in this That the Catholick Church as mind and will should put forth acts of deliberate reason antecedently to cite accuse sentence every delinquent in an Oecumenick Councel or some Catholick Judicature and to excommunicate all Delinquents before ever the congregation cite them With divers arguments he refutes an antecedent excommunication as if I held any such thing So Mr. H. loves to prove strongly what Mr. R. never denied But Mr. H. speaks nothing to my Argument if the mâ—n be cast out and bound on earth he must be bound only on that tract of earth where twenty Independents are But 1. Church binding in heaven and the guiltiness of the scandal is alike in all places and often more infectious to others if it be a taking heresie then to their own congregation 2. Who shall perswade that our Saviours sense is so hampered Let him be to thee as an heathen Mat. 18. 17. as thee only who art a member of the congregation whereof he is a member yea as touching Church binding neither is he a known guiltless visible Saint to all Churches on earth It is nothing but a naked evasion to say he is consequently cut off from right to ordinances in all other congregations for because one species of corporations hath condemned a man saith Mr. H. page 236. it follows not that therefore all have condemned him to imprisonment perpetual or the like Ans. Yea what one City doth in punishing a Malefactor by Law power common to all England that same all England doth in law for twenty Sons have by the same Law and Authority of the Fathers right of twenty Tables of twenty Families of the Father One is for sedition against his Father cast out of one Family whereof he is a fixed member the other nineteen though they know nothing of the fact and doe never actually cite him yet do legally and by the Law and the same very wil of the Father that ruleth them all cast him antecedently out or concomitanter or then another Law must appoint the other nineteen Families to cast him out So the same right idem numero that Peter hath to Christ and Ordinances in one Church he hath it in all and that same act of the Keyes administred according to the rule of the Word in one Church removing that right removes it from him all the World over 3. Visible Saints by this
shall not be the same spiritually politick body visible being of divers congregations contrary to Scripture expounded by Mr. H. and Mr. Cotton we being many are one body visible and visible of twenty congregations partaking of one bread and body of Christ. Now by this as a finger cut off Paul is not a finger cut off Iohn for Iohn hath all his ten fingers entire and Paul hath his nine fingers only So also if Thomas disobedient he cast out of only his own congregation he is never cast out of Church-right to Christ and ordinances in the rest of the congregations for excommunication by consequence is only a declaring by witnesses as Mr. H. saith pag. 242. that the man is cast out of his own congregation Now the declaring that Paul's finger is cut off is not a cutting off of his finger that is impossible Far less is it possible that the declaring that Paul's finger is cut off can be either a declaring that Peters finger is cut off or that that declaring is a cutting off of Paul's finger or a cutting off of Peters finger Therefore Peters being cast one of his own Church-right and Church only is no casting of him out of other Churches or real removing of his Church-right to ordinances in other Churches For that which was never really removed and Peter once had it must remain with Peter yet now Peter was never a member of any congregation but of one then membership to another congregation cannot be taken from him 4. A member is cast out as really scandalous his adultery obstinately continued in makes him be deprived of Christian fellowship with Brethren as Brethren Ergo he is deprived of the Christian fellowship of all Brethren For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 followeth upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And 5. It is thus confirmed his visible scandal is a Church-offence to one of a Sister-congregation and is apt to bring a Church-contagion to these of another congregation who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one body with him at the Lords Table and therefore are they now to look on him as an Heathen But who put him in that state if he be not really and formally cast out of that body when his own Church excommunicates him 6. He that hears not the Church heares not Christ and he that despiseth any Pastor sent in the name of Christ despiseth Christ Mat. 10. 4. Luke 10. 16. Iohn 13. 20. Now if this stand good one that despiseth his own Pastor only and his own congregation only though he despise all the godly Prophets Pastors and soundest Churches on earth despiseth not Christ nor his Father that sent him nor is he first in foro Dei bound in Heaven and guilty before God nor deserves he to be excommunicate for he hath not failed against that He that despiseth you despiseth me For that is true only when any despiseth their own Pastor or their own congregation And if so then when one is cast out and judgeth an heathen for not hearing of his own Church he is not heathen in Heaven and in foro Dei as touching his communion with other Pastors and other congregations 7. Peter before he was excommunicated had a real right to the Lords Table in all Churches on earth and so a sort of membership and visible communion with all these Churches Now if by the act of excommunication in his own Church this right be not taken from him then must it be taken from him by all the Churches and so all the Churches must excommunicate when one excommunicates and by the like all must admit one into membership when one admits into membership Mr. H. The Sister Churches Mr. R. receive members of other Churches to communion by an intrinsecal Church power Ans. By an authoritative Church power we can enjoyn our own members to come to the seals or else censure them but we cannot so deal with others if it shall seem good to them to refuse Ans. This only follows that the congregation hath a larger Church power over their own members both to censure them if they come not and positively to admit them if they come but Mr. H. must confess that the congregation admits strangers of other congregations by a meer private pâ—wer and by no Church power which is gross Erastianisme and makes it arbitrary to one single Pastor to admit some to the communion as he pleaseth and some not 2. By no Church power is the Sacrament tendered to strangers of another congregation so may the Minister give this seal to a stranger in his chamber which is a private communion for there is no authoritative Church power required to give it to some Whereas Paul saith it is a priviledge of the Church coming together to eat the Lords Body 1 Cor. 11. 17 18 21. 1 Cor. 10. 17. 3. This Supper must be given to our own Church members by Church authority to strangers by no Church authority 4. It is by accident that the congregation cannot compel strangers to come to this seal for in Collegio the Elders of the congregation may joyntly with the rest of the Presbytery censure these of another flock who altogether refuse the seals 5. Mr. H. grants that a congregation excommunicates in the general nature of a congregation Well then the general nature discourseth in man and so doth a Church in an Island excommunicate Ergo that Church proceeding according to the rule of Christ casts the man formally out of all the congregations on earth Mr. H. addeth yea the neighbour Churches are saith Mr. R. to exercise the punishment of avoiding the excommunicate person as an heathen which follows from a power which is no wayes in them what conscience is here Ans. A good conscience if we may carry our selves to a scandalous mâ—n so dâ—clared by two or three witnesses as we avoid his company far more upon the testimony of a whole Church are we to avoid his company Ans. Then nothing is left to the neighbour Churches but is he excommunicate or not by one onely congregation they had no hand in it onely they must believe the man is rightly cast out upon the word of five or six of the male-Church who are both Judge and Party This is what I said A declararation of Excommunication is no Excommunication And then must the congregations about with the meer judgment of discretion which women have eschew the man as a Pagan Obj. By Mr. R. his way you have the testimony of the Church only which did excommunicate Ans. Yea place is left to many Churches and Synods to judg this is another matter then four of the male-Church that are both Judge and Party who declare he is cast out Mr. H. One classical Church excommunicates not antecedenter But a man in the confines of two Presbyteries is excommunicated by the Presbytery only of which he is a member saith Mr. R. Ans. What ropes can tie the consequent with the antecedent What Mr. R.
Iohn now dead and that relation between Thomas and the dead man is gone Ergo Thomas himself as a man and his other relations to all other sick persons who call for his medicinal labours perish Reason and Logick should perish in the man who should so argue Mr. H. If a person or Presbytery have Ministerial power they must execute it in their own persons and places they cannot delegate any supernatural power or saving quality or habit to another the mystery of iniquity in some measure hath eaten into the Presbytery They have taken power to ordain before election and make indefinite Pastors and have taken all power from the people Ans. 1. The issue is the male-Church only hath this power to make and unmake officers and they have of late being not the fourth part of that which they call the onely visible Church of Redeemed Ones taken all power of Censures so that the rest have no consent which is a popish domineering over their faith whereas we hold the Church not consenting Censures are not to be drawn out at all here is more popery and bratish domineering over the consciences of the officers in point of Heresie to speak nothing of divers points of Popery Anabaptisme Socinianisme that goeth along with this way 2. That the Churches cannot delegate a power to Paul and Barnabas their messengers to determine in a Synod according to the Word can be denied by none but such as deny Synods contrary to Act. 15. 3. Nor knoweth the Scripture any rule from civil Corporations who both make and chuse David and Saul Rulers and Kings to infer that the male-Church cannot preach nor administer seals but they both create and chuse Spiritual Officers We may long call for Scripture to prove this but in vain it is a Tradition that we must believe because so say our Brethren Nor is it Episcopacy for Timothy and Titus to ordain Ministers in a joynt society in collegie Episcopal Monarchy in Pope and Prelates Nor is it to ordain Pastors indefinitely when it is done both with consent of the flock and in reference to a certain flock It s true 1 Tim. 5. 22. Tit. 1. 5. there is no mention made of a Presbytery nor is there mention there of a congregation but Timothy cannot preach in season and out of season 2 Tim. 4 1 2. nor can he rebuke before all these that sin publickly but in the congregation 1 Tim. 5. 20. So neither can Timothy his alone prove the Deacons 1 Tim. 3. 10. for the Apostles Acts 6. did it not nor would he 〈◊〉 a prelatical Monarch his alone lay on hands and call to the Ministry 1 Tim. 5. 22. 2 Tim. 2. 2. for the Scripture saith a Colledge did it 〈◊〉 13. 1 2 3. 1 Tim. 4. 14. and Papists have the same ground but it is groundless that the Keyes were given to Peter only Mat. 16. and there is no word of a Presbytery and Christ saith Iohn 21. thrice to Piter only Lovest thou me feed my sheep And there is no word of a Colledge of Apostles but our Divines with Ierâ—m Cyprian and the Fathers say equal power of feeding and power of the Keyes was given to them all at a Synod Mat. 28. 19 20. Ioh. 20. 21 22 23. Acts 〈◊〉 8. and the same objection Prelates moâ—e Nor shall we be against Iunius Melancthoâ— Whitâ—aker Danaeus The jus and right of ordination is in the Church as in the virtual subject to wit in Elders and people But our Brethren must have a sole male-Church of Brethren But we may well say the calling in concreto is that which these Divines meanâ— so Melancthon saith the calling contains jus â—ligendi vocandi ordinandi Other Divines speak more accurately as the learned Professors of Leyden who beyond all doubt follow Cyprian Mr. H. These in whose power it is whether any shall rule over them or no from their voluntary subjection it is that the party chosen hath right and stands in possession of rule and authority over them It holds not which Mr. R. saith Now ordination is an act of jurisdiction such as to send an Embassador but that an Embassador consent to go such as is election is no act of jurisdiction for a Father to give his Daughter in marriage to one is an authoritative act of a Father but for the Daughter to consent to the choice is no act of authority Ans. True consenting gives nâ— power but the peoples giving of the pastor authority ever them their calling and by willing subjection delivering up themselves to be ruled by him in Christ iâ— an act of power That is false whith Mr. Ball and Mr. R. say If the people could virtually give being to Pastor and Teacher then they might execute the office of Pastors and Teachers for Aldermen châ—se the Mayor Souldiers the General yet nonè of them can execute the office of Mayor and General Ans. 1. The proposition is printed in other Characters and hath nothing found in it nothing of Scripture or reason to prove it and is a needy begging of the question Those in whose power it is whether any shall rule over them or no c. Mr. H. seeing himself widely out durst not assume But it is in the peoples power whether any rule over them or no c. This the assumption must be or the argument is non-sense It s not in the peoples power whether any rule over them or no. More wild Divinity is scarue heard of it must then be in mens power whether there be Rulers Apostles Pastors Teachers in the Church and Government or none at all but Aâ—archy and confusion but a Divine institution was never in the power of people but Christ Jesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gave instituted and ordained Apostles Pastors and Officers in his house Eph. 4. 11. 1 Cor. 12. 28. 2. The proposition is false and never proved That their voluntary subjection whose it is to chuse officers gives formally and causaâ—ivâ—ly right of ruling to the chosen I thus resort it to shew the falshood of it Then the sick man in whose power it is to chuse Thomas to be his Physician and no other man he gave causatively right and being to Thomas to be a Physician Then 2. he in whose power it is to chuse Iohn and no other to build him a house he in whose power it is to chuse Richard to be a School master to teach his Son and no other School-master he gave causatively right and being to the party Iohn so chosen to be a Mason and to the party so chosen Richard causatively right and being to be a School-master Nothing more false Iohn was a Mason Richard a School-master before their chusers were born Nothing follows but the sick mans choice made Thomas a Physician not simply but to him only and so must we say of the other two and multitudes of other examples And â—o nothing follows from Mr. H. his argument but only
comprobata Foelicissimo Epist. 42. vol. l. 2. Epist. 10. Cyprian Cornelio Epist. 45. al. l. 4. Ep. 8. Cyprian Antoniano de Cornelio Novatiano Epist. 42. al. l. 4. Ep. 2. Cornelius Factus est Episcopus à plarimis Collegis nostris qui tunc in urbe Roma aderant qui aa nos literas honorificas â—audabiles testimonio suae praedicationis illustres de ejus ordinatione miserunt c. Ib. pag. 119. Quod vero ad Novatiani personam pertinet Quisquis ille qualiscunque est Christianus non est qui in Christi Ecclesia non est nisi si Episcopus tibi videtur qui Episcopo in Ecclesia à sâ—deciâ— Coepiscopis facto adulter atque extraneus Episcopus fieri à desertoribus per ambitum nititur cum sit à Chricto una Ecclesia per tolum mundum in multa concorbra aivisa item Episcopatus unus Episcoporum multorum concordi numâ—rofitate diffusus isse post Dei traditionem post connexam ubique conjunctam Catholicae Ecclesiae unitatem humanam conetur Ecclesiam facere c. Mr. H. who cries out against me because I teach that he who is a pastor of one Church is a pastor of all the Churches in the earth may cry out against Cyprian See Cyprian cum Collegis Lucio Papae Roman Ep. 58. al. l. 3. Ep. 1. Cyprianus ad Stephanum de Martiaâ—o Arelatensi qui Novatiano consensit Epist. 67. aâ— l. 3. Epist. 13. In all which this is clear to Cyprian Episcopatus unus quamvisplures Episcopi in Ecclesia catholica which throws down Mr. H. his way of a pastor married to one single congregation See my Reverend Brother Mr. Baily Vindication of his Dâ—sswasive ann 1655. especially to Mr. Cotton cap. 4. sect 2. pag 49 50. There was an equality of Jurisdiction in this age among the Churches but that these Writers mean not single congregations as such that every congregation hath power to call and depose officers I do not concide for they deny a supremacy to the Churches they speak of here 〈◊〉 〈◊〉 Rome Constantinople but these as Mother Cathedral Churches not as single congregations claim supremacy as here also they ascribe Jurisdiction to associate Churches Observe also that they say the form of Government of the Church was almost like to popular Government not a Democracy it self It is like in times of Persecution the meeting of Christians being early in the morning at the time of receiving of heathens to Baptism in which all the Christians as well as the one baptizing congregation were interessed and in the Lords day acts of Discipline have been few The Magdeburgenses tell us from Iustinus from Plinius his Epistle to Trajan from Eusebius l. 4. c. 23. as Dienysius Corinthus in that place saith they read the Prophets and Apostles a pastor exhorted to follow what was read the whole company stood up and prayed and received the Lords Supper and thereby obliged themselves to walk as Christians not to kill not to whore c. By Doctors and Rulers Ministers were ordained as the History of the Apostle Iohn witnesses and casting of lots in the election of pastors Hence the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Clergie No shadow of a male-male-Church here Tortullian shews that in Church-meetings there were exhortations corrections and divine censures and the whole Elders that are approved rule in the meeting Elders faith he who have obtained that honour not by price but by a good testimony Now this being done by the whole congregation meeting for publick prayer could not be done by the people and by women except consenting for Tertullian saith De veland virg Non permittitur muliâ—ri in Ecclesia loqui sed nec docere nec tingere Eusebius l. 6. c. 8. when Origen was ordained Bishop saith and Cyprian l. 2. Epist. 10. ad Coâ—nâ—l All the nearest Bishops of the Province came and laid hands on him prasente plebe saith Cyprian The fourth Age sheweth what is true and false Antiquity and whereas there was in the beginning thereof a sad desolation through the persecution of Dioclesian so also there came a change in a glorious manner most suddenly by Constantine Eusebius l. 3. de vita Constan. mentions the Synod of Nice famous like the meeting of the Church in the Pentecost Acts 2. as the Magdeburgenses cen 4. c. 2. p 2. say Now since the Gospel was spread through Europe Africa and Asia as Eusebius and as Aâ—kanafius from the East to the West And the Magdeburgenses cite Iulius Firmicus Maternus Optat. Milevitanus Basilius teaching that the Church of Christ was all the world over where the Sun did shine East and West South and North. Let the impartial Reader judge if it have a shadow of Reason that the Churches who sent Commissioners to this famous Synod of Nice were onely congregational Churches 1. The Magdeburgenses set down numerous and famous Churches in Asia in Palestine Caesâ—rea Tyrus and Zidon in Gaza Arabia Syria Mesopotamia Pamphilia Cilicia Lydia Phrygia Biâ—hynia Hâ—llespontus Galatia Paphlagâ—nia Cappadocia Persia c. in the Isles in Europe in Africa most of all sent messengers to this Synod What an Assembly must this be if petty congregational Churches sent Commissioners What house could contain them There was 2. A catalogue of Bishops sent to this Synod before this called Overseers and Prapositi by Cyprian not pastors simply of one single congregation 3. Eusebius tells of Provincial Synods and so of Provincial Churches which must have sent Commissioners There was a Synod of Tyrus under Constantint a Synod in Sâ—lâ—ucia See the Magdeburgenses 4. The number of those added to the Church saith that they could not onely be congregational Churches Theodoret saith that Constantine writes to Eusebius Nicomediensis there was a great multitude in the Town named from himself added to the Church so that they behoved to be divided into many Churches and who would deny this to be a Presbyterial Church Nicephorus saith when Constantine was baptized more than twelve thousand men beside women and children were baptized and many added to the Church It s apparent the very nature of Christian Religion requires congregational and synodical meetings Galerius Maximinus having given toleration for Christian Religion though he condemned the Religion it self incontinent in every city congragations are erected and Synods or Presbyteries kept say the Magdeburgeuses from Eusâ—bius Donatists excuse their separation from the Church because in communion of the Sacraments mali maculent bonos August For Ordination and Election of Ministers by the votes and laying on the hands of the pastors and consent of the people without the device of a male-congregation destitute of officers See the Magdeburgenses cent 4. c. 6. p. 244 245. who cite Bosil Epist. 58. ad Mâ—lâ—t Thâ—â—dor l. 1. c. 19. the Epistle of the Niâ—â—nâ— Councel to them of Alexandria as Thâ—â—doret cites it l. 4. c. 10. the History of Ambroâ—â—us
of Christ by faith make one body and that he excludes not but includes the visible body he proves from 1 Cor. 12. ye are the body of Christ and Eph. 4. the body gathered by the Ministry of Apostles Evangelists Pastors c. which shall be brought to the unity of faith So Christ is the rock of life and the rock of faith to the Church builded upon the rock which admits not Magns who is not builded upon the rock as Ioh. Hush refused a wicked Pope to be head or member of the Church so built Hieronymus clearly expounds the ports of Hell to be Viâ—ia atque peccata reâ—r vâ—l certè 〈◊〉 Doctrinas sins or herefies which is strong for the invisibâ—e Church of true believers not for the visible congregation of which Iudas and Magus are members to Mr. Hooker and were never built on the rock And the Keyes are given to Bishops and Presbyters who may not under that pretence condemn the innocent And Hieron Com. Mat. 18. 18. Si Ecclesiam non audierit quaecunque alligaveritis potestatem tribuit Apostolis ut sciant qui à 〈◊〉 condeâ—nantur humanam sententiam divinâ roborari quodcunque ligatum fuerit in terra ligari pariter in coelâ— See Hieronym Com. ad Eph. 4. 11. who expounds the body of Christ of the Church until we all meet all the company of believers And Hâ—eron Let the Bishops hear who have power of ordaining Elders in every City Nor need our Brethren suspect Hieronymus to be prelatical his judgment is known to be contrary thereunto See Hieron in Tit. 1. 5. See him for the present purpose in Opuscul in Prover c. 7 p. 217. See Ruffinus for the marks of the true Church saying with us That pure doctrine declares a pure Church and so the Churches which Marcion Valentinus Ebion and Manicheus and other hereticks gather are not true Churches Chrysostom If the ports of hell prevail not against the Church far less shall they prevail against me therefore thou shouldst not be troubled Peter when thou hearest that I shall be crucified Then by the mind of Chrysostom Christ speaks here for the comfort of Peter as a sound believer and not as an external visible member of a congregation as saith Mr. H. And see here a fisher-man is made Pastor and Head of the whole Church Then it could not have been the mind of Chrysostom that such a headship whatever it was or whether peculiar to Peter or no is another question was given to the people Chrysostom expounds tell the Church tell the Rulers Chrysostom As a King sending Iudges gives them power to cast guilty men in prison and to deliver them so sends Christ his Disciples and arms them with authority Will any dream that Chrysostom judgeth that Christ gave this power to the people Chrysostom saith the Apostles take to themselves to determine the number of the Deacons and to ordain them but they give the election of the men to the people lest the Apostles should seem partial and to favour men Mr. H. saith the contrary Valiant Athanasius makes the Church builded upon a Rock to be a strong an unshaken promise and that the Church is an inseparable thing although hell it self were moved and these that are in hell and the Princes of darkness should rage Sure this great Witness never meant any such invincible promise to an external visible congregation and its members Iudas and Simon Magus Peter himself who received the heavenly Keyes sinned saith Athanasius Hilarius commends the Rock which breaks the ports of Hell and sayes that men are loosed or bound in Heaven by condition of the Apostles sentence then doth he not think it the sentence of the people Let the learned judge of the ancient writings of Clemens that Epistle of his to the Corinthians read sometimes in the ancient Church will have Mr. Hookers visible converts only Church-matter though he writ to them as the true Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yet he writes of a sad change of their profession such as was in Israel when they made defection to Idolatry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It were hard to say such a company are all visible converts 2. Clemens seems to deny to the people power of commanding and to say that the preachers ordained Bishops and Deacons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyrillus Alexandrinus upon these words I will give thee the Keyes he gifted universally all the Apostles with power over unclean spirits then neither the one power nor the other gave he to the people Cyril Alexan. in Isa. l. 5. pag. 393. Cyrillus tom 2 dialog de Trinitat l. 4. pag. 278. Peter is so called from his most firm and unshaken faith in qua Ecclesia Christi ita fundata ac firmatt essâ—t ut non laberetur esser expugnabilis inferorum portis aeterâ—…um manens on which the Church is built that it cannot fail but remains for ever cannot be overcome by the ports of hell Cyrillus well knew single congregations are not invincible and he speaks of such a saving faith as Magus cannot have it came from the Father teaching ex ineffabili eruditione superna c. See what Apostolick dignity he gave to them which he gave not to the people Cyrill in Ioan. l. 12. c. 56. page 699 700. Cyrill on Isa. 5. c. 60 page 383. August tom 10. Dom. 11 post Epiphan sect 2 page 235. Tertius modus est quomodo totus Christus secundum Ecclesiam id est caput corpus praediceturâ— etenim caput corpus unus Christus non quia sine corpore non est integer sed quia nobiscum integer esse dignatus est membra Christi corpus sumus omnes simul non qui hoc loco sumus tantum fed per universam terram nee qui tantum hoc tempore sed qui dicam ex Abelâ—…sto usque in finem seculi quandiu generant generantur hominis It were needless to prove a visible integral catholick Church all the world over not in Asia onely from Augustine 2. Or to prove a mixture of tares and wheat of good and bad in the visible Church and that they are not visible converts that are members of the visible Church 3. How far in the communion of the Church and of Sacraments mali maculent contaminent bonos see August-cont Epist. Parmen Mr. H. deviseth a way for this It s referred to a mans free choice without any compulsion of any to what congregation he shall joyn himself or not and though the doctrine and ordinances be most pure yet he may keep within himself the causes of his not joyning thinking such are profane and so there is little or nothing of Christs presence in this Church But the formal cause of joyning to a Church in which one should reside is not the holiness of members but the soundness and purity of
be of the invisible Church onely giveth right Ecclesiastick to the seals Par. 1. p 38 39 Due Right of Presbyt par 1. Iac. Gualterius Iesuita in Tabulâ Chronographicâ prim secuâ— ad an 100. pag. 91. sect 17. probat liberum arb contra Calâ—inianos Quint. Classis repugnantiam continens quae saepe inter voluntatem nostram divinam intercedit Bellar. de amiss gâ—at l. 11. cap. 16. Mr. H. sides with Arminians Socinians and Papists in saying that the Reformed Churches ascribe to God two contrary Wills Armin. Antip. pag. 668. edit Bertiana at aio id quod Deus in mandatis promâ—ssionibus dicit tale esse ut Deus citra contradictionem dici nequeat decreto aliquo suo contrarium ejus vellet statuere 665. insinuat Deum hypocriseos Corâ— advers Molinaeum c. 4. sect 6. 7. Piscator alii voluntatem signi beneplaciti ut opposita considerant ut Deum non semper seriò velle quod mandato se velle significat est voluntas in Deum contumeliosa quae simulationem hypoâ—ri sin in Deo ponit Remonst in Script Synodalibus Dordracen ar 1. de Praedestinat pa. 245. Is qui intrinsecè serio ad poenitentiam vocat reprobos quos tamen intrinsecè arcano immutabili decreto ab aeterno absolutè ad damnationem damnationis causas destinâ—vit is stmul it benevolentiam erga eos mel in ore ut dicitur ostentat â—â—l in corde â—â—vet Doctrina haec pa. 246. Deo duplicitatem animi simulationem cum deceptione conjunctam attribuit Deo hypocrisin mendacium p. 247. Collocutores Hagienses in appendice de reprobatione p. 129. Nam ea est simulatio aliquem ad fidem salutem vocre qui jam ante pâ—r reprobation is decretum ab utraque est absolutè segregatus Conrad Vorst Amor. duplic ad Piscatorem p. 13. par 1. pag 293. Esse sic vocationem Dei illusorium p. 391. Deum â—ubere ut credant mendacio But the Arminians in their Apology all along especially cap. 6. where this matter is handled and cap. 20. where they speak of Reprobation are as dumb as a fish of all these vain Objections which otherwise seem to serve their end not a little now as before But it is like they were convinced in Conscience they did proceed from a false and erroneous Exposition of the Lords will of Pleasure and of Precept and therefore I doubt not but Mr. H. did not a little sail against the truth in carping at this distinction acknowledged by all our Divines A clearing of that distinction of the Lords will of purpose or decree of his commanding or approving Will against Arminians and against Mr. H. his siding with them in that though innocently as Mr. R. in charity judgeth The decree the approving will of God are the same Of the right that real visible Professors have to the Seals that that right which Magus other painted Members have is no true right The command to be baptized as a simple command gives no right Ecclesiastical no right internal to Magus to be baptized except he believe Yet doth the Church without sin invite baptize Professors without passing a sentence upon their real conversion or hypoctitical Visible Professors that are sincere have both right internal external to the seals the marrow of the seals Peter Magus have not the same right to the seals M. H. his argument is retorted upon hâ—mself The right of hypocrites to Church priviledges seals which is onely Ecclesiastick external is no right real and true Par. 1. pag. 40. The Church is two ways visible How Christ is the Head of the visible Church The place Act. 20. 28 Feed the flack c. is answered by M. H. the same way that the Arminians answer to it Collo Hagienses in confor Thes. 2. p. 183. ad Acts 20. 28. Si hic per Eccle siam Christi Redempâ—am soli Electi sunt intelligendi Presbyteris Ephesiis ergo soli electi suerinâ— in Ecclesia commendati sed hoc est absurduÌ„ quia 1. Ecclesia Ephâ— siorum cujus cura illis mandatur erat ecclesia visibilis in qud etiam sunt qui non credunt 2. Presbyteri non poterant Electos noesse Ergo hic non intelliguntur soli Electi See the answer of Amesius in Coron art 2. de Redemptione pag. 145. As Arminians say the Church Acts 20. is the visible Church of the really Redeemed Elect and Reprobate So that Church saith Mr. H. is the really Redeemed Elect and Reprobate in the judgement of Paul and the really believing Church Rev. 2. 4 5. It is false that as many as were bought with the blood of Christ in the judgement of charity as were to be fed with Word Seals and Censures M. H. his interpretation of the bought Church Act. 20. to be all every one of that Church to be bought redeemed and sanctified in the judgement of charity must also make the world Joh. 1. 29. the whole world of Jews and Gentiles 1 Joh. 2. 1 2. to be in the judgment of charity the redeemed sanctified world How the visible Church is Christs body If a Church Congregational the onely visible Church may fall away as M. H. granteth then is not such a Church visible the first and principal subject of perseverance and of the like priviledges of special note in the Mediator as M. H. saith The single coÌ„gregation may fall away Ergo it cannot bâ— either the subject or the first subject of a new heart perseverance in grace c. M. H. must expound all the precious Promises of the Lords giving the engraven Law in the heart of Christs bearing our sins on the tree with the like according to the judgement of charity Yea and the Lord doth not by this interpretation really commend his Church but onely in the judgement of charity as Cant. 2. 14. Thy voice in prayer is sweet in the judgement of charity and Cant. 4. 7. Thou art all fair my love in the judgement of charity and v. 9 10 11 12. must bear the like sense If Christ die for all the world in the judgement of charity he must intend in the same judgment to die for them must in the same judgement câ—…e them to glory Redemption how it is not properly visible Little Stone pag. 7. Par. 1. pag. 41 42. Hypocrites have not any Ecclesiasticall right to the seals from the command of God as a command but from the command as it includes the fulfilling of the condition Iob had right to the seals Aug. de Civ Dei l. 12. c. 47. Nec ipsos Iudaeos existimo audere contendere neminem peâ—tinuisse ad Deum praeter Israelitas Iob nec indigena nec proselyta id est Advenâ— populi Israel fuit sed ex gente Idumâ—a genus ducens ibi ortus ibidem mortuus est Genebrard in Chron. an Mun. 1239. tempore Patriarcharum vixisse
of the Churches c. 1. sect 1. pag. 2. prop. 3. For all the joyning of faithful Christians into the fellowship and estate of a Church we finde not in Scripture that God hath done it any other way than by entring all of them together as one man into holy covenant with himself to take the Lord as the Head of his Church for their God and to give themselves to him and one to another in his fear c. M. R. 5 Arg p. 83 84. Read for this a Judicious piece of my reverend and learned brother Mr. R. Baily his disswasive from the errors of the time and the disswasive vindicated An. 1675. All are converted in ordinary by private men or by no pastors by our brethrens way Survey par 1. c. 11. p. 55. By our brethren pastors convert not Indians Way of the Church c. 1. pro. 5. sect 2. p. 6 7 8. Survey par 1. c. 4. 7. p. 87. The way of our brethren doth destrâ—y the ministry Calv. Com. Gal. 2. incitavit ad sanciendum Ministerii societatem Pelican ib. Synod Paulus primarius fuerit inter Apostolos Pareus in Collegium Apostolorum nos receperunt Pisc. Me pro Apostolo agnoverunt Diodati Beza Symbolum nostrae consensionis dextram dederunt Hieronym Gal. 2. Many Churches may put forth a Church-power upon one Church associate as Iames Cephas and Iohn Gal. c. 2. as Apostles received Paul into the Colledge of Apostles Pag. 88. Some chiefe and ordinary church-prophesying and church-praying is given to the unofficed church as to the only kindly subject by Mr. H. Mr. H. Survey par 1. c. 8. p. 52. Mr. H. par 1. c. 8. pag. 89. Mr. H. is dubious what is the instituted Church in the New Testament Way of the Church of N. E. c. 1. sect 1. pro. 1. pag. 1 2. Pa. 8. par 1. p. 90 91. Mr. H. makes a Church without Rulers to be a Ruling Church to ordain officers and excommunicate Mr. Cotton Keys c. 4. par 2 as the Presbytery cannot excommunicate the whole church though Apostates for they must tell the church so neither can the church excommunicate the whole Presbytery because they have not received from Christ an office of rule without their officers M. Cot. contradicts M. H. There is no warrant in the word for a male Church-ruling and admitting members ordaining excommunicating officers and yet that is void of rule and office The Epâ—… to Timotâ—… Titus are neâ—… ther written to them as to Prelats Pastors of Pastors nor to unoffic'd christians nor to them as Evangelists but especially as representing Elders to be a copy to officers to the appearing of Christ. Pauls Presbyt cap. 4. ans to ar 6. p. 45. Page 90 91. The Logick of Mr. H. God set officers in the Church Ergo the Church without officers is a ruling Church before they have Rulers is naughty So Mr. Robinson Justif. of Separat Pref. p. 9. Bishops and Elders are the onely ordinary Governors in the Church But not essential to the Church Sure they must be essential to the governed Church Mr. Robinson ib. p. 295. Page 92. By Mr. H. the adjuncts beget the subject the sons the fathers The Churches Rev. 1. 2. are not a number of unofficed believers but the believers with Doctors and Teachers as shining Lamps Pareus Com. in Apocalyp in loc Candelabris assimilantur quia Ecclesia gestat facem coelest is doctrinae Pignet Apoc. 1. Quia in ea vâ—rum lumen lucet Marlor Quia in ea sunt Prophetae Apostoli Evangâ—listae quia lucent per saluberrimam vitae doctrinam Piscat Apoc. 1â— observ 39. Candelabra illa quae vidisti in vera Ecclesia instar auri splendet lucet pura doctrina So Diodati English Annotations Beza Mr. H. Survey p. 92. It is not a like in a Church wanting officers as in a civil corporation wanting Rulers Papists so argue See Jac. Gualter in Tabula Chronographic Secul 1. ad an 100. verita sect 1. p. 150. Page 92. It is not absurd that a politick body destroy its own politick being when they remâ—ve Lions Leopards which destroyed hâ—m Page 92 93. To remove the candlestick is to remove the Ministry and so the church is not a politick church any more Pag. 93. The way of the Churches of Christ in N. E. c. 1. sect 1. prop. 1. p. 1 2. Survey par 1. c. 9. p. 94. Officers can be no essential parts of the visible Church by Mr. H. his way Pag. 94 95. The two first Pillars of a Presbyterial Church to wit 1. framed Churches 2. Formal commissioners sent to Presbyteries are to us no pillars to Mr. H. they are People that are no stewards have no authority to censure or thereby to edifie How pastors are regulated in the exercise of their calling Survey c 〈◊〉 par 1. p. 99. The Churches united have more power extensively after they are united than before but not intensively in nature more Actual voluntary combination is no pillar of the Presbyterian Church Page 99 100. Twelve pastors feed 12 congregations in Jerusalem or in some large city in coÌ„mon not being fixed any of them to any one congregation all the 12 are pastors to all the 12 congregations yet it is not possible physically that any one man can reside in all the 12 congregations here shall be divers Non-residents Pluralists but not in a Prelatical sense The Elders of the Presbytery are fixed and proper Pastors only to one flock and Pastor in common in matters of common concernment to all the rest of tho associate Churches A Pastor may administer the Supper of the Lord which he doth as a Pastor to these of another Congregation yet is he not a fixed proper Pastor to those of another congregation Cotton Keys c. 6. n. 3. p. 25. Mr. H. Survey par 2. c. 2. p. 65. Way of the Churches of Christ in New England c. 6. sect 6. pag. 103 Hr. H. Survey par 4. c. 1. p. 1 2 3 4. Our brethren destroy Synods though they give them the name of ordinances of Christ. Mr. H. Survey par 4. p. 1 2 3. When no more is given to a Synod but to counsel and advise it is for that no more an ordinance of God then a private man or woman giving a counsel is an ordinance of God Private Christians and women giving counsel to men may as well be called an ordinance of Christ as a Synod Survey par 4. c. 1. p. 6. Pag. 101. A Pastor constantly feeds his own flock and administers the Lords supper to forty persons of forty congregations about as Mr. Cotton and Mr. H. grant but he hath not fourty pastoral offices for that Mr. H. Survey par 2. c. 2. p. 65 Way of the Churches of N. E. c. 6. sect 6. p. 103. Survey par 2. c. 2. p. 65. Pag. 102. The place Mat. 18. is mistaken by our brethren contrary to the scope and to the minde of Fathers Doctors Divines
the pastors It is but a poor evasion of Mr. H. that the people doth excommunicate the officers not as officers but as members for none are sure to be excommunicate but as scandalous and rotten members The ruling Elders there alone with the people have no power by the Word to judge the Pastors Pag. 189 190. It is no staple rule that one cannot be compelled to joyn in a congregation The Ruler makes no Church-laws but he may compel Christians yea and subdued heathens in some case to obey them when they are made Pag. 190 191. There is no Scripture that unofficed men have a power of creating of officers Ames in Bellarm enervato â—om 2 l. 3. c. 2 Oves rationales foeminae adulti pueri servi possunt eligere sibi pastorem non per jurisdictionem sed potius per subjectionem See the mistakes of D. Bilson Perpetual Governm c. 7. Page 191. Many breâ—hâ—eÌ„ have no divided powers to make â—ne an officer The fraternity or brethren are in no place of Scripture put for the male-Church of Redemed ones far less for the congregational male Church Way of the Churches cap. 1. sect 1. pag. 1 2. Stephan in Concord N. T. Mr. Leigh Crit. Sac. N. T. p. 7. Beza 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 achava pro fratrum coetu Calvin Pro fratribus collectivè sumptis English Divines and Lorin ipsam Ecclesiam Esthius Qui regeneratione fratres sunt Piscator 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 die brudâ—rschaff id est totam multitudinem fratrum sic infra 5. v. 9. sic Latini nobilitatem pro nobilibus Cyprian lib. 3. Epist. 17. Cum fraternitatis nostrae vel utilitas vel necessitas sic utique gubernetur fraternitatem universam meo nomine salutate So Cypr. lib. 3. c. 18. Augustine Basilius Epist. ad Galliae Episcopos fratres If brethren Church be all one women must be no members of the Church M. H. makes censuring no act of ruling Cottons Keyes c. 4. n. 2. p. 16. Excommunication is one of the highest acts of rule in the Church and therefore cannot be performed but by some Rulers Now where the Elders are cuâ—pable there be no Rulers left in that Church to censure them Lâ—x-Rex 〈◊〉 6. pag. 28 29 seq Page 191. M. H. abusâ—s but expounds not the place Heb. 13 17. in making all pastoral autority over the people to be in the pastors presiding and ordering of the meeting in the censures especially of Excommunication Calvin Ut plebs fidem reverentiam pastoâ—â—bus habeat â—arâ—us Obedient in domino Marlorat In summo pretio habeant cum charitate 1 Thess. 〈◊〉 12. Piscat Hortatur ad obedientiam erga ipsorum duces ductores id est pastores â—â—ctores gubernatores Cajetan Subditos ad obedientiam hortatur Esthius idem Survey par 〈◊〉 c. 11. sect 2. p. 192. Cypr. lib. 〈◊〉 Eâ— 4. paâ— 1. ca. 11 p. 186. Par. 1. c. 2. p. â—5 The way of our brethren in most of 〈◊〉 pâ—…ples is the 〈◊〉 〈◊〉 Episcopius Arminianorum antesignanus in respons ad diâ—eÌ„mata decem Pentificia to 2. quaesit 2. p. 255. NuspiaÌ„ sub Ecclesiae nomine pastores Episcopi Doctores veniunt uti videre est Act. 14. 1. 14. 22. 15. 12. 20. 17 18. 1 Cor. 12. 18. 14. 4. Philip. 1. 11. pag. 156. Si quaesitor secundo sensu à nobis judicato Ecclesiae vocem sumit unam sanctam ca holicam Christianam multitudinem vere pâ—o um simplicium Christianorum reperiri qui ubique in sacris Christâ— oves aut ovâ—le Christi corpus Ecclesia vocantur pro certo etâ—aÌ„ apâ—d nos esse professioâ—em cum dicimus notâ—m Ecclesiae inquit idâ—m Episcop part 3. disp 28. thes 9. eam intelligi volumus quâ non singulitantum sed plerique singulatim doctrinam Christi salutarem profitentur dictis ac factis sed juncti etiam ea faciunt quae Deus fieri voluit quae non nisi in coetu fieri possâ—nt Remonst in declaraâ— suâ c. 22. 〈◊〉 9 10. thes 7. Externâ—m mandatorum Jesu Christi observationem nâ—tam esse Arminius in disp 54. 11. 8. signa haec sunt verae fidei professio vitae sâ—cundum spiritus praescriptum instinctum institutio quod ad externas actiones attinet de quibus â—olis judicare possumus homines disp 58. 11. 3. Concilium nullum maxime orthodoxum potest successoribus suis praescribere Episcop par 3. disp 31. 11. 12. nec enim fas est ut quis se socium in celebratione nominis ac beneficiorum Jesu Christi faciat ejus quem niâ—il minus quem Christianum esse novit Ecce manifesta est separatio prorsus illicita Idem â—â—sp 32. th 5. Si vero ad decidendum alicujus in religione capâ—tâ— sive veritatem sive necessitatem indicantur non tantum non utiles esse conventus sed pericalosos etiam tyrannicos asserâ—mus R menst â—eclar c. 25. th 2. 6. conditio Synodorum si quod in iis statutum est libere semper examini 1 Ioh 4. 1. 1 Thess. 5. 21. ulteriori tevisioni subjectum relinquâ—tur R monst Apolog. c 22. Scriptura testatur nos per fidem fieri filios Dei membra corporâ—s Jesu Christi imâ— corpuâ— Jesu Christi visibile de quo lâ—quuntur ut unum quidem corpus cum eo esse per eundemque fiuci spiritum Ioan. Volkelius Socinianus de vera Religione Lib. 6. cap. 1. Particularis Ecclesia eo hominum coetu continetur qui in certo quodam loco convocatus est veluti est Ecclesia unius domus ac familiae c. 15. p. 690. Animadvertendum est Ecclesiam loci illius in quo res ista geritur totam in unum locum â—ogendam esse ut nimirum tum omnes de ejus qui excommunicandus est peccato justissimum judicium faciant tum ipsius animadversâ malâ—tiâ uno consensu eum in Christi membris nullo pacto haberi posse statuant c. 16. p. 695. Ubi sit vera Ecclesia res non est scitu necessaria ad salutem c. 17. p. 669 700. Nullae sint notae aspectabilis Ecclesiae quas credis esse has assignatas à Protestantibus non sint verae Theoph. Nicolaides de Ecclesia missione Ministrorum râ—su cap. 2. p. 9. Ego ostendo Socinum affirmare quaestionem de Ecclesia non omnem sed aliquam nempe quaenam apud quos sit esse non simpliciter absolutè sed vel propemodum vel modo quodam inutilem resut c. 3. p. 27 28. Certe etiamsi in Ecclesia esse possunt tam boni quam mali non est tamen vera Christi adspectabilis Ecclesia in qua mali sunt perpetuo Nam mali qui sunt in Ecclesia qua mali ferendi non sunt sed aut ad frugem perducendi vel tandem excommunicandi ita ut dici non posset jure ita plane Robinsonus in Ecclesia esse vel bonos vel
Civ Dei lib. 20. cap. 19. Beda in Ioan. Potestas solvendi ligandi Cypr. Epist. ad lapsos Ep. 27. alias lib. 5. Epist. 6. Et tibi dabo claves inde per temporum successionum vices Episcoporum ordinatio Ecclesiae ratio decurrit ut Ecclesia super Episcopos constituatur omnes actus Ecclesiae per eosdem propositos gubernetur cum hoc itaque divina lege fundatum sit miror quosdam audaci temeritate sic mihi scribere voluisse quod Ecclesia in Episcopo Clero in omnibus stantibus Women servants others have the Key of love as well as the Male-Church How the Church is the subject of the Keys 1. Virtual 2. Formal 3. The Object Keys cap. 7. 3 Prop. 33. The subject of the Keyes according to Mr. Cotton Cotton Keyes cap 7. 29. The first subject 1. Receiveth that power reciprocally 2. It first addeth and putteth forth the exercise of that power 3. It first communicateth that power to others Keys chap. 7. p. 81. 1 Prop. The place 1 Cor. 3. 21. All things are yours c. misinterpreted by Mr. Cotton If the congregation in abstracto as the congregation be the first subject of all officers gifts graces by this All things are yours then the godly Saints visible are excluded from Christ onely because they are not members of a congregation and no promises of a new heart of remission are made to any but to and for the congregation The Scriptureless and unproved assertions concerning the Male-Church excluding women All power of office is by Mr. H. only in moderating and opening the Assembly which is no power of Jurisdiction Men have not the being of Pastors by every new call to preach Essence and Unity of the visible Church chap. 6. It may be said if professors be members baptized to one only congregation they are unbaptized when they depart and turn members of another congregation The Apostle John Baptist asked for no congregation but immediatly upon confession baptized The Apostles preached and baptized in all places as ordinary officers by the same command Mat. 28. 19. by which we teach and baptize Concilium Nic. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Socrat. l. 3. c. 8. Concilium Chalced c. 2. Every Bishop is a Bishop of the Universal Church as is the Pope Doct. Ioan. Crakantborp in defens Eccles. Anglica contra M. Antonii de Dominis Archiep. Spalato injurias Anno 1625. Ed. per Ioan. Barkham c. 28. p. 168 169. Episcopi omnes quâ Episcopi Universalis Ecclesiae pastores sunt consulendo hortando monendo arguendo increpando scriptis simul voce alios omnes instruendo cum vel haeresis ulla vel Schisma grassari coeperit velut incendium publicum illud restinguendo ne latius serpat providendo Cyprian l. 3. Epist. 13. Pastores multi sumus unum tamen Gregem pascimus oves universas quas Christus suo sanguine passione quaesivit colligere fovere debemus The sole fraternity neither is nor is called by any Scripture the redeemed or governing Church Cypr. l. 3. ep 3. Plebs maxime potestatem habet vel dignos sacerdores eligendi vel indignos recusandi Cypr. l. 1. ep 5. alias ep 66. Lib. 1. ep 7. alias 64. Lib. 4. ep 6. alias ep 56. M. Tho. Goodwyn and Mr. Philip Nye Preface to Mr. Cottons treatise of the Keyes The people have no causal virtue in judging but onely in consenting by the judgement of discâ—etion to the sentence The argument is reâ—orted Pag. 197 198. There is a necessity of telling the Presbyterial Church by M. H. his own argument Page 19â— M. Tho Goodwyn Mr Phil. Nye Epist. to the Reader prefixed to the treatise of the Keyes Pastors ruling Elders are equal as touching power juridical but as touching the power pastoral of the Keys of knowledge they are not equal but the pastor is above the other Pag. 198 199. No Scripture for the judicial power of the male-Church but Matth. 18. which is to M. H. a Church of redeemed men and women meeting in one place to partake of all the ordinances M. Cott. Keys c. 5. p. 22 23. as Act. 19. 9. Exo. 33. 7. Mar. 6. 11. Act. 13. 46. D. Ames de consc l. 4. qu. 29. 11. 10. 25. Sect. 3 p. 199 200. Due right of Presb. c. 1. sect 2. p. 9 10 11 12. The office power is not a part but the whole power of the keys Page 191. The Church Mat. 18. binding loosing is not a church of selected persons by our brethrens way Way of the Churches of Christ in N. E. c. 1. pro sect 1. p. 1 2. The church of believers built on the rock is not the formal first and proper subject of the keys How the officers are above the Church of Believers and the Church of Believers above them The offices officers are with as little sense included in the keys as if we would say the King and the royal office are included in the royal power There is no Church of only believing males wanting officers in Scripture Beza 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non dedit sed dare promittit Bull. non dicit dedi Pareus promittit in futurum How Christ gives to Peter the Keys as representing the officers Page 201. Mr. H. with no better Logick may prove the General and Councel of War the Major and Aldermen are not the first formal subject of their respective powers as Pastors Elders cannot be the same formal subject of the Keys Pauls Presb. c. 1. p. 9 10. Because the breâ—hren lay not hands on nor ordaine Ministers at all therefore they do not so lay on hands and ordain as the officers do Page 401. Pauls Presb. c. 1. p. 9 10. The ministerial spirit of forgiving and retaining sins in the external Court though not in a concional way is due to the ruling as to the teaching Elder The male-Churches ordaining wanteth an institution of Christ. Pag. 202. Pauls Presbyt c. 1. p. 10. It s childish to say because a Sermon is closed before the censure be dispensed therefore there is no application of the word made to the conscience of delinquents in excommunication Officers are superfluous in dispensing censure by M. H. his way Way of the Churches c. 1. sect 1. prop. 1. p. 1 2. Survey ch 10. arg 5. p. 133. Survey ch 11. par 1. p. 186. Mr. H. takes the word Church in the Magna Charta Matth. 18. 16. sometimes for visible Saints male and female 2. Sometimes for the Church of Elders And 3. here for the male-Church without officers and women and other visible Saints Members judg and censure excommunicate one another and yet they bear not rule over one another as M. H. If all be rulers mutually one to another as M. H. must say that word obey them that are over you in the Lord must be spoken only to women and children Peter was not visibly blessed as Magus Mat.
Flint formally makes fire Hist. Magdeb. Vol. 1. Cen. 1. l. 1. c. 4. p. 138. Those who bear the Keys represent Christ as sent by him But this do not the male-Church The Scripture makes not every male-church the Spouse body of Christ. Theoph. Nicolaides de miss minist c. 10. p. 91 92 93 94. The male-Church of Corin'h doth neither judicially forgive nor is it written unto by Paul excluding women others Chap. 11. pro. 2. p. 215. Ch. 7. sect 4. p. 128. Many thousands may be one Church Way of the Churches of Ch. m. in N. E. c. 1 sect 1. pro. 1. p. 1. 2. The 1. proposition concerning a Church instituted Way of the Churches of N. E. c. 1. sect 1. prop. 1. p. 1 2 15. is examined found insufficient faulty How our brethren make the seals to be given to their congregation Our Brethren describe their Church from a Church-assembly and exclude all of another congregation froÌ„ their Church-assemblies There is a necessity of Church-communion in rebukes as in seals Way of the Churches of Christ in N. E. c. 6. sect 1. pag. 103. Cotton Keys of the Kingdom c. 4. p. 17. Our brethren in the large description of the only instituted Church in the New Testament make no mention of infants as do the seven Churches of Anabaptists almost in the same terms Propositions concerning Church government by the Assembly at West An. 1647. Confession of faith of the 7. Churches called Anabaptists An. 1645. and An. 1646. Art 33. which Church is a company of visible Saints called and separated from the world by the Word and Spirit of God to the visible profession of the Gospel being baptized unto that faith and joined to the Lord and each to other by mutual agreement Church-Covenant say our Brethren in the practical enjoyment of all ordinances commanded by Christ their head Art 36. Independency of Jurisdiction is asserted As also Art 42. Art 34. The whole body of men and women are the Church which Art 36. hath power to chuse an call Elders And Art 42. to cast out any member Pag. 216 217. See Hist. Magdeburg vol. 1. cent 1. l. 1. c. 4. pag. 119 120 121. cent 1. l. 2 c. VII p. 404. Histor. Magdeburg vol. 1. l. 11 c. X. pag. 423 424. Celeberrima est confessio quam de Christo tum 〈◊〉 de suo tum reliquorum Apostolorum nomine edidit Pa. 211. Ob. 4. M. H. Teacheth that the Church is builded on the rock by the intervening of an hypocritical profession A hypocritical profession Mar. 16. is never intended by Christ to be the meanes of building believers upon the invincible rock against which hel cannot prevail as Mr. H. saith Mr. Ainsworth Can. 2. 14. the rock whither this Dove the Church was now fled seemeth most properly to mean faith in Christ as Mat. 16. 18. wherein she hideth her selfe for fear of Gods wrath for her sin Iuniâ—â— My Dove that dwells in the secret decree of Election tanquam in rupe inaccessâ as in an impregnable Rock The Church builded upon the rock cannot be the congregation but the invisible Catholick Church made visible Hieronymus Contra Luceferan ingemuit totus orbis Arrianum se factum esse miratus est Hilarius contra Auxentium Bellarm. de eccles l. 3. c. 1. Gregor de Valen Tom. 3. p. 8. Eccles. jam omni tempore esse visibilem Stapleton Relect c. 1. quest 3. art 1. pag. 33. Azorius Moral instit par 2. l. 5. c. 21. Rhemens in Mat. 5. Calvin Institut l. 4. c. 8. D. Willet Synopsi Papismi 2. contr Genes 4. 3. Calvin Quorum singuli sunt Dei templa Ainsworth Ps. 18. 2. Two names of a rock are here Sâ—laugh a stony rock or clif and Tsur a strong or sharp rock That there is a promise made of the gates of hell not prevailing against the frame of independent congregations or against persons such as Magus Iudas it may be in that frame is an abusing of the Word never heard of until M. H. first forged it Thus said also the Donatists August de unit Eccles. c. 9. Cum libero arbitrio homo creatus si vult credit in Christum si non credit noluerunt homines perseverare defecit omnibus gentibus Christiana religio excepta parte Donati See the Mâ—gdeburg vol. 3 cent X. c. 4. p. 104. 106 Leo in Natali Apost Petri Pauli Serm. 2. Et dabo tibi claves c. tran siv it quidem in alios Apostolos vis istius potestatis sed non frustra uni commendatur quod omnibus â—intimatur Petro enim singulariter hoc creditur quia cunctis Ecclesiae Roctoribus non ergo populo formal sâ—st fides confessio qua christum filium Dei viuentis agâ—â—vit prâ—pâ—â—tu Way of the Churches of 〈◊〉 E. c. 1. sect 2. page 2. Hookers Surv. par 1. ch XI page 203. Two sorts of visibilities The same Peter is both an invisible Saint in regard his faith was known to God and he really blessed and also he was a real visible professor by his confession that was audible and visible to men Visibility so expounded is not contrary to invisibility Arist. de Repr Sophist l. 1. c. 4. Page 217. Mr. H grants a succession of officers keys to the end of the world It is a com fortless doctrine that this or that congregation or this or that beleever may be thrown off the Rock and may fall from saving grace â—…ough the congregation universal shall continue on the Rock Ames Medul lib. 1. c. 31. De Ecclesia mysticè considerata Cap. 32. De Ecclesia instituta Mr. H. his Exposition of Matth. 16. 18. infers the apostasie of real believers Ames Coronis art 5. de perserver arg 2 pag. 413 414. Si damnatio sola fidelium per has portas intelligatur tum consistere potest haec promissio cum totali defectu Ecclesiâ— militantis nihil enim sponderet militantibus Ecclesiae Catholicae membris ut ex seriâ— discurfus sed solis desunctis Socinus in praelect Theolog. c. 13. p. 71. Si tamen placeat eos qui in praedictis locis in lib. vitae à constitutione mundi scripti esse dicuntur satis est ostendisse ibi non deâ—certis quibusdam hominibus agi sed de hominum quodam genere Pag. 72. Verum nomen alicujus scriptum esse 〈◊〉 libro vitae non significat eum nullâ ratione prorsus interire posse Henric. Wolfing lib. de offic homin Christ. p. 6. 3. Decretum electionis communiter loquendo necessario refertur noÌ„ ad certas aliquas personas sed ad certum hominum genus qualitate aliqua obedientiae vel inobedientiae praeditum Suarez in opus lib. 3. de auxil c. 17. Lib. de Praedest c. 13. num 4 5. Lib. 3. de Praedest c. 1. Cumel variar disp tom 1. p. 360. Ledesma 1. 3. q. 22. art 9. pag 173. Mr. H. holds the vaging necessity of Did. Ruiz some
dono vocatione 1 Cor. 14 32. See 〈◊〉 Theolog. Christian. 〈◊〉 1. c. 28. Piscat loc 23. the 29. On the contrary are the Rhemist on 1 Tim. 5. sect 13. Bellarm. de Concil lib. 1. c. 19. Cornel. à Lap. Lorinus Act. 15. Mr. Cotton Key Two sorts of Representatives not considered by Mr. H. Commissioners neither carry the peoples conscience to the Synod not does their Commission give them a new office Par. 1. p. 231 232. Due Right of Presb. Keys of the King d. c. 7. p. 47 48. The whole body of al church guides is the first subject of the power of the Keys in its latitude of that power and the first subject of such a special power is a Synod A power synodical is but a part of the keys and was not before a Synod had being Inferior churches confer not properly a superior power to the churches â—…y have a synodical power by the institution of God Act. 15. To define in Councels is an act of officers Mr. Dickson Expos. Mat. 28. v. 19. doct 6. Par. I. p. 232 233. Ames Bellar. Eâ—â—rvat To. 2. c. 2. An soli praelati majores i. e. Episcopi habent jus suffragii ordinariè ex privilegio consuetudine etiam Cardinal Abbates Bellar. Affirmat nos negamus Ames To. 2. c. 〈◊〉 Th. 1. p. 4. Si esset proprium Episcoporum Pastorum nihil prohibet quin possit cum alii Theologis praesertim Ministris 〈◊〉 Deo institutis communicaâ—i Calv. Act. 15 6. Guâ—lth Act. 15. 22. Calv. sic non enim dicit Lucas totam Ecclesiam congregataâ— sed eos qui doctrinae judicio pollebant qui ex â—atione officii hujus causae legitimi eâ—â—nt Judices fieri quidem oâ—est ut coram plebe habita suâ—riâ— disputatio sed ne ad tractandam causam vulgus promiscuè fuisse admissum putemus Lucas disertè Apostol os Presbyteros nominat Gualther ibid. homil 103. Non ita dominium imperium sibi vindicarunt Apostoli Seniores ut populum ab eorum cognitione excluderent â—ive arcerent quae ex aequo ad totam Ecclesiam pertinebant in populo modestia est quod veritati omnes libenter cederent haec Gualther Bullinger Act. 15. 6. convenerunt Apostoli palam hoc loco Admonemur ad Apostolicos viros pertinere rerum ad fidem quaestionem Bezâ— Act. 15. 1â— Multitudin is autem nomine intellige non totam Ecclesiam utpote quaenâ—ndum esset tota Advocatâ— sed totum Apostolorum Sensorum coetum ut v. 6. unde apparet quae sit yera legitimae Apostolicae Synodi ratio c. How the whole body of Apostles Evangelists Pastors Doctors Elders are the first immediate subject of the whole power of the Keyes M. H. Survey par 1. c. 11. p. 186. Way of the Churches c. 1. sect 1. pro. 3. M. Cotton keys c. 7. p. 31. Inferior courts may use the keys without any influence of a command from a general Councel Though a general Councel â—xist not yet â—he use of the keys ceaseth not in inferior courts Hardly can a general Councel excommunicate a National Church Non-communion of Churches as our Brethren use it is not warrantable See the paper of Accommodation at the Synod at Westminster anno 1644. Sept. 13. Par. 1. c. 13. p. 234 235. Excommunication attaineth not its end alway Ergo is not lawful M. H. so Nor doth the Gospel ever attain its saving end Ergo it s not the Gospel Mr. H. sorcâ—â— upon Mr. R. a proposition as a principle in terminis beyond gainsay which was never in M. R. his mind nor book Simpson Cent. 1. c. 1. The want of gen Councels through providential impediments proves not that they aâ—e not Ordinances English Divin on Hos. 3. 4. Diod. Hos. 3. 4. Iun. Hos. 3. 4. Nam ex quo Israelitae in AssyriaÌ„ fuerunt deportati per Shalmanasarem id est ab anno sexto Ezekiae ad ChristuÌ„ incarnatum fuerunt anni quasi sexcenti octoginta Partus com ib. Zanch com ib. Dissenting Brethren in their Reasons against Synods 2 arg p. 120. The same God that suits his providences to his institutions would not have failed in what is the most soveraign remedy of all other that it might have been existent in all ages as we see his promise was to the Jews to keep their land when the males thrice a year went up to the General Assembly at Ierusalem Euseb. Eccles. hist. l. 5. c. 1. Bucolc Index Euseb. l. 2. c. 25. Epiphan cont haer Tertul. de Cor. milit in Apolo Cario l. 3. Monar 4. How loose that is that providences must suit with institutions The Catholick Church excommunicates antecedently when a particular Church excommunicates but the Catholick Church hath not nor putteth forth a deliberate act of citing accusing condemning before the particular Church act any The comparisoÌ„ of cutting off an infectious member from the whole Catholick visible Church is strained by M. H. He who is excommunicate in one Church is antecedently excommunicate in all 1 Cor. 10. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Excommunication by consequence is no excommunication at all A strange exposition of that he that heareth you heareth me which follows from Mr. H. his way Mr. H. allows of private Communions Page 240. Page 241 242. Survey par 1. c. 14. p. 243. Ames Medul l. 1. c. 32. Thes. 5. Ecclesia igitur particularis respectu commanis illius naturae quae in omnibus particularibus Ecclesiis reperitu est species Ecclesiae in genere sed respectu Ecclesiae Catholicae quae habet rationem integri est totum ex aggregatione variorum membroruâ—â—ingularium compositum at que adeo respectu ipsorum est integrum That there is a Catholick integral militant Church Arg. 2. Arg. 3. Arg. 4. Arg. 5. Pag. 244 245. Arg. 6. Way of the Church of N. 〈◊〉 c 1. sect 1. p. 1 2. Mr. H. supposeth by no Logick that the same body of Christ cannot be both invisible and in another respect visible What way M. R. puts visible in an equal latitude with mystical what way not Calvin Bâ—za in loc Pareus Pet. Martyr Nec Corinthii cum â—ideles professione non Ethnici essent dono linguarum indigebant Piscator English Divines Diodati in loc Estius in loc Cajetan Page 186. A congregation onely cannot be meant 1 Cor. 12. 28. but also the Catholick integral militant Church Pastors may exercise pastoral acts toward many whom they cannot censure or excommunicate Par. 1. p. 247 248. Though the rulers of one City cannot fixedly govern in another yet it s not consequent therefore a Pastor cannot act as a Pastor in divers Churches God hath not every way seâ—ted officers in his Church as the King hath placed Underjudges in the State Let M. H. answer whether the Major of Norwich may lawfully do justice upon one of York who is oppressed by his fellow-citizen of York as the pastor of Boston may tender the L. Supper
non permitting onely of open blasphemy and idolatry Remonst Apolog Preface p. 1 2. sect 24. Confessio seu declaration Remonst in praefat Eplse dis 28. th 14 15. Omnes itaque Ecclesiae etiamsi in varlis doctrinae articulis perperam sentiant tolerandâ—… Socin Com. 1. 1 Joh. Theoph Nicolaides in refut tract de Eccl. c. 2. How unjustly our Brethren argue against a National oath from typicals Mr H. may as well seek an express warrant for a promissory oath in a private man as in a Nation in the New Testament Surv. par 4. c. 2. page 4â— Mr. H. great mistake in the matter of vows General Christians vows to moral duties of praying praising c. are of eternal obligation so bind under the New Testament Calvin Instit. l. 4. c. 13. sect 5 6. Professor Leyden in Synoâ—purior Theol. dis 28. de votis thes 15 16 17. Tylen Syntag. dis 43. de tert praecept thes 12 13 14 15. Bucan 102. 45. q 3 4. D. Willet Synop papismi 6. Gen. contr q. 1 2 3. Durantus de Ritibus Eccles. Cath. l. 11. c. 34. Gabr. Bicl in Can. missae lect 29. Survey par 4. c. 3. p. 57. How Prince and People are to follow the judgment of the Churches and Ministry how not Survey par 2. c 3. page 41. Arg. 1. Par. 4. c. 3. p. 57. The Princes power over the locomotive power of subjects is a watery and feeble plea for his sole lawful power of convening of Assemblies The Lord never gave a lawful power to command both things lawful and things contradictory to lawful things The Princes duty to preserve peace godliness makes him not Lord of Church-Assemblies and of Religion See Bilson of Perpet Gov. c. 10. pag. 150 151. The Lord of Life hath principally in the first Table laid a law upon our locomotive and all our actings to honour and love him first and the Prince onely secondarily and subordinately to God if God charge us first to go to publick meetings to honour him the Prince under pretence of peace cannot forbid the people to go up to Ierusalem to worship we are to obey God rather then man The Princes power to convocate Synods is cumulative not privative to hinder them The Magistrate may not use what means he pleaseth and domineer over Assemblies to chuse members and convocate them as a Magistrate to preserve godliness Histor. Magdeburgen Cent. 4. c. 9. Sozom. l. 3. c. 5 Socrat. l. 〈◊〉 c. 8 The Emperors had not that power over assemblies which Mr. H. sayes Socrat. l. 2. c. 29 30. Bulling de Concil Theod. l. 1. c. 15. Socrat. l. 2. c. 36 Sozom. l. 4. c. 9. Ruffin l. 1. c. 20. Socrat. l. 〈◊〉 c. 37 Sozom. l. 4. c. 17 The Church is to give an account of their syned 〈◊〉 actâ—ng 〈◊〉 the Prince but this proves not that the Prince hath over the Church any such headship as Mr. Hooker ascribeth to him Magdeb. cent 1. l. 11 c. 4. p. 288. Ecclesiae ve oâ—…tum externum ex bonis ex malie omnibus temporibus esse mixtum Apostoli tradunt pag. 289. Paulus in Ecclesia Romana etiam malos visibiliter mixtos ostendit Rom. 16. in Ecclesiâ CorinthiacaÌ„ plurima desiderat sunt enim intereos contentiones idololatrae convitiatores ebriosi rapaces 1 Cor. 5. incestuosus litigant sub infidelibus damno afficiunt fratres Scortatores avari 1 Cor. 6. vescuntur Idolothytis 1 Cor. 8. 10 c. Galatae à doctrina Evangelii defecerant fermentum inter eos alii alios devorant c. sio inâ—er Thessalonicenses 2 Thess. 3. Philippenses 2. omnes quae sua sunt quaerunt 2 Tim. 1. Asiani omnes aversati sunt me c. Magdeb. Cen. 11. c. 7. p. 102. Si quis pâ—ivatos hujus 〈◊〉 autores prespiâ—â—at â—â—debit â—…m gubernation propemodum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 siâ—ilem fâ—â—isse Singulae 〈◊〉 〈◊〉 〈◊〉 â—…em habebant potestatem verbum Dei purâ— docendi exconâ—◠〈◊〉 〈◊〉 〈◊〉 â—…ligendi vocandi â—râ—â—nandi just â—â—ssimas ob causas iterum depâ—… 〈◊〉 〈◊〉 Sâ—â—odoâ— convâ—candâ— scholas instituendi conservandâ— in rebus dâ—bâ—â—s 〈◊〉 veâ—…â—…um sententias â—…ulandl judicandi decidendi deinde vicinâ— Ecclesiae viciâ—arum charitaâ—is aedificationis studio non propâ—er prâ—matum aliquem sed propteâ— mandaâ—â—m Christi deâ—…aternâ dilectiene tum in sua necessitate opem implorabâ—nt tum vicissim earum curam gettbant quasi inspectrices adjutuâ—ces erant ut verbum Dei pure 〈◊〉 ut vocarentur ordinarentur pâ—â— erudâ—ti vâ—ri ad ministerium Ecclesiae Eâ—… ex Apollinariâ— ait l. 〈◊〉 c. 16. Nuper natas doct inas 〈◊〉 provinciales aut pleâ—â—que doctores examiâ—abant prophanapronâ—â—â—abant haeresinque istam reprobantes Ecclesiâ ejâ—â—iebant excommun cabâ—… Magdeb. ceâ—â— 2. c. 〈◊〉 p. 8â— Magdeb. cent 2. 〈◊〉 pag 87. Certo ordiâ—â— â—â—â—â—bus prâ—fici Eccleâ—â—â—â— Doctores Gubernatores Ioan. Apostolus à â—…bus rogaâ—us vicinas â—…strat provincias constiâ—â—â—asâ—bi à se Ecclesias Episcopis ministris ornat Euseb. 3. c. â—3 Tertul. in Apol. Co mus in coetum congregationem ut ad Deum quasi manu factâ precationibus ambiamâ—s orantes haec vis Deo grata est Ibidâ— etiam exhortationes castigationes censura divina nam judicatur magno cum pondere ut apud certos de Dei conspectu summumque futuri judicii praejudicium si quis it a deliquerit ut à communione orationis conventus omnis sancti commercii relegeru praesident probati quique seniores honorem istum non pretio sed testimonio adepti Magdeb. Cent. 3. c. 6. p. 94. Ejusdem provinciae proximi quique Episcopi manus imponebant Athan. Iulius Firmicus Maternus l. ad Imperatâ—res de abolendis Idoloâ—atâ—iis Ethniciâ— Quis locus in terra est qui non Christi nomen possederit 〈◊〉 quâ sol oritur quâ occidit quâ erigitur septentrio quâ vergiâ— auster â—ocum venerandi nuâ—…nis Majestas implevit Basilius Ep. 72. Magdeb. cent 4. c. 11. Euseb. l. 4. c. 7. 13. Euseb. de vita Constan. l. 4. Cen. 4. c. 1 2. Theodoret. l. 1. c. 6. In urbe quae nostrum nomen complectitur auxiliante Salvatoris Dei providentiâ ingens hominum multitudo sese addixit Ecclesiae ita admodâ—â— augescente omnium ibi numere admodum dignum videtur etiam Ecclesias in eâ plures construi Niceph. l. 7. c. 34. Euseb. l. 8. c. ult Imperat. Caesar. Galerius Maximâ—nus moâ—bo fatall correptus eâ—iam in hâc causa indulgentiam nostram extendendam sse putavimus ut ruisus Christiani sint ac domos Templa in quibus convenerunt sic denuò constituant ut nihil contra disciplinam publicam faciant Deo suo supplicent pro salute nostra pro Râ—p proque seipsis Magdeb. cent 4. c. 3. pag. 25. Congregantur per singulas civitates Ecclesiae habentur Synodi Aug. l. de un
confederate Saints as to the first subject thereof it is no new opinion 2. I oppose Fathers to Fathers 3. If it be in the peoples power to hinder excommunication to take place then the Elders only have not a power given them of Christ to manage this but this is against the wisdom of Christ to ordain means that cannot attain the end which must be if the people may â—inder it Ans. If man be the first and proper subject of capacity to laugh then must all contained under this subject Peter Annâ— be capable to laugh but women servants aged children are as properly the confederate and inchurched Saints by Mr. H. his words as men Cyprian and most of the Fathers take in the people with the Rulers in the exercise of censures by way of consent but without vanity I say never Fathers Greek or or Latine Councels old or late Doctors Schoolmen Prote â—ant Papist or any Divine till of late the Socinians and now the brethren of the Congregational way and the Separatists and Anabaptiâ—â—s taught that the Church of believers of a single congregation hath formally a power of jurisdiction in them to make and unmake officers to call and excommunicate them But you shall find all the principles and grounds of this new way 〈◊〉 the Arminian Authors and Socinians cited in the Margin and Mr. H. never laboured to vindicate their way from these impure Sects For 1. They deny the notes of the visible Church as the brethren do against the reformed Churches 2. They deny the word Church either Mat. 18. or elsewhere to signifie any thing but Believers never Rulers only 3. They deny the definition of a visible Church from a profession and require reality of holiness at least some of them as our brethren with Anabaptists do 4. Episcopius maintains separation 5. They deny all jurisdiction and necessity of lawful Synods as our Brethren do 6. All Churches to them are visible congregations which meet in one place to hear the Word so our brethren Churches of Câ— in new England c. 1. sect 1. par 1 2. and Mr H. 7. Our brethren reject ordination by the laying on of the hands of the Presbytery and all juridical mission by officers of associate Churches and teach that aptness to teach and holiness of live is sufficient for a call so the people desire them or chuse them and so do also the Arminians and Socinians 8. Thâ—â— the whole Church id est the Brethren and the Officers by accident being only separable adjuncts of the Church have a juridical power of excommunication so Socinians acknowledge all the godly and believers to be the visible Church though scattered all the world over and reject the authority of all visible Churches and Councels deny all juridical calling and ordination so that it is clear that they judge the visible professors and people to be the visible Church which governs and excommunicates which is the mind of Mr. Hooker Mr. H. And the brethren and 9. some Socinians as Nicolaides and others hold that wicked men by no law of God are to be suffered in the visible Church and they are not there Iure Mr. H. offends that unregenerated men when known to be such are to be suffered to be there or that the ordinances should be dispenced to them which to be is against 1. The patience and meekness of Christ I speak of the known non-regenerated that are not scandalous and so against the patience and meekness required in his servants and Church in order to his end 2. Against the institution of the visible Church the schoole of Christ no master ought to exclude out of the school a child who though dull of learning yet is well disposed and keepes the laws of order and discipline for it is ordained â—o fine that the non-regenerate may be effectually called 3. None should be excommunicated but these who are extremely scandalous or obstinate and so none are to be excommunicated for simple non-regeneration which can appear only to be non-regeneration to some regenerate only Ps. 36. 1. and not to them infallibly 4. By the command of Christ and so jure Iohn Baptist baptized huge multitudes of whom he had no assurance that they were regenerate when by the spirit of God he names them a generation of Vipers and rebukes them as Hypocrites who thought it holiness enough to be the carnally born sons of Abraham Mat. 3. 10. I do not speak this to lay any odium upon the brethren as if they loved the wayes of Arminians and Socinians but upon a twofold account 1. Because Mr. H. passes all what I said of this as not worthy the answering though indeed to speak or comply in opinions with enemies to Christ his redemption satisfaction and free grace is not overly to be looked on especially in a new frame of government spiritual in the house of God 2. Because the Presbytery is called Antichristian prelatical formal by our brethren I love not high appeals judging that they often fail against the third command as for toleration maintained by Socinians and Arminians I impute it not to Mr. H. or the brethren of N. E. But there be not many to my knowledge I say no further for the congregatonal way but they are for toleration in non-fundamentals and how few fundamentals there be possibly 2. What they are who can define so that this way seems to me no less new then other sinful ways of Arminians and Socinians and what mischiefe toleration brings forth in Britain also Lastly we hold that censures should not be dispenced against the peoples mind for as Augustine saith the censure shall not edifie if most of the people be infected with the same scandal and if the people shall not in their practices yield it may breed a separation and a schism But it is a naughty consequence if the people may hinder excommunication then it is no ordinance of God which is executed without the peoples judicial power this follows not except the people had a Ius a judicial power from Christ to hinder excommunication which they have not yea and though they had a judicial power yet if they use it not right but abuse that judicial power suppose they had it it follows not Ergo excommunication is not an ordinance of God For 1. The Elders may abuse their power and so hinder excommunication and without them saith Mr. Cotton no act of ruling and excommunicating can be shall therefore excommunication be no ordinance persecutors do hinder the preaching of the Gospel shall the preaching of the Gospel for that be no ordinance of God but the people lawfully may withdraw their consent and then there shall be no excommunication This yet proves not If the peoples power lawfully used hinder undue excommunication then the Elders onely have not power For the peoples power lawfully used hindered King Saul to put Ionathan to death and hindered all the Judges from doing