world are become the Kingdoms of our Lord and of his Christ and he shall reign for ever and ever So is the same Psal. 2. 8 9. 22. 27 28 29. 72. 8 9 7. 97. 1 2 3 8. 99. 1 2. 110. 1 2 3. Mal. 1. 11. Isa. 19. 16. 55. 1 2 3 4 5. 35. 1 2 3 60. 1 2 3 4 5. 62 1 2 3 4 5 6 c. Ier. 23. 6 7. Zech 13. 8 9. Nor will it help a whit to say O but the Kingdoms visibly covenanted under the New Testament have not all one Temple nor one National Worship in the way of the Iews It s answered That was accidental to the visibly covenanted Nation for as a visibly covenanted Nation they the same way worshipped the same God in their Synagogues and in a Church-way as a Church-Jewish as we worship God in a Church-way in one single congregation Temple-worship agreed to them not as a visible Church but as such a special paedagogical visible Church 5. The being a National Church in that sense to wit typically National doth not essentially difference the Church of the Jews from the Church of the Gentiles as to the internal parts constituent of a visible Church For 1. Peter saith 1 Pet. 1. 2 9. of the Gentiles what the Lord of his people Israel Exod 19. 5 6. said But ye are a chosen generation a royal priesthood an holy nation for he writes to visible professors then dispersed as Beza and others and the Text evinceth a peculiar people that ye may shew forth the praises in publick Church-profession 1 Pet. 2. 1 2. by Hearing Baptism 1 Pet. 3. â—1 and visible feeding of the flock by called Ministers 1 Pet. 5. 1 2. eschewing false Teachers 2 Pet. 2. 1 2 3. c. and receiving messengers Sylvanus and others sent to you to water the planted Churches 1 Pet. 5. 12 of him who hath called you out of darkness to his marvelloâ—â— light 2. The Jews and Gentiles are made one catholick Church the partition wall now being broken down Ephes. 2. 12 13 14 15. Isa. 6. 3. 61. 4 5 9. 62. 1 2 3 4. 54. 1 2 3 4. and have communion in visible Ordinances Isa. 66. 10 11 12. Zech. 14. 16 to 21. Isa. 49. 6 7 18 19 20. 3. The Churches of the Jews and Gentiles have the same Head and King in them reigning in the same Ministery and Word Hos. 1. 11. Eph. 1. 21. 4. 11 12 13. Col. 1. 18. saved by faith and the same grace of Christ Acts 15. 8 9 10 11. 10. 42 43. Heb. 11. 1 2 3 1 Cor. 10. 3. They did all eat the same spiritual meâ—t 4 and did all drink the same spiritual drink for they drank of the same spiritual Rock and the Rock was Christ. Here our Brethren argue from the constitution and matter visible Sainâ—s as Mr. H. frequently and the same formal cause the Church covenant in the Church of the Jews when it seems to make for them and when the government makes against them then they reject the argument from the Jewish Church 6. What agrees to the Church of the Jews as a Religious society to keep peace and Religion in purity and to purge out offenders and agreed to them in a moral and no typical consideration that agrees to us also But National Assemblies and National Engagements for Religion agreed to the Jewish Church in a moral consideration as it cannot be shewn there was any thing typical in that Assembly at Mizpâ—h Judg. 20. but to cognosce of the publick wickedness in the matter of the Levites concubine The revenge was indeed civil but the Assembly for a scandal which made Religion to be evil spoken of was a Religious Meeting for no such folly should be done in the Israel of God And the meeting of the whole congregation at Shiloâ— in their Heads was Religious to condemn the new Altar as was reported set up by the two Tribes Iosh. 22. 12 13 c. And the Assembly of Israel at Mount Carmel 1 Kings 18. procured by Elijah was to prove that Iehovah was the Lord and for the keeping of Religion pure And the Covenant that Ioshua made with the people and that which Iehoiada made between the Lord and the people that they should be the Lords people Iosh. 24. 25. 2 Kings 11. 17. and that the people sware under Asa 2 Chron. 15 8 9 10 11 12. were morally binding Covenants prophecied to be under the New Testament Isa. 44 5. 19. 21. The Egyptians shall vow a vow to the Lord. So Zanchy There was indeed a thing temporary and some typicalness in the manner of the punishing the breach of it Diut 13. 15 16. 7. 24 25 26. but that ceremonial kinde of punishment did not belong to the essence of National covenants and therefore makes not the National covenant to be typical and not morally binding to Christians no more than Mr. Hooker will say that the Law of punishing capitally false Prophets seducing to Apostasie and divers other Laws to which something typically did belong but accidentally doth not as touching their substance obligeth us Christians So were also Councels morally binding to us and consequently Engagements and Subscriptions to them and their Actâ— Nor can any say but upon the supposition that Christ hath appointed officers for his house but it was a moral duty not typical the Rule Acts 15. 6. 21. 13. going before and warranted by the Law of Nature That the Nicone Councel about anno 327 should convene against Arrius denying Christ to be God equal with the Father and by the Emperors authority And that in the Councel of Constantinople about ann 383. Macedonius denying the holy Ghost to be God should be condemned and Nestorius affirming two persons in Christ ann 434. and that Eutyches holding one Nature to be in Christ after the Incarnation and so confounding the Humanity and Divinity together should be condemned in the Councel of Chalcedon ann 454. See for more of this Authors cited in the Margin and their judgement of Councels 7. How shall Egypt Isa. 19. 25. Assyria ibid. be a covenanted Nation to God by our Brethrens way they must be a covenanted Nation only in parts as members of an Independent congregation and so none shall be visible Covenanters with God as Isa. 19. but their visible members Mr. H. To covenant with God is a free act no Prince can compel a Nation to swear a covenant National Ans. Then a Prince cannot compel a single man baptized to hear the Word nor a Minister to do his duty to preach or feed for these should be free acts in order to God nor can a Judge by this compel a single man to witness the truth for swearing should be a voluntary act of worshipping of God but a Prâ—nce and State can compel people to do a known duty of adhering to the worship of God 1 Chron.
Cor. 5. 1â— both which express acts of proceeding in a judicial way the whole may censure the part they are superior as officers when they keep the rule but inferior as members and in submission when they break the rule Ans. There is little Logick in dividing the power of private judging which every one owe to another no man is a Church to his brother into a power of rebuking and a power of Church-judging for that 1 Cor. 5. 12. is the Church-judging by excommunication so the face is where the neck should be 2. The rebuking Mat. 18. 15. is indeed in order to Church-rebuking and to excommunication yea to rebuke is a duty of the law of nature Lev. 19. 17. Ps. 141. 5. but by Mr. H. his way I must rebuke none but offenders of my own congregation May I not then rebuke but hate brethren of another congregation for so Moses expoundeth Lev. 19. 17. 3. If to rebuke be a judicial Church-rebuking I pray you may not women rebuke women and men both and labour to gain them if they trespass and to tell the Church sure Abigail Pilates Wife Sarah and other godly women did rebuke counsel and complain of offences and they are not exempted from this duty of the law of nature Doth not then M. H. clothe women with a Church-power and why but as Iezabel and wanton widows are censurable Rev. 2. 20. 1 Tim. 2. 12. may they not rebuke and it appears that a brother must forgive until seventy seven times for upon this occasion Peter moves the question Mat. 18. 15 21 22. but not so women aged children and servants for they must be less apt to forgive then men 3. If Mr. H. so much please himself in Dichotomies why but to these two he might have added 2 Cor. 2. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to forgive and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to comfort and others also as teaching exhorting all which cannot be taken from women servants aged children except you exâ—me them from the Law of Love And howbeit the rebuker be the superiour as he rebukes which yet is not true in an unjust rebuker for he is inferiour yet either too much shall be taken from or too much given to godly women by Mr. H. his way Mr. H. objects If the people should censure the Pastors then there should be Pastors of Pastors and the Sheep should be Shepherds not the Sheep Ans. The consequence is feeble because the people judge not as officers but as members of the whole to whom by vertue of the common Laws of combination they have subjected themselves to be ordered for the common good Ans. Mr. H fathers not this argument upon me nor upon any of ours but Stapleton Grego de Valen. Toletus Pererius Esthius and other Papists who urge the like to exime their Clergy from being subject to civil powers Own the Argument for then the shepherd should be subject to the sheep which is not absurd in diverso causarum genere But these who gave power as officers to excommunicate are here ruled by such as have that power and such to wit the people and flock have that power have the keys 2. Are to edifie by excommunication 1 Cor. 5. 5. 2 Cor. 10. 8. 1 Tim. 1. 20. 3. The Rulers are to obey the people as such who watch for their souls Heb. 13. 17. 4. Take heed that they perish not and therefore must give warning and rebuke lest these perish over whom they have the power of the rod that way And so the people authoritatively watch for their shepherds and the shepherds to wit all the officers must submit unto the sheep the people as being over them in the Lord having the power of excommunication above their heads 2. It is but a conceit to say that the brethren excommunicate not their pastors as if they were officers for they excommunicate them as having received the keys to use them against their Pastors as the Church having authoritative power over their Pastors as members of the Church and it hath no sense to say that the Church excommunicates not as the Church and contrary to Mat. 18. 17 18. nor can members as members excommunicate but saith he the officers are not excommunicated as officers but as members Nor are any the most scandalous excommunicated as officers or as saints or as members but as scandalous officers or scandalous professors or as rotten and leavening members corrupting the whole lump Mr. H. Suppose the members of a Class offend the rest who censure them are not Pastors of Pastors to these whom they censure Ans. The whole watch for themselves and rule and govern themselves as the Parliament do rule their own members But it is non-sense to say that the sheep are in the Lord over the flock for the Scripture saith the contrary Heb. 13. 17. 1 Thes. 5. 12 13. v. 7. Mr. H. Suppose the Pastors turn Hereticks the ruling Elders with the rest consure them here are the inferiours judging the superiours Ans. This is to beg the question for if there be none to excommunicate the Pastors but only the ruling Elder with the people Christ committed not half a Key to any society The Key of Ruling without the Key of Preaching is committed to no society on earth and therefore not to the rulâ—ng Elder with the peoplâ— If there be more teaching Pastors with the ruling Elders then an heretical Pastor may be censured by the whole Judicature and by the ruling Elders in Collegio where he hath an equal vote with the teaching Pastor and doth not as an inferiour judge the teaching Elder but as a collateral and joynt Judge censure with the whole Judicature Mr. H. It s a staple Rule No man by nature hath an Ecclesiastical power over another by constraint one comes a Christian convert from China to a Countrey or City where many Churches are none of them can by the rule of the Gospel compel him to joyn with one more than another He may freely choose what is most suitable to his heart and may be most to promote his spiritual edification Ans. Neither Civil nor Ecclesiastick power here hath place 1. This staple Rule Mr. H. abounds with staple Rules which are much irregular except it be proved by the Word is a staple untruth No man by Nature hath a spiritual power either gift office or grace But by Nature here is opposed to free consent Children born in Abrahams house are without free consent members of that Church Be it so one congregation more than another cannot compel the China-convert to be a member of their congregation but if he be baptized and profess the godly Magistrate may compel him to hear the Word and receive the Seals in the place he resides so it be a sound Church The Magistrate cannot compel him to faith and heart duties but he may compel him to external profession nor doth his being a member of this rather than of
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.
rebuking gaining to Christ persons in all Congregations he shall come unto for sure to be buried with Christ in Baptism and to rise again to newness of life Rom. 6. 3 4. Col. 2. 11 12. Gal. 3. 27. 1 Pet. 3. 21. 1 Cor. 12 13. engages a man when converted to strengthen his brethren to gain others Ps. 51. 12 13. Luk. 22. 23. 1 Cor. 7. 16. and undeniably to gain a trespassing brother Mat. 18. and it must be commanded in the covenant of grace and to exhort another while it is to day Isa. 2. 3. Isa. 19. 23 24 25. Zach. 8. 21 22. Ier. 50 4 5. And therefore it must be will-worship and unwarrantable to teach that a visible professor is not called nor can lawfully gain a trespassing brother as Mat. 18. until he be inchurched a member to that one Congregation and that he is not to gain to God and to bring into fellow church-Church-duties the inhabitants of another City nor in covenant way to exhort one another while it is to day nor to strengthen one another in Church duties of love while first we be all inchurched by particular agreement and covenant to this only Congregation Yea it is the nature saith Mr. H. of all Corporations that one cannot be a Member or free Citizen without the consent of that Corporation Ans. If entring the covenant of grace and professed faith in Baptism put me not in a state of brotherhood to any but to the five thousand men and multitudes beside of the same Congregation Acts 4. 4. and also Acts 5. 14. Acts 6. 7. whose faces I never saw nor can see to enter this new covenant with them Then 1. All of other Congregations as to the duty of Church-gaining as to me are Pagans 2. Mr. H. must warrant from the word the distinction of Christians and of Congregational brethren 3. To Christs sâ—cond coming none can be made my Church-Brother though visibly and professedly he have with me one hope of Calling one Lord one Faith one Baptism one God one Father of all Eph. 4. 4 5 6. but one of the same Congregation and that by this new covenant 4. He is never my Congregational brother but by this new engagement Nor 5. Of the same visible body with me notwithstanding of the oneness Eph. 4. 4 5. but by this 6. Nor can he eat of one bread with me contrary to Scripture 1 Cor. 10. 17. 1 Cor. 12. 13. and our brethrens way being not my brother nor a member of that houshold of Faith Eph. 2. which to Mr. H. is only a Congregational houshold 7. Nor should I love him as a visible brother to me contrary to 1 Ioh. 3. 14 15. nor give him alms as such contrary to 1 Ioh. 3. 17 18. 3 Ioh. 5. Iam 2. 14 15. M. H. The word saith Mr. R. teacheth that I should confess Christ walk before God c. but that I am under a divine law to swear this covenant which is different from the covenant of grace in relation to this duty is no divine law Ans. But to say there is no divine law to necessitate a man to enter into another covenant for marriage beside the covenant of grace is strange So a man may take the place and do the duties of a husband to a woman and tell her I have been these many years in the covenant of grace and there is no necessity to make a mariagecovenant beside A Nimrod might say the Gospel teacheth to pay tribute to Princes and the Prince to exact it and there needs no other covenant between Prince and people Ans. The reason is altogether impertinent for a Pastor is no married Husband no Monarch to rule over one single Congregation only So when he dispenceth Bread and Wine in the Lords Supper to fourty of another Congregation which he may lawfully do 1 Cor. 10 17. 1 Cor. 12. 13. As our brethren teach the Pastor saith I am no married Husband nor Church-covenanting Pastor to you fourty forraign members of another Congregation but yet I do the duty of your own sworn and only Husband and Pastor to you in dispensing to you this Seal of the Covenant and there is no need of a marriage covenant between you and me Is not this by Mr. H. his own doctrine to quit the argument when it undoes his own cause and to say the comparison of husband wife is blasphemous And the like is said of that of Prince and people for he is no Prince nor Magistrate to a people which never promised nor covenanted with him for subjection and obedience and a covenant is necessary in both these but a Pastor may and doth discharge pastoral acts to these with whom he never entred a marriage-covenant all our brethren grant 2. Mr. R. denies not but there may be a Covenant between a fixed and a proper Pastor to make him fixed and proper not to make him a Pastor and this Congregation but that agreement makes neither Husband nor Prince but my argument is that the covenant of grace gives marriage membership to the man who entereth it to all Congregations on earth and warrants the sound professor to gaine a trespassing brother in all Congregations without the new fansied marriage or covenant between him and them And the covenant of grace entred did this See and answer my Arguments and prove not to me a marriage-membership with this only Congregation by an asserted comparison wickedly said But Mr. H. speaks dishonourably of partaking Church-ordinances and seals in another Congregation and from another Pastor when he will have these acts to be adulterous and traiterous performed by no Husband but by a strange man and a forraign usurper and tyrant Mr. H. That of Baptisme is removed Ans. The answers of Mr. H. are removed Mr. H. The Gospel requires me to seek for the help of a godly Pastor and to marry and not to burn therefore there is no marriage covenant to make a husband and such a man a Pastor to me Ans. This heedless similitude ever brought to the fields is already removed 2. There is a difference between making a man a Pastor to me fixed and making him a Pastor simply the former I grant and Mr. H. shall gain nothing thereby 3. If the Gospel bid me pray every where remember the Lords death till he come gain an offending brother every where teach warn comfort the brethren every where Ergo I must pray Church-ways partake of seals c. at the Church of Ephesus of Philippi of Rome c. without any new engagement or covenant superadded to the Gospel-covenant CHAP. XXV Whether a Pastor or Professor be first a member of the Catholick visible Church before he be a member of a single Congregation MR. H. Some Paradoxes fall from the Pen of Mr. R. a Pastor gifted and called by the Church is a member of the visible Church before he be their Pastor though he be a member of no Congregation 2. That a
the complete object of Christs intent 2. The complete and adequate matter of his work and soul-travel on his incarnation dying rising ascending interceding giving of the holy Spirit Luke 19. 10. 2. 10. 1 Ioh. 2. 2. 1 Tim. 1. 15. Rev. 1. 5 6. Heb. 7. 25. Ioh. 16. 7. Isa. 53. 11. 3. The onely complete recipient and principal subject of all the gracious and saving actings of Christ of Church-callings of the Promises Covenant preached 5. By this the congregational body may say I have no need of thee Obj. Yea I have materially need of thee for counsel rebuke Ans. But is Body-need Organ-need and Church-need that Paul speaks of 1 Cor. 12. 26. Peters body hath no Organ-need of Pauls feet to walk for he hath two feet of his own but he may have physical need of another kinde So the Congregation hath need of Heathens to rebuke them but this is no Church-need 6. Paul 1 Cor. 12. would have no schism in the body but would have the Churches to have the same Church-care one of another and not to be divided in one Faith one Baptism one Church-head one Church-Gospel c. which must be if I be not a member of all congregations 7. We are to suffer one with another rejoyce one with another but no Church-feeling is required of me if I and those of another congregation be not of the same visible body by vertue of the fellow-feeling between the members the Apostle cannot speak of a natural compassion for humanity will teach Christians to mourn at the destruction of Heathens but they are not for that of the same body of Christ with us But as all these prove that there is a visible body of mâ—â—y congregations and so that there is a Catholick integral visible body So we thus argue If the Church-actings and sufferings and rejoycing condition of those of associated Churches be visible and audible to us no less than the Church-actings and sufferings and rejoycing condition of the single congregation whereof I am a member then must the one be a visible Body and Church as well as the other But the latter is true The Proposition is clear for if the properties and accidents be visible the subject is visible because this is the formal reason why a congregation is visible for we see not the spirits and faith in the hearts of the single congregation but we see their profession in single persons and their meetings in one place for hearing praying praising and partaking of the seals Now all these we see in three or four or six meetings or conventions of the Churches associated which shall but make one numerous congregation of ten thousand as the dissenting Brethren said of the Church of Ierusalem and we see them severally meet as we see the Church of our own single congregation As for their poverty sickness imprisonment and the sufferings of these of the same congregation of which we are members we see not these in Church meetings but in single members and these must be visible in many congregations as the famine in Iudea for which Paul made a collection as well as in one From all this its clear that it is false which Mr. H. saith That all particular Churches are all the members that the Church visible hath For Apostles godly sojourners dissolved members are not members of congregations not are they congregations themselves and yet they are members of the visible integral Catholick Church CHAP. XXVI Other Arguments against the Church-Covenant are vindicated Mr. H. Mr. R. plainly affirms That when one enters a member of such a Congregation under the Ministery of A. B. he cometh under a new relative state by an implicitâ— or virtual covenant pag. 95. which is cross to that which was affirmed pag. 92. Ans. Mr. H. cites not my words to the full I deny not but he that enters a fixt member of a congregation comes under a new relative state of a virtual covenant and so does he that enters a member of a Christian Army of a Family of a Society in a Ship But the state of the question is not touched for the state of the question is not Whether this new Covenant make the adjoyner a member of the visible Church where as he was no visible member before that is whether a born Englishman by being made a citizen of London was made an Englishman and a born Subject of England whereas he was not a born Subject before 2. Whether doth this New-covenant give him right and claim to Church-ordinances and seals of the Covenant of grace so as without it the man hath no right at all to Ordinances Sure it s a great sin to lay more weight on either the Temple or the Ark than God hath laid on them But this Covenant so used is a fancy Mr. H. A Church newly erected becomes a sister-Church with others yet she needs not a new Covenant saith Mr. R. to accomplish it Ans. No certain our Covenant once entred all the relations that depend thereupon are included in the first Covenant A woman once being married all duties to the husbands kindred results from the Marriage-covenant there is no need of a new Covenant Ans. Yea but a Church newly erected becomes as really a part of a Synodical body that is really obliged to engage for association saith Mr. H. and it s both lawful and useful as a person becomes a member of the single congregation And officers are no less married to Synodical duties by the light of nature and right reason saith the same Mr. H. than single persons are married to congregational duties therefore a covenant is as necessary in the one as in the other magis minus non variant speciem if there be a marriage here officers are more married to the associated Churches in general as to the complete correlate than to the single and inadequate correlate the bit of a single congregation 2. A man born in the Covenant of grace and baptized is engaged in all duties Mr. H. The Apologie said It s not the Rule of the Word touching Man and Wife Magistrate and Subject that makes people in such a state but the Covenant thus stands unanswered by Mr. R. Ans. This is for me but he being born in the Gospel-covenant and baptized to all Churches he is a son a married member to all congregations 2. Mr. R. constantly denied the naked comparison as blasphemous and Popish the Church is Spouse to no sinful man Pope or any other Enaristus The Councel of Carthage of Sardis of Antioch so judge That the Bishop is the Husband the Church his Wife Innocentius the III. As Almighty God hath left the Marriage-covenant to be dissolved by his own judgement onely so let not the Bishop leave his Church But Calvin and Luther say The Lord is the Husband of the Church So Bullinger Musculus Gualther 2. It makes communion between the Pastor and those of
same flock Ans. Take classical Elders as they are congregational Elders and that is all one as to say no classical Elders and then they are no teaching Elders and all that is gained is this a classical Elder as he is no classical Elder is a teaching Elder And so there is no distinction Ans. Such quirks become not grave M. H. What is a Synodical Elder Mr. H. saith a counselling Elder I reply that is no Elder but a counselling Brother or Sister But Mr. Cotton and our Brethren say better A synodical Elder is an Elder synodically teaching the Churches with pastoral and dogmatick authority without all power of jurisdiction that is a Synodical Elder as no Congregational Elder but as he judgeth in Synod is a teaching and a ruling Elder Then I infer that al Synodical Elder must be both an Elder and no Elder So animal as he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is non hâ—mo but he is vivâ—â—s It were easie to weary the Reader with many wild unsolid notions such like Ergo animal is homo non homâ— Mr. H. So a Pastor may be a teaching Pastor to one Church and a ruling Pastor to two or three or thirty This is a Bâ—shop Obj. The Bâ—shop arrogates thiâ— to himself alone Ans. Shew a rule of Christ why the Elders may not join many Elders to join with him for you have no rule of Christ to join many to him to rule many Churches nor hath he a rule to assume many to him Ans. Not any of the separation ever refuted with that strength of Scripture Reason Antiquity the domineeringg prelacy as the godly presbyterians in Britain and the reformed Churches But so many thousand Independent Monarchies and two Congregational or three Elders for a Deacon is for Tables Act. 6. subordinate in point of jurisdiction to none on earth is a more lively image of a domineering Prelacy then all the Presbyteries on earth 2. There is no rule to join other prelates or elders to a prelate an unlawful officer having power of jurisdiction the only proper pastor and all others are but pastors under him and his delegates But Mr. H. cannot say that the pastor of a congregation is an unlawful pastor to whom so many bastard pastors are added if he do this shall reflex upon his own way for the Synodical Elder is a pastorally teaching Elder to many Churches Antioch Ierusalem and also a teaching and ruling Elder to one congregation by our brethrens way Is the Synodical Elder therefore a pastor of pastors and a Bishop And Mr. H. cannot say but that there might have been divers congregations in Ierusalem and yet unformed Churches and that the twelve Apostles did feed and rule them all in common and so shall Peter teach one Congregation at once and rule many whom he cannot teach for physically it is impossible he can feed many at once and yet there was but one Presbytery and this we shall hear Mr. H. confess hereafter Ergo the twelve Apostles and Church-Elders feeding many Congregations not formed with fixed Pastors shall bring in such sort of Bishops as Mr. H. charges upon me Mr. H. If they do not both rule and teach they cannot fulfâ—l their Ministry Ans. How is it proved that Pastors cannot fulfil their Ministry except they both rule all the Churches with acts Synodical and their own Congregations also 2. How is it proved that there is a blank in the Ministry except Pastors both teach and rule these same persons some of the Congregation are so experiencedly taught of God that rebukes and censures of excommunication are never drawn out nor need to be drawn out against them never Interpreter so expounded Col. 4. Mr. H. If Pastors be Pastors and in office when they are out of Court then have they Church-jurisdiction out of the Court but the first is true Also censures shâ—uld be dispenced in the Congregation and there they must preach also Ans. Priests when not actuâ—lly sitting in the Sanhedrim Members of Parliament are Members sitting in the House and Pastors are Elders actu primo when not sitting in the Congregational Judicature Ergo they can exercise acts of jurisdiction out of Court in their Houses and may the Eldership preach out of the Court it is a shame to hear such Logick 2. Belike Mr. H. thinks it unpossible to dispence censures but the Elders must preach Ergo when the people excommunicate their whole Officers because heretical they must also preach pastorally for it is pastoral ruling and teaching which makes a fulfilling of the Ministry but the conclusion is absurd let Mr. H. see to it CHAP. V. The Argument from the onerousness of Presbyterial Ruling of many Churches and of Congregationally feeding of others against the Presbyterial Church are discussed MR. H. The classical course layeth a burden upon teaching Elders which Gods word never laid and which they are not able to discharge the Apostles appointed Elders in every Church to feed the flâ—ck not the flocks Mr. R. the way of watching over Sister Churches is as dreadful for onerous careful laborious watchfulness in the way of conscience as to be bound thereto by way of duty for this bond of lovely and brotherly consociation which is the foundation of Presbyterial governing ties us to doe no more in governing and helping other Sister Churches then if We had no further warrant to promote their ed fication then the alone relation of brotherly consociation The sentence is saith Mr. H. unperfect and therefore that it may reach his purpose I think is must be thus expressed the bond of brotherly consociation tiâ—th us to do no more in governing Sister Churches then brotherly consociation simply can do is true but impertinent to Mr. R. his scope which is to compare the bond and burthen between brotherly association and office-imposition as if there were a parity between them Ans. 1. The classical course layeth no other burthen upon teaching Elders by way of united jurisdictions in governing neighbour Churches that are the same body and have the same seals common as Mr. Cotton and his own Discipline agrees as I often cite then the way of Churches both associated by brotherly association and by Synodical and authoritative governing as the same Mr. Cotton teacheth and Mr. H. saith it is true but not pertinent and if it be true why contend we 2. That it is not pertinent to my purpose is denied Why Because saith he Mr. R. his scope is to make a parity and equality between the burthen of Brotherly consociation and of Office-imposition But that is a change of my words and therefore must lie upon Mr. H. as his not my words except they be wrested Nor is it my scope to make an equality in quantity as if there were as Mr. H. most mistakingly saith the like care onerousness and labour required in duties of Christian watchfulness in a brotherly way as in duties of office relation But in equality of