contradictions not to appear I wrong them either wilfully which were in me wickedness or if of ignorance it is much weaknesse and more But 1. as Mr Hooker bringeth citations from Mr Answorth Mr Robinson why doth he not from his own writings bring the like for I alledge the same against his own way for the way of the Churches of New England Sâ—ct 3. ch 3. pag. 56 57. faith more then the brethren of the separation eveâ— did say The Lord Iesus is the head of the Church evâ—n the visible Church and the visible Church is the body of Christ Iesus 1 Cor. 12. 12. the habitation of God by the Spirit Ephes. 2. 22. the members of the visible Church are said to be the temples of the holy Ghost 1 Cor. 3. 16. espoused to Christ as a chast virgin 2 Cor. 11. 2. Sons and daughters of the Lord God almighty 2 Cor. 6. 18. how can they be members of the body or the spouse of Christ c. ex cept they in charitable disorâ—tion be 〈◊〉 indeed the holy Ghost describeth them to be Saints by calling 1 Cor. 1. 2. and faithful brethren Gal. 1. 2. and that not by external profession for these are too high styles for hypocrites but in some measure of sincerity and truth Let that be answered These who not onely in point of charity and not onely in external profession but in some measure of sincerity and truth must be the habitation of God by the Spirit the temple of the holy Ghost c. or then they cannot be admitted members of the visible Church must be internally justified sanctified and chosen before they can be members of the Church visible but such must all admitted members be by these places cited by the Churches of N. England M. H. or his defendants choose what they please and answer and I shall be cleared 2. From this passage by the way observe another argument of the Church of N. England ibid. Such should be members admitted to the visible Church as are exhorted to be followers of Paul as dear children Ephes. 4. 1. so must the arguments be I assume but all visible converts or non converts all known drunkards harlots Atheists c. are exhorted to be followers of Paul yea that exhortation obligeth all the known enemies of God in the visible Church to be renewed in the spirit of their mind to be converted from dumb idols to serve the living God for all are exhorted to obey the whole Gospel heare it even the scoffing Athenians Act. 17. 2. I argue from the fifth argument These cannot be judged fit matter for the visible Church and conâ—â—iâ—uting and edifying thereof who are more fit for the ruine and destruction thereof such as all hypocrites who will leave their first love and destroy the Church I assume but all latent hypâ—crites such as Iudas and Magus as wel as open hypocrites are more fit for the ruine and destruction of the Church and will leave their first love If it be said that latent hypocrites appearing to us to be Godly and converts may be judged mistakingly and erroneously to be fit materialls for the constituting and edifying of the Church are men 1 made members of Christs body and Christ made the head of Magus Iu as not by Christs command so much as by mens erroneous judgment 2 Then the visible Church hath all its essâ—…nce and nature founded upon judgment that may erre and upon no certain rule of the word 3 Then should the Apostles have taken more time and advised more maturely before they made Magus Ananias members of the visible Church 3. All the arguments brought by M. Hooker and the way of the Churches of N. England and Separatists doe conclude they must be really and internally sanctified before they can be such members as are in the Church of Rome Ephesus c. and M. Hooker putteth not a finger to them to answer these that I alledged 4. Let him answer that which M. Robinson hath pag. 97. all the Churches that ever the Lord planted consisted of only good as the Church of the Angels in heaven and of mankind in paradise God hath also the same ends in creating and restoring his Churches and if it were the will of God that persons notoriously wicked should be admitted into the Church God should directly crosse himself and his owne ends and should receive into the visible covenant of grace such as were out of the visible state of grace and should plant such in his Church for the glory of his name as served for no other use then to cause his name to be blasphemed pag. 98. In planting of the first Church in the seed of the woman there were only Saints without any mixture now all Churches are of one nature and essentiall constitution and the first is the rule of the rest Ans. I now perceive that M. Hooker and his followers in this point defend M. Robinsin and the Separatists as M. Hooker chap. 2. pag. 20 21. but I must say these words thus we have cleared the expressions of our brethren of the separation must be an owning of their cause Ans. But M. Hooker should also clear M. Hooker and his own from contradictions as well as M. Robinson for M. Robinsons argument must be thus or nothing Such as is the essentiall constitution of the first Church in paradise in Adam and Evah not yet fallen in sinne and the Church of the Angels in heaven before their fall such must be the constitution of all our visible Churches now for all Churches are of one nature and essentiall constitution saith he I assume But the Church in paradise and of Angels before either of them fell consisted of only such as were inwardly and effectually sanctified Ergo such must be the constitution of all our visible Churches now to wit they must consist of only inwardly and effectually sanctified and free of all sinne But the conclusion is absurd for if so our visible Churches must be as clean from sinne as the Church of Angels and of our first parents were when they were first created and yet M. Robinson saith pag. 112. for we doubt not but the purest Church upon earth may consist of good and bad in Gods eye of such as are truly sanctified and faithfull and of such who only for a time put on the outside and vizard of sanctity so M. Robinson the wit of man shall not clear these expressions from contradictions 2. If it be not the approving and commanding will of God for of that will given to men who planteth Churches he must speak or he speaketh nothing that the wicked be admitted into the Church then it is not Gods will that Magus Demas be admitted into the Church but this latter is absurd and contrary to both Mr. Robinson Iustif. of Separat pag. 12. and to Mr. Hookers Survey par 1. ch 2. pag. 23 24. and contrary to the Scripture Act. 2. 38 39 41
42 43 44 45 46. compared with Act. 5. 1 2. Act. 8. 12 13 14. Mat. 22. 8 9 10 12. How is Mr. Robinson now cleared if it be said ay but Mr. Robinson said it is not Gods will that persons notoriously or visibly wicked should be admitted into the Church He said not as you repeat his words leaving out notoriously It is not Gods will that persons wicked should be admitted into the Church I answer it but this he must say or he saith nothing at all For 1. if it were Gods will that wicked persons should be admitted to the Church then should he crosse himself and his own end because wicked persons doe no lesse crosse God and his end the glory of his name then the notoriously and visibly wicked for both cause his name to be blasphemed and the force of his argument cannot lie in the notoriety or visibility of crossing of Gods end but in the very crossing of it in it self see Mr. Ball. 3 Gods creating of the first visible Church of Angels and men without sinne is not a binding and commanding rule to pastors and to the Church to admit none to the visible Church but such as God created members of the first visible Church free of all sinne or because there is a standing obliging rule to Pastors and the Church such as this admit not in the Church of Christ professed Pagans as members thereof but to God there was no rule but his free will by which he created the first visible Church of only saints without any mixture Mr. Robinson and Mr. Hooker both doe wildly misconceive to say no more the distinction of the Lord his discerning will or his eternall purpose and his commanding and revealed will if they suppose as their reasoning doth necessarily argue their mind to the judicious Reader with Socinians and Arminians that every sinne is a crossing of the Lords end and purpose and that 2. God decrceth and intendeth many things that shall never be 3. that God may be frustrated of his ends and purposes and misse the mark in his decrees though they I judge be innocent of any such heresie 4. If by the will of God be here understood the commanding will of God which forbiddeth sinne and enjoyneth what is right as Mr. Hooker and his who approve of this constitution of the Separatists with Mr. Robinson must doe then must the Lord in commanding his pastors and Church to receive Iudas Magus as fit materialls of the visible Church as Mr. Hocker teacheth pag. 23. expressely command sinne which is blasphemy because the holy Lord must command to receive into the visible covenant of grace such as were out of the visible-state of grace and such to be planted in his Church for the glory of his name as served for no other use then to cause his name to be blasphemed CHAP. X. What Mr Hooker fartherbringeth to prove that visible Churches consist of visible Saints MAster Hooker pag. 20. The pinch of the difference lieth in this whether such as walk in a way of profaneness or remain pertinaciously obstinate in some wickedness though otherways professing and practising the things of the Gospel have any allowance from Christ or may be accounted fit matter according to the termes of the Gospel to constitute a Church this is that which is controverted Answ This is a disorderly stating the Question after battl given 2. This pinch of a difference of men walking in pagan profaneness for of such the question must be whether they should be counted fit matter to constitute a visible Church though otherwise they profess and practise the things of the Gospel cometh to this whether walkers professedly after their Idol-Gods and yet professing and practising the Gospel should be counted fit matter of the visible Church We answer Such are not the fit matter of the visible Church and yet are not to be suddenly and wholly debarred from being ordinary hearers so they profess their willingness to hear 2. If the question be of such as are baptized and live within the Church as ordinary hearers who practise and profess the things of the Gospel we say these are already within the Church by their baptisme and profession and in regard they remain pertinaciously wicked though baptized and so professing they should be unchurched and cast out 3. That any such as obstinately remain wicked have allowance from Christ that is a command to constitute a visible Church as members is all one as to say whether commandeth Christ men to be members of the Church and to be also pertinaciously wicked which is no plous question for it is whether doth Christ allow men to be hypocrites Or if by allowance from Christ Mr Hooker mean whether doth Christ allow and command the Pastors to own obstinate wicked men as members because they profess and practise the things of the Gospel We answer they ought not to admit or baptise Pagans of that sort and if they be baptised and so wickedly they profess they ought to cast them out CHAP. XI Other arguments of Mr Hooker for the constitution of a Church of onely visible Saints MAster Hooker par 1. ch 2. pag. 25 26. Q. What is required of a man of years to fit him in the judgment of the Church for baptisme that and so much is required to make him a member But visible holiness is required to fit a man of years to be baptized The consequence admitteth no denial because to be baptized and to be admitted a member infer each other The assumption is proved by the constant practise of John Baptist Matth. 3. 5 6. where Jerusalem Judea Scribes people and souldiers came to be baptized of him they confessed their sins it was a confession that amounted to repentance so John verse 7. bring forth fruits worthy of repentance and amendment of life Luke 3. 6. What shall we do the Apostle answers Acts 2. 38. repent and be baptized the works of repentance and the aime of baptisme do import as much remission of sins calleth for such competent knowledge of Christ as may make way for the sight of the need of a Saviour and also of a going to him Answ. This argument may pass current with these that deny Infant-baptisme which Mr H. and his do not but if to be baptized say that the baptized is a member of the Church must not either the infants of Church-members be not baptized with them and so no members of the Church which is strange or may I not argue thus with Anabaptists against Mr Hooker What is required of a man of years to fit him for baptisme in the judgment of the Church is also required to make him one within the covenant of grace But onely to be born of believing parents maketh a man of years in the judgment of the Church to be within the covenant of grace Ergo onely to be born of visible parents maketh a man of years fit to be baptized The
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
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
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
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.
passed any judiciall sentence of Magus as a reall convert nor yet as any non-reall convert and therefore to the eyes of reason and charity which need not to be plucked out but have their own use Magus when he is admitted a visible member is neither a reall member of the devil nor a reall member of Christ but a professor and the judgement of the Church is abstracted both from the eternall election and the eternall reprobation of Magus and from the reall conversion or the reall non-conversion of Magus And we desire one jot or word of Scripture where the servants Matth. 22. are thus limitted as M. H. supposeth invite none to come to the wedding of the Kings sonne but such onely as you judge to be really converted and cloathed with the wedding garment the parable saith no such thing but the contrary verse 9. as many as ye find bid to the marriage yea v. 14. saith the inviters have nothing to do to judge whether they be chosen or effectually called or not chosen or non-effectually called though one of them in themselves they must be And when the Maids of wisdome Prov. 9. are sent out reads M. H. of such a limitted commission see you call in and admit none within the doores of wisdomes house but onely such as you judge to be the spirituall new born children of wisdome yea the Maids expresly call in the fooles and the simple ones to be made wise v. 4 whereas M. H supâ—…oses they have eaten the dainties of wisdome before ever they come in aâ— wisdomes doore And so against common sense in lieu of an argument he beggs the question so If M. Hookers visible Saints onely be not members prove that there are such visible Saints first otherwise the Papists may say If our visible Bishop be not the visible head of the Church Then our non-visible Bishop may be head We grant all and then M. H. bids us yield to what he saith without probation and tells us it is absurd that his non-visible Saints be members and so his visible Saints are men in the moone to us and in reality of truth no such thing CHAP. IIII. The place Psal. 50. 16. What hast thou to do to declare my statutes is discussed and saith nothing for M. H. his visible members MAster Hooker his fourth reason These who are excluded from his covenant and medling with that as unfit they are not fit to have Communion with the Church for to that all the holy things of God do in a speciall manner appertain It s Gods house and there all his treasure lyes the keys of the kingdome are given to them to them all the oracles ordinances and priviledges â—o belong But these who hate to be reformed and cast away his commande they have nothing to do to take his covenant in their mouth Psal. 50. 16. Answer It is to be observed 1. that M. H. leaves the conclusion to the reader and sets down a proposition and an assumption all along such as they are 2. he never concludes what is denied ergo onely such visible Saints are members of the visible Church 3. he speaks most ambiguously such hypocrites are not fit to have communion with the Church What Church he knowes the question is of the visible Church onely for he grants part 1. c. 2. conclus â—3 pag. 27. 28. that such as are found to be corrupted and grosse hypocrites being now received members though they were not so when first admitted are so far fit to have communion with the Church visible as they must be tolerated and remaine members untill they be judicially examined convinced and censunes applyed for reformation 4 it is one thing to prove that open hypocrites should not be admitted members of the visible Church but it is the sinne of the so knowing admitters for which M. R. now disputes and a far other thing which M. H. proveth to wit it is not fit that hypocrites have communion with the Church what a lax disputing is this they that eat and drink unworthily 1 Cor. 11. 28. 29. and eat things sacrificed to idols 1 Cor. 10. 21. should not have communion with the Church in the holy ordinances would Paul therefore inferre such though converts are not to be admitted members of the visible Church it is not fit yea it is sin that either professed non-converts or latent non-converts have communion with the Church for their very profession of the name of Christ when there is no reality in the thing is a most sinfull unfitnesse in Magus in Iudas will it follow Ergo the Church sinnes in admitting Magus and Iudas 5. the state of the question is overturned for the scope of Psal. 50. 16 17. as Calvin Musculus Marlorat Diodati English Divines observe well is to presse a sincere reality in profession and to condemn outward sacrificing and crying we are in covenant with God not onely without repentance and praying and praising in faith 12. 13. 14. 15. 16. but when the so professing hypocrits were compartners with theeves adulterers c. v. 18. 19. 20. but the place speaketh not one jot that the Church ought not to have admitted such to be members of the visible Church 6. Let it be remembred that M. H. here makes the Jewish Church a sampler of the visible single congregations under the new Testament 7. and since all the holy things of God were committed to the Church of the Jewes Rom. 31. 2. Rom. 9. 4 15 Psal. 147. 19 20. Deut. 29. 10 11. If the Lord called them not nor planted them into a Church-frame nor admitted them members untill first they were contrary to these hypocrites Psal. 50 16. 17. and untill there was not onely a professed willingnesse to receive the gospell I speak the language of M. H. 16 pag. 28. but a practicall reformation in their profession Survey part 1. cap. pag. 14. 15. that they savoured so much as they had been with Iesus and if so be they must have been the true Israel in mens esteem before the Lord called and choosed them to be his people it must follow that God choosed not Israel to be his Church of free grace and love but when they were now professors and practically reformed and a people calling upon God in the day of trouble offering thanksgiving paying vowes loving instruction contrary to these hypocrites Psal. 50 14 15 16 17 18. which is grosse Pelagianisme and contrary to the word of God 2 Chron. 2. 11. Deut. 7 6 7 8. Psal 47 4. Psal. 78 68. 8. Nor is it true that all oracles ordinances and priviledges de belong to the visible Church as visible in M. H. sense i. e. to every single congregation for there is there may be a single congregation which there is not one chosen of God but all made up of such stuffe as Magus and Iudas yea and the promises of an everlasting covenant and the priviledges of election effectuall calling perseverance glorification
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
first being a number of visible converts choose Paul and other planters of the Churches for their Pastors whereas they preached to them for their conversion as no pastors at all before that choosing but as gifted men for that hath not the least shadow of truth in the word so also they did first heare the Gospel as Disciples and visible Professors before they could be baptized or received to the other seale as is evident by the Eunuches professed reading and asking the meaning of that which he read Isai. 53. Act. 8. 29 30 31. and his professed seeking to be baptized and the Iaylors professed hearing and asking what he should do to be saved Aâ—â— 16. 30 31 32. and by the hearing and pofessing of all his house before they were baptized and the Corinthians hearing and believing Act. 18. 8. And Lydia and her houses hearing Act. 16 14 15. and the Gentiles reverent professed hearing the word Act. 10. 33 44 45 46. and the three thousand Act. 52. hearing and saying which was a fair visible profession men and brethren what shall we do before any of them were baptized Act. 2. v. 37 41 42 43. which proveth that both active preaching of the Gospel and a professed receiving thereof go before men be inchurched And yet if these may be to wit hearing and professed receiving here is an essentiall mark by which persons before they receive the seals are made members visible and disciples and societies visible and Churches essentially differenced 1. From all the false Churches visible on earth who have not the sound of the word preached and professedly heard and visibly received and 2. from all civil societies 3. from all Pagan and Heathen societies on earth Ergo they were a distinct Christian society differenced essentially and if they should all dye before they had been baptized or had received the seals they had been true visible Church-members and if killed for the truth they had dyed visible professing Martyrs and the called Church of Christ. 3. The visible Church is a thing whose being is in succession and dayly growing and is a society dayly more stated as it were in a Church-way according as the active calling on the Lords part and his peoples yielding thereunto in a dayly profession go on as Isai 65. 2. the Lord all the day long calleth and to speak so inchurcheth dayly people by the preached word Math. 23. 37. How often would I have gathered you Jer. 7. 25. he sendeth his Prophets early in the morning and late at night to call Hence if that which is the essentiall mark of the Church visible to wit the preaching of the Gospel be the onely instrument and the draw-net of pulling out and calling of men into fellowship with Christ by the word preached And if the seal do onely confirm converts as discipline keepeth the visible kingdome clean from visible scandals then are these who professedly in that society partake and receive that essentiall mark and yield externally thereunto members of the visible Church and a society made up of such a true visible Church though they receive not yet all the ordinances and are as the outer court which is a part of the temple But the active calling of God by the preached word and the peoples professed yielding thereunto and their ordinary professed hearing is such a mark both by the word of God and all our Protestant Divines Calvin Beza Bâ—l. P. Martyr Bucanus Tilenus Piscator Musculus Gualter Iunius Pareus Zanchius Professors of Leideu Willet Iewel Reynald Trelcatius Sadeel Polanus c. Fathers Councels old and late and our brethren cannot build their new Churches but by loosing the foundation-stones layed by these worthy builders and the Scripture maketh feeding of the flockes setting up the sheepheards tents Cant. 1. 7 8. Ier. 3. 15. Feeding of the flock and the feed flock Act. 20. 28. 1 Pet. 6. 1. The golden candlestick in the preached word and these in the house to whom it giveth light the onely mark of a true visible Church so is it prophecyed it shall be under the new Testament Isai. 2. 3. Many people and nations shall go and say Come and let us go up to the mountain of the Lords house how shall the visible mountain be known and he will teach us his wayes and we will walk in his pathes for out of Sion the visible Church shall go forth the Law and the word of the Lord from Ierusalem so Isai. 62. 6. The visible city is known I have set watchmen upon thy walls O Ierusalem which shall never hold their peace but preach and pray day nor night Psal. 147. 19. He sheweth his word unto Iacob his statutes and his judgements to Israel And that proveth them to be a Church differenced from other societies v. 20. He hath not dealt so with any nation I grant statutes and judgements include seals sacrifices as all the priviledges Rom. 6. 4 5. to whom pertained the adoption and the glory and the covenants and the giving of the Law Yet by the word soundly preached is faith begotten Rom. 10. 14 15 And the flock fed and the disciples made Matthew 28. 19 20 It is taught that sacraments do but confirm faith now a Ministeriall begetting of children is to speak so more essentiall to the visible Church then to confirm them 2. that doctrine is not to be holden which teacheth us no way of certain knowing by faith what is the true visible Church to which we may adjoyne our selves and what not but teacheth us a conjecturall way onely of finding the true visible Church as Socinians and Arminians who tell us the notes of the true Church are not necessary to be known 2. There is no certain way of knowing the true visible Church now our way that maketh the profession of the sound doctrine of the Gospel a note of the true Church holdeth out a way of knowing by certainty by faith which is the true Church as we know which is the true doctrine But Sociniant say two or three fundamentals are all and they give us a Church so wide as taketh in all Churches Papists Socinians Libertines c. and Anabaptists and those that are for toleration of all religions yea and for all errors not fundamentals since they know not well what be fundamentals what not shall give but conjectures for the knowledge of the sound Church And M H. referres all to the judgement of charity which is a meere doubting uncertain way of finding the true Church As to the argument if preaching of the word were a true mark of the Church then were excommunicate persons members of the Church for they heare the word I answer 1. such as are excommunicate for apostacy from the truth 2. such as are stricken with the great excommunication Anothema Maranatha 1 Cor. 16. 22. are not to be ordinary hearers of the word and so the argument holdeth not of them for they are simply rotten members
They speak not feebly but rationally who say that rationall discoursing as fixed in a man is an essentiall mark of a man M. H. par 1. c. 2. pag. 19. M. Rutherfurd said the argument is nothing against us such adulterers Psal. 50. as are not to take the Law in their mouth are to be cast out but the question is whether if they be not cast out the Church for that be no true Church M. H. Answer the first part yieldeth the cause again for if they should be cast out there is no reason they should be received or taken in nor have they any right thereunto nor be they fit matter Answ. M. Rutherfurd is not such a yielder of truth as so for M. Hookers argument yieldeth more thus these who are worthy to be casten out had never right to be received in as Church members so M. H. But adulterers who take the law in their mouth known adulterers so M. Rutherfurd yieldeth and no otherwayes are worthy to be casten out ergo adulterers who take the law in their mouth had never right to be received in as Church-members 1. M. Hookers proposition is most false for thousands as Magus and others worthy to be casten out had right Church right of that onely we speak such as pastors can give them to be admitted members so the Scripture so M. H. part 1. chap. 2. conclus 3. pag. 27 When then both the proposition and assumption are taught in Scripture granted by M H see now who yieldeth the cause 2. to say if they should be casten out ergo they had never right to come in is as if he wouâ—d say such a woman hath committed harlotry with many men beside her husband ergo she had never right to be a married wife and was never lawfully marryed and so hath neither committed adultery nor deserveth a bill of divorce 3 No more can follow from this that adulterers once admitted to membership falling into scandals ought to be casten out ergo if they had been under the same scandall visibly they ought not to have been taken in but this supposeth a begging of the question that there is in Scripture a gathering of Churches of visible converts out of Churches of men and women born and baptized in their infancy within the visible Church which yet I say was never dreamed of by the Apostles and though it were so whether we speak of such a gathering or of gathering of Churches out of Pagans persons not capable of Gospel-scandals before their admission which may hold them out as they are guilty of Gospel-scandals after they profess the Gospel For then an unmarried woman might be capable of adultery with her own husband before she be married upon him 2. as to that which M. Rutherfurd said that supposed they were not cast out the question is whether the Church for that be no Church M. H. saith that wholly misseth the mark again for the question is twitching the constitution of the Church of what matter it should be made it is not twitching separation from the Church To which I answer because I dispute against both these of the congregation and the Separatists our brethren having no arguments but such as Separatists and Anabaptists have and with more vigour prosecuted then they because I conclude against separation as well as against them having to do with two adversaries and giving one answer to the one which yet is not taken off and another answer to the other it is not equal dealing to say the answer to the Separatists wholly misseth the mark because it is not the same with the answer to the congregational way 2. M. H. declineth an answer to that which I said against the separation that if any were not casten out it followeth not that the Church leaveth off to be a Church and must be separated from But our brethrens practise in New England is if any Church do not cast out such as deserved to be cast out to non-communion them and declare them to be no Churches of Christ and so they must be separated from which can be upon no ground but because they maintain a Church to be no true Church consisting of false matter and visibly unregenerate and would M. H. have Church-Communion kept with such yea his arguments first and second which are both but one though he find out four where there are scarce three prove them to be no visible Church for he must stand by this as his own These to whom Christ is head and king by the influence of politick guidance and motion of the head as leige subjects are the onely fit matter of the visible Church and the onely true visible Church But such as deserve to be casten out and are not casten out yea are owned still as Church-members are not such to whom Christ is head and king Ergo such leave off to be members and are not a visible Church the proposition and assumption both are M. Hookers I confesse when an answer cannot be taken away it is a compendious way to say not one word to it but simply the answer doth wholly misse the marke M. H. must say a Church of false matter is no Church or then with us a society professing the pure doctrine of Christ though the members be wicked is a true Church CHAP. VII M. Hookers reason why he passeth in silence the arguments of his own book of discipline of the Churches of New England for the constitution of a visible Church and defendeth them not a scanning of these arguments MAster Hooker part 1. ch 2. pag. 19. passeth in silence the arguments of the way of the Churches of New England except a gentle hint he hath at the first but he omitteth the nerves thereof onely he bringeth four arguments of his own in my apprehension inferior not a little to the arguments of learned M. Cotton it was wisdome so to do onely in the place pag. 15. he giveth us a short list of his visible Saints we are saith he from rationall charity to say and hope and so are bound to conceive they are Saints converts and internally justified so Iudas Magus Ananias c. though hidden hypocrites were such and therefore our Saviour proceedeth with such not as God who knoweth the heart but in a Church way as these who Iudge the tree by the fruit the Church cannot judge of bid things nor censure them Answ. 1. Then the Saints faithfull brethren temples of the holy Ghost at Rome Ephesus must be proven to be visible Saints from the Scripture from such a visible Saintship as our Saviour and the Apostles saw in these goodly ungodly Saints Iudas Magus c. for if these titles conclude that they were internally converted and chosen to grace and glory c. as Ephs. 1. 3. 1 Thess. 5. 10. 2 Thess. 13. 14. 1 Cor. 3. 16. as they do then must all and every visible member of these Churches be visible elects
and predestinate to glory which if our brethren say of all the members of all these visible Churches suppose Magus and Iudas had been among them it is easie for any to prove the contrary 2. but if so be that these titles prove they were all internally converted and that our visible Church must be such or else they are falsly constituted then how shall Demas Magus find roome in the visible Church as true members since they were not such if it be said that the argument which proveth that they weremore may well prove the lesse and that they had all the visible Saintship that Magus Iudas had we shall grant that but then you must stand by this argument Such as were the members of the Churches of Corinth Rome Ephesus Thessalonica c. by these places cited by the discipline-book of new England chap. 3. sect 3. pag. 56. 57. 1 Cor. 12. 27. Ephs. 2. 22. 1 Cor. 3. 16 17. 2 Cor. 11. 2. 1 Cor. 1. 2. Galat. 1. 2. Math. 16. 16. to 19. such ought the members of our Church visible to be or then they are constituted of false matter But the members of these Churches by these places were really and internally converted and justified Ergo our Churches visible must also consist of these that are really and internally converted and justified or then they are constituted of false matter but the conclusion is false and absurd for so Christ and the Apostles erred even proceeding in a Church way in admitting Iudas Magus to be members for sure they were not internally and really converted and justified and yet M H. maketh them true members and his visible Saints it was wisdome therefore to M. H. to bury these arguments and to contradict his own book of discipline which page 57 saith that Christ taxeth the pastors by whose connivencei the man wanting the wedling garment came in friend how camest thou hither M. H. saith nay they were not taxed that man conveyed it so cunningly that onely the master of the feast pe â—â—ived it others did not discover it page 29. but all dependeth on the making good the assumption that these places prove that they were inwardly and really converted which I make good by these reasons 1. the Holy Ghost expresly saith they were the habitation of God through the spirit temples of the holy Ghost espoused to Christ as a chast virgin ergo they were really such to say that Paul speaketh according to the judgement of charity only and in a Church way is to beg the question there is not a word of any such judgement of charity in the Scripture and our brethren have no law to adde to the Scripture to help their own cause 2. If you adhere to this argument you must say with M. H. that Christ hoped and was bound to conceive by the fruits of Iudas his life that Iudas was a Saint and might have some seeds of some spirituall work of God in his soul and yet Christ saith have not I chosen you twelve and one of you hath a devill and this he knew from the beginning Iohn 13. 11 18. because Iesus not as God but in a Church-way dealt with Iudas and such I remit it to any man if Christ failed against charity except he believed Iudas to be a convert before he betrayed his hypocrisie what warrant in the Scripture for this 3. What ground that the Apostles in charity believed and said that Demas Magus were converts temples of the holy Ghost chosen to life as the Ephesians 1. 3. and Thessalonians 2 Thâ—s 2. 13. or then they had sinned in admitting them to the visible Church and baptizing them 4. Whereas he sayeth the Church judgeth not of things hid whether the Churches of New England do not judge and heavily censure though they will not give it that name all the baptized in their Church whom they exclude from Church-membership and the Lords supper all their life as if they were Pagans because they have not so much charity as to believe them to be visible converts judge reader But say they this will not prove that they were internally and really converted because Paul saith so of them to which I say then upon the same account must we expone these places Ephes. 2. 4. God rich in mercy hath loved us and when we Paul and converted Jewes and Gentiles were dead in sinnes hath quickened us together in Christ in the judgement of charity and in a Church way onely 6. and hath raised us up together and hath made us fit together in heavenly places in a Church-way verse 10 we are his workmanship created unto good works and we who verse 12. were sometimes without Christ strangers to the Common-wealth of Israel 13. are now made neare in the blood of Christ and verse 18. we who were strangers have accesse by Christ through one spirit unto the Father onely in a Church-way by politick guidance of our head Christ and the like must be said of all the reall internall work of the spirit upon the hearts of all the Saints at Ephesus Colosse Corinth Thessalonica c. so they were by this reason light in the Lord quickened had Christ dwelling in them by faith were sealed translated from death to life c. in a Church way and from none of these places can we conclude that they were really and internally converted for all these places and reall works of grace must agree to Iudas Magus and to all such visible Saints because all Churches visible rightly constitute must be made up by this argument of such visible Saints else they are false in the matter and not according to the pattern of Apostolick Churches 3. The assumption is made out also thus as the Apostle calleth them the body of Christ the habitation of God temples of the holy ghost so also he blesseth God and rendreth thanks to him that had chosen to life the Ephesians blessed them with all spirituall blessings in Christ bestowed on them adoption redemption forgiyenesse of sinnes the inheritance of glory Ephes. 2. 13 4. c. ordained the Thessalonians not to wrath but to obtain salvation by our Lord Iesus Christ 1 Thess. 5. 9. 4. had chosen them to salvation through Sanctification of the spirit and belief of the truth 2 Thess. 2. 13. and upon this buildeth their comfort and faith I Thes. 54. 9 10. 11. so Coloss. 1. 5 6 7 8 9 10 11 12 13 14. now what joy comfort faith thanksgiving can have place if these places be not understood of such reall internall graces as election conversion c. as Iudas and Magus neither have nor can have otherwayes all the hypocrites as Magus and Iudas have a like lively consolation with all the chosen of God and Paul must blesse God because he had chosen called justified c. such as Magus and Iudas 4. I wonder the way of the Churches should cite 1 Cor. 3. 16. for visible Saintship which dependeth on
the judgement of charity for the place is evidently of reall converts know ye not that ye are the temple of God and that the spirir of God dwelleth in you is this I pray you the knowledge of charity which is fallible and may mistake nay this and the like places 2 Cor. 13. 5. and the 1 Iohn 2. 3. 1 Iohn 3. 14. know ye not that Christ dwelleth in you c. by this we know that we know him c. are brought by our Divines to prove against Papists that we may be infallibly perswaded that we are in the state of grace and know our selves to be temples of the Holy Ghost not by the fallible and erring judgement of charity which we never extend but to other then our selves but by an infallible certainty though not of faith yet of supernaturall sence and divine perswasion by which we know infallibly our selves to be in Christ 2. as to that argument such should our Churches be in their members constituent as the Church of Rome Corinth Ephesus were when Paul writ to them and after they were now constituted and grown it is most false It is just as if Aristotle would say and write to some of his disciples that had studied some years under him you are excellently skilled in the knowledge of the first matter of motion and time and another should inferre ergo there be no Academies on earth rightly constituted where the Scholars are not excellently skilled in the knowledge of the first matter of motion of tâ—me before they be admitted members of the Academieâ— now the argument should be thus Such as were the Churches of Rome Corinth Ephesus c. as to their members constituent before they were admitted to Church membership such should our visible Churches be according to their members constituent before the members be admitted to Church membership true but the Churches of Rome Corinth Ephesus c. as to their members constituent were before they were admitted to Church membership visible converts in the judgement of charity to the Apostles and planters it is most false and can never be proven And to argue from grown and planted Churches after Paul had begotten the Corinthians as a father 1 Cor. 4. 15. to prove that our Churches should be such in their constitution is to say such is a tall-tree now ergo also before it was sowen it was not a seed but a tall-tree so the adversaries would not be content we should argue thus such as was the Church of Sardis in its constitution after it is now falling such should ours be in its members constituent before they be admitted members of the visible Church but the Church of Sardis for the most part consisted of such members as had a name they lived and were dead and had visibly defiled their garments a few onely remaining visible converts as verse 1. compared with verse 4. ergo our Churches should be such as to the members constituent Such arguing is as good as that of New Englands and yet Christ had a golden candlestick in Sardis and walked among them and held them as stars in his right hand Rev. 1. 20. Now the conclusion should be against them and the chief basis of all is that the keyes are given to such Mat. 16. 16. to 19. as are blessed and enlightned as believing Peter was who was not blessed for the profession that Christ was the Son of the living God for Iudas was that way blessed who held out but a verball profession CHAP. VIII Mr. Hookers first inference that Church-fellowship doth presuppose men to be visible Saints but doth not make them such discussed THat men are first converted visibly before they be Church-members is a grosse mistake it leaneth on this That the Church which Christ hath in his Gospel instituted to which he hath committed the keyes of his Kingdome the power of binding and loosing the tables and seals is a company of Saints a combination of godly faithfull men So the Church of N. England From this it must follow that there is an instituted visible Church void of Pastors which converteth souls before there be pastors and so there must be Sons and daughters before there be Fathers and Pastors to beget them to God as Ministeriall Fathers and they must be fed before they have Pastors to feed them and if they be converted before they be in Church-fellowship and Pastors must be nurse-Fathers to feed and confirm these who were born before their father had being The contrary whereof Paul of the formed Church of the Galathians that he did travel in birth till Christ be formed in them Gal. 4. 15. and when he wrote the Epistle to the Corinthians they were framed a visible Church and many not yet reconciled to God and yet in that case he saith 1 Cor. 4. 15. Though ye have ten thousand instructers in Christ yâ—â— have ye not many fathers for in Christ Iesus have I begotten you through the Gospel Now that he begat them all and every one and made them visible converts before he was their Church-Father or they in Church-fellowship where is it sayed or dreamed by any colour of truth yea 2 Cor. 5. 20 now then we are ambassadours for Christ at though God did beseech you by us we pray you be reconciled to God ergo this supposeth some state of non-reconciliation in many Church members Rom. 12. 2. be not conforme to this world but be ye transformed by the renewing of your mind Ephes. 4. 22. that ye put off concerning the former conversation the old man which is corrupt according to the deceitfull lusts and be renewed in the spirit of your mind Coloss. 3. 8. now lay you aside all these 16. putting on the new man all which and the like places directed to visible converts must all be exponed without exception of second conversion and of reiterating of conversion and reconciliation of these that are already converted and reconciled which no Scripture can perswade and by the like order the children must be born and vsibly converted before they were in the wombe of their visible mother who conceived and bare them contrary to 1 Cor. 3. 15. nor can the mother be any thing but a nurse nor any other in regard of bringing forth but a barren mother which bringeth not forth twinnes contrary to Cant. 4. 2. Isai. 54. 1 2 3. 2. The Scripture holdeth forth their pastors as pastors are sent to open the eyes of the blind to turn them from darknesse to light and from the power of Sathan unto God that they may receive forgivenesse of sinnes Act. 26. 18. yea and the Scripture teacheth that we receive the spirit by the hearing of faith from pastors as sent and in office such as were the officed prophets whose feet were pleasant upon the mountaines as is clear Rom 10. 14 15. compared with Isai. 52. 7. Nah. 1. 15. 3. If many be brought in to the visible Church and
the house of wisdome who are fooles and serving the world as Math. 22. 8 9. Prov. 9. 1 2 3 4 5. upon Gods revealed intention and the aime and design of pastors that they may be converted and perfected by the work of the ministery then are they not supposed to be converted before they be brought in to the visible Church for God cannot intend that they be converted and regenerate of new if their conversion and regeneration go before any such intention but the former is true 1. from the nature of the visible Church the office-house of wisdome in which God intendeth to make fooles wise unto salvation 2. From the preaching of the Law and Gospel the onely means of conversion whereas if all be presupposed to be converted before they come into the house of Wisdome and the supper of the King they should from pastors heare no doctrine of Law humiliation to fit them for Christ but pastors should speak to them all as to converts as to broken reeds and to sheep that discernt the voice of Christ as to temples of the Holy Ghost as to persons regenerated justified predestinated to life and to gloâ—… ry yea and if a pastor preach to any of the flock as known now to be yet in thâ— state of nature that preaching is not by any command of God given to him as a pastor Nor. 3. from the revealed intention and command of God layed upon the Pastors and Ministers whose aime is to endeavour the conversion of all to espouse them to Christ to have them put off the old man to have them rise from the dead and that the Gospel be not hid to them nor the savour of death unto death as it is to many in the visible Church 2 Cor. 4. 3 4. 2 Cor. 2. 14 15 16. Ioh. 12. 37 38 39. by M. H. his way M. Hookeer par 1. c. 2 p. 31. Answer the proposition faileth These who are converts in the Iudgment of charity may yet in Gods intention be brought in to the Church that they may be truly converted Ans. M. Hooker leaveth out the chief word wherein standeth the force of my argument he speaketh nothing of Gods revealed intention and command to call in fooles that they may be made wise and he frameth his answer as if I had argued from the bare intention and hidden decree of God But I find that M. Hooker utterly mistaketh the distinction of Gods decree and of his approving will and therefore he taketh for one and the same the decree or intention of God from which I bring not my argument and the revealed intention of God or his commanding will the ignorance of which is a stumbling to Arminians and Socinians and to M. Hooker who as we shall hâ—ar goeth on with them but I judge it one mistake in judgment in that godly man but no hereticall spirit and therefore his defenders and followers would take heed to it For I grant all that M. Hooker answereth but it is to no purpose and quite beside the mark and leaveth the argument untuitched which is too ordinary to that pious man for no doubt God in his decree and secret intention may intend by the Ministery of his servants the true and reall conversion of many hypocrites such as are no lesse unconverted then Magus and Demas for he hath mercy on whom he will Rom. 9. 17. but according to this way these who are converts in the judgment of charity he should say only converts in that judgment are not according to Gods revealed intenâ—ion and approving will or command taken in by Pastors that they may be really converted for God giveth in no sort this command to pastors in his revealed intention See that ye admit no fooles to wisdomes table or within wisdomes house but such only as you believe in charity are reall converts and both called and chosen contrary to Prov. 9. 1 2 3 4. Math. 22. 8 9 14. Ergo by my revealed intention and command you are not to intend their conversion but to presuppose that they were already converted otherwayes if the Lord by his revealed intention and command will have such hypocrits who are but nominall saints brought in that they may be truly converted there must follow two contradictory intentions revealed in God for the Lords command to Pastors is I command you to preach to these who are converts in the judgment of charity that upon my intention they may be truly converted And also I command you my pastors preach to no Church members that upon my intention they may be converted because you are not to preach to any as pastors but to such as ye know are already converted according to my revealed intention and will M. Hooker seeing this addeth But if M. Rutherfurd mean that the Church doeth of purpose receive them into the Church to be converted then it is crosse to his owne tenet and a person may be received to the seales of the covenant who doeth not notifie that he hath faith nay the Church may receive them to the seales whom she knoweth hath no right to the seales for she knoweth they are not invisible members which in M. Rutherfurds judgment only giveth them right Ans. It is not crosse to my tenet that a person such as Demas and Magus may be received to the seales and yet they doe not notifie they have saving faith and internall conversion for my tenet is that the Church can only judge of visible walking and profession in point of admission or not admission to seales and in that point the Church hath nothing to doe to judge whether they have faith saving or not none can partake savingly of the seales for their owne personall salvation and without sinne but these only who have saving faith but the Church may admit without sinne multitudes who eat and drink their own damnation 1 Cor. 11. 26 27. and yet passe no sentence of signes notifyng faith or no faith internall conversion or no internall conversion upon them 2 M. Hooker knoweth that M. R. differenceth between being admitted to the visible Church and to the seales and yet be repeateth my tenet as if I confounded these because he confoundeth them himselfe Whereas M. H. sayeth ergo 3 The Church may receive to the seales whom she knoweth hath no right Ecclesiasticall to them it followeth not for upon the Churches part the right is good to conferre the seales upon the knowledge of notifying signes but of signes in order to conversion or not conversion that is the place of the master Christ to Judge not of servants in this case before they be admitted members But that the Church may admit to the seales whom she knoweth not whether they have right internall for their owne personall salvation that I teach and can make good from Scripture Act. 8. 13 Math. 22. 12. 1 Cor. 11. 26 27 30. now I say that its the place of Christ not of servants to judge of the
assumption is clear because that God be our God and the God of our seed Gen. 17. maketh both parents and children within the covenant yea also within the visible Church as the Church of New England truly teacheth and giveth them right to baptisme and when Egypt shall be the people of God as is foretold Isai. 19. 25. Egypt is the Church visible and all their seed when they so profess except these two be different to be professedly God 's people and to be a visible Church which cannot be said and therefore the argument presupposeth a falshood and beggeth the question that there is one thing required of a man of years born within the visible Church to fit him in the judgment of the Church for baptisme and Church-membership and another to fit an infant for baptisme and Church-member-ship when an infant born within the visible Church by his birth is fitted both for Church-membership in the judgment of charity and for baptisme and so the argument proveth that the children of believing parents must have some new qualification before they can be received members of the Church visible and yet it is granted their birth made them members of the Church visible so they are members and not members 2. If to be baptized and to be admitteed members infer each other to Mr Hooker saith ergo all that are baptized are members of the visible Church and all members of the visible Church must be baptized How then doth the Churches of New England refuse multitudes whom they know to be baptized and came from England to be Church-members 3. See how Mr Hooker maketh out the assumption to wit from the constant course and practise of Iohn Baptist Math. 3. 5 6. in which he laieth this as a ground that in all Iudea and Ierusalem for Iohn baptized them all Mark 10. 5. there was no visible Church no visible Saints no converts till Iohn made them such by baptisme I hold that Christ was born in the visible Church and that Simon Anna Zachariah Elizabeth and many others were visible Church-members before Iohn baptized them and that the Church of the Jews and of baptized Christians were both the same visible Church the one believing professedly in him who was to come the other in him who was already come 2. He presumeth that by Iohns baptizing these were framed up in particular Independent congregations by a Church-covenant for this is brought to prove the frame of visible Churches of New England by Mr Hooker but how the text speaketh this who can see except Mr Hooker himself for all Judea and Jerusalem were baptized Mark 1. 5. 4 How proveth he that all the baptized were visible converts that came to Iohn Those that confessed their sins by such a confession as Iohn required to wit which amounted to repentance and bringing forth fruits worthy of amendment these were visible converts before they were baptized Yea say I if the confession amounted so high in the practice of all Iudea as the precept and command of Iohn required then all the land of Iudea Ierusalem and all the region round about Ierusalem who were all baptized Matth. 3. 5 6. Mark 1. 4 5. all the people Luke 4. 21. were not only visible saints but did all really repent and bring forth fruits worthy amendment of life for Mr. Hooker his argument is not from the peoples practice but from Iohns command Bring forth fruits c. so Mr. Hooker They confessed their sinnes v. 6. it was such a confession as amounted to repentance that I confesse is a sea of Charity to all the visible saints Now hear how M. Hooker exponeth their practised confession The Baptist so interprets is bring forth fruits worthy of repentance and amendment of life Now sure Iohn commanded never such a confession as Magus the witch made Act. 8. nor a visible repentance such as maketh a visible saint but he commanded a reall internall repentance otherwise saith he if ye bring not forth good fruit Matth. 3. ver 10. see your doome every tree that bringeth not forth good fruit is hewen down and cast into the fire And therefore if the argument stand thus such a confession 〈◊〉 Iohn Baptist commandeth Matth. 3. 6 7. such must be in all before Iohn Baptist and the Church can lawfully baptize them or admit them to the visible Church otherwise they sinne who baptise and receive into the visible Church visible hypocrites But Iohn Baptist requireth reall and internall repentance without which the baptized should be cast into hell fire Mat. 3. 10. But the conclusion is so grosse that Mr. Hooker could not dreame of it But the truth is the precept of Repentance is not given to the Jewes so as obedience thereunto must be necessarily required before Iohn Baptist can lawfully and without sinne admit them to baptism and into the Christian visible Church but for their either more personall and fruitfull receiving of the Sacrament or farre rather that they may be saved from the wrath to come Matth. 3. 10. Luk. 3. 7 8. 5. And as to that Act. 2. 38. what shall we doe if it conclude any thing it must have this meaning men and Brethren what shall we doe before ye can owne us as visible saints and baptize us without your hazard of casting pearles before swine This is to doe violence to the word of God But these words what shall we doe must be all one with the like of Saul Act. 9. 6. and of the Jaylor Act. 16. 30. what shall we doe to be saved and to obtaine life everlasting and a due roome in the visible Church of grace here and at length of glory and it is clear that repentance which the Apostles command is the course of repentance all their life to be performed both before and after baptisme ver 40. and with many other words did he testifie and exhort saying save your selves from this untoward generation which is walk not in the way of this people and doth Peter advise no repentance but such visible repentance as was to goe before their baptism certain he adviseth repentance new obedience and perseverance therein to their lives end after they should be baptised 6. As to the ayme of baptism which is for remission of sinnes it importeth a confession such as amounteth to repentance reall and true yea constant and induring to the end Ergo they were justified and effectually redeemed in Christ and persevered therein to the end before Iohn could baptise them without sinne how weak are these and so these huge multitudes were never baptized untill they all died reall converts and that was never at all for the Baptist so requires before they were baptized 7. Who shall believe that when Iohn baptized Mark 5. all the land of Iudea and all Ierusalem and Matth. 3 5. all Iudea and all the region round about Iordan and Luk. 4. 21. and all the people that they were all in Iohn Baptist his
judgment of charity sound believers and that all these brought forth fruits worthy of amendment of life and that all these were pardoned and justified in Christ and that they were the habitation of God through the spirit as Ephes. 2. 22. when Iohn preacheth to them even to the multitude that came forth to be baptized Luk. 3. 7. and to many of the Pharisees and Sadduces as to a generation of vipers Matth. 3. 7. 2. as to hypocrites that gloried they were Abrahams sons and would think they were more then Gods sons when they were now washen by baptisme the new seale of the New Testament 3. as to fruitlesse trees ready to be burnt in hell fire ver 10. 4. as to these washen with water by a man not inwardly baptised by Christ ver 11. 5. to a visible company in which there were wheat and chaff certainly Iohn should break the bruised reed if he preached not to them as to reall sons of Abraham inwardly baptised fruitfull trees and wheat into the Lords barn 8. Nor is there any warrant to think that they all asked what shall we doe and did all bring forth fruit worthy amendment and that the Pharisees and Sadduces who came to be baptized Matth. 3. 7. did bring forth such fruits before Iohn could baptise them Act. 2. they were baptized the same day neither must that passe which our brethren say that Iohn repelled not only the Scribes and Pharises Matth. 3. 7. but also the prophane people from baptism as those who were a generation of vipers and had not yet brought forth fruits meet for repentance ver 7 8. Ans. Let the Text speak Mark 1. 5. And there went out unto him all the land of Iudea and they of Ierusalem and they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were all baptized Matthew saith chap. 3. v. 7. And seeing many of the Pharisees and Sadduoes come to his baptism he said Generation of vipers who hath forewarned you to flee from the wrath to come which argueth rather that he admitted them but as Calvin well sayeth he citeth them before the inner tribunal of their consci nce that they may severely examine themselves Luk. 3. 7. he said the same to all the multitude that came to be baptized but especially to he Pharisees but that Iohn refused to baptize them there is not one word in the Text but the contrary Mark 1. 5. Luk 3. 2. Matth. 3. 3. I deny not but Beza Pareus Piscator on Matth. 4. say that Iohn admitted none to baptism but such as they judged worthy but that such worthinesse was reall regeneration in the judgement of Iohn no Divine sayeth But withall Piscator sayeth on Mark That Bellarmine hath no ground for auricular confession It is not probable that Iohn sought a publick confession of secret sinnes Now it is known Mr. Hooker the book of Discipline of N. England requires farre beyond auricular confession The Rhemists speak just almost in the language of M. H. confessing their sinnes not acknowledging themselves in generall to be sinners but also uttering every man his sinnes M. H. They confessed their sinnes ver 6. it was such a confession as amounted to repentance And their own words evidence as much Luk. 3. 5 6. What shall we doe if it was such a repentance as Iohn commanded and such it was sayeth M. H. Then it was reall and constant enduring to the end And this is more charity bestowed upon Iudea then the Iesuites of Rhemes give them for they are content to stay within a precept M. H. sayeth all Iudea repented He preacheth repentance say they by doing worthy fruits or works of penance Now M. H. must make this confession if it amounted to repentance most particular of all and every one of them which D. Fulke sayeth was impossible and Cartwright that it was common not full and proveth it by many arguments and sure that multitude must have lived upon locusts and wild honey that Iohn might have been satisfied with their spirituall good estate as lively stones as our brethren speak our brethrens confession must have as long a space to wit seven yeares as D. Fulke sayeth anricular confession would have taken Some bring the place Luk. 7. 29. to prove that Iohn refused to admit the Pharisees to baptism But that place sayeth it was their sinne who would not be baptized and so despised the counsel of God whereas the Publicans glorified God being baptized with the baptism of Iohn ver 29 30. as Calvin well observeth comparing the Publicans and Pharisees together See Diodâ—ti and the English Divines for it is not holden forth as their punishment that Iohn debarred them as unworthy Yea all that came to be baptized Mat. 3. Mark 1. Luk. 3. were baptized Nor is it of weight that Philip sayeth Act. 8. Thou mayest be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be baptized if thou wilt so the word noteth Matth. 12. 24. ver 10. 12. Matth. 14. 4. Matth. 19. Matth. 20. 15. Matth. 22. 17. Matth. 27. 6. Mark 2. 24. ver 26. Luk. 6. 2. Ioh. 6. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ioh. 5. 10. Ioh. 18 31. There is no shadow in the Text that the lawfulnesse is referred to Philip his act of baptizing as if Philip might without sinne baptize as if I should say I Philip cannot lawfully baptize thee except them believe with all the heart but it is clearly referred to the Eunuches believing For 1. Philip had more ground of the soundnesse of the Eunuches profession so as he might lawfully have baptized him then he had to baptize Magus finding the holy Ghost had directed Philip to goe to him Act. 8. 29 30. 2. He found him reading Scripture and desirous to know the meaning of it 36. and destrous to be baptized 3. There is no shadow of reason in the Text that it was a case of conscience to the Ennuch whether it was Philips sinne to baptize him except he knew he had true faith but clearly he himself doubted whether he might be baptized or not 3. Philip requireth of the Eunuch reall believing with all the heart but visible believing as Magus had was sufficient for Philip to baptize without sinne in the baptizer Quest. What ignorance exoludeth from Church membership M. H. That ignorance which maketh persons to be no Church that will hinder a person from being a member But there is a simple ignorance of points fundamentall that maketh Papists that never heard the Gospell and so have not wilfully rejected it sayeth M. R. to be no members of the Church Aâ—sâ— M. H. To be admitted a member and to be baptized sayeth he pag. 20. inferreth each one another But all the members of the Church of Rome sayeth he par 1. c. 5. pag. 59 have received true Baptisme Let M. H. answer M. H. 2. That ignorance that hindereth persons to be no Church visibly professing will hinder persons to be true members of the visible professing Church The proposition is denyed for infants
sayth Calvin baptized are so ignorant and they are admitted members say our brethren in and with their parents 3. M. R. speaketh of the visible Church of which Papists ignorant of fundamentalls are not members CHAP. XII How profession doth notifie conversion Mr. H. That profession which must notifie to the Church that a person is a true believer that must notifie that he hath true grace But the profession that M. R requireth must notifie to the Church that he is a true believer pag. 196. Faith giveth right to the seales profession to speake acuâ—ately doth only notifie to the Church that the man hath right to the seales So M. R. Ans. What is in question to M. R. it is one thing to be a Church-member as infants and fixed hearers are and another thing to be by profession capable of both the seales the latter are such determinate Church-members or Church-members in speciall but all members are not capable of both seales 2. The profession that M. R. requireth doth notifie M. R. said not Faith must notifie to the Church that a person is a true believer before he can be admitted a member of the Church by the Church And that is the question now Not what profession doth notifie simply but what it must notifie to the Church before the Church can lawfully admit them to be members M. R. never said that nor sayeth M. R. That not every profession but that which is apparently true doth notifie so much and that which is only savoury to the godly 2. As also M. H. addeth to my words the adjective True which is not in my words yea I teach that the profession of Demas Magus doth not notifie that they are true believers And though visible profession should notifie true faith it is not necessary that it must offer to judicious charity such overweighing evidences as the Church cannot lawfully admit Magus a member but they must first positively judge him a reall convert and the like Iohn must judge of all Iury whom he baptized 3. Since M. H speaketh of admission to the seales in the plurall number he must mean both the seales Hence let this quaere be answered by our brethren whether they think that profession doth notifie to a charitable judgement that all infants of Church-members because born of Church-members are reall converts If so birth must give conversion and David must give to Absalom conversion by birth 2. All infants so born must be regenerate but experience and Scriptures teach that many so born turn Apostates and prove sonnes of perdition How our brethren shall free themselves of some baptismall regeneration and of the apostacy of the justified and truly sanctified let them consider and the sound Reader judge for our brethren tell us it is not lawfull to put the seale upon a blank CHAP. XIII Of degenerate members of the Church A Church constituted of fit matter may be corrupted by their breaking forth into scandals as is clear in Corinth Galatia Sardis and the Church of the Iewes to whom the Lord threatneth a bill of divorce Hos. 22. and there is a necessity of toleration untill by a judiciall proceeding the evill be tryed the party convinced or out off Ergo the corrupting of a Church constitute gives no allowance to bring in corrupt members but by the contrary if a pentinacloâ—â— member should be removed then such a member should not be admitted Ans. 1. This is the argument of Mr. Robinson and most are borrowed from Separatists and Anabaptists in this theme if such as are known to be no visible members must be tolerated untill censures be applied and they convinced or cut off in that intervall the Church must either give the seales to them and their seed or not If the former be said then must the Church knowingly prophane the holy things of God And so visible members as visible saints and under that formall reduplication as visible converts are not admitted to the Church but as tolerated scandalous persons upon whom the Church bestowes Church-admission and seales untill it be seen they are converts visible which destroyeth a principall pillar of the brethrens way If the latter be said that the seales are to be denyed to them and to their seed in the intervall then the visible Saintship so judged is not the formall reason of membership and Church-priviledges to wit of seales for hence seales are denyed to such members as are seen to be scandalous but not casten out which againe destroyeth the same principle 2. The argument presupposeth that none are excommunicate but under the formall reason of visible non-converts Ergo David Peter and such are undoubtedly visible converts cannot be excommunicate for adulterie or murther though visible they remaine as to all other things save in the matter of Uriah and the one particular scandall for which they are excommunicate sound and savoury saints but the Church must judge David Peter and all such whom they excommunicate non-converts and unchosen to glory which is against the brethrens way also for if none be admitted Church-members but such as according to the command and revealed will of God are judged converts visible Ergo all casten out are no members and so non-converts and should not have been admitted but holden out though in other things they be visible converts 3. M. H. cannot produce any argument of M. R. wherein he argueth simply from corrupted and degenerate members such as the Jewes were Act. 13. who blaspheme contradict and openly put away the Gospel that such may be admitted and planted in Churches But Sardis for the few names therein is one of the seven visible Churches and golden Candlesticks among which Christ walks Rev. 3. and M. Hooker yeilds the seales were due to these members and their feed though they had a name of living members and were dead so they were not visibly scandalous but M. R. his argument is not brought but a new one for M. R. saith that God made a covenant Deu. 29. with the body of the people for the elects sake said to be hard blind Dâ—â— 29. 3. stiff-necked Deu. 31. 27. aâ— that time but professed repentance Deu. 29. 3. Our Saviours aime and decree or intention of saving which is hidden from us and the Lords deep dispensation in long bearing with the Church of the Jewes and calling them Lo-ammi not my people Hos. 2. for that he cites is no rule to us but the revealed will nor is the Church to forbear to censure so long as God punisheth not yea then should the Priests have admitted into the Temple the worshippers of Baal such as offered in the high places to other strange Gods for God cast not the people of the Jewes nor such Idolaters utterly off at that time but he sent Prophets to them And there is a farre other consideration of a whole Church and of Iezabel a single person He will not remove his candlestick from Sardis
but he offends that Iezabel is not casten out CHAP. XIIII The answers of Mr. Hooker to the arguments of Mr. Rutherfurd are discussed and disapproven The places Acts 2. 37 38. c. And Magus his admission Act. 8. 15. considered FIrst Argument In the first receiving of members by the Apostles there was but a professed willingnesse to receive the Gospel howbeit seme received it not from the heart M. H. answereth There was not only a professed willingnesse but a practicall reformation that in the judgement of charity giveth grounds of hope that there is something reall before the contrary appeare Therefore Peter who received Magus upon his approbation of the truth and outward conformity thereunto in the course of his life rejected him as one in the gall of bitternesse who had no share in Christ and therefore certainly would not suffer him in the priviledges of communion so persisting without repentance Ans. 1. Not professed willingnesse but also practicall reformation is required But is not professed willingnesse in murtherers of Christ who said What shall we doe to be saved some practicall reformation There is nothing but conjectures that the Apostles did not admit all and every one of the three thousand untill they had experience of their state of grace and judicially determined so of them all 2. This practicall reformation was not an experience of their practise of savoury walking required by M. H. p. 1. cap. 2. pag. 14 15. in visible saints before admission except some four or five houres time may create an habituall experience for the same very day they were baptized Acts 2. 41. 3 M. H. should prove that the Apostles found this practicall reformation in all Ananias Saphira and the whole 3000 and that the Apostles tryed and smelled the savourinesse of saving grace in all in Saphira the Text giveth not the least jot of this we muâ— take it upon the naked assertion of M. H. 4 That this practicall reformation gave to the Apostles judgement of charity ground of hope that there was something reall that is the whole number about three thousand none excepted for all were made Church-saints visible gave grounds of hope that they were all really otherwise their speaking and hearing the word was reall that is not imaginary internally and effectually called and born over againe of the spirit and so chosen to life eternall from eternity before the Apostles durst without the offending of God admit them to Church-fellowship and visible communion those I say must be proven If I durst I am not farre from judging the godly and judicious in cold blood free of heate of dispute dare not so judge of the Text Acts 2. or Acts 8. 5 There is no shadow Acts 8. that Peter M. H. should say Philip admitted not Magus while he saw such grounds of the sorcerers reall conversion and reall predestination to glory 6 Peter said that Magus had no share in Christ. True but said he that he was an unbaptized man who had no share in the visible Church No. 7 But he would not suffer Magus to share in the priviledges of communion he persisting without repentance True but it is no answer to the argument from the manner of receiving in this is something to the casting out 8 that Peter reproveth him in the gall of bitternesse 2. Exhorts him to repent to pray for pardon were great priviledges of Church-communion bestowed upon Magus The practise of the Apostolick Church is to be considered in three cases The 1. Case is 1. When Churches are gathered out of Churches for example out of Galatia Ephesus where infants are born and baptised Church-members within the visible Church hence we seek a warrant why these who were once members of the visible Church and baptized as the answer to the 32 sayeth and so clean and holy 1 Cor. 7. 14. Rom. 11. 16. 2 In covenant with God Acts 2. 38 39. Act. 15. 14 15. Gen. 17. 7. 2 Cor. 6. 16 17 18. c. 3 And so redeemed by the blood of Christ and baptized into his body 1 Cor. 12. 13. even unto Christ Gal. 3. 17. Act. 2. 38 39. when they come to age are for no scandall unchurched and because they cannot give evidence of reall conversion yet for 60. or 80. years and to their dying day are no more Church-members then Pagans 2. How could ye baptize Pagans They are so straited with this that many among them call for Bishopping or confirmation againe 3. How is it that you once baptized them Church-members and within the Covenant and so baptized them but for the foresaid want How is it now 1 You teach exhort rebuke comfort them and you have no Pastorall call to them more then to Pagans 2 How or what calling or what sort of officers are your Pastors to them or who called you to take care and watch for their souls who are without and to you as Pagans 3 How can you offer Christ all the day long to Pagans 4. If they refuse to hear the Gospel you cannot judge them for they are without 1 Cor. 5. 12. to you and Christian Magistrates cannot compell them that are without to the means of grace by your way The second Case is When the Apostles came with the Gospel to the Gentiles Act. 14. 47 48. to Lystra and Derbe Act. 14. 6 7. to Philippi Act. 16. 12. to Corinth Act. 18. 6 7 8 9. to Ephesus Act. 19. 9 10. c. our brethren must prove 1. That the Apostles first teached to them as no officers having no Pastorall care of their souls untill they were in the judgement of charity reall converts and then they preached to them as Church-members 2 And untill they were satisfied in conscience of the good spirituall estate one of another as lively stones to be laid upon the spirituall building as their way teacheth And untill they in their practise and profession if we look sayeth M. Hooker in their course according to what we see by experience or receive by report and testimony from others Or lastly look we at their expressions favour so much as though they had been with Jesus And 3. The Apostles knew not any such thing in visible â—converts as that they should form themselves from an intrinsecall power in themselves into an organicall body and ordaine their own Elders for to draw this out of any thing we find in Scripture is done with as great difficulty as to extract water out of a stone all we find the Apostles did was to preach Christ to them and an interval of time as is clear after Act. 13. 14 they had preached the Gospel Act. 14. 6. ver 21. they returned to Lystra and to Iconium and to Antioch and ver 23. and ordained Elders in every Church all which times it appeareth they were visible Churches without seales and when they preached the Gospel to the aged and it was received by a profession of faith sincere
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
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
I shall not undertake to reconcile our Brethrens charity and their faith when the Lord shall fulfil the Prophesies Isa. 2. 19 c. And what reason is there I pray you to say People are visibly redeemed but not visibly chosen to glory for the act of redeeming is not Christs visibly dying on the Cross for that Redemption material was visibly to no generations before that crucifying of Christ or to us but it is the laying down of the ransom of that noble life for such a certain number of Elect not one moe not one fewer than are written in the Lambs Book of Life I am of that opinion I hope with our Brethren and this is as much hid and invisible to man until their godly walk make their redemption in its effects to be visible as their eternal Election to glory therefore I much wonder of Mr. Lockyers asserting from Acts 15. but I hope my Reverend Brother Mr. Iames Wood hath by this silenced him for we look for onely silence from him except some other lewd brotherly help that the proper and allowed matter of a visible Church now in the dayes of the Gospel is persons truly converted such as God who knoweth the hearts of all men can bear witness of as indeed sealed by his holy Spirit I say This is the matter that we ought now to take to raise again the Tabernacle of David and none other no not in a whole Church as for that so far as very spiritual men can judge It s a dreadful addition to the Word CHAP. XVIII Answer to Mr. Hookers Arguments That the invisible Church is not the first subject of the Seals Me. H. Ar. 1. If those who were graceless and had no interest in Christ had yet a command from Christ to receive the Seals had warrant from his Word to require them then they had a right outward and visible in foro Ecclesiae to partake of them for there is no better right than Gods Command to enjoyn and his Word to warrant us to challenge any priviledge But many graceless who were no invisible members Ishmael Esau and all the males were enjoyned to be circumcised and all the houses of Israel to eat the Passover Ans. 1. What is in question is not proved to wit That the priviledges of special note in the Mediator Christ i. e. saving priviledges as Mr. R. often teacheth pag. 244 245. belong not to the invisible Church as to the proper and first subject But Mr. H. proves That external signs and external right to the Seals in foro Ecclesiae are bestowed upon rotten Members Magus and others 2. He ought to prove the visible Church is the onely principal subject of the seals as he elswhere asserts But this Argument proves it not 3. He frames the Argument of Infants who have right to be circumcised who have no command of Christ for Infants are not capable of commands or threatnings and brings not instances of these come to age under the New Testament 4. A graceless man as Magus hath thus far right to demand the Seals that he may say to the Church You sin in withholding the Seals and therefore I require you baptize me as Christ hath commanded you but he cannot say I have right even external to receive Baptism and I sin not in receiving it And Mr. H. Argument to prove it is naught Why saith he Graceless men have the command of God to challenge the Seals Magus hath the command of God to challenge and to receive the Lords Supper A command absolute he hath none shew me such a command Magus Iudas eat and drink at the Lords Supper challenge claim and receive Baptism All Israel eat the Passover be ye real believers or hypocrites be ye self-triers and prepared or not be ye clean or unclean I confess there were no better right to challenge the Seals than such a command if any such were but if Mr. H. or any of his reade such a command I pray I may see and reade also But Magus hath onely a conditional command which gives him no true and real right save onely conditionally to wit Magus receive the Seals and the Lords Supper so thou believe and examine thy self if not thou hast no right to the seals but eatest and drinkest thine own damnation And because these graceless men fulfil not the condition and believe not Mr. H. his Argument is waâ—â—ry They have right from the command of God which is the bâ—… right that is they have no right at all from a conditional command they not fulfilling the condition but such right as Robbers have to the Travellers purse yea they have no command of God but the contrary a severe discharge Isa. 1. 13. Bring no more vain oblations Matth. 22. 12. Friend how camest thou in hither not having a wedding garment He that eateth and drinketh unworthily eateth and drinketh damnation to himself 1 Cor. 11. 29. Mr. H. p. 42. Iob and his godly friends were invisible Members but being strangers they are forbidden to eat the Passover Ergo the seals belong not to invisible Members Ans. 1. The thing denied is not concluded Iob and his godly friends had the marrow of the Seals and wanted some external signs which are not saving priviledges as I alledge pag. 244. That Iob was not circumcised possibly is said not proved by Mr. H. 2. My minde is not to deny that the visible acts of eating drinking being washed in Baptism belong not to visible believers as visible taking visible as coincident with real believers for invisible men can no more visibly partake of Ordinances than Spirits can be baptized and eat the Lords Supper 3. Iob and his godly friends were not forbidden to be circumcised nor to sacrifice Iob sacrificed warrantably Iob 1. c. 42. Iob professeth he was visibly in Covenant Iob 13. 16. and 19. 25. I know that my Redeemer liveth And so they were neither invisible Members onely nor debarred from the seals Nay Proselytes were admitted to the seals Mr. H. 〈◊〉 41. If the invisible Church be the first subject of the seals the invisible Church must have the seals firstly and the visible Church secondarily as heat is first in the element of fire and secondarily in things hot by participation as iron Ans. It is no Logick If the invisible and real believer for example Peter be the first subject of the seals including Christ signified in them then to receive the seals worthily agree first to Peter and to invisible real believers and secondarily to these same invisible believers as they do visibly declare by their savoury conversation that they are really believers but there is no real transmigration of accidents out of one subject to another that is cold Logick but such real and internal right to the seals and to Christ and his grace signified by the seals do neither firstly nor secondarily belong to such visible Saints as Magus and Iudas yea
neither per se nor per participationem as the Sun and Stars are neither hot nor cold either firstly or secondarily for they are Aristotle saith Corpora quintae essentiae bodies of a fifth essence different from the elements and all mixed bodies Mr. H. p. 42 43. The Olive tree is the prime subject of the fatness that issues from it and appertains to it and of all the Ordinances But the visible Church Rom. 11. is the Olive the seals and other priviledges are part of the fatness which pertains thereunto Therefore the visible Church is the prime subject of them That the Olive is the visible Church see Beza Pareus Willet Ans. 1. Will Mr. H. bide by this Conclusion That the visible Church including rotten Magus trayterous Iudas is the prime subject of all saving priviledges of the new heart Gods inward heart-teaching perseverance c Then by his own argument Magus and the visible body whereof he is a graceless member as visible must be first qualified inherently with all these saving priviledges as heat is firstly saith he in the fire and then Justification Perseverance in grace must be transferred from such an ugly body as Magus Iudas c. to real and invisible believers 2. The Assumption is false Reade again Calvin Beza Pareus adde Pet. Martyr The English Notes Diodati they expound not the Olive of the visible Church onely as contradistinguished from the invisible as Mr. H. takes the visible Church in this dispute as it includes the whole visible Israel even Idolaters who slew the Prophets and the Heir But the Church visible including the Election Rom. 11. 7. and also the invisible and really justified and by fatness they mean not onely external priviledges which the rotten hypocrites wanted not but the juyce and sap of saving grace by which saith Pet. Martyr They that are far off are made nigh Ephes. 2. 12 14. and were engrafted in the Head and Body saith Pareus yea Willet citeth Gorham and Lyra who expound the fatness of habitual grace Mr. H. Let Mr. R. remember he said lib. 2. pag. 260. None are to be cast out for non-regeneration known to be such But if ye give them the seals saith Mr. H. the Church shall give the seals to such whom she knows have no right to them Ans. Mr. H. himself is alike burthened with this as I am A toleration there must be of some until the scandals be examined and Censures applied and the Church knows men to be unregenerated many dayes before they can know it juridicè Let Mr. H. then answer whether they should be debarred from the seals or not 2. If such were admitted being free of scandal it follows not its a poor begging of the question that the Church should admit to the seals such as she knows hath no right Why because they are not in the judgement of charity real converts that is non causa pro causa no cause Mr. H. Mr. R. puts the formalis ratio the essential reason of Offices and Officers in another subject besides the visible Church in the invisible Catholick Church convertibly or reciprocally and universally Whatsoever hath these priviledges to wit Offices Officers Seals right to the Seals c. is the invisible Catholick Church And onely the invisible Catholick Church Ergo not the visible hath all these priviledges If Mr. R. rid his hands c. it s good Ans. Mr. H. hath two pages near by of this of which whether I have rid my hands let the judicious Reader determine Know Reader that Mr. H. will have all priviledges external Offices Officers Seals and right Ecclesiastick which is formally a painted bastard right in the visible Church onely as its first subject I rid my hands of this by granting it take the visible Church in a good sense as including good and bad nor said I ever any thing to the contrary But these are not the saving priviledges of special note such as to be taught of God to persevere in saving grace c. as I oft say p. 244 245 c. And though Mr. H. his priviledges to be an Apostle or another Officer to have right external to the seals a bastard right agree to the visible Church yea to Iudas and Magus they being gratiae gratis datae yet saving priviledges the anointing the new heart Justification Perseverance the styles of Spouse Sister Love Dove c. are such as I desire Mr. H. to rid his hands and to clear the coasts to us by his answer to my words Due right par 1. pag. 244 245. divers pages how these agree reciprocally to his visible Church I take but some few The single Congregatinn of such as Magus and Peter c. is the first and reciprocal and proper subject of the anointing of justification and perseverance And convertibly All that have the anointing are justified persevere are onely the single independent Congregation of such as Magus and Peter c. What then will Mr H. do with his own that are both visibly and invisibly justified regenerate who by persecution or pestilence are broken from the Independent Church Shall they not share of the anointing because they are not Members of the single Congregation This is hard measure to the godly and bad Divinity This is not good Logick that therefore Mr. R. must shew some other essential causes of Offices and Officers besides the invisible Church He must mean the visible Church of which Magus is a Member I know in Logick that the subject is an essential cause of an accident Subjectum sumitur in dâ—finitione per additamentum I learned long ago And for the close the society the saving priviledges of the new heart perseverance is the invisible Church and all that have these the anointing perseverance c. is the invisible mystical true Church I own this reciprocation as new Logick though let not the Reader mistake I take invisible as opposed to visible in its latitude as it takes in both believing Peter and the hypocrite Magus yet so as the visible Church is so named to wit a true visible Church from the choicest part but not as invisible is opposed to visible tali modo both visible and sincere for the Catholick Church invisible is also the Catholick Church visible to wit tali modo in a sincere profession visible CHAP. XIX Mr. H. his formal cause of a Church visible or Church confederating is considered Mr. H. We have done with the material cause Now we come to the formal cause of the visible Church The faithful whether they be seemingly or sincerely such scattered up and down the earth are like stones in the streets or timber in the field they may have a communion by faith by which they are an invisible Body Mystical but until they meet together in one place and have right to all the Ordinances there and be confederate by a Church-Covenant which gives the formality to these Churches they are not visible
Church members Ans. If the faithful scattered in sundry Congregations have an invisible communion onely by faith and so make up an invisible communion and an invisible Mystical Body then two Sister-Churches that cannot meet in one place though they may do all the duties of Church-gaining one another as Mat. 18. yet are not a visible body noâ— their acts acts of Church-profession not are they visible members of the same Body of Christ because they partake noâ— of the Ordinances within the same walls as do members of the same single Congregation so there is no visible communion but within the walls of one Church which is absurd and repugnant to common sense 2. It is uncharitable and against the Word to teach That when a Church is dissolved by no sin and scandal visible but by persecution or pestilence that the dissolved members though both real and visible converts have no right to the Ordinances for if the formal cause to wit their confederacy into one visible body as Mr. H. saith be removed their visible and external right is removed The like is to be said of visible professors and of members of another Congregation and known godly sojourners these Mr. H. excommunicates for no scandal visible and invisible for impossible it is that they can meet together in one place with their own Church with which onely they are incorporate by this confederacy Mr. H. This confederating implieth two 1. The act of mutual engaging which passeth away arising from the act of obligation the state of membership The nature of incorporating members to mutual duties will constrain to yield to this Ans. 1. An Oath or Covenant is no passing away thing as Mr. H. saith but leaveth the person under the tie 2. The state of trying these persons and their seed to be baptized onely into the single Body is a dream even to Mr. Robinson and the engagement that gives them right to Ordinances onely with that single Congregation and in one place and with no society else to partake of one Bread and of one Christ 1 Cor. 10. 16 17. is a Scriptureless imagination for 1 Cor. 12. 12 13. We are baptized all Iews and Gentiles by one Spirit into one Body Catholick not a single Congregation onely and are all made to drink into one Spirit in the Lords Supper even all not of one single Congregation onely but of several Congregations whether they be engaged Mr. Hâ— way or not Mr. H. The judgement must be of persons free in regard of humane constraint for they may joyn or not joyn to this Congregation to receive them or not receive them 2. It gives power to each over another to watch over one another Answ. Mr. H. makes three properties of this engagement but he is sharp-sighted who can difference the third from the first 2. Freedom from humane constraint iâ— dubious If from the Christian Magistrate compelling to Elicite acts of the will Never man I think dreamed of such constraint as may be laid upon men to believing loving fearing If it be freedom from compelling the external man to Imperate acts our Divines say The Magistrate may civilly in his way compel to the means of Salvation the baptized ones especially both to hear and to eat and drink at the Lords Table in some true Church If it be freedom from a Law of God or the Church constraint as this it must be or then nothing is said 1. God hath commanded all to come to the house Pro. 1. â—0 Prov. 9. 1 2 3. Matth. 22. 3 4 5 6. Luk. 14. 16. And that is a Prophesie to be fulfilled under the New Testament Zach. 14. 17. And it shall be that who so will not come up of all the families of the earth unto Jerusalem to worship the King the Lord of hosts even upon them there shall be no rain The English notes say it figures the Elects gathering together into a particular Church to which every one must reduce himself to partake of the communion of Saints And they are also the words of Diodati and Calvin Iunius Piscator Danaeus say the same in sense It is true preaching to a particular Church should be voluntary but not by such a Covenant and so all worship should be and it were not enough to say Lord thou commandest us to get us to the shepherds tents Cant. 1. 7. And to come into Wisdoms house but we have freedom to enter Members to this or this or all the Churches on earth 2. And it is in all the Churches on earths power to receive us or not which is also false One is born baptized comes to be a visible professor in the Church of Boston is not that providential necessity a ground to the Magistrate to command him to do his duty and for the Church to constrain him by Obâ—estations Censures being born a member to partake of the Ordinances as his duty is O but he is not satisfied with the Ministery of Boston but he hath freedom to enter a Member of a Church a hundred miles distant by a new Church-oath shew a warrant why he ought not to worship the Lord there where his Calling and Trade is he must confess Christ before men in all places it is not arbitrary then 3. Not one word of God is alledged that this engagement gives power to watch over one another in this Congregation onely and not in all Congregations where Providence shall dispose he shall be as if all these Church-duties to Members of Christ of warning one another comforting watching over one another taking care for one another mourning with those that mourn Col. 3. 16. 1 Thess. 5. 5 11 14. 1 Cor. 12. 26 27. Heb. 10. 24 25. 3. 13. Rom. 12. 15. were forbidden as contrary to the Rule of the Gospel in order to all precious Church-membes of other Congregations of which we are not Members Mr. H. There is good cause why visible Saints uâ— supra who are thus to engage to watch over one another should be acquainted with each others fitness c. and because the work is weighty it would be done with fasting and praying which is not requisite when one single Member is admitted Ans. That the thousands baptized of Iohn Baptist and the three thousand Acts 2. who were to engage themselves that is before they were admitted could have acquaintance and knowledge of the spiritual fitness one of another is impossible and not onely wants the authority of the Word but is expresly against it for it was impossible in some few hours to be done 2. Ten neighbouring sister Churches lying together are obliged to watch over one another then they ought by the Rule of the Gospel to come under the same engagement Mr. H. An implicite covenanting may be sufficient as suppose a Congregation consist of the children of Parents expresly confederate but vocal and express confederation comes nearest to the Rule Mr. R. his bitter clamours that we make all
If these forreign Churches of which he is no member as Mr. H. saith may and do as well discern Mr. H. his Marks of a visible Saint as his own Church to wit after trading among them divers years to them he savours as if he had been with Iesus p. 14 15. he abstains from all known sins p 24. then have they as good right to tender the Lords Supper to him as his own Church and he may have a desire and the same right both real and visible that he hath to the Ordinances in his own Congregation then as the Eunuch said Here is water so here is a â—able and Christ in eating what should hinder him to eat Is not Christ walking beside the golden Candlesticks here as at home 4. If Providence necessitate him as he is chased by persecution to one City and is banished out of that that he must fly to another and from that to another and from that to a third and is providentially necessitated to have no certain dwelling as was Abraham and the Saints case Heb. 11. 37 38. 1 Cor. 4. 11. so was Christs case Matth. 8. 20. he must either live by the Rule of the Gospel all his life without Church-Ordinances or as he cometh to ten sundry Churches visible he must be ten times twenty times married unto and divorced from the Church have and lose Church-right to a communion with Christ in his body and blood and to the Head Christ and to all the edifying comforts of Church-Ordinances CHAP. XX. The Arguments of Mr. H. for a Church-Covenant considered and removed MR. H. Every spiritual and Ecclesiastical incorporation receives its being from a spiritual Combination So Cities and Towns have their Charter granted them from King and State to meet for such ends it is the Sement that sodders all 2. Polished hewen stones give not being to a house except they be conjoined c. But every particular Church is a City Heb. 12. 22. A house 1 Tim. 3. 15. The Body of Christ Eph. 4. 13 14. 1 Cor. 12. 27 28. And all these are particular visible Churches where Pastors and Teachers are set and Members kâ—it together So Mr. R. Lib. 2. pag. 302. A Church in an Island is a little City a little Kingdom of Iesus Christ. Answ. Mr. H. in the title saith 3. The reasons of the Covenant and concludes nothing for a Covenant but only tells us Saints are the Matter like scattered stones union makes the form but Union is the result the Covenant goes before The proposition is Every Corporation receives its being from Combination This shall prove no more but the Congregation is a Congregation from Union of Members this is no conclusion debated by us and proves as well that a National Church a larger Kingdom of Christ as Rev. 11. 15. Isa. 2. 2. Egypt and Assyria are made the Lords people visibly considerated Isa. 19. 25. and that by one Union one Lord one Faith one Baptism by the Covenant of Grace so professed yea the invisible Catholike Body the Bride the Lambs Wife Rev. 21. is a spiritual corporation by such an Union 2. The thing in question is never proved to wit that every single Congregation is made a visible Body within it self by such a Covenant as the Members are engaged to watch over only one another of that society have a Church right to Ordinancâ—s Word Seals censures only with the Members of that one society that meet within the walls in one house and with no other all the earth over 3. The comparison of a City to a State holds not See Mr. Cawdry Cities 1. have different Charters and Priviledges in measures trading selling 2. Different publick Rents Burrough-Lands 3. Different Governments some by Major and Aldermen as royal Burghs some far otherwise And so 4. Free Citizens in London not free Citizens in York and here is some specifical difference as it were in Laws and Freedomâ— But it is a poor begging of the question without probation to say that single Congregations have these four differences for all Congregations visible have 1. The same Charter the Covenant of Grace one Faith and Doctrine of the Gospel 2 One inheritance and hope of glory Eph. 4. 3. One and the same visible Head Christ. 4. The same Baptism and are all visible brethren and members having the same right to the Seals all the world over without any new Church Covenant Phoebe Iustus Epaphroditus Rom. 15. 1. Col. 4. 10. Eph. 6. 21. Are brethren visible professors the distinction of saluting brethren and of Church-brethren must not be taken up on our brethrens word having right by Letters of Recommendation to Seals as Mr. Cotton teacheth now Letters of Recommendation as I prove and Mr. H. never lets on him that he did read it yea nor do men or Angels give but only declare right that brethren Pastors had before in all Churches to Baptism to partake of the Seals otherwise they cannot eat the Lords Supper in another congregation contrary to both the truth and Mr. Cotton and the way of the Churches of N. E. except they swear or engage themselves members to all the Churches about where they should and ought occasionally to receive the Seals and partake of Church-comforts But this Mr. H. flatly contradicteth let them agree among themselves now such an engaging being a binding of themselves to impossibilities that they shall discharge duties of watching over all as over their door-neighbours of the same flock is unpossible and so unlawful no authority on earth can take saith or the holy and blameless visible profession thereof from a visible professor and to whatever Table of the Lord he comes or ordinances of ministerially preached promises they are his by his faith visibly professed Mr. H. must shew one inhibition of Christ to debar any visible son from the fathers bread if then the argument be drawn from civil Corporations as they cry out against this argument in us for Provincial and National Churches it must be this as every incompleat Corporation or Lane in London consenting to receive such a man an Inhabitant and Member of that Lane doth not make the man so received a free Citizen of London for that he was before they received him when he was a member of another Lane and every City admitting a man to be a free Citizen of London does not make him a subject of the Kingdom of England for that he was before he was a Citizen so neither does every single Church receiving a member make him for that a member of the visible Church for 1. he was before we suppose baptized and both a real and a visible Saint and had Church right to partake of the Lord Jesus and the bread not as a seal of our communion with the Memberâ— of his own church only but of all the Churches of the Saints saith the Church of N. E. The argument is not unlike this Whatever constitutes Socrates a single
he owes to the Church from whence he departed as now being no fixed Member thereof Mr. H. 4 Arg. That society of men who may enjoy such priviledges spiritual into which none are admitted without the approbation of the whole that society must be in a special combination for such an act argueth a combined power which the whole hath and not any Member alone and that they cannot have but by their agreement But the Congregation is such They who have power to choose have power to reject their Officers who offer themselves to be Members Ans. If none may be admitted without the approbation of the whole Congregation then may no visible Saints Members of sister visible Churches be admitted to Church-ordinances Pastoral hearing seals rebukes comforts prayers in a Church-way but by some Covenant one or other made between the Church and these strangers that come to partake Let Scripture speak if communion of Saints be not here enough 2. This fell from a sleeping pen and what the conclusion is who can tell 'T is far from the question for the conclusion is Ergo the Members of the Congregation are combined Why not Valeat totum And the whole Church must admit the communicants the many thousands then ten or twelve thousand of Ierusalem must all be acquainted with the visible Saintship of each other yea women who have taken the Church-covenant as well as men then can none hear nor partake of Church-prayers and seals in another Congregation without the privity and conscience and consent of all the Members suppose they be ten thousand and without the consent of the whole now women are confederate Members as well as men Mr. H. Arg. 5. Christian affection makes not the Church for it is in such as never saw other Ans. It proves nothing they may be Members of the visible Catholick Church who never saw one another in the face Prov. 11. 15. Isa. 2. 1 2. 19. 25. Psa. 22. 27 c. 2. Cohabitation saith Mr. H. and meeting in one place makes not a Church for Turks may meet to hear the Word 1 Cor. 14. Ergo covenanting must be the formal of a Church Ans. 1. Divers other things are required to the essence of a visible Church as we shall hear 2. All is beside the question we dispute not now the essence of a Congregation CHAP. XXI Whether Mr. Hooker doth prove this Conclusion which Mr. R. never said nor wrote nor thought That Baptism gives formality or makes a Member of a visible Church Mr. H. If there be a Church and so Members before Baptism then Baptism cannot give formality for forma is causal and before formatum But the Church now considered as totum essentiale is before Baptism For Ministers are before Baptism else Baptism may be administred lawfully before by such as are not Rulers nor Pastors which is denied by Orthodox Divines and none can give a call to Ministers but onely a Church of believers Ans. It s a conclusion not ingenuously forged as if I made Baptism the specifick form of Membership visible he ought to have cited my words By Baptism I say we are received solemnly into the visible Church and Baptism is a seal of our entry into Christs visible Body as swearing to the colours entreth a Souldier a member to the Army and we teach not that Baptism constituteth the Church visible simply as the Church it s a seal of a visible profession I distinguish the simple being of a visible Member actu primo such are Infants born within the covenant visibly made to parents the promise is made to Church-members Gen. 17. 7. Acts 2. 39. from the solemn entry and admission into the visible Church 2. I distinguish between simple being of a Member and actual solemn communion or visible profession So speaks the renowned Assembly so Calvin Bucan Tilen Professors of Leyden Beza Ursine Trâ—lâ—atius Pet. Martyr Iunius Pareus Waleus it s a seal for our solemn admission and solemn ingraffing and adopting into the visible Church 1 Cor. 12. 13. For by one spirit we are baptized into one body c. 1. The conclusion is fancied and nothing against me who teach That Baptism is the door way and means of our solemn installing into actual communion with the visible teaching Ministerial Church which Arminians and Socinians deny Ergo must Baptism be before the Ministers 2. This fancied homogeneous Church visible of onely believers can be no politick Church and that in ordinary to Christs second coming which calleth Ministers for Ministers did baptize this Church then must the effect to wit called Ministers be before and that ordinarily the creating cause to wit the Church of believers who made them Ministers a dream If this homogeneous Church be a number of unbaptized believers and such Pagans they must be for Mr. H. saith They are a born Church before their fathers Baptizers then must unbaptized children a strange Church call and give Ministerial being and that ordinarily to their fathers and choose out of their own unbaptized body their own Pastors not yet baptized and who baptized these unbaptized not the unbaptized Church nor themselves Mr. H. I judge would deny both 3. As to that Whether the Church or the Ministery be first it is sure Adam and Evah as men were before the Word if any say They being created according to the Image of God were created a Church yet some priority there is of the subject before the concreated Law but sure they were not created a visibly professing Church and therefore the Word as preached in Paradise by the Lord the first Minister Gen. 3. 15 16. must be before Adam and Evah as a visibly professing Church For the seed is before the tree the means before the end the father before the childe and so some Ministery ordinary or extraordinary begetting there must be before the Church begotten Who baptized Iohn Baptist or if he was at all baptized is not much But that the Church in the ordinary way of Christ is before the baptizing and begetting Ministery is wilde Divinity Mr. H. If Baptism cannot be before a Ministerial Church nor a Ministerial Church before a Congregational Church which onely can call them to be Ministers then such a Church is much more before Baptism For before the coming of some godly zealous Christian and Scholar into a countrey where there are a company of Pagans converted they may joyn in Church-fellowship and call this man lawfully according to God to be their Minister therefore there is a Church before a Minister and so before Baptism Ans. 1. Mr. H. gives an extraordinary instance of his own devising without Scripture and of this he frames a fixed ordinary Rule May not converted Pagans which onely saith he can call Ministers call this Christian Scholar to be their Minister according to God No say we 1. God never did it nor is there any Scripture-proof for it 2. Why doth Mr. H. frame
and Socinians who deny the seals to be exhibitive signs and make them meer signs but seals used in faith both confirm the former grace and add increase of grace Baptism seals that union with the visible Church which was actu primo in Infants being born federally holy Rom. 11. 16. 1 Cor. 7. 14. and is a way and means of one more solemn installing in the visible Church as the receiving of the Keys of a Castle both confirms the covenant of the Princes giving of the Castle to the receiver and doth more solemnly authorize the man as Captain of the Castle The like may be said of the press-money received by the souldier who before had given up his name to the Captain and that by covenant Mr. H. The Church was visible when there was no seal neither Circumcision nor Baptism therefore these do not constitute it nor any member thereof Gen. 17 10 11. Ans. 1. These five Arguments Mr. H. borrowed from the brethren but weakened them by an unjust conclusion which I own not nor any of our brethren This argument also is apt to destroy all the seals for there was a Church of visible regenerate persons and of such as by faith saw Christs day in Abrahams house Gen. 12. and as yet neither was there Circumcision nor Passeover nor Baptism will it hence follow that Baptisme is essentially no seal of regeneration nor of any covenant or covenant-Grace because covenant covenant-grace visible membership and all these were before either circumcision or baptism but sacred signs are seals of graces and priviledges going before these signs both in time and nature Circumcision so shall essentially be no seal of the covenant nor of the righteousness of faith contrary to Gen. 17. 7. Rom. 3. 11. For there was a people visibly in covenant and Abraham was righteous before that circumcision was instituted But nothing follows but onely baptism doth not seal our union with Christ and solemn entry into his Church-visible until the Lord institute water and sprinkling therewith and stamp them by his Divine Authority to seale these graces and priviledges CHAP. XXII Whether profession makes a member of the Church visible So Mr. H. pag. 60. FOr the better understanding of the question Church-right to membership and to Ordinances and Seals must be considered 1. As it is in and referred to the professor himselfe and then the question is upon what ground may the man himself challenge a room in the visible house and the seals now profession as profession is not a ground for then a man should be formally made a visible member and be fed as one of the flock and be externally called which are finaliter and in themselves saving mercies because he professeth his desire to be fed and to have the Gospel sent unto him But 1. there is no such word nor promise do this and profess so and so and you shall be made a visible member 2. To have right true and real to Membership and to Ordinances is to be called of God in a Church-way from sin to grace and glory So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Church-visible and the visibly called are the same almost Now no man hath right true and real to membership and seals and to be called of a God in a Church-way by the preached Gospel because he professeth that he desires to be called but the whole right and ground here is the Lords free grace sending the Gospel to whom he will Deut. 7. 7. Deut. 10. 14 15. Psal. 147. 10 29. Acts 16. 6 9 10. Acts 18. 6 7 8 9. Nor hath it a shadow of right in Scripture that Macedonia and Corinth hath Church-right to the Gospel and to be a Church and to be the called of God rather then other people Bythinia especially at this time because so Corinth shall profess the Gospel before ever they hear the Gospel but here the Lord hath mercy upon whom he will But 3. when the Gospel is come to a people if the question be what gives to this man not to this man true real right to Membership and Ordinances and Seals so as he may claim them before God and not sin The meritorious right is Christs death the condition upon his part is faith hence visible profession as such cannot give right for then might Magus say I have right to a room in the visible Church and to baptism because I am a visible Saint for that is an untruth 1. If God forbid hypocrisie and taking a room in the visible Church and taking the covenant in the mouth and receiving the seals when the party hates to be reformed and eats and drinks unworthily then cannot profession as profession give a man right true and real to room in the Church and to the seals but the former is true Ps. 50. 16 17 18. Isa. 1. 12 13. Matth 22. 12. Matth. 13. 7. 2. Profession is in order to the Rulers and Members of the Church which have hand according to their place either formal or tacit consent to receive in members here especially to be considered And here our brethren mistake the question for when the question is what profession is required in such as the Rulers may without sin admit to membership and ordinances we say a profession morally true not real conversion judged to be real by men Now this confession or profession doâ—h not make a Church-member but declare a Church-member and it only declares him to the conscience of the Rulers that they sin not in admitting such but declares him neither to have right before God nor to his own conscience Yea for all this profession Magus sinned in being baptized Magus usurped and hath no true and real right no not Ecclesiastick except in a most unproper sense the Church hath right and command to receive him to membership and seals but he sins in occupying room in the house and receiving seals having no true right to membership and seals it is scarce excusable but it is among that godly mans errors that Mr. H. saith graceless men as Ishmael and Esau have the best Right that can be to Ordinances to wit the command of God But ah Magus and such Comedians have no command to receive the seals but conditional commands If they believe which they never do I return to Mr. H. Mr. H. Profession most frequently is a publick acknowledgement to the truth delivered in the Word and our resolution to persist in the maintenance thereof so it is used by distinction from practise for an excommunicate person may so profess yet it gives no formality to Membershâ—p 2. Profession is larger and includes a suitable-carriage void of scandalous courses 3. As it must not be too narrow so it must not be too bâ—â—ad though one hold some errours out of infirmity as Iustification by passive obedâ—ence onely This hinders not but he may profess the faith savingly Ans. Here be three notations of
the word no Scripture for any one of them The fiâ—st is most frequent saith he and includes a resolution to maintain But resolution as such is a secret heart purpose and profession must be visible 2. Profession saith he is yet larger and includes a suitable carriage of life Say stricter The species is not larger than the genus or that which is as genus man is not larger than animal a living creature 3. Profession with some errors should have been more warily delivered left it set up toleration the ruine of the one true Religion 1. Profession in Scripture is rarely distinguished from Practise when it is differenced from it then it s condemned 1 Tit. 1. 16. They profess they know God but in works they deny him Jam. 2. 14. What doth it profit if a man say he hath faith c For 1 Tim. 6. 13. 2. 10. Heb. 3. 1. 4. 14. 10 23. Matth. 16. 17. 10. 32. it includes a holy practise Now Mr. H. saith The pinch of the question is Whether such as walk in a way of profaneness though otherwise professing and practising the things of the Gospel have allowance from Christ or may be counted fit matter according to the terms of the Gospel But sure this is a pinch of a question made of contradictions Whether one walking in a way of profaneness and yet not walking in a way of profaneness but professing and practising the things of the Gospel have allowance to be the fit matter of a visible Church A strange pinch 2. Mr. H. takes allowance from Christ by his command to be all one with being accounted fit matter of the visible Church by the Rulers for the account must be of men and the allowance of them as fit matter must be of Christ. But the truth is there is no pinch of a question Who aâ—e they that are fit matter of themselves in se inâ—â—insece who have due right to Ordinances Seals we say onely sincere real professors But the question is Who are fit matter having right to Ordinances in the account of Rulers and the Church whether they have true right or not 3. Allowance from Christ is ambiguous for if it be referred to the Rulers as Mr. H. seems to take them both for one then the question must be Whether Christ allow and command Rulers to admit such as walk in a way of profaneness that is visible hypocrites to be fit matter having right to the holy things of God that was never a question to either side Whether Christ command to cast pearls to known swine or the allowance or command of Christ may be referred to the so walkers then the question is as blasphemous to wit Whether doth Christ allow and command men to be gross hypocrites and to take his Covenant in their mouth though they hate to be reformed Mr. H. Profession conceived according to the compass of the â—â—rmâ—n explication adde a causal power with Baptism too doth make a member of the visible Church and a member of all Congregations in all the earth the expressions of Mr. R. load me thus to câ—nceive his meaning As. Then Mr. H. granteth that his own conceptions not my words for he ought to have cited them lead him 2. I own no such explication of Mr. H. as I have shewn Mr. H. Profession lawful of the whole truth hindereth Mem bership as suppose one believe mistakingly all the Churches on earth are ill gathered he dare not be baptized and made a Church-member If therefore profession hindereth Membership as this doth then is cannot constitute Membership Answ. I retort this Argument forbearing of all known sins and practise of known duties cannot constitute Membership as Mr. H. saith For suppose one to be admitted a Chruch member in a wicked mistake fall in an act of Adultery and to cover that in a known act of Murther then cannot practise more than profession constitute this visible Saint a member for that which opposes and hinders baptizing and so kinders the formality of membership that doth not help forward membership So Mr. H. But such a practise blemished with Adultery and Murther hindereth both one to be baptized and to be made a member for this practise will cast a man out Ergo it shall hinder him to be admitted a member So also Mr. H. ibid. Arg. 2. pag. 92. So here an erroneous profession of a Seeker denying either Baptism lawful Ministery or right Churches to be on earth until the Apostles arise again constitutes not membership but hinders it Ergo a sound profession gives not formality of membership it follows not though Mr. H. conclude nothing against me Mr. H. That which giveth Membership to a party who had it not before that can restore Membership when he hath lost it But this cannot restore Membership Now if Profession and Bapâ—ism were sufficient to do the deed Baptism remaining the same as before his Excommunication and now his profession being renewed there is the whole formality of Membership which is false Ans. 1. The Argument supposeth that I make bare profession separated from a non-scandalous practise the formal cause of Membership but if one renew his practical profession by Repentance he is fit to be re-admitted a member 2. There may remain in one excommunicate person 1. Sound profession 2. Evidences of Saintship in Dâ—vid excommunicate except in the matter of Uriah 3. A real purpose to adhere to the Church-covenant yea and all the three remain and holy and blameless walking beside in a dissolved member Ergo the Church-covenant gives not formality to Membership but the conclusion is contrary to Mr. H. Therefore the Minor is denied in the sense that Mr. R. holds of real profession as is before declared Mr H. That which gives actual existence to a Member must give interest to the whole actually existing and therefore to some particular Congregation for onely Individuals exist and since such an individual person is a Member he must have reference to the whole that doth actually exist and this the general nature doth in the particular Congregations onely Ans. What is concluded is not the present question but it belongs to what follows 2. Individuals onely exist firstly and kindely but the common nature of a man exists in Peter in and with the Individual and the nature of a Congregation exists in this or that Congregation but the nature of the whole integral Church of which Peter is a member as we shall hear does no more exist in a Congregation than the whole organick body existeth in the left hand or the whole body of the Element of Water exists in a drop of the River Euplorates But the Catholick integral visible Church existeth in this or that Catholick integral visible Church Nor doth that which gives actual existence to be a Member give the same way exâ—stence and interest to a totum a whole integral body the Thumb hath one
c. and they are also common members of the whole organical body Therefore by Mr. H. his Logick the thumb must be the little finger and when the thumb is cut off the thumb remains Let Mr. H. or any for him answer Mr. H. his Sophism 2. Mr. H. makes an Assumption but could not infer any conclusion nor frame a Syllogism This connexion is never proved There are the same members common remote of every particular Congregation or of all the Congregations on earth therefore every Congregation is the same and Ephesus must be Smyrna Put Mr. H. or any man for him to prove the connexion and they must be silenced These Congregations must be the same and the one must be affirmed of the other which have the same individual persons to be common members to both Nothing more false and so Mr. H. his received Rules vanish For say that all Citizens of York were Citizens of London and Citizens of London were also Citizens of York and they had the same common Laws City-priviledges the same Rules it follows onely they differ not in nature but in number and accidents but no Logick can infer Ergâ— York is London and London is York or that the one is affirmed of the other as Ephesus is said to be Smyrna So nothing follows but onely Ephesus and Smyrna are not Churches different in essence and nature but onely in number which is that which we teach Mr. H. Mr. R. yieldeth that one Church hath not power over another but if one who is a member of one Congregation be a member of all then the members of this Province may send messengers to the Synod of another Province Answ. Mr. H. would do well to prove his deductions for common members as common members send not Commissioners nay nor one Church to another but as God is the God of order so such a Church in an association do send to a larger Church Mr. H. It is folly to seek differences saith Mr. R. between Congregations from a Chuâ—ch covenant which is common to all Congregations It is true saith Mr. H particular Congregations and Church covenants differ not in essence and nature but there is a real difference from this Church in another Church in their specificating and individual formality The rule of old was Genus cum forma constituit speciem Answ. It is great folly to seek differences essential when all Congregations agree in the last specifick difference This Congregation and that Church differ only in accidents except Mr. H. shew us essential and specificating differences between one Christ the head one faith one Baptism one hope of Glory one Lords Supper one Bread in all Churches Eph. 4. 1 2 3 4. 1 Cor. 10. 17. 1 Cor. 12. 13. one power of binding on earth one and the same body Matth. 18. 15 16 17 18. Ioh. 20. 21 22. 1 Cor. 12. 12 13. from the same Christ the same Faith the same Baptism c. in another Congregation and when the Church of the Jews and the Church of the Gentiles differ only as two Sisters Cant. 8. 8. and in regard of age which is a meer accident as Mother and Daughter Isa. 54. 1 2. Isa. 49. 20 21. Cant. 3. 4. It is folly for Mr. H. to trouble us with new Logick such as the specificating formality in Peter for that is no new degree of essence in Peter which was not in man but the same contracted to the individual differences of time place figure c. Let Mr. H. shew a specifick difference between Christ and the seal in this and in that Congregation 2. That Genus cum forma constituit speciem is neither old nor new rule the true rules are Genus differentia constituunt speciem compositum Metaphysicum and materia forma constituunt compositum seâ— corpus Physicum 3. Whereas Mr. H. saith that this and this Congregation and this Church-covenant differ really ut res res and if they differ in accidents these must be either common or proper it 's answered 1. Mr. Cotton and Mr. Hooker are not two new kinds and species of Pastors because officers of divers Congregations and Iohn and Peter members of the same Congregation differ ut res res and so in the Church of Ierusalem there shall be five thousand species and kinds of members five thousand kinds of Church-covenants of Baptisms of Lords Suppers of new species of rights to the Seals in one single Congregation For they differ really ut res res when as they differ only in number and it were good that Mr. H. had expressed to us what be these proper accidents by which Congregations differ among themselves It is true the particular combination gives distinct being to the Classis but it gives not a being distinct in nature and essence but only in individual properties from the being of other Classis Mr. H. How comes it this Church hath power over this person which another Church hath not but from some speciall engagement Ans. It is from no marriage engagement but from providential conveniency the wise Lord seeing it Physically impossible that the whole Catholike Church so numerous can be fed in the same field by the same men therefore he divided them in sundry little flocks over which the shepherds combined have power not as married husbands but as meer servants Mr. H. The peculiar and individual formalities of engagements difference all voluntary covenants should a man say I am a Master of servants therefore thou art my servant servant-covenant is common to all there is only a difference in number and some accidents a people might say to a Pastor of another Congregation The covenant between Pastor and People is common to all and makes no difference but in number and accidents therefore thou art our Pastor that a man should be a general husband to all women and a woman a general wife to all men because marriage-covenant is common seems folly we are content to bear the charge of folly Answ. 1. I am far from charging folly on these godly men but weakness should appear in the Argument If Mr. H had framed an Argument thus if all Covenants of Master and servant of husband and wife agree in essence and nature and differ in number and accidents only then may a Master claim all men on earth to be his servants and then may a husband claim all women on earth to be his married wâ—ves This is most false and not proved by Mr. H. for the just contradiction is true If covenants between Master and Servant between Husband and Wife differ in number then must a Master make a covenant in number different with servants one with this servant and another covenant different in number from that with another or then he can claim neither the one nor the other for his servant because covenants between master and servant are all of the same common nature nor because Abraham
married Sarah and all marriage-covenants are of the same essence and nature can Abraham claim Hagar and another third woman and a fourth for his wives and except he have a marriage covenant with Hagar different in number from the marriage-covenant with Sarah and a third marriage-covenant with the third different in number he cannot claim any of them for his wives for Hagar may say though all marriage-covenants be of the same essence and nature yet because Abraham never made a marriage-covenant with me by name which is essentially required in all covenants of that kind he is not my husband nor am I his wife So a people cannot say to a Pastor of another Congregation thou art our fixed proper Pastor obliged to reside with us and to imploy thy labours ordinarily upon us only except they had particularly chosen him by name but this will not hinder but all elections and covenants with Pastors as fixed and ordinary labourers with them are of the same essence and nature and differ only in number and accidents nor can this hinder but a Pastor of another Congregation is a Pastor habitu and actu primò to all Congregations on earth and no married husband to that Congregation though it be physically impossible and contrary to reason to say he can be a fixed proper chosen Pastor to all the Congregations of the earth for fixedness and election of the people is not of the essence of a Pastor CHAP. XXIV The Arguments of Mr. R. against the Church-Covenant are vindicated MR. H. Relation as such is not a foundation of a Covenant when Twins are born or Brethren and Sisters near to other in time The duties issuing there from have their rise and power from the Impression of the Rule of nature such relations may be multiplied without a covenant Answ. This destroys your Church-covenant for many in sister-Churches men and women are born over again and made visible members of the body of Christ and made fellow Citizens to them that are far off and near to the whole houshold of God Jewes and Gentiles Eph. 2. 19 20 21. Eph. 4. 1 2 3 4. 1 Cor. 10. 17. 1 Cor. 12. 12 13. Heb. 12. 22 23. And the duties issuing hence rise from no covenant soddering the members together in one single flock for they belong to many flocks but only from the rule of renewed nature Therefore Mr. H. is obliged to prove if there be a necessity of a voluntary covenant that visible Saints of two Congregations now agreeing to be fellow-members of a third Congregation are now more brethren by Mat. â—8 then before and have more one Faith one Baptism one visible head Christ one Hope do more eat one Bread 1 Cor. 10. then before are more yea now and never till now by a positive institution and command obliged to Church covenanting to Church watching one over another whereas by this way they were never visible members nor visible fellow-Citizens before And 2. so Paul hath been less accurate then our brethren in the visible oneness of brethren 3. There must be no visible brotherhood nor Church oneness but by ordinary meeting within the walls of the same house And 4. this covenanting either implicit or explicit must be of as great necessity as a visible Church on earth Mr. H. The covenant once made by mutual agreement of parents may be communicated to the seed without their consent Deut. 29. 10. A Minister is a Minister to children born of parents who have elected him to be their Minister and they are within the covenant by vertue of that covenant which their parents made Answ. 1. Nothing then makes children within the covenant of grace visibly but your Congregational covenant But sure Israels seed by Deut. 29. 10 11 12 c. and Gen. 17. 7. Act. 2. 39. were born in visible covenant with God and they knew not any such Congregational watching over one another 2. The seed of dissolved members visible Saints are then without any sin in parents and children to speak comparatively born Pagans but the Scripture teacheth us of no losing of covenant-right but by sin either of the parties themselves or of their parents 3. How are then children of covenanting parents born Church members yet when come to age if they cannot evidence their regeneration holden all their life for no Church-members are debarred from the Lords Supper living and dying Pagans are Ministers because of their covenant Ministers to Pagans 4. The Scripture teacheth that parents oblige the children to the Gospel-covenant Deut. 29. Gen. 17. but no Scripture teacheth that parents lay bands of oath and vow of God to be visible members of only for example the Congregation of Boston of only Hartford for look what covenant obligation lies upon the parents which is to that Congregation by name only the like must lie upon the children Mr. H. Among such who by no impression of nature no providence or appointment of God or reason have power each one over another there is a necessity of a free engagement by consent as between Prince and people husband and wife master and servant and the covenant being once made there needs no new covenant to the exercise of the duties belonging to that relation Ans. The vow in Baptism and the Gospel-covenant professed by me without any new engagement obligeth me in all Churches I am in to be my brothers keeper and watch for his soul otherwise I may make this count Lord I was not obliged to any Church-watching over my brother but my Congregational brother by Mat. 18. But 1. was he not thy brother before thou wast inchurched into one Congregation with him shall the Lord say 2. Wast thou not to eat the same bread with him before as then by 1 Cor. 10. 17. Secondly there is no need of engagement to watch Congregationally over all with whom thou eatest the Lords Supper except thou being so journer enter in oath to every Congregation and break it in the morrow Thirdly The covenant of Prince and people husband and wife hath nothing to do with this except the nearer visible oneness brotherhood c. of which I spoke be cleared from Scripture and M. H. prove that Peter is tied by oath to that only Pastor and Flock as subjects to one only soveraign Mr. H. The covenant of grace may be taken in the narrowest acception believe and live so it is inward and invisible between the soul and God But if you take it in the breadth as it includes whatever is warranted by the Gospel so it is visible and includeth the Church-covenant and its ordinance of the Gospel but not properly the covenant of the Gospel if the Churches be dissolved through persecution they are not obliged to the duties of confederacy Ans. Believe and live is not the narrowest nor the invisible covenant but the summe of all duties given to all the visible Church Ioh. 3. 16 18. Ioh. 5. 24 40. Ioh. 11.
believe all baptiz'd Infants are regenerate But the truth is the inward state of none can be said either a falshood or reality to the Church following the Rule of the Word in dispensing of Ordinances for in the like neither regeneration nor non regeneration can be the object of the Churches discerning Also this is to be observed that Christ hath made the sounder part of the visible Church the Church in the actual exercise of Ordinances For 1. Christ never gave a power to erre or to sin to his Church visible or to any part thereof as Nature gave not a power to the locomotive faculty to halt but to move therefore he cannot have given a power to a Synod as many but as proceeding right and to Members as choosing discerningly not as erroneously 2. Those must be the Church to whom the Promise is made they fulfilling the condition to wit he must promise his presence to those that are convined in his Name But if the larger part be the Church visible because larger and more numerous to whom the Promise is made then when the major part errâ—s and meets not in his Name Christ should be obliged to fulfil the promise to them that fulfil not the condition and ought not to fulfil the promise to those who meet in his Name and fulful the condition of the promise which is abominable for very often the larger part erres and meets not in Christs Name and the lesser part meets in his Name and shall those who fulfil the condition be defrauded of the blessing promised because they are fewer Obj. But so no questions shall be determined in Church meetings for two may say they onely meet in Christs Name Ans. These are but words for if they not onely say so but it be a real truth and if all the rest erre in that act these two are onely the visible Church though men judge them turbulent Schismaticks Hence by the way a word of that necessary and judicious question moved by Calvin Matth. 18. 18. What ye binde on earth c. Since the Church tolerateth many hypocrites and absolveth and looseth many who do but counterfeit and fancy Repentance shall we say that such are loosed and pardoned in heaven Some say by heaven here is meant the visible Church and they distinguish between Sin and Scandal and therefore that by binding and loosing here is meant not forgiveness or justification or absolution from the guilt of sin in heaven or in the Court of God or condemnation for that sin but onely deliverance from scandal and the removing of scandal and admitting of the man into the visible Church as a Member suppose his repentance be but hypocritical yet when the Church proceedeth impartially according to the Rule of Christ the sentence is ratifiâ—d by God and the man is loosed from the scandal though not from the sin the sin is yet bound before God because he hath not really repented otherwise the Church who knows not heart-actings and who really repent who not though proceeding right according to the Rule of Christ should not have the promise of ratifying in heaven what they do on earth fulfilled to them which cannot be said But taking it for a good observation that Calvin hath here that Matth. 16. Christ speaketh of binding and loosing concional by the Word preached but here Matth. 18. he speaketh especially of binding and loosing juridical in the Court of the Church by Excommunication or Absolution from that Sentence In the former consideration the question is easie No Pastor in preaching Gospel-promises or threatnings can binde but conditionally If the party do not believe and repent the mans sin is bound in heaven if he do believe and repent his sin is loosed in heaven As to the other we finde in the Word no such signification of binding and loosing in regard of scandal but they are ever spoken of in regard of sin and the guilt thereof And therefore 1. Calvin saith well That the speech of Christ is directed to no other than to those who duly and sincerely do reconcile themselves with the Church and the Lord being willing to comfort trembling consciences is not setting down a Rule for comfoâ—…g of â—ypocrites But by the contrary because hypocrites Soldly provoke to the Tribunal of God when for gross scandals they are justly cast out our Saviour saith The sentence of Excommunication is ratified in heaven The Scripture-rule is for such as obey and for those who fulfil the condition non de obliquis As to the doubt That the Church often absolves such who really repent not how then can the hypocrite be loosed in heaven when the Lord knows he does but fancy Repentance Ans. Two things hère are to be distinguished 1. The Churches proceeding in the external Court as relating to them if they impartially according to the Rule of Christ proceed and be not sudden in re-admitting but see the incestuous man near swallowed up though one mans measure of visible repentance be not the Rule to all before they confirm their love to him and forgive him 2 Cor. 2. Suppose his repentance be but counterfeit or not saving and real as was that of Ahab yet are they to receive him and admit him to the Ordinances and the Lord ratifies what they do in heaven As 1. The Lord ratifies Philips baptizing of Magus and the Lord approves the Servants inviting to the marriage-supper the man that wanted the wedding-garment for what the Lord commands that he must approve and ratifie in heaven 2. What in charitable judgements is praise-worthy that God also must ratifie in heaven yea it is praise-worthy in the Disciples when they heard Christ say One of you twelve hath a Devil one of you shall betray the Son of Man every one suspected and feared himself none of the eleven suspected Iudas but gave him charity 3. Without this God should not approve the gathering of Churches nor the casting of the draw-net in the Sea nor the sowing of seed upon all sort of grounds the way side the thorny the rocky the good ground that the chosen who are yet in the state of nature may be brought in and effectually called But in receiving in Excommunicates the Church would not be sudden In the ancient Church Sacrificers to Idols were six years before they were received they that defiled themselves with Beasts were debarred from the Sacrament thirty years Adulterers seven women who made away their Births ten years such as uncompelled denied the faith twelve years What other years Burchardus and Gratianus have may be seen Something for edification sure there was here 2. There is another thing here which concerneth the conscience of him who is to be received and when the Church-Court applies the sentence to the conscience for his personal pardon sure whatever satisfaction the people have for removing of the scandal the sentence of Absolution so relating to him is concional not properly juridical
and conditional not absolute and therefore is to be pronounced by the mouth of the Church the Pastor thus Be it unto thee according to thy Faith and Repentance and except the man really repent his sin is not loosed in heaven So then the Churches loosing from the scandal is conditional upon a seen condition of outward repentance morally sincere to the Churches apprehension but they simply and absolutely make him a Citizen of the Church and admit him to Ordinances according to the command of Christ both in private and publick Church offences If thy brother who offended repent forgive him but his loosing from the sin or guilt in heaven is ever conditional and never absolutely to be pronounced by the Pastor the mouth of the Church who cannot certainly know the condition Hence 1. the scandal is loosed in earth and heaven the Church impartially following the rule of Christ sometime when the sin remains and is bound in heaven 2. The Church may say the man is absolutely freed from the scandal so as the Church sins not in receiving him in if they follow the rule but he sins and the scandal is bound in coming in if he repent not and also as to the guilt he is freed from the sin only conditionally for the condition of removal of the scandal is seen and visible but the condition of the loosing from sin is invisible 3. Sometime the man is both loosed from the scandal and from the sin and every way loosed in heaven and earth when he both really and visibly repents 4. The Church should go as near in readmitting a fallen sinner and loosing him on earth as they can discern the Lords loosing in heaven the Corinthians seem to exceed in this 2 Cor. 2. 7. So that contrariwise ye ought rather to forgive him 5. There is more of real Saintship required to receive in again one who hath been once a member and hath fallen and was cast out then to admit a member newly come from Paganisme 1. The larger the means of salvation have been the greater guiltiness as the scandal of a Christian is greater then the sin and scandal of a Sodomite Mat. 10. 15. Mat. 11. 22. Mat. 12 41 42. And therefore the repentance of the one must be more signal and larger then the repentance of the other 2. There is not such a measure of marriage-love required of a Virgin before she be married as after she hath been married and born children to the husband nor can any say there is so much knowledge required in a new Intrant that knows not the first elements of Philosophy as in one who hath studied seven years Hence 6. it is utterly false that as visible Saintship and real Repentance as far as can be is required of one excommunicate before he can be received in again so real visible Saintship as far as can be seen must be required in members before they be first admitted But I desire our Brethren if they judge the first receiving into the Church a loosing from sin and scandal as re-admission is they will teach it me Mr. H. If Baptism be the Seal saith Mr. R. of our entry in the Church then is not this covenant the formal cause of Church-membership Ans. If Baptism seal our membership then it is after membership and so not the formal cause of it Ans. There is in my argument no word that baptism is the formal cause of our membership Baptism is a seal of our solemn installing in the Church it 's a seal quoadnos as state and feising in houses or lands is Mr. H. Though children do not covenant personally yet they are included virtually in their parents Deut. 29. Ans. If Mr. H. mean Children not born as the place Deut. 29. doth evince what is that to the purpose we have no question with any whether unborn children have right to membership or to baptism non entis nulla sunt accidentia if he mean born infants are but virtual or potential covenanters as the seed is a tree in potentia and no tree actu so must Infants be no actual covenanters but in potentia only Anabaptists shall thank Mr. H. for this for then they are not actually holy Rom. 11. 16. nor actually to be baptized nor is God actually the God of Infants but some act is required of them to lay hold on the covenant 2. The Kingdom of Heaven then is not due to them nay not a halfe salvation but in potentia But our Saviour pronounced them actually blessed and said of such is the kingdom of God Mat. 18. 14 Mat. 19. 14. Mark 10. 14 15. Yea as Christ cannot bless unborn Infants not can he say of such is the kingdom of God if they be covenanters onely in potentia and be such only Mr. H. This covenant is either the covenant of grace or different from it Ans. The new covenant is either considered according to the benefit of saving grace given in it and so this is not the covenant Or 2. according to the means of grace offered and so the Church-covenant is contained within the covenant of grace and so the consequence is null A man may be in the covenant of grace who is not a Church-member and a man may be a Church-member who is not within the covenant of grace as Magus Ans. It is a doubt to me if Mr. H. understand his own distinction of Gods decreeing and commanding will for with Arminians he saith these are contrary wills 2. My argument is this The Church covenant is tither one and the same or a branch of the covenant of grace as it offers grace externally to all to Peter and Magus or then it is a different covenant That it is different Mr. H. denies for then it should not be warranted in the Gospel if it be a part of the Gospel-covenant how can they debar men of approved godliness and visibly within the covenant of grace from ordinances for such are implicitly in this covenant 3. Some are saith M. H. in the covenant of Grace that are not Church-members and contrary true but not if they be externally and professedly as Israel was for so to be Gods visible people in covenant is to be Gods visible Church Acts 2. 39. Gen. 17. 7. Rev. 11. 15. Isa. 19. 25. now we dispute whether the Church-covenant be not a branch of the covenant of the Gospel externally proposed Mr. H. yeelds it is only he saith the Church-covenant is not the covenant of grace according to the benefits of saving grace given in it true nor is the covenant of grace externally preached according to which Magus and Iudas and all such Church-members are in the covenant of grace the covenant of grace according to the benefit of saving grace given it to wiâ— a new heart and remission c. Then this cannot hinder but when one vowes to duties in baptism he also vowes he shall acquit himself in all duties of warning
absundity to say She destroyeth her own Ministerial feeding her own sacramental communion by which she is one body with all the Saints on earth as the Brethren grant and its sure from 1 Cor. 10. 16 17. 12. 13. as touching any spiritual well-being and feeding by these wretched feeders but they have no authority to do it I see no inconvenience why a Corporation may not out and lay aside all their Aldermen and Major if they turn Lions and Leopards and so destroy the present individual Government while they labour their own safety and the safety of their priviledges But the case is not alike except Mr. H. prove That the Church of believers hath the same positive power of Government intrinsecal without their officers and onely fathers who begat them to Christ to use the Keyes and formally to excommunicate them as a free City hath over their Magistrates 2. If the officers die sure the organical Church dies and the organical and the ministerial and politick essence of that visible Church as it is totum integrale dies 2. I retort the Argument When the Church of the Jews Acts 13. 18. turns heretical and blasphemes and refuses to be the married wife I speak in our Brethrens language if the Church of officers reject them and turn to others it shall not follow 1. That the officers destroy their own husbandly power while they labour their own preservation which is the great absurdity that Mr. H. puts upon Mr. R. as enough to cast the cause 2. Shall it follow That the officers without the people or governing without yea contrary to their consent is a true visible Church in no sort Mr. H. When the tents are removed they are not the shepherds tents to remove the candlestick is to remove the Ministery and remove all the Officers the Church is not a body visible eating one bread 1 Cor. 10. 16 17. So Mr. R. But Mr. H. answers Yet they are called tents fit to receive shepherds and are the same they were before the shepherds were chosen and remain the same To remove the candlestick is to remove the Ministery because Ministery and Ministers have their dependence on the Church destroy the man the whole you destroy the parts but it holds not contrariwise its true in a Ministerial Church i. e. an organicum totum when you take away any part you lame the integrity of it but you dedestroy not the essence of it as it is totum essentiale Ans. It is enough to me if ye remove all Officers and Shepherds it is no ruling Church though the fitness of choice which is no act of government do still remain yet the fitness to ordain and to excommunicate remains not for they never had it Luke distinguishes the one from the other Acts 6. 3 5. the multitude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chused not the Apostles but the twelve Apostles not the multitude ordained them by praying and laying on of hands v 6. as the Elders do and they only in the New Testament 1 Tim. 4. 14. 1 Tim. 5. 22. 2. It is good that Mr. H. grants that to remove the Candlestick is to remove the ministâ—…y I hope he means the shining burning and guiding Ministers and Watchmen 1 Tim. 3. 1 2. Mat. 5. 14. Ioh. 5. 35. But in the other page 91 32. It is cross to all mens apprehensions saith he that the Candlestick should include Candles and Lamps 3. Nor is it true in Mr. H. his way that to remove the candlestick is to remove the Ministry for there remaineth a preaching and a praying Church which is at the ordaining of Officers and sending them Act. 1â—15 6. 24. Act. 13. 1 2 3. Act. 6. 6. which doth only make and unmake officers saith Mr. H. 4. Destroy the whole saith he and you destroy the parts but it holds not contrariwise why not contrariwise if you destroy all the parts otherwise the Logick is naught take away eyes and ears and hands and feet and all the integral parts or all the essential parts and you destroy the whole in any sense too much of this Logick Mr. H. gives us 5. Take away saith he in an Organick or Ministerial body a member you lame the integrity Now the ministry and officers are removed by the people because they are heretical as Mr. H. teacheth page 90. I pray you remains there a ministerial or organick body no saith M. H. there remains a homogeneous body 4. Take away any part you lame the integrity take then away the ministry you lame the body O Logick the ministry is a separable adjunct to Mr. H. page 92. Here it is an integral part is an integral part an adjunct is the eye an adjunct of the organical body is the integrity hurt because a separable adjunct is removed 5. Nor is this true take away any part in an organical body and you lame the integrity it is only true of an organical part not of any part take away ten members believers only the Church remaineth an entire and unlamed integral body let ten free members of a City be removed by death yet the City remains an unmaimed entire body of Citizens ruled by Major and Aldermen 6. Remove the ministry the essence and organical body remaineth not Mr. H. That which is added is more beside the cause It is granted where Officers are not there is no communion of the Sacraments is there therefore no Church-communion Ans. If this communion be removed there is no communion of the Church which being many members is one body 1 Cor. 10. 16 17. 12. 12 13. And what reason but a Church and the only instituted visible Church in the new Testament as the book of Discipline of N. E. makes it should be a complete Church in being and operation and partake of all Church-communion though it want the officers which are to Mr. H. but poor harmless separable adjuncts page 92. and this is somewhat for the cause M. H. We have done now with the first Quere and made it clear That this Church is before all Officers and may be without them Ans. So Mr. H. hath done and made it as clear as midnight darkness with whole two Arguments the one whereof is a poor Grammatication and scarce that and the other a begging of the question that there is a ruling Church before and without officers which may make and unmake officers CHAP. II. Of the Nature and Being of a Presbyterial Church Mr. H. The qualification of the Church as totum essentiale in the order and prâ—cedency of it in regard of her true Officers we have dispatched Now we speak of it in comparison with a Presbyterian Church Ans. Let not then the Reader exprest any visible Church organical to be spoken of Organs are but separable adjuncts the only Church spoken of and acknowledged by Mr. H. and our brethren is an homogeneal Church of onely believers which Mr. H. now calls the Church before
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
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-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
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
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
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
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
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-Church of redeemed ones a creature for name and thing not in the Word 2. That this 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-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
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
that by Mat. 16. 〈◊〉 Peter and other Church-officers Christ gives both the power of the Keys or the Keyes and the exercise of the power v. 10. I will give to thee the Keyes and whomsoever thou shalt bind c. And if Mr. H. say not this he shall be forced to say that these to wit the power of the Keys and actual exercise of the Keys which are clearly holden forth v. 19. are given to Peter so confessing Christ that is as he represents all believers so confessing Christ. And so all such must have both the Keyes and the formal exercise of pastoral binding for that pastoral binding is given to Peter v. 19. and brethren and women so confessing must pastorally bind v. 19. Then how can an official power be given to Peter as he represents this male-Church upon a meer allegiance As to the place Matth. 28. 19. it abundantly warrants the Disciples to an office-power But the question yet remains whether this place Matth. 16. especially doth not warrant more clearly Pastors as Pastors to both the power and exercise of the power of the Keys And by this To thee will I give the Keys must yet have this sense I will give the Keyes to thee Peter as representing both the Pastors and Believers of the male Professors only Yet Peter gave not that blessed confession as an Apostle but as a Believer enlightned by the spirit of the Father aboâ—e flesh and blood nor was Peter as an Apostle builded upon the Rock and above the prevailing temptations of Satan and Hell except we hold from this place the Popes infallibility but it is good that it is granted that by this place the Keyes must be given to Peter as representing the officers also for here saith Mr. H. Pastors may have good warrant for their office power Then is the thing we contend for granted if M. H. would prove the other that here the male Church excluding women hath good warrant as the first and proper subject to challenge the power and exercise of the Keys here spoken of Matth. 16. he had indeed performed a great point But this remains that the Reader is left in the mist what to make of our Brethrens way by these words upon this Rock will I build my Church and the gates of Hell shall not prevail against it Nor is it fair arguing to flee to the old Testament saith judicious Mr. Firmin because the Children of Israel Numb 8. 10. layed hands upon the Levites for what if one say Moses the Magistrate layed on hands 2. If it be a good warrant where officers are as in the place were Aarons sons yet the people only and not the Presbytery though there be a sufficient one must lay on hands 3. Aanon as Mr. Firmin noteth verse 14. completed the ordination for he did wave those Levites before the Lord. 2. How is it proved that Moses gathered the whole people Numb 8. 10. Thou shalt gather the whole assembly the whole Church and they shall offer them in sacrifice saith Vatablus and by that saith Menochius who collects from R. Stephanus Vatablus and others they did not author it atively ordain the Levites but gave over to the Lord and his service the Levites Deut. 31. 20. Gather to me all the Elders v. 30. and Moses spake into the ears of the Congregation Rehal Iunius Diâ—dati English Divines they consented to the call of the Levites Cyrillus Alexandrinus and Cyprian Tertullian as Leo Magnus also say the people chused or the Levites were called they being then present So Beda Lyranus Iunius Piscator Ainsworth say a part of the people laid on hands on the Levites Cajetan and Lorinus the Princes of the Tribes in place of the people layed on hands and consented quia offerens saith Lyra debâ—bat ponere manum super oblationem suam So Diodati they imitate such as offered by laying on the hand on the oblation Now Mr. H. his binding loosing comprehend eth all acts of Church-power not only by publick preaching for so the ruling Elder should have no key but also by excommunication and admission admonitions which issue from judging power as we proved Ans. That is said gratis admonition and consent to receive in and cast out members by cansent necessarily agree to women it so much concerning their dayly practices and conscience and they have no judicial power 2. By no Scripture can Mr. H. prove that admonition of Brethren is Church-binding and loosing and that it is limitted to one congregation Nor can a single flock bind a member of the Catholick Church or a sojourning visible Saint to Church judging in one single congregation nor is there one jot in Scripture to tye the Brother Mat. 18. 15. If thy Brother trâ—spss c. To a Brother member of that onely congregation of which the Plaintiff is a member 3. I said that binding and loosing are words of official authority undue to unofficed brethren at the Scripture saith See the Margin Ier. 40. 4 c. above Mr. H. The promise is made to Peter because of his consession in name of the Believers Ans. The Text saith no such thing but because of his consession 1. He and all men and women who so sincerely confess are blessed because really regenerate flesh and blood hath not revealed that c. v. 16. 2. Because of this confession a promise of perseverance is made to the whole Catholick Church invisible then the way how to fulfil this promise is set down I will make this invisible Church visible and I will give the Keys of Word and Censures to thee Peter and to all the called Pastors c. for the Churches salvation of men and women that they may be kept invincible upon the Rock Mr. H. grants that the Keyes are given to believers who may be hypocrites Ans. Adde and to them as the first formal subject This is before refuted But it is asked Why Brethren believing and as so incorporated should be made the first subject of the Keys by this Text and not also the first subject of the love of Election and Redemption by which they are built on the Rock and made impregnable against the gates of Hell for the one is said of the Church here and not one word that he will give the Keys to the Church As also Mr. H. granteth that Christ speaks not to Peter as representing all believers but onely the disciples and male-believers But whom say ye that I am ye disciples Ans. It s true he propounds the question to the disciples onely but saith he that hence onely men and unofficed Brethren of a single congregation who give such a sincere confession are blessed and built on the Rock So he saith Matth. 13. 10 11. to the disciples onely To you it is given to know the mysteries of the kingdom of God to them it is not given Are there then none the Elect of God men or
women to whom the grace of saving faith is given but onely the disciples So Luke 22. 28. Ye are they that have continued with me in my temptations v. 29. And I appoint unto you a kingdom Then to the disciples and men not to women who suffer with Christ there is a kingdom appointed Upon this account all the Promises and Consolations of sending the Comforter of the many mansions in his Fathers house which he was to prepare for them do belong to the disciples as brethren and as a male-Church of a single flock without officers not chosen women aged children that believe and therefore these words of Mr. H. that Christ spâ—…s not to all believers in the person of Peter Blessed are ye for flesh and blood c. most injuriously bereave all women all men that are not members by Covenant of this male-congregation of all the Promises of the Gospel and comforts which Christ uttered to his disciples onely Not to say what before I said that 1. This is contrary to the scope of the Text. And 2. contrary to the Peace 2. Comfort 3. Joy 4. Blessedness in the state of Regeneration 5. Faith of their Perseveranâ—â— and 6. Victory over temptations from the gates of Hell of all who contrary to Sects and Heresies and sundamental Errours touching Christ his Nature Offices and Dignity sincerely believe and confess that he is the Messiah the Son of God be they women aged children servants sincere visible Saints of another congregation or sojourning Saints Mr. H. If believers saith Mr. R. 〈◊〉 giving Peters confession and built upon the Rock Christ be made a ministerial Church then the official power of binding and loosing should be made as fiâ—m and sure from defection as the Church of believers built on the Rock Ans. The Assumption is denied for the Church to whom the Keys are firstly given though they have a virtual power to call men to office yet they have not formally official power nor is official power which in great Apostasies may fail of like stability with the visible Church which can never totally fail Ans. My Argument is not faithfully repeated of which I often complain if the Ministerial formal power of ruling and creating and unmaking of officers a virtual power of which he of new speaks I know not for who hath the formal power of calling officers then be given to believers though destitute of Pastors because believers are in a congregational frame built upon the Rock nothing hindreth but ministerial power that is the power of the Keys given to believers which is but a gift given to hypocrites often should be as firm as though believers were built on a rock Mr. H denieth the Assumption onely and seems to yield the Proposition I appeal to the Reader if these words I will build my Church in the frame of a Congregation Independent upon the Rock Christ of the confession of Peter have any such sense for in all Scripture the building upon the rock hath no such sense but noteth Christs building of real believers on himself in the most holy faith which building cannot sail And whereas Mr. H. saith The visible Church cannot totally fail as our Divines say they mean the Catholick visible Church and not your Independent congregations of which they knew nothing who teach this Doctrine So this Argument of mine stands Promises of never falling are made in Scripture to things not to persons as to the Kingdome to the Gospel to the Dominion of Christ Psal. 72. 8. Isa. 9. 7. Luke 1. 33. Isa. 55. 11. Psal. 110. 2. Mat. 24. 14 c. but ever in order to persons especially to that excellentest of persons But of temptations to offices and institutions and promises to such as here we reade not Mr. H. Those to whom saith Mr. R. Christ giveth the Keyes do represent the person of Christ and who despiseth them despiseth Christ and who honour them honour Christ Mat. 10. 40. Now Scripture never saith so of believers They that hear and obey believers hear and obey me Ans. The Proposition is false to represent Christ as stewards belongs onely to them who have office power but the Spouse had power in the family before the stewards and officers were Ans. 1. Yet that must be meant of believers men and women He that despiseth the preaching male Church despiseth me 1. The forgiving or loosing from excommunication as well as preaching the Gospel 2 Cor. 2. 10. and excommunication it self which is given to unofficed brethren by Mr. H. is done 1 Cor. 5. 4. in the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore they who despise the unofficed Brethren excommunicating despise Christ and excommunicating of heretick Pastors or judicial rejecting there cannot be except unofficed brethren publickly rebuke 1 Tim. 5. 20. and in the Name of Christ judicially declare the man an Heretick and the doctrine Heresie Tit. 3. 10. 2. The comparison that makes every male Church a Spouse of Christ and so multiplies Spouses and Bodies of Christ whereas the Scripture makes but one visible Spouse on earth Cant 4 1 2. 6. 8. 9. 7. 1 2. Eph. 5. 26 27. one Body 1 Cor. 12 12 13. Eph. 1. 23. Col. 1. 18. will not furnish an Argument For 1. A Spouse without stewards may feed may therefore unofficed brethren preach and tender the Seals as Socinians say they may baptize one another 2. A Spouse may create servants of her own devising so may not unofficed brethren do 3. The Scripture makes the Catholick Church Christs Spouse by faith what Word of God warrants every male-society to be a Spouse of Christ by a new devised Oath or Covenant and our brethren cannot give us a Scripture where the male congregation excluding women is called the Spouse Body of Christ built upon the Rock c. Mr. H. Those to whom the Keys are given saith Mr. R. do authoritatively forgive and retain sins The fraternity saith Mr. H. forgives judicially 2 Cor. 2. the officers authoritatively Ans. Brethren and sisters forgive by way of charity the officers authoritatively A judicial forgiving distinct from both in a male-Church is the question begged by Mr. H. not proved 2. He supposeth Paul writeth to this male-Church void of Pastors whereas there were many Pastors there 1 Cor. 14. 29 30 31. 4. 15. 1. 12. nor could they without officers celebrate the Lords Supper as they did 1 Cor. 1 〈◊〉 frequently 3. He supposes they onely were judicially to forgive the incestuous man whereas all in their own way men and women were to forgive him and to converse with him as a brother 2 Cor. 2 7 8. as is said before CHAP. VI. What Church it is that is built on the Rock Mat. 16. whether the visible or invisible Church the Catholick or the single Independent Church BEfore I examine Mr. H. his Reasons take notice of what Mr. H. saith which may conduce to this The Keys and power
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
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
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.
militant redeemed body and mystical well neer of an equal breadth and latitude Not but that there may be and are many beleevers members of the mystical body who have little or no visible profession But it is enough to assert as truth that one and the same body is both invisible mystical and the saved body and also visible and clothed with a real sincere profession and that both these agree to the Catholick integral militant Church Though I deny not but that there be many hypocrites in this great body whose ministerial acts are valid But the Catholick visible Church in that latitude is not then both subject object and intended end of all Ordinances And I speak now of it Mr. H. I cannot think that Mr. R. takes the Catholick Church for the whole integral body Ans. It is mistaking charity of me Mr. H. that Church is meant 1 Cor. 12. in which God sets teachers helps ordinary officers firstly v. 28. But God sets not such in the integral body for they are set by the election of the people in particular congregations Acts 14. 23. 6. 5. Tit. 1. 5. Ans. This is my own argument but not rightly formed that Church is here meant in which the Lord hath respectively placed first Apostles and Teachers both Extraordinary and Ordinary Officers But God hath not set Apostles fixedly and firstly over congregations they being organs of the Catholick integral body and are sent to preach to Heathen who after were Churches As it is said Iacob served for a Wife to be married not married as yet who could not choose the Apostles as their pastors 2. Workers of miracles were not chosen by a single congregation noâ— such as had the gift of Tongues 1 Cor. 14. 22. Tongues are for a sign to them that believe not to them that believe not See the Divines on the place Miracles and Tongues were to perswade unbelievers and were not firstly set to congregations nor could have any imaginable election and call from them 3. The places as elsewhere is said prove not any thing to the point Mr. H. Arg. 2. In what Church Pastors are firstly set over them they have firstly and primarily pastoral power in dispencing acts of ruling and preaching But ordinary Teachers have not this over the Catholick visible Church Congregations may justly refuse to hear other Teachers then their own but their own may preach to them though they refuse to hear Ans. Every word is censurable 1. Apostles were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 firstly both in regard of dignity of Office and of Apostolick Universality sent to all Nations to preach not to a single congregation to exercise pastoral acts firstly over it as fixed Pastors 2. By a catholick Church Mr H. means sed suis musis solus canit a congregation Now if the Apostles be firstly set in the congregation in general they must be secondarily set in this individual congregation then must the ordinary Teacher be set before the Apostle who was often his sender in the individual congregation 3. The Proposition is false A pastor may tender the Lords Supper to hundreds of a sister-congregation but Mr. H. I hope will not say that a pastor is set over and firstly over hundreds of another congregation The Antecedent and consequence are both Mr. Hookers 4. It s false that ordinary Teachers have not power to exercise pastoral acts to those of other congregations Nor is it proved they cannot exercise pastoral acts over them because they cannot censure them It s an illogical consequence ordinary to Mr. H. The Apostles both as Apostles by miracles and the gift of Tongues plant Churches among the Heathen and as pastors they exercise ordinary pastoral acts to the Heathen in planting and preaching the Gospel to them but they could not draw out Church-censures against the Heathen yet remaining Heathen because of the incapacity of the object they could not cast them out who were not yet within 1 Cor. 5. 12 13. but this they could not do not through want of pastoral power over them 5. It s false that other Churches may justly refuse to hear other Teachers than their own For if their own be sick and dead or if other Teachers have an earnest suit and desire from their own officers and some one of the congregation they most unjustly refuse to hear and come under the guilt of despising Christ in despising his Messengers as Mat. 10. 40. Luke 10. 16. Ioh. 13 20. except the sense be He that receiveth not his own congregational pastor receiveth not me otherwise not A strange and new sense 6. If the flock refuse all their own pastors to hear them as being ravening Wolves they unpastor them and recall the official being which our Brethren say they gave them in election and so unjustly refuse to hear them and they cannot justly preach to them who so refuse to hear for they justly refuse aâ— Mr. H. teacheth Mr. H. God must either saith Mr. H have plâ—â—ed in all the Church Catholick Apostles Teachers which we say or then in some part of it onely And what is that part which is excepted Surely he intends not salvation to that part of the Church in the which he sets no Teachers Ans. At the common nature of a Corporation exists in all corporations so the congregation-nature exists in this or this congregation So if the nature of a Corporation be common to all and the King hath set Major and Common-councel in all and every Town Therefore the Major of one Town may rule in another So all States set Generals Colonels Captains in the Army The King sets Constables in all towns Sheriffs in all counties Because Constables are common to all towns therefore a Constable may exercise his office in another town Ans. 1. The Argument must run thus As the King hath set in England the Lord Keeper of the Great Seal the Lord Chief Justice the Sheriff the Constable in every County and Town so hath God set in his Church that is in the congregation first Apostles secondarily Prophets thirdly Teachers after that miracles then gifts of healings c. But the King hath set in England the Lord Keeper the Lord Chief Justice the Constable in every County in every Town how many Great Seals how many Lords of Chief Justice should then be in England And do not our â—ound Divines condemn in Papists the Argument from civil Government and honour due to persons in the point of the government of Gods House and of adoring of God in Images He is a stranger to Bellarmine Valentia Suarez Vasquez Tanerus c. and to our Divines Reynold Chamier Calvin Bucanus Tilenus Daneus Chemnitius Luther c. who knows not this 2. Neither major Proposition nor Assumption have any truth for hath God set the Apostles the planters and framers of Churches out of heathen societies in no Chair but fixed them to a congregational Pulpit onely The Apostles have care of all things
2 Cor. 11. 28. command Schismatick Churches 2 Cor. 10. 8. plant and lay the foundation of Churches as wise Master-builders Acts 16. 12. 13 14 15 16. 18. 7 8 9 10 1 Cor. 3. 6. 11. appoint new offices in the Church Acts 6. 6. Now if God have seated the Apostles in such a way in every congregation as ordinary Teachers are then the Apostles proper place must be onely to water and confirm visible converts and members of a fixed and framed congregation where then are the Apostles Letters Patents to build to plant to lay the foundation 3. When it s said as it must be or it comes not home the King hath placed in England the whole integral body of the Kingdom of England the Lord Keeper the Lord chief Justice the Constable as he hath placed in the Church Apostles and Teachers in the whole integral Church These extraordinary and ordinary officers it cannot be meant the King hath placed a Lord Keeper and a Lord chief Justice in every Town and City of England so neither hath the Lord placed an Apostle in every congregation upon the same account and he who is an Apostle in one congregation can no more be an Apostle in another than a Major of one City can be a Major in another and it must run so The State hath placed a General Colonels Captains in their Armies i. e. in every particular society of the Armies and so every company must have a General therefore hath the State set Generals Colonels Captains in their Armies in the plural number Now the State hath set but one General over all the Army as the Church is but one 4. If the Argument run thus As the Major of Norwich may not rule as Major of York so neither may a pastor in one congregation teach rule as a pastor in another congregation This is utterly false and it s an Argument like this As God hath confined Rulers to one society onely in the civil State so hath he confined the officers of his Sons House one word of Scripture to prove this should silence Mr. R. It s not lawful to devise parallels between the Civil State and Christs Kingdome Suppose all the Majors Rulers Citizens of all the Cities and Towns in England had the same divine right to command in all the Cities and Towns in England and that these Majors were Rulers equally and in common to all those Towns and that it were a matter of providential Order not of Divine Jurisdiction that A. B. should be fixed Major of Norwich and C. D. fixed Major of York and so forth then if C. D. by providence should be at Norwich he might rule as a Major at Norwich or any Town or City of England as well as at York and so is here the matter a called pastor is a pastor and may act pastorally and dispense the Seal of the Lords Supper to those of another congregation say our Brethren and so to another whole congregation for there is the same reason in both So all visible professors have the same divine Church-right to the same Christ the Head 2. To the same Gospel and Covenant of grace for dâ—stinct Church-covenants are mens lawless inventions as used by our Brethren 3. To the same Lords Supper 1 Cor. 10. 17. 4. To the same eternal life So Mr. H. shall gain nothing by this but lose for there is no such right civil common to civil Rulers and civil Citizens One Town hath City priviledges that no other Town in the Kingdom hath Mr. H. Right of Iurisdiction flowing from office-call a Pastor hath not save in his own congregation Ans. There must be one call or other for a Pastor to exercise his office but a new office or new right of jurisdiction other then pastoral which he received in ordination is not requisite for a pastor to act as a pastor Yea he sins against his office-charge and talent if in all congregations he do not preach the word be instant in season and out of season not at Ephesus only for an Evangelist such as Timothy was not an ordinary fixed Teacher if he do not reprove rebuke and exhort with all long-suffering 2 Tim. 4. 1 2. The danger of perishing of souls or the absence or removal of the Pastors by death is a fit call of God though the greater part of Sardis love not to be rebuked Mr. H. God hath set in his Church i. e. in the congregation existing in its particulars Apostles c. and therefore all congregations are here intended Ans. 1. By this God hath set Apostles Miracles in the single congregation whether as Apostles or as Pastors if the former speaking with Tongues working of Miracles which are for unbeleevers and heathen 1 Cor. 14. 22. shall be officers or gifts ordained for visible Saints converted By what Scripture 2. Though the Church exclude not the congregations but in some respects include them yet it is a body called Christ mystical v. 12. to which Christ is head by influence of his spirit and brings no small consolation to us as Beza Calvin Pet. Martyr who make this the Catholick Church 3. Whereas Mr. H. his single congregation of Magus and Iudas can hardly stand under the weight of that denomination Nor 4 can it well be said that great Apostles Prophets workers of Miracles such as speak with Tongues are eyes and ears fixed in single congregations for this is such an organical body v. 12 13 14 15 16 17. Never Interpreter neither Occumenius nor Augustine nor Beza Calvin Martyr Pareus nor judicious Papists Victorinus Carthusian Estius Cajetanus expound it as Mr. H. of a single congregation but of the Catholick Church saith Martyr of men of all nations saith Pareus though they dwell in divers places of the earth saith Pareus this is the mystical body saith Estius membra autem omnes fideles the members are all the faithful He proves saith Cajetanus omnes Christianos esse unum corpus Christi all Christians behold the Catholick Church to be the one body of Christ because they are all begotten into one Spirit by Baptism 4. The Church here is the Church all baptized into one body whether Iews or Gentiles whether Bond or Free which all drink the same drink in the Lords Supper Mr. H. In all these congregations are comprehended both Iewes and Gentiles for the whole nature of the General is comprehended in the Particulars Well and the Spirit that is in all the body must be one Genere and the drink in the Lords Supper must be one Genere and so must the Christ of which we partake be one Genere Hence there being many species and kinds of congregations different in nature there must be many Christs different in nature many Spirits many Bodies many Lords Suppers different in species and nature of which we partake Who ever heard in the Church of Christ many Christs many Baptismes Yet Mr. H. makes many congregations so
and Gentile baptized unto one body 1 Cor. 12. 12 13 14 15 16 21 22. to tender the Supper upon occasion to them and their members as Scripture 1 Cor. 10. 16 17. and our Brethren teach and stand in need of the Church-praying Church-praising Church confirmation by pastoral teaching of eminent Teachers and of Church suffering c. by Martyrdome and otherwise Then must that congregation be a visible member with all visible congregaâ—ions on earth and by good Logick all the congregations on earth are one integral catholick visible Church 11. If the Apostle here condemn a Schism and Rent not from one single congregation onely but from the body of Jews and Gentiles baptized into one Spirit ver 12 13. 25. from the Churches of Galatia Gal. 5 20. from all Churches Iude v. 19. and commend union with all Churches because of one Faith one Lord one Baptism Eph. 4. 1 2 3 4. then he supposes they are one Body Cyprian B. of Carthage Cornelius B. of Rome justly excommunicated Novatus denying mercy to them that fell Ergo those great Churches made one visible body and the Novatians were not Schismaticks because they separated from one single congregation but saith Socrates they hindred the Churches from union Augustine and Optatus Melivit and the Fathers make the Donatists Schismaticks in separating from the catholick Church and denying there was any Church but their own in one part of Africa See Pet. Martyr learnedly disputing about Schism and Calvin See Aug. and Opt. Melivitan 12. It s true saith Mr. H. of all congregations that the members do and should care one for another Ans. And this 12 I bring for one Argument if this gloss of Mr. H. remove all member-care and all organical-care of suffering and joy such as is betwixt the members of the same body from congregations toward all other congregations as toward their fellow-members and limit member care and member fellow-feeling to only members of the same congregation then this gloss must contradict the holy Ghost 1 Cor. 12. 26. And whether one member suffer all the members suffer with it or one member be honoured all the members rejoyce with it for this gloss saith I the Church of Boston complete and independent within my self care not with member care for all the congregations on earth though they utterly perish nor do I rejoyce with the fellow-feeling joy of fellow-members at the honour and spiritual good of all the congregations on earth Sure this doctrine cannot be of God which is so contrary to Scripture for that was not typical in the Old Testament that the members of the Jewish Church should sorrow and rejoyce with members of that covenanted Nation as with those mâ—mbers of the same body as David Psal. 19. 2. 122. 1 2 6 7 8 119. 63. Moses Exod. 2. 11. Heb. 11. 24 25. Mordecai and Esther Esth. 2. 1 2. ver 15 16 17. cap. 21 22. and the captive people Psal. 137. 1 2 3 4 5. and Ieremiah cap. 9. 1 2 3. Ezekiel cap. 9. 8. 11. 13. Daniel cap. 9 16 17 18 c. but we are not to mourn with those that mourn nor to rejoyce with those that rejoyce as Rom. 12. 15 with a fellow-feeling affection as with members of the same visible body though their weal and woe be most visible to us as their Church and Saintship is except with those onely who are members of the same Independent congregation for they are not of the body of which we are members as the body of Socrates feels no member pain when the finger of Iohn is cut off 7. There is a body to be gathered into the unity of faith and of the knowledge of the Son of God a body to be glorified Eph. 4. 13. Now this is the Catholick Body of Christ and the Lords end why he gave Apostles Prophets and Doctors till we be all glorified and this Church is visible because gathered and edified by a Ministry they are the visible Church which is fed by Ministers The Church built upon the Rock against which the gates of hell cannot prevail can be no single congregation for the gates of hell prevail against the single congregation therefore it must be the Catholick Church which only continues to the end And this Church is visible for to the Ministers thereof are the Keyes given to open and shut the Kingdom of Heaven by the word preached seals and censures Matth. 16. Ergo there is a Catholick integral militant Church visible If Christ reign by the preached word seals and censures over the Kingdoms of the World Rev. 11. 15. over the Nations Isa. 2. 1 2. Psal. 2 8 9. Psal. 22. 27 28. Psal. 96. 10 11 12. Psal. 97. 1 2 3 4 c. Psal. 98. 7 8 9. Psal. 99. 1 2 3. and have a visible government in the house of David Isa. 9. 7. over the earth Isa. 11. 4 10 11. from sea to sea Psal. 72. 8 c. then is there a Catholick integral visible Church but the former is true Obj. All our Divines say it is a Popish tenet that the Catholick Church is visible our Divines acknowledge no Church visible but only a particular Church Ans. Mr. Hudson a learned and godly man reaps so cleanly that I shall not cast any sickle into his field noâ— is there need 1. The Papists contend for a catholick visible Church to set their man of sin over it this Church includeth some of them say Purgatory and Heaven and Hell of both which he bears the Keys Salmeron Cornel à Lapide they may be loosed that are under the earth by Keys as members of the body He gives saith Cornelius à Lapide pardons to the dead invisible members indeed not by way of juridical absolution for the dead are no longer subjects on earth but by way of suffrage Bâ—llarmin proves from Pet. Cluniacens that the dead in Purgatory are members of the catholick Church And the Pope saith Bellarmin as the chief dispenser of the treasures of the Church may bestow upon those in Purgatory bona opera poenalia quae in Thesauro sunt the good works of the godly done by way of suffering In this the Catholick Church cannot be visible 2. The Papists contend for a catholick Church visible such as we believe to be the catholick Church in the Apostles Creed So Bellarmin makes the name of Catholicks and the name of Christians all one and the catholick Church a tree from which through divers times and ages branches have been cut And so must be as Rodericus de Arriaga Catholick extending it self all the world over in divers ages and times Ad. Tannerus The Church is called Catholick for the Universality of the Doctrine and the Universality of Time from the beginning of the World to the end enduring â—or ever and for the Universality of the Place Now they make the Pope the head and chief Pastor of this
place Eph. 1. 22 23. referred For which see Calvin Beza Zanchius on the place and especially solidly learned D. D. Boyd of Trochrigge learned and sharp Mr. Paul Baines in their learned Commentaries on Ephes. 1. 21 22. Hence Augustine It contains all the sanctified ones But we do not now contend with Papists concerning the catholick Church in its latitude of these two acceptions As 1. Whether the Elect Angels and the Glorified in Heaven and these that are to be members of the catholick visible Church but are not yet born are visible members 2. Whether the Pope be visible head and have the power of the Keyes to feed with word censures and seals the Elect Angels the Patriarchs Prophets Martyrs c. who are now preferred in glory 3. Whether the Church catholick in that latitude containing such noble members can erre in a general Councel or out of it or can erre in Fundamentals and cease to be a Church As to the latter acceptions our Divines condemn Papists who tell us that the Pope is the visible head of the visible catholick Church we say we believe there is a catholick Church but visible it is not And neither Mr. Hudson nor I nor any of ours do dispute for a catholick integral visible Church or for a catholick body of Presbyters and Officers that are have been and now are glorified and shall be born as if they were the first formal subject of the Keyes Mr. H. loses his time in blotting paper to make us dispute any such question and to bring in popish inferences against us in that But 3. there is an integral catholick visible Church to and for which Eph. 4. 11 12 13. 1 Cor. 12. 12 13 c. The Lord hath given all his Ordinances as by succession of ages it existeth on earth See the accurate Confession of Faith See judicious dispute of the Professors of Leyden by Anton. Walaeus worthy to be read of all in which they solidly observe that many confound the particular Church and the visible and invisible and universal Church which are indeed to be distinguished for the universal integral Church is in its own way visible 1. In its parts as is said before 2. In the community of profession of the same faith both in preaching confession and writings so that it hath no sense to limit visibility to one single congregation as our Brethren doe For our eyes may as well see two congregations and many to be visible Saints and to worship in a Church-way the same Lord Iesus as we see the members of our own one congregation 3. Whether Synods be for counsel and advice only as our Brethren say Or 2. For pastoral teaching and dogmatick determining of truths for edification as Mr. Cotton contrary to his Brethren teacheth Or 3. For jurisdiction it is against common sense to deny that the integral catholick Church is visible in Synods whether Occumenical or National or Provincial For the representative is as visible as the congregation And whereas our Divines say that the Church is invisible because faith which is the specifick and constitutive form of the Church is invisible and known only to God the searcher of hearts they are not so to be expounded as if this were their argument to prove that the catholick Church is invisible and the congregation only visible Nor do they use such an argument for such a conclusion for the true faith of a congregation is as invisible and known to God only yea the faith of one single member is as latent and invisible to the eye of sense and more latent then the faith of the whole catholick visible Church for faith is perswaded there is a visible Church for the Scripture saith that Christ hath a seed but the Scripture sayes not that this or that man or that this congregation hath saving faith It s true the profession of the catholick Church is because of the universality of Saints remoter from our senses and so less visible which hinders not that to be true which our Divines say that in time of great persecution the Churches knew not one another as saith Augustine who also compareth her to the Moon which is often â—id as in the time of Elias And Ierom tells that the Christian World sighed under Arrianism The Pope by cruel wars banished those called Waldenses Albigenses Pauperes de Lugduno Picardi until Wickliff rose there was saith D. Fulk about the time of 350. years great darkness See Cartwright Nor is it possible for Mr. H. to prove that when our Divines do say particular Churches are visible that they mean Mr. H. his particular Independent congregations only he is a great stranger in our Divines writings who knows not that from Matth. 18. Tell the Church they prove that a general Councel hath juridical power to censure Peter or the Pope Since learning was it was never counted a point of popery except all our Reformers be Papists which Mr. H. citeth from Turrianus if it be spoken in Thesi but he applies it to the visible body under the Pope in Hypothesi for it is but what Beda and others say from Scripture Eph. 4. 1 2. But as Papists in Thest speak soundly in the attribute of Omnipotency so here when in Hypothest applying the Doctrine of Omnipotency to their miracles to Transubstantiation to Adoration of Images they vanish in vain speculations Nor can we deny but some of our own have gone too far one in saying that the Churches of the Apostles were not so numerous but they met all in one place and that the Church of Alexandria Hierapolis Ierusalem were congregations that met in one place they would explain their mind in that point more circumstantiately if they were to speak thereof again But their purpose is in the point of Prelacy to prove a true conclusion of P. Bains that the Scripture gives no warrant to a Diocesan Church that is to 60 or 100 congregational Churches to be fed by Word Seals and Censures by one little Monarch called a Prelate whereas the Church fed so as is said is a single congregation meeting in the same place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. There cannot be an ordinary exercise of the Keys by the weekly converse of the Officers of 80 or 100 Churches so many miles separated one from another 3. It s true Eusebius in divers places calls the Churches of Alexandria Hierapolis c. Parâ—â—cias congregational meetings and Ignatius writes to the Church of Ephesus that they should convene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Tertullian saith the Churches of his time met in one body All which is true of the Churches distributively But Cyprian shall resute them who says the Church of Carthage was one congregation Scripture Reason Fathers shall quickly speak against them who shall say the Church of Rome of Constantinople were one congregational Church under Cornelius and Chrysostome CHAP. VII Ordination not Election of the people gives the
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
priviledges Ans. 1. When Mr. H. saith it belongeth not to remote Parents 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and fistly to convey Covenant right to the children he would make the Reader believe that remote Parents have some causative influence but not primary as the first subject But the truth is if the nearest parent be the adequate cause of conveyance as â—e saith then shall he not leave any influence at all to remote parents 2. It is not the nearest parent as visibly in the covenant of grace but as visibly in Church-covenant Independent wise by Mr. H. his Doctrine for saith Mr. H. ibid. the next parents can give the priviledge and title to Baptism without any help of the predâ—â—â—ssoâ— Hence 1. more weight is laid upon the Church-covenant than upon the Covenant of Grace and the Traditions of men are heightned above the Gospel and command of God For suppose that Iudas Magus Iezabel who are under the Church-covenant be never discovered nor judicially cast out they convey covenant-right to Baptism But 1. These of approved godliness and visible Saints who cannot in conscience submit to their Church-covenant are secluded from the Seals and their seed from Baptism as the places in the margin clear and Magus and Iezabel their children are admitted to Baptism for the new Church-covenant and others famously known to be godly to the Brethren of the congregational way and who bring sufficient testimonial with them as their own words are though the testimonial be from private Christians yet because the testimonial is not from a Church a Church known to them to be under a Church-covenant either implicitly or explicitly are not admitted to Church-ordinances and so neither their seed to Baptism 2. Godly so journers known to be such and visible members broken off from Church-membership through no sin or scandal in them but either through violence of persecution or some stroke of judgement as Pestilence that hath scattered them and removed the Elders by death can have no Baptism to their children though they be visibly in the Covenant of Grace yet the seed of Magus and Iezabel upon the sole account of the Church-covenant so that opus operaâ—um the deed done the want of the formality of their membership without the contempt reigns here as in Popery 3. Then by this they cannot have a wedding-garment to mens discerning who are not inchurched their way 4. They are not in the Covenant of Grace nor the visibly called of God Nor 5. Members visible of Christs Body but as Pagans and Publicans who are not thus inchurched in the nearest parent and their seed unclean and Pagan-seed 6. Then the seals were never administred according to the Rule of the Gospel until the Independent Churches arose 7. Nor can Egypt Assyria the Kingdoms of the world be the Kingdoms of of the Lord and of his Son Christ as Isa. 19. 25. 2. 1 3. Rev. 11. 15. except onely in the nearest father and mother inchurched by the Church-covenant The â—â—ed of the Gentiles and their offspring blessed of the Lord Isa. 61. 9. their seed and their seeds seed Isa. 59. 21. the enduring seed of Christ Psa. 89 29 36. Isa. 53. 10. Gen. 13. 15. Isa. 45 25 by our Brethrens way are but onely the nearest sons and daughters of the onely nearest father and mother in Church covenant So Christ is not Davids seed for David was not I judge his nearest father according to the flesh When it is said the seed of the godly is blessed Psal. 37. 26. his seed is mighty on earth Psâ—â— 12. 2. it must be onely his nearest sons and daughters not the thousand generations Exod. 20. And when it is said Praise him all ye seed of Iacob Psal. 22. v. 23. none are then invited to praise God but the nearest sons and daughters of the nearest parents for our Brethren from whence is the marrow of Mr. H. his Book tell us the 1 Corinth 7. 14. seems to limit the foederal sanctity or holiness to the children whose next parents one or both were believers for if we go one degree beyond the next parents we might baptize the children of all the Turks and of all the Indians and if so all the huge multitude of sons and daughters coming in to the Church that make an eternal excellency Isa. 60 4 15. and the joy of many generations who shall inherit the land for ever v. 21. to whom the Lord shall be an everlasting light v. 19. shall be the children onely whose next parents one or both are believers But we think the second Command Exod. 20. takes the Brethren off that Scripture 8. And such ups and downs and leaping like Locusts and Frogs from earth to water and from water to earth hath not been heard for how often are Independent members in the Covenant of Grace and Christians and out of it again as Pagans and their seed Pagans and their seeds seed Pagans If all the fastning of an everlasting covenant to a Kingdom be onely nearest parents and if they break the Charters of Heaven all Covenant-mercies are cancelled to the seed and the seeds seed 9. If we speak with Scripture the adequate cause of covenant love to fathers and sons is the free grace of God Deut. 7. 7 8. 10. 15 2 Sam. 7. 23. 24. Luke 1. 50 68 69. Eph. 2. 4. the conveying subordinate cause is sometime a family as Abraham not as a physical parent onely to convey the covenant-right onely in the direct blood threed or blood-line from parent to childe but as both Physical and Moral or Oeconomick parent for Abraham getteth the covenant-charter given to him and not onely to his blood-seed but to strangers and servants born under him to the sons of his servants Gen. 17. 7. 12. It s given to Cornelius and his house Act. 10. 48. 16. 33. sometimes to Samaria a great city Act. 8. to Macedonia to a great kingdom Exod. 3â— I am the God of thy fathers the God of Abraham Now Abraham was not their next parent Deut. 10. 11. He gives the land promised to the fathers Luke 1. 72. He saved us to perform the mercy promised to our fathers v. 73. to remember his holy covenant v. 74. The oath which he sware to our father Abraham Acts 2. The promise v. 39. is to you and to your children What onely to your nearest children yea to all that are afar off even as many as the Lord our God shall call 2 Cor. 6 16. I will be their God and they shall be my people according to that I will be thy God and the God of thy seed Gen. 17. 7. Either must this fail in the New Testament or we have no more right to the promises made to Abraham then the children of Pagans have for if their nearest parent believe they have covenant right but that is but a yesterdays charter yea though the children do worse and corrupt themselves more than their fathers
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
all Gospel-vows to be unnecessary and will worship under the New Testament Whereas Papists tell us in the Mass they make a general vow of obedience to God See Durantus and Gab. Biel. Mr. H. For if the Magistrate were bound to follow the judgement of the Churches and Ministry if they should judge a toleration of all Religions lawful or judge the false to be true he then were bound to nurse the false Religion and false Churches Ans. 1. No shadow of consequence is here for neither Magistrate nor people can be bound to follow the judgement of the Churches or Ministry farther then they follow the Rule of the Word they follow their judgement conditionally not absolutely and simply and it is a great calumny of Mr. Burton and our Brethren that we lay bands on the consciences of Prince and people to follow the acts and determinations of the Church be they true or false and that there is no place left to appeal to the next or a better informed Synod and to the consciences of the collective Church of the godly judicious professors and to protest and deny obedience to erring Assemblies If it be said but where is there a Iudge to determine whether this or another well informed Synod or the conscience of the collective body of the godly be right This argument falls with equal weight upon all Judicatures all Judges Parliament Prince and Councellors with him upon all Assemblies for what they determine be it toleration of all blasphemies or a strictest uniformity in Worship and Religion it hath no power to bind the conscientious and moral practices of Prince or people more then to bind their conscience by this for the Fraternity and whole Church is tyed to follow the dogmatick determination of officers in preaching or in sentencing delinquents without gain-saying what the officers decree saith Mr. H. it is to all as the word of God But Mr. H. must answer us Churches and Ministry are bound either absolutely or conditionally to follow the Judgement of the King who judgeth popery is the only true Religion to which he can tender protection If the former what Tyranny are we under who must submit to the Religion of the Prince or be denuded of all protection and exposed to fire and sword If the latter be said to wit that Churches and Ministry are only conditionally to follow the judgment of the King so they find it agreeable to the Word otherwise not then it must be false which Mr. H. said that the Prince is the only supreme Judge of all true and false Religions to say they must either obey or suffer saith that Christ exposed all to Martyrdom Mr. H. If it be in the Magistrates power lawfully to forbid and hinder then it is not in the power of the Churches to do lawfullye for then the same thing should be in the same regard both lawful and unlawfulâ—… and the rules of providence shall be opposite one to another but the supreme Magistrate may hinder any of another Nation to come into his Kingdom or his own subjects to go out otherwise he should want power to oppose them who come to lay waste the State and should not have power to require homage of his own people Ans. 1. The probation of the proposition is most false for the power of the Magistrate is not to forbid or command what he pleaseth but according to the rule of the Word and the Churches power is the same if both the powers be lawful their objects cannot be contradictory for God hath not given to two lawful powers any lawful liberty that the one may command what is lawful and the other what is unlawful for then he should give a power to command unlawful things and the command of a created power should make it lawful which is blasphemous this argument falls with weight upon the Independent way There is a Iezabel in the Independent Church of Thyatira and another Iezabel in the Church of Pergamus each Church say our Brethren hath an immediate Independent Church-power to excommunicate Thyatira useth their power and excommunicates Iezabel which is under them Pergamus absolves and defends their Iezabel Both powers are highest and immediate and countable to no juridical power on earth both are lawful powers Then must it follow if it be in the power of the one Church to wiâ— of Pergamus lawfully to forbid and hinder the excommunication of their equally guilty Iezabel and the câ—…ning of her blasphemous Doctrine for Pergamus absolves their â—…l and commends and defends her Doctrine as soâ—…d and â—…g then it shall not be in the power of Tâ—… lawfully to excommunicate their Iezabel and condemn heâ— plasphemous Doctrine for it shall follow that the same Doctrine must be in the same regard both lawful and sound and edifying saith the lawful power of Pergamus and 〈◊〉 unlawful and unsound and destructive to souls saith the lawful power of Thyatira 2. The probation is feeble and wacery the King hath sufficient power to oppose wasters of his Kingdom and to require homage of his subjects Suppose he have not an unlimited power to forbid these of other Nations and Churches and his own to go to a Synod within or without his Nation for the setling of the Churches in necessary peace and truth if the Churches must seek liberty and counsel for their soules good and edification nor hath he any lawful power from God to hinder his own subjects to send Commissioners to sound and godly Synods for counsel and synodical light more then Ieroboam could lawfully forbid the people to go and worship at Ierusalem upon pretence that they might be perswaded to cleave to Rehoboam their lawful Prince and waste his new Kingdom nor hath the Prince an unlimited and absolute power to exact such absolute homage of his people nor such a power over their moving from place for so the Church Independent of Ierusalem confisting of ten thousand if not more should have no intrinsecal power to meet for the publick worship of God but the Prince must have a lawful power to hinder their meeting or then the Church cannot have a lawful power to meet for the convening of ten thousands if abused is as dangerous for wasting of a Kingdom in its own way as the convening of a national Synod is or may be destructive to peace Mr. H. To appoint such solemn publick Assemblies is an act meerly civil Ergo the Prince may do it A civil act belongs not to an Ecclesiastick power A right opinion rectus de Deo sensus cultus of God and a right worship of God is a meerly civil act Ans. There is nothing here sound but evil and worse Christ â—…h given an Ecclesiastick intrinsecal power to his Church to meet it being a part of his free Kingdom and he himself a free King Suppose the Princes of the earth oppose Ps. 2. 1 2 3 4 5 6. Ps. 110. 1 2 3.
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-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
Mediolâ—… as Secrates hath it l. 4. c. 30 c. saith the same See Magdiburg vol. 3. cant 11. c. 6. p. 140. See vol. 3. cent 13. c. 6. p. 260 261. The Magdeburgenses say the reason of multiplying of Officers Bishops Presbyters Deacons Lectors Canons Exorcists c. was in the end of the third Age Ecclesiastick congregations began to be multiplied 2. Metropolitans Archbishops Bishops Deacons Archdeacons in Rome in Constantinople as Sozomen l. 4. c. 2. in Alexandria as Sozomen l. 7. c. 19. and Optat. Milâ—vitanus l. 1. contr Parmen and the 14 Canon of the Councel of Neocaesarea ordains that in amplu civitatibus in large cities there should not be above seven Deacons Now sense and reason would say there could be no ground of appointing such a number of officers if Rome Constantinople Antioch Alexandria had been all one single congregation meeting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 within the same walls and not a large Presbyterial Church 3. They must be great strangers to Rome who know not that there were at Rome many Churches and Meeting-places consecrated to the Saints and that the Synod of Nice as Ruffinâ—s and Athanasius say ordained the Bishop of Rome to care for the Churches of the Suburbs as the Magdeburgenses say yet all was called the Church of Rome See the Magd. burgenses vol. 2. cent 5. c. 6. p. 357 358. Of the Churches mixture of wheat and chaff see Aâ—gustins and Prosper who say Evil men if they infect not must be tolerated and the good not separated from because of the evil known to be such Otherwise Donatus and his never taught men to separate from latent hypocrites which are seeming and visible Saints as also they must be tolerated that they may be converted Augustine asserts a catholick integral visible Church in Ps. 56. Corpus autem ejus non est ista aâ—â— illa Ecclâ—sâ—a sed tâ—tâ— orbe diffusa for the whole Church saith he is made up of all the faithful having Christ for their Head For the ordination of pastors by the laying on of hands of the Ministers and consent of the people seâ— the Magdeburgenses So was Chrysostoâ—â—â— ordained consâ—nsu cleri populi Constantinopolitani as Socrates l. 6. c. 2. and Sozomen l. 8. c. 2. witness So saith Augustine that not the Church of Carthage onely and of Numidia sed propinquiores Episcopi the neareâ—â— Bishops and Pastors laid on hands See the Magdeburg For association of Churches see the Magdeb. vol. 2. cont 5. c. 7. p. 417 418. 422 493. The Magdeburgenses tell us of famous and celebrious Churches in the sixth Age in Asiâ—â— Africa and Europe in renowned câ—â—ies which had eminent Bishops in them and new Churches builâ— espeâ—ially Iustiman the Emperour built in Constantinople in Thraâ—iâ— the noble Church of Sophia incomparable for magnificence to any in-the world saith Eâ—agrâ—us and Nicephorus And where there be many places of meeting for Worship in great cities Constantinopie Autiâ—ch the Church of that city must be Presbytâ—rial not congregational to sounder Antiquity That the Church of Rome could not meet congregationally the multitude of Churches dedicated to Saints do evince Magdeb. cent 6. c. 6 p. 181. Quod saepe in publicis locis Romae Christiani ad sacra peragenda convenerint â—estantur innuâ—era â—lla delubra 〈◊〉 Sabellico expressa ut Templum Cosinae Damiani Saturnii Vaticanum Batjonae Sopâ—iae Euphemiae Marcelli Pancratii mentionâ—â—â— facit Gregorius Papa Templorum Petri Pâ—â—li Romae Agathae Caesaâ—ii Martyris Julâ—i Mariae Agnetis Foelicitatis Stephani Andreae c. It s true many of these Churches say the Magdeburgâ—â—ses were built not so much for the Worship of God as for Superâ—… yet no sober man can say the Christianâ— in Roâ—â— could mâ—â—â— in one congregation but that many Churches were needful See for association of Churches the Magdeburgâ—â—s That the visible Church is made up of good and evil see the Magdeburg who â—iâ—e Hayme and others though in this and former ages gross corruptions daily grew So the Magdeburgâ—â—ses vol. 3. cent 10. cite Thophylact for the same and Vol. 3. câ—nt 12. c. 7. p. 457 458. and cent 13. c. 4. p. 185. The Magdeburgenses ascribe the power of the Keys Matth. 16. to Peter representing Pastors and for this they cite Theophylactus and Radulphus Ausbertus Ausâ—…s gives so the power of binding and loosing to the Priests Eâ—â—â— in Evang. as excommunication shouâ—◠〈◊〉 by the mouth of the Church the Priest for when the Priest excommunicates the whole body of the Church acts in him See the Magdeb. cent 11. Ausel in Mat. 18. Quâ—râ—â— reâ—â—seritis nec 〈◊〉 Apostolis sed â—â—nibus Episcopis Prâ—… haec potest as concesâ—â— est See the Magdeburgâ—nses citing the Schoolmen Thomas Aquâ—â—â—â— Bâ—…tura Albertus to this purpose also For the notes of the true Church in the dark midnight of Popery Petr. Waldensis in France ann 1160. taught the same with us and yet Mr. Hooker refusing these marks tells us Truth is the Daughter of Time and excellently doth the twelfeth Age agree with the first Age. Of Pet. Waldensis were the Waldenses the sincere part of the Church giving â—estimony against the daily growing corruptions of Rome The Magdeburgenses in their Preface to the third volume of their History Cent. 10. Sunt autem not◠〈◊〉 soâ— propâ—â—â—◠〈◊〉 gaâ—manae Ecclisiae Christi verbi Dei praedicatâ—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacramentoruâ— usus iustitutâ—â— Ã Christo 〈◊〉 〈◊〉 〈◊〉 studio conjunctus These men knew true Antiquity well Hâ—… Wâ—lif Ierome of Prague and the renowned Martyrs of Christ sealed with their blood the same truth as Antiquity witnesses of them Mr. 〈◊〉 calleth the preaching of the Gospel a common adjunct of the Church But we appeal to Antiquity though the Scripture be above all for a warrant of their Church Tertullian offendâ— at such who say the Apostles were ignorant of any thing to whom the Lord gave the Keyes to open and 〈◊〉 Heaven which secreâ—s the people know not and the Apostles dâ— that in opening and sâ—utting heaven which only God can 〈◊〉 Christ gaâ—â— the Kâ—… per â—um Ecclesiae to Peter and by him to the Châ—rch Epiphâ—niâ—â— assâ—â—â—◠〈◊〉 Universal Integral Church though the tongues be divers and God keeps carefully his Church spread through all the World as dwelling in one and the same house 〈◊〉 it s not in Pâ—rygia Cilicia and Paâ—phylia onely but all the World over And he cites that of Christ this cannot be a congregation Lactantius is for our notes of the Church not for Mr. H. the Phâ—yges Novatiani Valentiniani Marcionitae Authae piani aut Aâ—riani leave off to be Christians that then is the only catholick Church which retains the true worship of God Eusebius Pamphil. The Church is diffused all the world over East and West South and North. He expounds Matth. 16. the Church upon the Rock to be
the Church from the East to the Weâ—â— which fills all the World De prop. Evangil l. 1. c. 3. pag. 8. then it s not one single congregation Gregorius Nuzianzâ—nus Orat. â—8 de 〈◊〉 partis The people give their consent only to ordain the Bishop And this election of Bishops ibid. page 480. iâ— to be committed to the cleaner part of the people to sacred Ministers and to our Nazarites and not to the foolish and rash common people tum eximia ac purissimae pâ—puti parti hoc est 〈◊〉 Ministris nostris Nazarâ—â— quibus vil solâ— vel potâ—ssimum 〈◊〉 〈◊〉 illes commitis opâ—rtebat sic enim nunâ—… Ecclesia 〈◊〉 esseâ— ac non 〈◊〉 qui opibus potentia 〈◊〉 magistratees notat aâ—â— stultae ac teâ—erariae plebi It s clear that Nazianzen gives a presidency to Teachers over the Church when he forbids that young men before they have hair on their face be 〈◊〉 to reach old men and they object saith he Daniel but that which rarely falls out is no law to the Church one Swallow makes not the Spring but election here by Nazianzen is put for the whole calling of men to the Ministry The Church of Byzanâ—… 〈◊〉 commended for discipline by Nazianzen See in the Church a Councel of Prebyters decored with age and wisedom an high Senate which they all honoured nor did he in a grave Synod decâ—… the praises of the discipline of a single congregation Nazianzen hath a savory discourse of the order and gifts and variety of members in Christs body and cites 1 Cor. 12. 28. not of a single congregation For 1. he saith we are all one body in Christ 2. He saith there are in the Church Apostles Prophets c. the eye walks not but is the Captain nor does the foot fee but walk and move from place to place nor doth the tongue receive sounds that is proper to the hearing nor doth the â—ongue speak but the tongue c. And 3. he speaks of a number of Prophets of which two or three prophesie by course and one Interprets Basilius Magnus Nicopolitanis Presbyteris Epist. 10. Tom. ult 〈◊〉 ex albo vestâ—â— defecis 〈◊〉 unus alter conseculus est 〈◊〉 adhuâ— corpus vestrum est per Die gratiam 〈◊〉 Basil. ciâ—â—bus Nicopolitanis disp Epist. 13. Tom. ult Dispensationes Ecclesiasticae fiunt quidem per 〈◊〉 quibus est illorum cura conoredita verum à plobe confirâ—antur Basil. Epist. 18. vol. ult Presbyteris Aâ—tiochiae solicitudinem illam quam 〈◊〉 Ecclistis Dâ—… ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui vobis tâ—tius 〈◊〉 〈◊〉 charitateâ— affectum exponâ—i At the first reading a Presbyterial body over divers congregations appears Theophylact. Every one of us is the Church and the House of God and if we continue in the faith confessed the gates of hell shall not prevail against us that is sins 2. The power of binding and loosing he expounds to be the power of remitting of sins which Peter hath and such as have the office 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of an Overseeâ— Theoph. If thy Brother offend thee thy Brother only of the same congregation whereof thou act a member saith Mr. Hâ—â—ker Nay saith Theophylact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose sin ye remit See saith he the Dignity of the Priests for it God who forgives sins but they are honoured as God On these words we judge those thâ—â— are within Are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christians judged by us but a more terrible Iudge shall judge those that are withâ—â— Isidorus Hispalens Episcopus The Church is called Catholick quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it is not limited to some countreys as the Conventioles of Hereticks but spread all the world over The conâ—…tions of Hereticks are only in ordinary not catholick but very rarely See him p elsewhere What saith these called the Canons of the Apostles deserve I dispute not they allow no Bishop to he ordained without two or three Bishops The Bishops of the whole earth that is from all Churches not congregations that was impossible were at the first Nicâ—ns Councel 318. in number subscribed A Bishop should be ordained by all the Bishops of the Province if that be heard by three the rest consenting by their Letters More then two hundred Bishops in the Councel of Ephesus condemned Nestorius Among the Articles of Ioh. Wiclif this is the seventh If a man be duely contrite for sin any farther confession is needless So our Brethren and Mr. H. his judicial confession before the Church is as superfluous and scriptureless before they be admitted and engaged members of the visible Church On the other extremity they faile who condemn Wiclif his eleventh Article that a Minister ought not to Excommunicate except he know first the man to be excommunicate of God And Ioh. Hush was unjustly condemned for desending Wiclif in these and the like Nor was it a damnable error that Ioh. Hush held that there is but one Universal holy Church as there is but one certaine number of men predestinate to glory Mr. Hâ—â—ker his new catholick abstract congregation divided in so many thousand little catholick Churches is too near to the Papists in this Iohn Hush before his Judges and accusers often professed that Christ limited not Jurisdiction and ruling of the Church militant to Peter only but gave it to all the Apostles and true Pastors but never to Mr. H. his male Church Theodores judgeth the Church builded upon the Rock Mat. 16. not to be a single visible congregation with Mr. H. which certainly perisheth but the company of chosen believers builded upon the foundation of the Prophets and Apostles whoâ—e corner stone is Christ. And though this be one catholick Church divided all the world over habet domos à se invicem divisas and is one body of which Christ is head one company one City which cannot be said of one single congregation And 1 Cor. 12. ye are all the body of Christ not ye onely but all they who through the whole world believe Theodoret on 1 Tim. 5. shews that there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praefectura a power of receiving witnesses against Elders and of examining them before they be ordained This Ambrosius shews making Jews and Gentiles one body having one Baptism and the Apostles caput Ecclesiae the chief members of the Church As also the Doctors in the Church of Corinth dissembled or carelesly censured the Incest as Eli the Priest did his Sons Then there was a Presbytery to cast him out See if Ambrose gives the Keyes to Peter yes to Peter and Paul only and to the Rulers onely he saith inter ipsos Petrum Paulum quis 〈◊〉 proponatur incertum The same saith Ephraim Syrus of these two Gregorius Nyssenus Episcop frater Basilii Magni All we who are joyned to one body
the Ordinances and if the Gospel be there he is obliged to profess it as he is to confess and not deny Christ before men 2. If any of Israel goodwell in another city or town where another Priest shall teach is it in his choice to be taught by that Priest or not or was there no freedome under the Old Testament but there is freedome now Prove this difference from the Word 4. The Donâ—… in that contr Pâ—… l. 11. c. 14. A wicked Minister can no more convert quam vivificare quenquam mortuus potest than a dead man can give life So our Brethren they are not fit to be edifying matter who shall destroy the Church 5. August lib. Retract 2. c. 18. Ubicunqus autem in 〈◊〉 libris commemoravi Ecclesiam non habentem maculam aâ—… rugam non sic accipiendum quasi jam sâ—â— sed quâ— praeparatur ut sis Augustine owns no Church that in the esteem of Saints is without spot or wrinkle 6. Augustine condâ—… the Donatistâ— Aug. contr liter Petil. Episc. Donatistâ— l. 1. 〈◊〉 1. they were broken off from the catholick Church ab or bis 〈◊〉 sancta communiono that was sure no congregation for they set up congregations of their own but they said With themselves onely was the true Church 7. Petilianus said What hath righteousness to do with unrighteousness Augustine saith It s not righteousness taking part with unrighteousness Si Judas Petruâ— paritor sacramenta communiâ—… 8. Petilianus applied the Scriptures that are spoken of real Saints as Psal. 1. Blessed is the man and Psal. 23. The Lord is my shepherd he leadeth me c. to their onely members of separated Churches So do our Brethreu Mr. Cotton Mr. Hooker So Mr. Robinson Augustine answers These words belong not to baptized Simon Magus They are not the words of the tares of the chaff but of the wheat 9. Petilian said the Catholicks admitted all to be just and members of the Church qui verba legis noverunt that knew words of Scripture and Satan knew Scripture The same Mr. H. objects to us See Aug. 10. The question between us and the Donatists is Where is this Body visible for it were madness to think the question was touching the invisible Church where it is Where the Church is What then shall we do shall we seek it in our words or in the words of her Head the Lord Iesus See August It s known Augustine acknowledgeth in all these Writings a Catholick Church from Sea to Sea to which men should joyn themselves as to the visible society of Christ. 11. Our Brethren will have none to be baptized except they be baptized into a particular congregation And Aug. condemns the Donatists who will have it no baptism which is administred without the Church 12. Our Brethren will have so many conditions of the visible Church 1. That the matter be fit visible Saints 2. That the form be a Church covenant 3. That they meet in one place c. Augustine following the Word saith All of Jews and Gentiles in covenant are the visible Church 13. This or that congregation or believer may fall off the Rock defecit ex omnibus Gentibus Christiana Religio excepta parte Donati except some following Donatus and some in America aut alibi See Aug. 14. They who saith Augustine teach That the Church which was to take its beginning at Jerusalem is not that visible City but by a figure is the whole Church that is in heaven and earth may say that also is spoken by a figure It behoved Christ to die and to rise the third day Then Augustine thinks the Church of Jews and Gentiles all the world over to be one visible City against the Donatists and our Brethren Catholicks as August teacheth said that it was the minde of Cyprian that the tares were in the Church not lurking but seen to which the Donatists durst answer nothing they were so moved with the authority of Cyprian Cyprian clearly saith the Lord gave first to Peter upon whom he built his Church nor did he then build the Church upon the confessing Church power to binde and loose as also he saith after the Resurrection to the Apostles As my Father sent me so send I you To Cyprian then one place in Ioh. 20. expounds Matth 16. Now Cyprian never thought that Christ sent the people as the Father sent him And Cyprian soli Petro dixit Quaecunque ligaverâ—s Quando in solos Apostolos insuâ—â—â—vit Christus dicens accipite Spiritum Sanctum si eujus remiseritis pâ—ocata Cyprian proves that the Church is one and Baptism one What talk they then of multiplied visible congregations and multiplied Baptisms And see Cyprian Et quamvis Apostolis omnibus post resurrectionem dicat Sicut â—ifit me pater c. tamen ut unitatem manifestaret unam Cathedram Petri constituit c. Cyprian expounding Matth. 16. 18. And I say to thee Thou â—â—t Peter c. the Church is founded upon the Bishops and every act of the Church by these overseers is guided and therefore the lapsi should not have peace but by satisfying Church-discipline FINIS Isa. 15. 6 7. The adequate subject of Church discipline is not the visible Church as M. H. take 〈◊〉 it A Church without officers may not do what a civil corporation without rulers may do Pag. 13 14. What influence habitation hath to make Church-members Survey p. 1. c. 2. pag. 14 15. M. H. his visible Saints are not the onely fit matter of the visible Church nor is it proved but by conjectures Pag. 15. M. H. 1. Arg. Christ is two wayes a head by M. H. his way Or where Christ is in Scripture called the head of Magus M. R. desires to know Men are the confederate people of God visibly without any mans passing his judgment thereupon M. H. his Second Arg. part 1. pag. 16 17. M. H. 2. Arg. That reall Saints onely are members and subjects of the visible Church and of Christs visible kingdome the place Isai. 33. 22. doth not prove that M. H. his visible Saints are the onely matter of the visible Church Marlorat comment in Isai. c. 3â— 20. tentorium firmum adeo ut ne portae inferorum adversus eam praevaleant Matth. 16. 18. Ioan. Piscator v. 20. adhuc alloquitur pios Iudaeos Calvin in Locum quin dominus in medio ejus ideo non commovetur Muscul. 16. oves meas nemo rapiet è manu mea Calv. in vers 22. notandum hic quae vera sit ecclesia Dei scil Deum logislatorem regem agnoscit Bullinger in locum ita instruct à gratiâ Dei ut malis nec cedat nec frangatur sed semper permaneat firma Calvin vers 24. notatâ— dignum est quod soli ecclesiae cives hoc privilegio remissionis ornantur Gualter in loc ad solam ergo ecclesiam â—ujus cives illa
pertinent Lutherus in loc quia habet pius populus propitium Deum condonabuntur ejus peccata So the Donatists Augustin contra Epist. Parme. l. 11. c. 3. manua nim vestrae sanguine coinquinatae sunt â—…mo loquitur juâ—â—a c Respo Austin Quos isto loco Scriptura describit ubicunque fuorint inter bonos non obsunt bonâ— sic ut non obest palca frumentis c. Sec Augustin de unitat Eccles. M. H. his contradiction of visible Saints membere and non-visible Saints members is naught 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 1. Aristot. de reprehens Sophist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Church passeth no judgement upon Magus when he is a member admitted and baptized that either he is a reall chosen or a reall convâ—… 〈◊〉 reall non-chosen or a reall non convert but their judgement abstracteth from both The same in an other dresse the Donatists object to Augustin contra Epist. Parmenian l. c. 2. 9. objiciunt ut quid exponis justificationes meas c. It s a naughty consequence hypocrites are sinfully unfit to be members without the Churches knowledge ergo the Church sinnes in admitting of them M. H. must make all Israel savoury professors and reall converts in the judgement one of another before ever the Lord of free grace called them to be his people M. Can necessity of Separat Sect. 3. 176 177. an 1642. objected the same and M. H. does but an 1648. repeat the same and M. Ball answers it pag. 30. 71. The wicked are forbidden to meddle with the covenant of God does David say they are fobidden onely at their first admission to be members to bâ—eak the third commandement in taking the covenant in their mouth while as they are wicked and if so Iezabel continuing a member is not forbidden to meddle wâ—th the covenant yea the scandalous mâ—mbers which as M. H. must be tolerated for a time aâ—e fit members and may take the covenant in their mouth How ehe preaching of the Gospel is a note of the visible Church and how not There may be a Church and Church-members before there be any Seals An hearing and Church-profession may be in persons and societies before they be baptized The visible Church is a society dayly more and more inchurched Our brethren and the Sociâ—iâ—â—â— give us a very uncertain way of knowing the Church Remonst in apolog c. 22 doctrinae praedicatio est anterius quid Ecclesiâ quid absurdius Erge id quod aliquando prius est ecclesiâ eâdem posterius erit nota enim notate suo posterior est Idciâ—…ò quiâ— p aedicatiâ— est aliquande instrumeâ—…um ecclesiae colligâ—… non poâ—…sse certâ— atque infell thiâ—â—s nota eâ—… ollâ—… vide fol 241. 2â—2 Socinianus Voshelius de vera religione lib. 6. c. 16. primò igitur ad salutem consequendam simpliciter necessarium esse non videtur ubi Christâ— Ecclesia sit perquirere Minimè consequens est ut quia Christus ecclesiam adire audire jubet â—deirco ubi existat ea inquirendum nobis omnino sitz loquitur iis qui jam ecclesiam agnoverunt Ait ibidem ad salutem aeternam nihil aliud requiri quam sidem peâ— sidem in Deo per Christum collatam cujus spiritus atque animaest obedientia How excommunicated persons are members of the Church how not The place 2 Thess. 3. 14. mistaken by M. R. and our brethren How preaching many years to infidels is a note of the Church how not What sort of preaching of the word is a note of the visible Church What is to be thought of a lecturer that preacheth constantly to many of diverse congregations See for these lecturers in prelaticall times M. Can his il-grounded challenge of lecturers Necess of Separat pag. 49. 50. and learned M. Buls answer to M. Can c. 5. Sect. 1. pag. 84 85 86. That setled preaching is a note of the visible Church Though scandalous men as adulterers ought to be cast out yet M. H. loosly inferres ergo they had never right to be admitted members M R yields not the cause because he gives two answers to the same argument one to the rigid Separatists another to our brethren False matter makes a Church to be no Church by our brethrens way M. Can. Necess of Separ Sect. 3. pag. 176. 177. that which destroyes a Church and maketh it either become a false Church or no Church at all cannot be a true Church nor true member of the Church Way of the Churches of New England chap. 3. sect 3. pag. 56 17 58. printed London ann 1645. M. H. his conjecture of visible Saints The argument such as were the members of the Church of Rome Corinth such should the members of our Church visible be scanned and foundfaulty M H contradicteth the book of discipline of new England Hookers survey par 1. c. 2. The places cited by our brethren for visible membership prove that they were read converts and predestinate to glory who are right members visible Christ dealt not with Iudas in a Church-way it is a dream void of the word This visible Saintship destroves the faith hope joy thanksgiving of Saints chap. 3. Sect. 3. 1 Cor. 3. 16. the place much mistaken Concili Teldent sess 6. c. 6. Bellarmi Gregori de vâ—â—â— Our brethren argue from a grown up Church to an unplanted Church this is a high tall-tree ergo it was an high tall-tree when it was first planted Way of the Churches of N. England ch 1. sect 1. By our brethrens way there must be sons and a fed flock before there be fathers and shepherds to feed them By our Brethrens way none are converted by a visible ministerie and by pastors and teachers 5 Cor. 3. 15. By M. H. his way no pastor as a pastor hath any command of Christ to intend to convert his â—…k or any â—ember thereof M. H leaveth out that word wherein the strength of M. R argument stands and utterly mistakes him There must be two contrary intentions in God by our Brethrens way M. Hooker ibid. 2. Inference See Answer to 32 questions answer to sect 9. q. 10. q. 1. q. 2 See M Baylie vindicat of disswasive an 1655. pag. 1. c. 16. pag. 38. 39. Answer to 32. Quest. sect 1. pag. 7. 8. 9. pag. 25. 26. 27. ans to q. 10. p. 29. Both Mr Hooâ—â—r and M Robinson and the Sepaparatists teach that there can be none members of the visible Church but onely real converts and such as are chosen to life and so contradict themselves and this is no calumny which M. H. chargeth on them So M. Robinson whom M. H. desends justification of separation against Mr. R. Rernard propos 3. pag. 112. So hath every true visible Church of Christ direct and immediate interest in Christ and title to Christ himself and the whole Nâ—w Testament See pag. 113 114 115. Ans. Why saith he not the true visible Church hath direct and immediate interest in Christ c. in
the judgment of charity which is sometime Mr Hookers addition and so he knows that Magus Iudas and such have neither direct nor indirect mediate nor immediate interest in Christ but are Ieprous members See pag. 95. The Scriptures never ascribe holiness to a people for some fews sake if the rest be unholy and profane Answ. The man hath not read of Israel holy to the Lord of Sardis with whom Christ was where there were a remnant and some few names onely saved See Robinson pag. 96 97 98 253 258. mistaking the matter the same way Petilianus the Donatist also did alledge the Scriptures due to the really sanctfied members for their Churches of which Simon Magus was a member Aug. cont lib. Petilian l. 2. c. 45. c. 44. c. 45. Psal. 1. Beatus vir 46. Dominus pascit mâ— c. Aug. resp Non enim verba ista etiam ad Sim. Magum pertinent qui tamen eundem sanctum baptismum suscepit See l. 4. c. 13. p. 764 See Aug. cont l. Petil. l. 2. c. 49. Iustif. of Separat M. Robinson his maintain that the visible Church as touching its essential constitution should consist of onely reall converts as the Church in Paradise and M. Hooker defends them in this See Mr. Caâ— weakly objecting the very same Neces of Separ pag. 174. and learned M. Ball Ans. sect 2. p. 51 52. when you speak of visible Churches visible and external holines so far as men judge it s to small purpose to mention the Church of Angels c. M. Robinson M. Hooker wildly mistake the decreeing approving will of God So Armin. Antiperken p. 60. Corvinus ex ad Wallach p. 19. Remonst in Scrip. Synod ar 2 p. 256. Remonst apol c. 9. fol. 109. Sociâ— contra Puttin cap. 10. sol 325. The same also Petilian the Donatist objected to the Catholicks that they owned all as just and Church-members who knew some words of Scripture though they lived as Sathan Aug. cont lit Petil. l. 2. c. 49. Sic enim conatus es ostendere Diabolum legisperitum quasi nos dicamus omnes qui verbâ— legis noverant justos esse Sect. 51. 1. 52. Sect. 53. Whether fitnesse to be baptised be the visible conversion regeneratiâ—â— which M. H. requireth Whether they were all to Iohn reall converts whom Iohn baptized See M. Can. Separa p. 174. and the Ans. of M. Ball sect 2. p. 56 57. Answer to the 32 quest p. 20. M. H. ascribeth to all whom Iohn baptised and who are to be admitted visible members a confession of sinnes such as amounted to the reall Repentance which Iohn commanded Mat. 3. See Anton. Wal. to 2. de Baptis Infan p. 491. Daniel Chamiez Loc. Com. l. 7. o. 13. p. 210. None are to be baptized by M. H. his arguing while they die and consummate their course of Repentance It is clear that Iohn Baptist had no such judgement of charity that all the multitude which he baptized were reall converts Way of the Church of N. E. cap. 3. Sect. 3. p. 58. The Text is not clear Mat. 3. Mark 1. Luk. 3. that Iohn repelled from his Baptisme Saduces and Pharisees Calvin com hoc modo omnes ad interius conscientiae examen citat ut se penitùs exentiant M. H. complyeth with Papists for a particular confession Mat. 3. Beza in Mat. 3. Hinc igitur apparet Iohannem non alios admisisse ad suum baptismum quà m qui gratuitae remissionis doctrinam 〈◊〉 seriò amplecti testarentur Pareus â—n loc Nec ad baptismum indignos admisit Piscat Mat. 3. Docu 6 ex v. 6. baptismus nulli adulto conferendus est nisi prius ediderit confessionem peccatorum ac propterea promissionem sanctae vitae ex v. 6. Piscator in Mark 1. v. 5. Imo nequi quam probabile est Ioannem ex gisse confessionem publicam talem enim edebant scelerum ocultorum Belarm de sacra poenitent l. 3. c. 3. Rhemists on Mat. 3. v. 6. Annot. 3. Iac. Canteri Iesuita in Tabul Chronograph sacr ad an 100. p. 133. Sect. 11. Annot. 4. D. Fulks ans to to the Rhemists Mat. 3. 6. If generall confession was not sufficient but every man must utter all his sinnes in particular Iohn had shriving work enough for seven years to heare the confession of Ierusalem and all Iurie and all the country about Ierusalem O Papists blush Cartwright against Rhemists on the place pag. 13. Way of the Churches of N. E. ch 1. Sect. 2. part 7. Ans. to the 32. questions quest 8. part 23. The place for baptizing Luk. 7. 27. and Act. 8. cleared of the Pharisees and of the Eunuch Par. 1. p. 26. What ignorance excludeth from Church-membership Calvin Com. Act. 8. Ans. to 32 quest q. 20. Par. 1. pag. 26527. M. R. never said that profession must notifie to the Church the person is a true believer before he can be admitted a Church-member as M. H. would impute to him M. H. must be to near to that all infants born of their visible Saints must be reall converts Part. 1. c. 2. p. 27. Our brethren cannot admit visible converts upon these formall reasons as visible converts Our brethren must say that none are to be casten out of the Church but as visible non-converts Gods intention or dispensation is not the Churches rule of dispensing consures but the will of God revealed in his word What M. H. requires in members before they be admitted M. H. neither proves nor can prove that the Apostles had habituall experience in so few houres all and every one of the 3000. Act. 2. gave evidence of reall conversion to the Apostles No grounds there are to say that Philip and the Church of Samaria smelled the savourinesse of saving grace in Magus before he was admitted a member Three considerable cases in framing of visible Churches quest 5 6. p. 20. Our brethren cast out of the Church these who were baptized in their infancy and members thereof because visibly non-regenerated What warrant for this censure These are groundlesse conjectures When the Apostles first preached to the heathen that 1. they preached not as Pastors 2. that they waited untill in the Apostles judgement and the judgement of one another they were reall converts 3. then the Apostles and themselves judicially inchurchâ—… them Way of the Churches of Christ in N. E. ch 1. Sect. 2. pag. 7. Mr. Tho. Hooker survey of discipline part 〈◊〉 c. 2. p. 14 15. Upon profession of faith presently followeth baptizing Mr. Rich. Baxter for infant-baptism It is not like that the Apostles de facto erred in putting in chalke stones in the first samplar of the visible Church more then in the first samplar of Synods Act. 15. The place Act. 2. pleads for reall repentance of all the 3000. before they were inchurched as M. H. expounds it Magus was no such a visible convert before he was baptized Caly. Inter fidem meram simulationem est
visible before they were admitted members To be ingraffed in the body is not to be ingraffed into a single congregation Page 76 77. The Texts Acts 2. and 5. concerning adding to the Lord to the Church are vindicated fâ—oÌ„ the gloss of M. H. and have no shadow of a Church covenant Calv. Gualth Erant medii homines Occumenius Virtus verè Evangelica idonea erat quae plurimum collaâ—daretur Chrysost Nec convertentes se ad risumâ— non ad â—inas sed valde humani erant pâ—ae aliis soliciti M. H. strengthens Anabaptists by his so reasoning froÌ„ the place Acts 5. Ans. to 32 qu. 4. p. 12. Of the binding loosing on earth in heaven Mar. 18. Calv. Resp. Non ad alios dirigi sermonem quam qui rectè ac sincerè Ecclesiae se reconciliant Mat. 18. is nota rule for comforting hypocrites as if their sins were loosed in heaven The Lord ratifies in heaven what the Church doth on earth though the hypocrite be not pardoned Can. Poenir Concil Ancyâ—an Can. Nic. Concil See Chemnit exam de Indul. Pag 727 728. Pâ—…r in Mat. 18. dâ—cu 11. v. 18 19. Cum 〈◊〉 exâ—… onâ—â— lâ—giâ—â—mè peractae rata sit apud Deum eâ—veant exâ—ommunicati ne illam contemnant recepti firmam fiduciam gratiae concipiant Calvin Ergo quisquis admisso delicto suppliciter culpam agnoscit ab Ecclesia veniam impetret is absolvitur non tantum ab hominibus sâ—d ab ipso Deo si ludibrio habet neque illi cum hominibus jam erit negotium sed Deus erit vindex Pareus Sit tibi judicium gitur Ecclesiae adversus contumacâ—s divinam habebit authoritatem Quaecunque ligaveritis Hilarius ad terrorem metus maximi Quaecunque ligaveritis Hieronymus quia poterit Contemptoris fratris haec esse responsio vel tacita cogitatio si me despicis ego â—ed spicio potestatem tribuit Apostolis ut sciant qui ab ipsis condemnantur hominum sententiam divinâ sententiâ roborari Ita Cyprian de Un t. Eccles. c. 3. Ita Chrysostomus Ita Augustinus in loc What ye shall bind Diodati proceeding in knowledge uprightness and wisedom English Divines An. in loc 18. Whatsoever ye shall bind Ioh. 20 23. 1 Cor. 5. 4. by convincing men of sin against God or of wrong done to you The sentence of Absolution to the penitent is concional and so conditional to the Church right proceeding is absolute and juridical There is not the like measure of visible Saintship required of one at his first admission and at his readmission after excommunication Par. 1. p. 77. Mr. R. 3. Arg. Mr. H. makes Infants to be no actual covenanters M. R. Arg. 4. Par. 1. p. 78 79 The covenant of grace solemnly entred in baptism ties us to all Church-duties in all Congregations without any special covenant-engagement making me a special Church-brother to these of this Congregation only and that by divine command of a new covenant different from the Gospel-covenant It is vain doctrine that none can be my Church-brother whom I am to gain but one under the same only Congregational covenant with me Way of the Churches c. 6. sect 6. pag. 103 sect 7. Cotton of the Keys c. 4. pag. 17. Mr. Hooker Survey A Pastor is not as a husband to his own Congregation only for he may perform pastoral duties to other members and Congregations See Mr. Robinson Iustific of Separat 317 318. in the the same mistake with Mr. H. but disputing more nervously then Mr. Hooker Epaphras though at Rome is a Minister at Coloss. Answ. A fixed Ministâ—r labouring among them in that part of the Vineyard true but he was actu primo habitu all the world over a Minister wheresoever he opened his mouth and tendered the seals Page 80. Page 81. One must be a member of the visible Church though no member of a Congregation before he can be a Pastor of a Congregation A Pastor is made a Pastor by only ordination but it follows not Ergo he is now lawfully made a Pastor by ordination separated for any designed and certain flock consenting and chusing him to be their Pastor When Augustine confesseth that the Donatists who separated themselves from the true Catholick Church did beget sons to the Church and had the true Sacraments he shews that they were members of the Catholick Church though members of a separated Church De Baptismo contra Donatist lib. 1. c. 10. Certe quidem nati erant nec tamen ad ipsam Ecclesiam de quâ nati erant per pacis uaitatis vinculum pertinerent ergo ipsa generat per uterum suâ—â— per uteros ancillarum ex eisdem Sacramentis tanquam ex viri sui semine The woful absurdities which follow from the membership of Pastors and Saints confined to one only Congregation Churches and members of associate Churches are visible professors and members no less than single congregations A sort of covenant is not denied but the question is mis-stated Par. 1. p. 82. Survey par 4. cap. 1. concl 1. pag. 1 2. Mr. H. Survey ibid. The blasphem us comparison making the Pastor the Husband and the congregation his married wife until death is refuted Due Right of Presbyt l. 1. p. 127. Enarist Ep. 2. Concil Carthag 3. cap. 38. Concil Sard. Cen. 1. Concil Antioch c. 21. Enarist de Epist. ejectis Sicut vir non debet adulterare suam uxorem ita neque Episcopus Ecclesiam fuam ut eam dimittat Innocen III. Omnipotens Deus conjugium quod est inter Episcopum Ecclesiam suo tantum judicio reservavit dissolvendum Calv. Com. in Isa. 54. v. 5. Ecclesia agnoscat qualem maritum habere ac revereri debeat 〈◊〉 Deum Luther Com. in loc Habetis maritum non Mosem non Petrum non Paulum Bullinger Musculus Gualther Com. in Isa. 14. v. 5. Nor do our Divines acknowledge that Concil Gener. par 1. Epistola Papae Calixti secunda pag. 136. allegata est uxor legi quamdiu vir ejus vivit Rom. 7 c. similiter sponsa Episcopi quia sponsa uxorque ejus dicitur Ecclesia Mr. Cotton Keys c. 6. p. 25. Mr. H. Survey par 4. c. 1. concl 4 5. The Brethren make the pastor a married husband and head of the congregational Church as Papists make the Pope the Head of the catholick Church Christum caput Ecclesiae universae libentissime confitemuratqui sub Christo summâ— capite vicarius ejus iâ— terris caput ut sic dicam Ministerialò non principale rectò nominetur nâ—gari nullo modo potest ita Bellarm. de Sum. Pontif. to 1. c. 24. col 1. l. D. de pontif Rom. l. 1. c. 9. So the Jesuites of Rhemes on Eph. 〈◊〉 v. 5. Though Christ in a more divine ample absolute excellent and transcendent sort be severaign Head in regard of motion life spirit grace â—â—suing from him to the members yet the Pope may be Ministerial Head Way
Colledge of Prophets Pastors and Elders of many congregations at the ordination of Officers Menochius in loc Presbyt majorum i. e. Episcoporum Bellarm. l. 1. de Cler. c. 15. Nobis verior videtur Graecorum expositio qui nomine Presbyterii intelligunt chorum sive coetus Presbyterorum id est Episcoporum Ita Lyran. Cajetan Com. in loc Manuum impositione ad significandum pâ—urium sacerdotum concursum Vatablus in loc Intelligit electionem qua à Presbyteris i. e. senioribus Christianis Timoâ—â—aus est electus Maldonatus in manusc Citato à Cor à Lapide Notat per Presbyterium ordinem sacerdotalem Cor. à Lap. in loc Verba Vatabli sapient Haeresin Estius Com. in loc An soli Episcopi an etiam simplices Presbyteri concurrant c. Res. modum hunc ordinationis omnibus Presbyteris esse communem constat ex Can. 3. Concilii 4 Carthaginensis Quod palam significat Synodius Tridentina Sess. 14. c. 3. Vide Bellarm. de Cler. l. 1. c. 15. Tilen in Paraenes ad Scotos Calderwod Altar Damasc. c. 4. p. 159. There is not a contradiction between a mediate and immediate call Park de polit Eccles. l. 3. M Gillâ—… miscel quaest c. 8. page 103. Surv. par 2. c 2. page 63. Greg. Tom. 3. disp 1. q. 1. puncto 7. sect 41. Rob. Baron in appendic tra 5. de authorit Eccles. c. 15. Par. 2. pag. 66. The relation 〈◊〉 a fixed Pastor to his own single congregation proves not at all that their choice made him a Pastor Keys of the Kingdom c. 6. pag. 15. Amesius Theo. Medul l. 1. c. 39. th 23. Par. 1. p. 95 96 It s bad Logick à genere ad speciem imposition of hands is used in many other things Ergo this imposition of hands is not necessary to ordination of Officers Calvin Nulla hic electionis ab Ecclesia mentio quia vocatio prorsus divina erat Stapleton in Antidot page 409. Suarez Tom. 3. in 3. par disp 34. sect 1. Non esse tune Saulum vel Barnabam ordinatos vel Presbyteros vel Episcopos impositionem manuum esse tantum deprecantium Calvin in loc Solenni Ecclesiae subscriptionâ— obsignari jubet Gual in loc Consecrationis Symbolum fuisse So Diodati D. Willet Controv. gener 16 q. 1. August De Baptism l. 3. c. 16. Confess Bohem. c. 14. Confess Wittenberg c. 35. Book of Discipl of Scotland l. 2. c. 3. Synops. pur Theol. disp 42. th 31. Mr. Seaman treats of ordination page 71 7â— Diodati English Divines Annotations Separate me Paul and Barnabas to be held in equal degree and intallible authority with the rest of the Apostles Paul was not called to be an Apostle Acts 9. nay not until Acts 13. that is the error of Mr. Robinson Justific of Separar page 296. Survey par 2. c. 2. p. 65. Mr. H. makes many pastors many congregations many preached Christs and Gospels and Seals to be different in species nature This or this flock is extrinsecal to the essence nature of a pastor yet is it naughty Logick Ergo the Prelates do right and the Church ordinarily do lawfully create pastors without flocks A Synod of N. E ought to ordain so many Pastors lay hands on them and pray and make them Pastors to the Americans for planting Churches there so the Americans profess their willingness to hear A pastor is the only fixed and appropriated pastor of his own flock so as he is a pastor to all congregations on earth where by divine providence he shall be M. H. destroys the communion of Churches as Churches destroys his own his Brethrens principles Way of the Churches of N. E. c. 6. sect 1. p. 103. We admit members of other congregations to the Lords Supper with us for we look at the Lords Supper not onely as a seal of our communion with the Lord Jesus but also of communion with his members and that not onely with the members of our own Church but of all the Churches of the Saints A pastor as a pastor preaching to his own flock may convert some of his own of other congregations administer the Lords Supper to both * Way of the Churches of Ch. in N. E. c. 6. sec. 1. p. 103. Mr. H. Survey pa. 2. c. 2. p. 65. What sort of preachers the scattered disciples Act. 8. were 〈◊〉 Gualth in Act. 18. homil Dioda An. Act. 18. 27. through grace this may have relation to Apollos who by his authentical Ministery called grace Rom. 1. did much advance the Christian faith Calvin Com. in Act. Potens in Scripturis docet hic locus debere potentes eos esse in Scripturis quibus docendum est in Ecclesia Page 64. Church-power is broader and larger than juridical power Pag. 64. Mat. 28. 19. Though one be a complete pastor to all Churches actu primo yet the call of God is necessary for the exercise thereof hic nunc Pag. 66 67. VVhoever hath a pastoral power to preach to the people hath not a juridical power to censure them Pag 68 69. Mr. H. his Logick is we are to beware of false Teachers Ergo the congregation may depose their officers if â—eretical and scandalous To be a pastor to all congregations by Mr. H. is most mistakingly made a genus and for the same man to be a fixed pastor to he a species To be a fixed pastor to this or that flock is a meer accident not a species or kind of a pastor not to be a Pastor habitu to all congregations can be genus to such a Pastor as Mr. H. saith Par. 2. p. 70 71. Presbyters may delegate messengers of the Churches See and beware of D. Bâ—â—son of Perper Government c. 12. pag. 208. he abuses both Scripture and Fathers Tilenus jam deficiens paraenes ad Scotos page 10. Dunam Conc. in Apoc. 2. Beza in Apo. 2. Reynaldus lib. Apocryph praelect 62. See Tilen Syntag. disp 26 â—7 Bucan loc 43. q. 39. Professor Leydens in Synopsi purioris Theologiae disp 42. thes 31. Jus Pastoris eligendi est penes Ecclesiam ausim dicere non marium solum ac proinde plebi communâ— cùm Presbyterio jus ordinandi soli Presbytetio proprium Cyprian Ep. 68. Videmus de divinâ authoritate descendere ut sacerdos plebe praesente sub omnium oculis deligatur dignus atque idoneus publico judicio ac testâ—monio comprobetur Mr. H. Surv. pa. 2. c. 2. p. 72 73. That these in whose power it is that any should rule over them or no from their voluntary subjection it is that the party chosen hath right stands in possession of rule and authority over them is most false yet a principle to Mr. H. Yea there is a voluntary subjection to the Ministry sent in general Isa. 52 7. Rom. 10. 14 14. Matth. 10. 14 40 41. Act. 2 37. Act. 16. 30. and to every ordinance of God in converts Act 9. 6. Act. 10. 32 33. Matth. 9. 9