It s true they may say he plays the Tyrant in that but yet God hath given him the onely supreme power both to inquire saith Mr. H. and judge of Professions and Religions which is true and ought to be maintained which is false and ought to be rejected And if so the many godly who fled from Old England to New England because of Prelatical Tyranny of conscience did believe that the late King Charles had power as a King to judge the Service book and Ceremonies imposed upon the godly in England yea and upon Scotland also was the onely true Religion and had power given him of God as supreme Magistrate to command all the three Kingdoms to be of the Kings Religion or then let them all be banished out of his Dominions But is not this to make the King a Pope and the onely carver and Lord of the Faith and Religion of his Subjects and so the King by his Office is the Messenger of the Lord of Hosts and a Royal Prophetical Teacher who watches for the souls of all his people What Scripture puts the King in such an Office 2. Did not the godly and sound condemn such an Headship in the Oath of Supremacy and in the Kings Proclamation in which he as King commands all to receive such a Religion as he thinks fit even the substantials of the Mass and no Prayers but book-prayers the other Prayers being fancies And this command is equal to a pastoral or Synodical Decree 1. Because it comes from the King having no act of the Church but onely having taken the counsel of his Clergie and so by civil power peculiar to his power Royal and place as Mr. H. speaks p. 56. 2. Because its the onely form of worship he thinks fit 3. Because he commands it to all Ecclesiastick persons Arch-bishops Bishops c. as the onely Spiritual Pastor of Pastors on earth Hence if Christ hath given such power it s not lawful without breach of the fifth Command to embrace or profess any Religion in a Christian Kingdom except it be first instamped by or with the Authority of the King the Head as the Chaplain calls him of the Churches by his Royal Authority Yea our Book of Canons say that Christian Kings now have the same power in causes Ecclesiastical that the godly Kings among the Iews had And are they not then Prophets by office and may write Canonick Scripture as David and Solomon did and so we must not without Rebellion profess the Faith or the Christian Religion but when and where such as the King commands us contrary to Mat. 10. 32. or we are to confess Christ before men but not except the King teach and command a confession and such a confessor 3. Paul must have told us Eph 4. 11 12. of the King as well as of the Apostle given to edifie the Body and gather the Church if so be that he is the onely supreme Iudge of true and false Religions And he must be some spiritual officer and one who chooseth a God and a Religion to his Subjects and he must be â—he holiest Subject who can say The Kings God is my God When I read this I was sad to see Mr. Tho Hooker speak and write like the Royalist Mr. Rich. Hooker 4. The Magistrate supreme and inferiour except Mr. H. be an Erastian is a member of the Church and under the Scepter of Christ in the preached Gospel and to be edified by the Word Seals Rebukes and Censures for otherwise He that despiseth you despiseth me and if he hear not the Church let him be as a heathen and Faith comes by hearing must suffer a strange exception in the person of the King he may despise pastors and the Church without guiltiness for he is above the pastors and carves their Religion and prescribes as our cited Proclamation saith the causes why Bishops should excommunicate and censure to wit if they refuse the Kings Religion and Mr. H. warrants him by a power peculiar and supreme so to do 5. We reade not that the Kings of Israel and Iudah prescibed what was true and false Religion but were subject to the Priests and Prophets who spake the word of the Lord and the Prophets rebuked Kings as Ieroboam and others for intruding themselves in that office Moses Samuel David Solomon were Prophets 2 Chron. 36. 16. Isa. 50. 19. 6. The Magistrate is the Minister of God and bears the Sword to take order with evil doers and is Custos vindex utriusque tabulae and the Religion is supposed to be before the Ruler 7. It s somewhat heathenish like Numa Lycurgus who to procure obedience and authority to themselves gave out that they prescribed what Religion was true and that they conversed much with God 8. All questions and controversies of Religion in the Nation must be determined all cases of conscience resolved by this Pope who onely can determine what is true and what is false Religion and the King must be the Oracle and Priest with whom onely the Urim and the Thummim must be 9. All fallings against Religion must be Treason against the King whereas Kings and people are rebuked because they hearkened not to the voice of the Prophets not because disobedient to the word of the Lord in the mouth of the King Either this is to take both the Swords from the Pope and to give them to the King or it is nothing for without controversie the King bears the Sword to take vengeance of him that doth evil Rom. 13. 4. 1 Pet. 2. 14. and whosoever determineth by his supreme power what is true and false Religion to all the Subjects must bear the other Sword 10. M. H. makes out his Assertion thus Kings could not provide for their Subjects to live in godliness and honesty except they had power to inquire and judge of true and false Religions Now this is spoken of Nero and of heathen Kings 1 Tim. 2. 1 2. But out of doubt God never made heathens that are enemies to true Religion supreme determiners of true and false Religion And if this agree to Rulers as Rulers as M. H. saith it is peculiar to their power and place then all Rulers Heathen Christian high and low sound in the faith and corrupt and heretical should be carvers of so many sundry Gods and Religions But the next Reason is ill and worse if because the King is a Nurse-father to the Church he must be father and a begetter both of Religion and of the Church because he protects and defends the true Church then true Religion must be before him As also when Mr. H. saith that the Prince is a Nurse father to the Church he means the Independent Church onely so that he owes no protection to Presbyterians nor justice to them And if the Nurse-fathers care be that there should be a right opinion and worship openly professed within his Territories the Magistrate is to do this no other wayes but
A SURVEY OF THE SURVEY of that SUMME OF Church-Discipline Penned by Mr. Thomas Hooker Late Pastor of the Church at HARTFORD upon Connecticot in New England WHEREIN The Way of the Churches of N. England is now re-examined Arguments in favour thereof winnowed The Principles of that Way discussed and the Reasons of most seeming strength and nerves removed By SAMUEL RUTHERFURD Professor of Divinity in the University of S. Andrews in Scotland Revel 21. 9. And there came unto me one of the seven Angels which had the seven vials full of the seven last plagues and talked with me saying Come hither I will shâ—w thee the Bride the Lambs wife V. 10. And he carried me away in the spirit to a great and high mountain and shewed me that great City the holy Ierusalem descending out of heaven from God Ezek. 48. 35. And it was round about eighteen thousand measures and the name of the City from that day shall be The LORD is there LONDON Printed by I. G. for Andr. Crook at the Green Dragon in S t Pauls Church-yard M. DC LV III. Christian READER IT were good there were more believing and less disputing in the world and that all especially the Ambassadors of the Prince of Peace would listen to that 1 Tim. 4. 4. not to give heed to fables and endless genealogies which minister questions rather then godly edifying which is in faith as also to consider that the holy Ghost states an opposition betwixt questions of perverse disputers and godliness 1 Tim. 6. 4 5. In this Piece which the violence of requests in some the importunity of chiding in others and the less modest triumphing in not a few hath extorted rather than willingly brought forth the question of the preference of humble believing above all factious disputing even though the subject were the form the going out and the coming of the house of the Lord is with me and which is of infinite more weight with the truly godly soon determined for Blessed is the servant whom the Master when he cometh shall finde watching praying believing not tossing and raising the dust of debating and multiplied Replies and Duplies since the peace and joy of believing that we may abound in hope through the power of the holy Ghost is of great price with those in whom the meekness and gentleness of Christ hath place For it were desireable not to be in bondage to either Engine or Pen and it would appear that there is less of Christ and more of Self in our sickness of over-loving these truths which suffer most bruising and grinding might I be licensed so to speak between the Milstones of Sides Opinions and Contradictions of Parties as if that were the choicest verity which the mans own engine hath taken out of an Adversaries hand in a manner with his bowe and his sword But O how more precious were it if the holy Ghost had perswaded the man of the sweetness of it from the fountain of holy Scripture for it is beyond doubting that syllogisms and haply thirty two or fourty Arguments have not such leading and captivating influences upon the heart as the convincing light of the Spirit acting upon the supernatural instinct of the new birth to bring the thoughts captive to the obedience of Christ. For when the head is filled with topicks and none of the flamings of Christs love in the heart how dry are all disputes for too often servouâ—of dispute in the head weakens love in the heart And what can our Paper-industry adde to the spotless truth of our Lord Iesus O that Opinions were down and the Gospel up and Sides and Parties might fall and Christ stand and that all Names Sects and Ways were low and the Lord alone exalted and that we could both dispute for Iehovah and in the same act worship Iehovah There is too much fire stricken out of the letter in our debates it were good that the Spirit with fire from heaven did animate and inliven the letter and word of our Polemicks it were good that the Ministers of the Gospel in the Isle of Britain were well studied and read in that celebrious and noble Text Iesus Christ and him crucified that we might contend for his high interests and had the Key of David to open Christ to commend him in all his loveliness and people would come and see and wonder then should we know how choiser it were to act in our selves the love of Christ being warmed and inflamed therewith than to write the letters of his love in ink and paper and to declaim of it to others Neither is this spoken to deny but many precious and savoury truths as Christ himself have endured contradiction of sinners but the witnesses both sealed these truths with their blood and were in their debatings shined upon by the out-lettings and emanations of the Spirit of Christ. It were safer to lie in the dust and be humbled before the Lord for the breach of Covenant the vast toleration of false Religions our vanity of apparel when we busk and adorn our selves in filks even in our state of captivity for intemperance execrable swearing lying mocking and persecuting of godliness lothing and hating the godly covetousness the barrenness of our profession and which is the root of all Atheism gross ignorance of God and of Jesus Christ the abounding of many other iniquities as if we would make it appear that three Englands are scarce sufficient to humble one Scotland Which is not spoken to justifie the Author or a party from deep accession to these sins or to clear and acquit the members of our Church from the charge put on them by Mr. Hooker It s true we judge it not warrantable to say that the servants are to call and invite none to the marriage-banquet but such as they look on as regenerate and clothed with the wedding-garment nor to teach that the Lord of Hosts shall make a feast of fat things a seast of wine on the lees of fat things full of marrow unto and for a visible society of which Magus the Sorcerer Iudas the Traitor are priviledged members and that the Lord in them shall destroy the covering cast over all people and the vail that is spread over all nations and that in the members of that Church-frame of which we now dispute it s verified which the Prophet saith Isa. 30. 26. Moreover the light of the moon shall be as the light of the sun and the light of the sun shall be sevenâ—old as the â—â—ght of seven days as Mr. H. cited for without the salvo and â—enitive of a figure the part for the whole his Congregational visible Church can never stand under the weight of such glorious Prophesies as are fulfilled in the onely really gracious and chosen of God visible or invisible Yet should the desire of our soul be that there be upon the bells of the horses Holiness unto the Lord and the pots in the Lords house may be
have as primarily intrinsecally immediately in their sphere and orb the Keys due to them according to the proportion of the associated body as the whole integral-Catholick Presbytery and Church hath whether in an Oecumenick Councel or out of it It is then a wide mistake in Mr. H. to tell us If an Oecumenical Councel be the first subject of the Keys as it is not that there can be no act of power in ordaining of Ministers in excommunicating of delinquents but by vertue of an Oecumenical Councel giving their influence first to that work For if the meaning be as it must be that a General Councel must prove an act and put forth some actual Mandate commanding such a man to be ordained an officer such a delinquent to be excommunicate else the Churches cannot proceed for to take Mr H. his own comparison Richard or Ioshua cannot be a man or apt to laugh except the abstract nature of man give in his influence to the work And since Mr. H. and his Brethren make the male-congregation abstracted from this or that congregation the first formal subject of the whole power of the Keys what influence I ask doth the so abstract congregation give to the work of Ordination and Excommunication in a particular congregation Abstracted natures do not send abroad mandates to all the congregations all the world over before they can ordain censure or excommunicate If it be said this agrees to the nature of a congregation in general to ordain and excommunicate but there needs no other actual influence of a command to come from the congregation in general to this individual congregation for their using of the Keys True there needs not by the like that any mandate pass from the Oecumenick Councel in general to this or that individual Oecumenick Councel in the exercise of its Synodical acts But saith Mr. H. if the Oecumenick Councel be the first formal subject of the power of the Keys then inferiour Courts cannot ordain nor excommunicate without a warrant and actual command from them Ans. This is feeble for beside that the Oecumenick Councel is not at all any such formal first subject as is said it s a naughty consequence for though power of life and death be in King and Parliament as in the first subject it follows not that an inferiour Judge or free City cannot put to death notorious Traitors and Murtherers all England over without the influence of some actual Mandate from King and Parliament to the putting to death of every Traitor So when Christ gave power of Word Seals and Censures to the Apostles as representing all officers say we or as representing all believers saith Mr. H. it follows that officers and the male-Church cannot administer Word Seals Censures without the influence of a new actual command from the Apostles who did represent all such to whom Jesus Christ gave the Keyes by this arguing of Mr. H. Nor does Mr. H. his first deduction follow that if a General Councel be such a subject as it is not that therefore the existing of such a Councel is as necessary as the well-being of the Church For a Parliamentary power is necessary for England yet suppose by war and other invincible impediments a Parliament could not meet for divers years yet neither power nor exercise of Justice do cease So here Synodical power may be and by the care of the Lord of his House is continued in lesser Assemblies though such Councels exist not But 2. the Antecedent being true the Consequence is null Nor is the power of the Keyes in its latitude as is said either firstly or onely and so not perfectly in this Councel but firstly and intrinsecally in the whole integral Presbytery all the earth over Nor is it necessary that this General Councel though it were the first subject of the Keys always attain all its end in the use of the Keyes For the male-Church void of Pastors cannot attain all its end to wit the pastoral preaching the dogmatick and official sentencing of delinquents the right tendring of the seals yet is the male-Church the onely formal subject of this power to Mr. H. Mr. R. said well that a General Councel can hardly excommunicate a whole National Church for it could hardly be known to them but many are not obstinate in the National Heresie and Scandal who through weakness and fear of persecution dare not confess And it s enough that a National Church may be declared to be no Church as Moses removed the Tabernacle and pitched it without the camp Exod. 33. 7. and Paul turned away from the blaspheming Jews Acts. 13. 45 46. and yet neither the one nor the other is the excommunicating of a National Church for the word of the Covenant remained in the Nation of the Jews after Paul and Barnabas turned from them and preached to the Gentiles Iam. 1. 1. Heb. 1. 1. 3. 6. 10. 25. 1 Pet. 1 1. 1 Ioh. 1. 1. 2. 1 2. Nor is our Brethrens new censure of non communion of Churches so warrantable For 1. The removing of the Candlestick seems to be a judgment inflicted onely by Jesus Christ and they who declare such a society to be no Church must have the warrant of Christ going before and really removing the Gospel For if the Word the contract of marriage and seals remain there in their substance they can only the profession thereof not ceasing declare them an impure and corrupt Church but not to be no Church 2. The doctrine or practise of a Church may be erroneous hurtful and destructive to holiness as that of Pergamus and Thyatira and they defend it and yet remaining sound in other points they cease not to be a people in covenant with God and they cannot be declared no Church and the Ministerial acts of baptizing invalid and to be reiterate as is clear in the Church of the Jews though Idolatrous and in the Scribes and Pharisees corrupt the same way in practise and doctrine whom Christ commandeth to hear Mat. 23. 1 2. far more for a sinful act of Jurisdiction leave they not off to be a Church 3. How can it be clear to a sister-Church that there are not there the Church being above a thousand or many Churches for many Churches may be unchurched as well as one a few names that out of weakness onely are silent at the sinful doctrine and practise of the Church 4. It s hard to say the Church of Rome in which there are the matrimonial Tables the Old and New Testament valid Baptism and Salvation to a covenanted people by the fundamentals preached is no Church though communion with such a Whore be unlawful Mr. H. If the Churches refuse the sentence of Excommunication inflicted by the Court Oâ—cumenical it can never prevail to attain its end Ans. Ergo its unlawful It follows not the Churches the person excommunicate refuse to abstain from the society of one
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
15. which they in circumcision undertook before to do which duty ought in foro Dei to be willing Mr. H. An oath to keep Gods commandments saith Mr. R. is a part of the third command Psal. 119 106. we are to contend for the faith Jude 〈◊〉 3. and profess God before men that which bindes a man morally binds a Nation Ans. Davids â—aking an oath was upon lawful grounds to a lawful thing but National Churches and National Covenanting are now abrogate Ans. Then a desire to preserve Religion which is called in question in the Land and to transmit it safe to posterity be a lawful ground as it is and to continue Religion be a lawful thing and to remain the Lords people we have these two which by Mr. H. made Davids taking of an oath lawful Ergo so must our National Oath by Mr. H. be lawful 2. That a National Church meeting all in one place at once to worship God is abrogate we say the Church of the Jews was no such Church nor contend we for any such national Church But if a National Church swearing a covenant to worship the Lord in sincerity in parts in several congregations be abrogate then suppose all England were visible Saints and all moulded in single Independent congregations it were unlawful for all the members to swear their Church-covenant why all National Churches are abrogate saith Mr. H. but is not here a National covenant such as we desire granted by Mr. H. 2. We contend not for a whole Nation meeting in one place to swear But sure all the land of Iudea and they of Ierusalem were all baptized of John Mark 1. 5. and all Divines grant there is a religious vow and covenant in baptism Here is such a National covenant of all the Land of Iudea as we contend for as lawful under the New Testament 3. Suppose the Turk came with a huge army against Britain with fire and sword to kill old and young except we will deny Christs Gospel and our Baptism Mr. H. by his way thinks it Judaisme for the Prince and Parliaments to command all between sixty and sixteen to rise in arms and to swear an oath to King and State that we shall confess Christ before men and stand by the Gospel and fight to the death and die a Nation of Martyrs before we yield to that Turkish Tyranny Why a National oath is Iudaisme for as a man is to confess Christ before men Mat. 10. 32. so far more a Nation when called thereunto 2. To take a covenant should be a free Ecclesiastical act no Prince can compel to National Oaths It s my prayer to God that our Brethren in New England be not compelled to quit Christian Religion as we in Scotland were thralled to embrace Popery by the dominâ—ering power of Prelates And shall it be Judaisme for Protestant Nations to swear the like if the man of sin should blow the trumpet and raise all the Catholick Romans iâ— Christendom against the Lamb and his followers 4. If it be lawful for one professor to avow Christ before men Mat. 10. 32. Mark 8. 38. Luke 5. 26. 12. 8. Rev. 2. 10 13 15. shall not Egypt Asyria be obliged to set up as it were Altars to the Lord and speak the language of Canaan Now that is a professed engaging to avow the Lord now I might put Mr. H. to it and it s but an Anabaptist ground to seek a warant for a National covenant under the New Testament for I again desire him to give me a warrant for a National profession 2. A National promise to be the Lords people 3. A National confession of sins and of leaving of the truth 4. A National petitioning for grace to avow the truth to the end and to transmit it pure to posterity 5. A National confession of faith except we argue thus a single man does this a David warrantably did swear Ps. 119. 106. Ergo a Nation may do the like 5. The examples of the Jews Church are moral not typical Tâ—e oath was not tied to Temple Sacrifice or the like 6. It s prophesied there shall be swearing and subscribing to the Lord and that the Jews shall renew their covenant to God Iâ—r 50. 4 5. see 1 Tim. 5. 12. 7. An oath is a law-band against back sliding under the New Testament as under the Old enjoined in the third Commandment And there be warrants for oaths in the New Testament Rom. 9. 1 Phil. 1. 8. 1 Thes. 2. 10. 2 Cor. 1 23. 11. 31. Rom. 1. 9. Matth. 5. 8. It is moral Deut. 6. 13. 10. 20. Isa. 19. 18 21. 45. 23. See Par. Zanchius c. Mr. H. Were the oath lawful yet not in a private man as in a Nation yet it must suit with our strength that which is helpful to one because strong and able to perform is hurtful to another Ans. To swear single life is unpossible for there is no command binding me to it 2. Will Mr. H. say aâ—l baptized by Iohn Mark 1. 5. and all their Church members that swear the Church covenant have a like strength and all engaged to be buried with Christ in Baptism Rom. 6. 3. 1 Cor. 12. 13. Gal. 3. 27. Col. 2. 11 12. all Asa and Iehoiadah their covenants had alike strength Mr. H. The ground is worse to wit that which ties one man ties a Nation a man is not morally tied to keep Gods Commandments he may live all his life and never take a private oath and not sin if he swear this is a moral command to keep his oath his manner of swearing seems to be private it s but a free-will offering Ans. To lay bands of promises and oaths upon a back-sliding heart is commanded in the third Command and is not Judaical Gen. 14. 22. Gen. 28. 20. Psal. 132. 2. Psal. 76. 11. It s prophesied as a moral duty of Egypt converted under the New Testament Isa. 19. 21. They shall vow a vow to the Lord all the Gospel purposes and resolutions spoken to the Lord in praying in suiting grace to do duties confessing sins are so many Gospel vows laid upon the heart to do such duties nor is there a formal swearing required in vows made to God And this is sinful omission of a morally obliging duty and morally obliging one man so it obligeth a Nation as affiirmative precepts do and this smels of Anabaptism to cry down all Gospel-vows 2. The manner of swearing to continue in the professing of faith when temptations from the Prince and Edicts to receive the Mass Book are no more private and arbitrary vows then the oath of your Church covenant 3. It s poor Divinity to say that the free-will offerings to the Tabernacle and Temple were free that is arbitrary so that a man might have lived all his life and never been guilty though all his life he never offer a free-will offering to Tabernacle Temple or to the Lord