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
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
c. that are detestable to God not dear to God as every where the Scripture teacheth Mr. H. p. 40. The visible Church is called The Body of Christ 1 Cor. 12. 27. 28. Ans. The visible Church in the sense of Mr. H. as including Magus Iudas as such is not Christs body 2. Nothing is proved except it be made out that all and every one in Corinth were lively Members under the Head Christ in the judgement of charity otherwise it is a sinful addition to the Text. Mr. H. A Church may be visibly in Covenant which hath not an infallible assistance may erre in fundamentals fall away and not endure as the dayes of heaven and so are his first and fifth arguments answered Ans. It is I consess soon done if well Ans. It is true if men entertain such things as they call truths when they are but lies of Arminians it will be easie to wipe away all with a dry Negoconclusionem My first argument to prove that the invisible and not the visible single Congregation is the principal prime and onely proper subject of all the priviledges of special note given in the Mediator Christ is Par. 1. pag. 244 245. because that is such a subject of all these priviledges to which onely and principally the Promises belong that they are a seed enduring as the dayes of heaven Psa. 89. and can no more cease to be in Gods Covenant favour than the Ordinances of heaven can cease to be Jer. 31. 35 36. then the Mountains can depart Isa. 54. 10 c. But the visible Church of a Congregation is not such c. Judge Reader of the answer The fifth Argument Because the invisible Church of the Elect is such as cannot erre in fundamentals cannot fall from the Rock and not the visible Church of the Congregation whereof seven may be a Church and six of them such materials as Magus nor can such a Congregation bear as the first onely and prime subject these styles say I pag. 250. that are proper onely to the Elect Redeemed and really sanctified Church the styles of Christs Sister Love Dove Spouse Mystical Body of Christ. Mr. H. answers by yielding the Assumption A Church may be visibly in Covenant may erre in fundamentals may fall away And this is Mr. R. first and fifth Arguments Hence if perseverance and never falling away be a special priviledge given in the Mediator Christ and it agree not to the Congregational the onely visible Church and if it agree not to all visible Congregations then is not the visible Church the onely principal subject of such priviledges since the world was no Logick can say that a property can be denied of its first and onely subject That is a man and yet is not apt to laugh 2. To be visibly in Covenant is not a priviledge of special note that is a saving priviledge such as Perseverance to have the anointing and a new heart Of which saving priviledges I spake all along pag. 244 245 246 247 248 249 250 251 c. for to be visibly in Covenant agrees to Magus and to all rotten Members but these saving priviledges of perseverance agree not to Mr. H. his visible Church which may and doth fall away saith Mr. H. Judge then if these two Arguments be wiped away with a wet finger as saith Mr. Hooker Mr. H. p. 40 41. A Church may be visibly redâ—emed by the blood of God be called the Body of Christ the Sons and Daughters of God and yet not be really and inwardly such which is his second Argument The third is answered already Ans. This is with a hop and a skip to take away Arguments 1. Mr. H. should have done so much as repeaâ—ed the Argument But to be really redeemed to be the Body of Christ to be really to be I say in veritate rei the Sons and Daughters of God and not to be called so onely a generation of Vipers call themselves Matth. 3. the holy seed are priviledges of special note in the Mediator Christ as I spake pag. 244. and these priviledges agree not to the visible and nominal Church of which Magus is a Citizen as to the principal prime and onely subject as Mr. H. yieldeth and so yieldeth the Argument 2. A Church may be both visibly the Redeemed of God and called and be really the Body of Christ and invisibly be also the Redeemed of God by a figure as touching the sound and real visible Saints among them but that destroys Mr. H. his cause who will have all and every one in the judgement of charity redeemed even so many as are fed with Word and Censures 3. Mr. H. should have applied his answer to the Arguments but he saw it would not frame I have done it Let the second thoughts of some help here For Mr. H. must apply his answers to the cited places so Ier. 31. 33. I will put my law in their inward parts according to the judgement of charity and Ier. 32. I will put my fear in their hearts according to the judgement of charity And when the Lord saith I was a husband to Israel that is in the judgement of charity Isa. 53. He was stricken for the transgression of my people that is visible Saints and for Magus for my confederate people in the judgement of charity Ah! â—ee not men dare to adde their after-birth inventions to the truth of God Therefore Mr. H. addeth pag. 40 They who hold that a visible Church is redeemed externally cannot say by any good inference that Christ died for all such in Gods intention or that all such are chosen to glory or that God intendeth to save all such Ars. This is said not proved If Christ die for the whole world in the judgement of charity he must intend and decree in the same judgement of charity to save them by his death else he is conceived to die for them upon no intention at all I judge Christs dying for us essentially includes his intention to save to deliver from the present evil world Gal. 1. 4. If therefore this charitable judgement of Mr. H believed Christ died for all the Members of the Church of Ephesus suppose Magus to be a baptized Member he must in the same judgement believe that God intended to save Magus yea and Mr. H. must believe in charity by his death he intends to save all and every one in the visible Church all the earth over and so did choose to glorifie all the visible Saints and consequently all nations Isa. 2. 1 2. all Aegypt all Assyria Isa. 19. 25. all the Gentiles Isa. 60. 1 2 3 c. all the Kingdoms of the world Rev. 11. 15. for they are all the visible Kingdoms and Churches of Christ and charity shall forbid to believe that there be one reprobate in the visible Churches and shall necessitate Mr. H. to believe that God intends salvation and so chose to salvation every man and woman of them But
CHAP. IV. Mr. Ruthurfurd's Arguments that prove that the People are not the first subject of the Keyes are vindicated from the unsatisfying Answers of Mr. Hooker MR. H. That is not to be held that is neither in Scripture directly nor by consequence But that belivers lay hands on men for the Ministery or receive witness or have in them any such power of Government is such So Mr. R. c. Ans. The first three Arguments touch not the question for office-power is formally in some select persons who have a Ministerial spirit and gifts Mr. Robinson saith The Government before and under the Law and in the Apostles time and still now is not in the multitude but in some chief men But it follows not because office-power which is a little part of the power of the Keyes is in officers therefore the power of the Keyes is firstly in the officers but firstly in them who gave both the power and the office and therefore had a power before they gave it and therefore can take it away Ans. Mr. H. hath quickly expeded my Arguments with Veni vidi vici It is a scorn to say without all proof that the office-power is a little part of the power of the Keys For the includent by no Logick is a part of the thing included the City is not a part of the House which is a part of the City but the contrary now the office-power in Rulers includes preaching administrating of the seals as Mr. H. grants and also it includes a power of binding and loosing and of ordaining since the holy Ghost gives rules of right ordaining of Elders to Timothy and to Teachers 1 Tim. 3. 1 2 3 10. 1 Tim. 5. 17 18 22. 2 Tim. 2. 2. Tit. 1. 5 6 7 c. as to Pastors not as to Believers and by this to rebuke censure shall be no ruling at all if Mr. H. deny ruling power to agree to Pastors as Pastors or to be a part of office-power because ruling power in officers is common to both officers and brethren 1. He begs what is in question for the brethren are ruled and to obey and not Rulers 2. If it be said ruling power is not office-power it s replied that Mr. H. saith that the Elders are superiour to the Brethren or male-Church in regard of office rule act and exercise Now if ruling be common to both officers and the Brethren or such a male-Church of the redeemed then are not the officers as officers superiour to this Church in rule yea this Church giveth power and taketh away the power of governing by way of censure from the officers and so the brethren in ruling must be above the Officers as for the superiority official in preciding and managing the actual dispensing of censures as Mr. H violently alledges Heb. 13. 17. to this purpose it is a ruling over the ruling of the Brethren the like whereof was never heard the mouth of a Judicature ordereth but judgeth not the ruling and judging of the Judges Again if officers be both officers in teaching administrating the seals watching over the manners of the people and also in dispensing censures with the Elders then must office-power take up and include both official acts and also judicial acts and power in governing Ergo the power of office is not a part of the power of the Keys but the whole power of the Keys 2. It is not to the purpose to say that Government is not in the multitude as in the first subject for then the multitude and Church of Redeemed that meets in the same place for all the ordinances is not the instituted Church to which the offended must complain by Mat. 18. nor is it the first subject of the keys Expound to us then Matth. Tâ—ll the Church i. e. tell some select persons the Church of some males only excluding women aged children servants alas that is not the Church Mat. 18. nor the New England instituted Church which is defined to us in the first words of their Book of Discipline for that is not a Church of selected persons but includes men women servants children of age as I demonstrate from their words 1. The Church which Christ in his Gospel hath instituted to which he hath committed the Keys of his Kingdom the power of binding and loosing the tables and seals of the covenant the officers and censures of his Church the administration of all his publique worship and ordinances Is costus fidelium a company of believers These are their words But I assume some select Brethren only is no Church 1. To whom Word and Sacraments onely are due 2. Such only are not such a Church as the Church of Corinth justified sanctified 3. Such only is not the company that meets in the same place to partake of all ordinances as they teach for women aged children servants were justified sanctified partakers of ordinances as well as select Brethren Ergo the visible Church instituted by Christ is not the first subject of the power of the Keys except you mean the virtual subject then it is not the first formal subject as fire is of heat nor is the complete virtual subject But Mr. H. saith cap. 11. sect 2. page 192. The power of the Keyes is committed to the Church of confederate believers as the first and the proper subject thereof Pro. 1. page 193. That the power of the Keyes is seated in the Church as the proper subject is no novel opinion â—b We will suffer years to speak a little in this place The place of those that Peter sustained in Mat. 16. to them the keys were given But Peter speaks in the name and sustained the place of the Church as the Antients Origen Hillary Augustine frequently troops of our Divines say Ans. I pray our Brethren do the Fathers mean the Church of visible Saints the multitude of Believers or go our Divines in troops along with them in the formal first and proper subject of the Keys as fire is the first formal subject of heat As Mr. H. page 193. Now I judge Mr. H. means his own only instituted visible Church in the new Testament that meets together in one place for the ordinances if I should say the whole element of fire is the first proper and formal subject of heat and yet exclude four quarters or parts of this body as utterly uncapable of heat were I worthy to be called a Philosopher But the same way Mr. H. maketh the Church confessing as Peter Mat. 16. such a formal subject and saith the fourth part of this subject women children of age c. are not capable of the Keys if it be said the organical body is the proper subject of seeing of hearing c. yet neither legs nor hands are capable of either seeing or hearing I answer Then 1. the organical body is not the first and formal subject of seeing but Arms and Legs are capable of touching but women
him and the City then he ceaseth to be an occasional Physician to any sick in the countrey when the health of the Inhabitants of that City can permit so as he can exercise no acts of a Physician to any beside It follows not at all to be a pastor occasionally to all Churches and to be a fixed pastor ordinarily and by covenant to this flock are most consistent Mr. H. That which the communion so Mr. R. of sister-Churches requires to be done that pastors lawfully may do Mr. R. ought in conscience to do But that a pastor as a pastor may officiate to other congregations and their members saith M. R. this the communion of Churches require in the necessary absence of the pastor to defend the flock from Wolves The Assumption is denied and left wholly destitute of proof Supply may be lent in such cases by Christian counsel and by mutual consociation of advice though there be no expression of Iurisdiction nor can we be said to take away communion of Churches where God hath granted no right of communion Ans. Mr. H. cuts and divides my Arg. for it hath a demonstration of the truth of the Assumption Christ hath established the communion of Saints and of all Saints in specie and of Churches in Church-praying one for another Church-praising one for another Eph. 6. 18. praying always with all prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for all Saints but Churches as Churches are Saints Mr. H. gives us the name of communion of Saints by advice and counsel which is the communion of Pagans and Saints for Saints owe Christian counsel and Christian advice to Pagans and Idolaters And Mr. H. gives us this goodly Divinity God never granted any right of communion between Churches therefore it cannot be taken away Hence one congregation owes no more Church-communion to another than to Pagans contrary to their own express Doctrine for if the Brethren hold a communion of divers members of divers Churches in partaking of one Lords Supper at the same Table then must they hold a communion of Churches as Churches But the former they held as the words cited clear Mr. H. If Ministers saith Mr. R. in his second Arg. may labour to convert unbelieving strangers and to adde them to their flock that they may enlarge Christs Kingdom then may they exercise pastoral acts over and above others than those of their own charge 2. Divers congregations are to keep visible communion of exhorting rebuking one another Ans. Those that were no officers but dispersed yet preached the Gospel Act. 8. Apollos no officer edified those that believed Acts. 18. 27 38. that these may be done where no pastoral acts are is evident Ans. Mr. H. is pleased to answer my Arg. The proof is added where no need is that which is feeble false that hath no shadow of truth to wit the consequence is not at all confirmed nor any attempt made to that purpose It s well known a fixed pastor in his own Pulpit preaching to his own flock hath in the same act been instrumental to adde to his own flock real converts Let the Reader judge what truth it hath that in the same numerical single act of teaching the man acts both as a pastor and as no pastor but as Apollos a private man onely as Mr. H. saith 2. Whether it be feeble or no that a pastor tenders the Lords Supper to one of another congregation which he may lawfully do say our Brethren as a pastor if he tender it as a private man I know how feebly Mr. H. and all Anabaptists and Socinians can defend this Then there is a real truth in this that a pastor may exercise pastoral acts to others than to those of his own charge 3. It seems to me feeble though the instances of the dispersed who preached Acts 8. and of Apollos Acts 18. as private Christians and as no officers were granted which to me is false therefore when a pastor in one and the same Sermon and words preaching to his own flock converts one of his own flock and one of another flock that be acts as an officer and opens pastorally the gates of the Kingdom of Heaven to the one and acts as no officer as not sent of God but as a private man to the other except Mr. H. maintain the Socinian sending to preach I see not how Mr. H. can here expede himself 4. Mr. H. will not say all that were scattered Act. 8. for they were all scattered except the Apostles ver 1. did preach the Gospel for there were of them women ver 3. then some of them onely preached And if Mr. H. say they were not officers Mr. R. says they were officers and that the extraordinariness of their condition supplied the want of a Church calling and let Mr. H. but attempt to bring a proof for it 5. If nothing extraordinary was here lâ—t Mr. H. or any for him vindicate the place Act. 8. from Anabaptists who alledge the same place Act. 8. to destroy the standing Ordinance of the Ministery and reade the judicious Tractate of the Ministers of London of Mr. Collings 6. I had rather believe Oecumenius and Chrysostome who judge Apollos to be a Minister and far rather follow Gualther Diodati and Calvin who â—each that Apollos was a renowned Minister the Successor and Collegue of Paul at Corinth 1 Cor. 3. 6. Mr. H. not caring for these Lights without warrant of Scripture determines Apollos no officer and so do many Anabaptists with him 7. Nor is there any disease in my third Arg. for take away Church-rebuking and Church comforting and pastoral acting of officers toward fellow-Churches as Mr. H. expresly and in terminis doth and turn all those into Christian counsels and advices which Christians out of Church-order and women owe to those that are no Churches even to Pagans And you 1. Take away all communion of Church-talents and Church-gifts and graces for the edifying by Word or Writ sister-Churches 2. You destroy all pastoral and official gifts to sister-Churches in extreme necessity of ravenous Wolves raging among them for a pastor as a pastor must be able to convince gainsayers Tit. 1. 9 10 11. And suppose the officers of the Church of Sardis were sick and imprisoned there is taken away all communion of pastoral talents to convince Arrians Nicolaitans the Disciples of Ebion and Cerinthus or to strengthen and heal backsliders 3. The sister members of the mixt congregation as private Christians in their closets and houses may pray for their sick sister but it is unlawful for the Church to put up any Church-prayers or Church-rebukes let them perish a thousand times Is not the Lord offended at this wicked selfishness But Mr. R. saith That one congregation hath no power over another nor one Classis over another Ans. He bids at all that two parallel members two parallel Churches as perallel are coordinate and have no power juridical to excommunicate one
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
Elders are in office and oh if they had not luâ—ked and strengthned themselves in the shadow of such as carry on the publick resolutions and how a purging of the Church is possible except to him to whom nothing is impossible is hard to divine when the body of the Ministry of whom many are malignant were prelatical Arminian and diverted into us for the 〈◊〉 are ignorant of God laâ—y such as extrude out of their sessions out of their hearts godly praying Elders and call into their place scandalous men and persecute the godly When such I say are incorporate with the chief leading men of the publick Resolutions and that in opinion judgement way and common counsels and actings for furnishing Commissions publick Messages to Court and carrying on the course of desection and their followers expect they shall not be deserted by their Patrons and the body of people in congregations are ignorant prophane and loose and yet have suffrages in the election of Ministers and Elders contrary to the word of God and acts of our Church and when it s now as it was in the prelatical times the people love to have it so and when our Brethren and other opposers have that Catholick advantage known in all ages to wit the multitude for them and against us and Pulpits have sounded against us in the prelatical language casting into our bosome that Isa. 65. 5. stand by thy self come not near me for I am holier then thou 5. Nor look we on the receiving to Church-fellowship men known enemies to the covenant and cause of God who again and again had broken their engagement and of many like unto them any otherwise then as a taking of the name of God in vain and as an heinous abuse of the ordinance of Church-pardoning and readmitting of penitents 6. The admitting of many known unsufficient and unqualified and scandalous Ministers and Elders to office in the house of God and the polluting of the ordinance of the Lords Supper by admitting thereunto many ignorant and scandalous persons is to us no part of this Government Since we earnestly desire the laudable way of the provincial Synod at London for promoving of godliness and examining of such as are to be admitted to the Lords Supper and wait to see what the Lord will do for the help of a suffering people for the gathering of the dispersed of Zion and building among us the old waste places nor do we so faint but we look toward such refreshing words Isa. 27. 2. In that day sing ye unto her a vineyard of red wine I the Lord do keep it I will water it every moment lest any hurt it What is spoken to the whole the faith of an afflicted part may own it Isa. 60. 18. Violence shall no more be heard in thy land wasting nor destruction within thy borders but thou shalt call thy walls salvation and thy gates praise Isa. 62. 12. And they shall call them the holy people the redeemed of the Lord and thou shalt be called Sought out a City not forsaken Isa. 66. 13. As one whom his mother comforteth so will I comsort you and ye shall be comforted in Ierusalem and when ye see this your heart shall rejoyce and your bones shall stourish like an herb Isa. 58. 11. And the Lord shall guide thee continually and satisfie thy soul in drought and make fat thy bones and thou shalt be like a watered garden and like a spring of water whose waters fail not It were not the wisedom of any to disoblige Christ by either neglecting or hurting of such as desire to be owned by the Lord Jesus as his own hidden ones The Lord was not in the debt of Cyrus for his favour toward his people He can be angry at all who will not kiss the Son and better heaven in the length latitude of it were turned in a mass or web of fiery anger so it were but creature-wrath I were folded in that web then that I should lie under the Gospel-indignation and anger of the Son of God But no matter of a despicable handful of such as we are we are not the godly in Scotland nor did we ever say we was the onely or all the godly in Scotland but sure we was either looked on as of the same way An. 1648. With all that owned Christ and the godly in the Isle of Britain or then some did much dissemble with us though some with whom we took sweet counsel then do now say we was in an error An. 1648. As I intend to darken the reputation of no man so far less to undervalue the authority and name of the servant of Jesus Christ Mr. Thomas Hooker yea the Commandment of God layes laws on me to give testimonie to his Learning his dexterous Eloquence and Accuracy in Disputes and as Christian report bears to judge him one who walked with God and preached Christ not with the enticing words of mans wisedom but in demonstration of the spirit and of power Yet as I hugely differ from his esteem of these against whom he disputes in putting them all to the worth of a straw and every Pen to a nihil dicit he sayes nothing and ranking us among the opposers of Christs Kingdom Cerinthus Ebion Gnosticks Valentinians whom godly Fathers did oppose and with Boniface Hildebrand Papists against whom the Waldenses Wicliff Hush Ierom of Prague did witness and with Prelates Primates Metropolitans as if we were the Prelates successors who would keep a dominion in the hands of Elders so in the particulars in the following disputes I have apprel ensions far contrary to this man whose name is savoury in the Churches concerning the government of Christs visible Kingdom and should desire that holiness may shine more eminently in the Churches of Christ for the first declining of Churches hath its beginning from a loose and prophane walk of officers nor can Assemblies have any other issue then that of which Nazianzene complains when Pastors are ungodly then the Sun at noon day goes down upon the Prophets and Stars fall from Heaven and the glory of the Lord departs from the Temple And were our practice more concentrick with and suitable unto our rule the question of the constitution of visible Churches should be a huge deal narrower The God of power lead us in all truth Yours in the Lord Iesus SAMUEL RUTHERFURD LIB I. CAP. I. A Survey of the Survey of the Reverend and Godly Servant of GOD Mr. THOMAS HOOKER The company of Beleevers without Rulers is no Politick Church having power of Ordination What Locall Habitation doth to make Church-members Passing what this Learned and Godly man hath said Chap. 1 Part 1. in which some things may be noted as Escapes I come to Chap. 2. CHAP. 2. PART 1. c. 11. M. Hook THe visible Church is the adequate subject of our Inquirie Answ. The principall subject is Mr. Hooker his visible Church yea it is too narrow the adequate it
some spirituall operation from Christ as a head therefore such onely are members of a Church Answ. No man seems more to study to darken the matter then the reverend arguer 1. He omits all along the word visible which is mainly in question 2. He himself is forced to distinguish a two fold headship of Christ for Christ is head to the visible Church either politick according to the politick government and guidance he lends to it or according to the influence of saving grace life the members of Christs body according to the politick external government are fit alone to be members of a true Church visible or truly visible such as Magus Demas and many gifted men are the proposition is true and granted But onely visible Saints who according to the rules of reasonable charity may be conceived to have some special good or which is all one to be reall believers are onely members of Christs body according to politick and external government the assumption is false and never proved a meer begging of the question for not onely such as are conceived in charity to to be real converts such as Magus Iudas c. but also Peter Iohn and such as prosess subjection to the Gospel and withall do really believe 〈◊〉 members of the true visible Church and the Lords visible confederates whether they be conceived to have some special good of conversion and saving grace in them or not nor does the formality of a visible member or a visible confederate depend upon the judgment of men And it is most false which is said in the probation that onely conceived and so judged visible Saints have the politick influence of some spiritual operation from Christ the head for godly professors whether they be conceived and judged or not conceived or judged godly professors have both real and internal in foro Dei and also external and ecclesiastick right to the ordâ—…ces of Christ should all the world say the contrary And by our brethrens nay workers of iniquity and these that are never known nor chosen of God but are exactly gâ—lded hypocrites and never receive any power or trial at all in their kind from their head Christ as may be proved from Matth. 7. 22 23. Matth. 22. 11 1â— Matth. 13. 47. 48. Matth. 25. 3. 2 Tim. 3. 3. are visible Saints not because they are so but because they are falsely so esteemed by men to be such Hence 1. our brethrens way makes not a whit a cleaner visible Church then our way 2. The politick influence of Christ the head upon such painted tombs can be none at all before their membership How then can they have virtual influence of some spiritual operation from the head supposed influence is no influence at all And not any of these texâ—s say that the Church 1 Cor. 12. 12. and Ethes 4. 12 13. is not the body of Christ visible except men conceive it to be his visible body such new divinity is unknown to Scripture If the other part of the distinction be applied to the argument both the propositions shall be false so the members of Christs body by the influence of saving grace are fit alone to be members of the true visible Church nothing is more false for then the true visible Church should be made up of only true and real converts glad shall Anabaptists and Familists be of this doctrine and except the propositions be so taken M. H. but paints us a false Church 3. The places 1 Cor. 12. 12. Eph. 4. 12 13 speak nothing of Mr Hookers single congregation but of the Catholick visible Church which shall meet all in the unity of faith and in which the Lord hath set Apostles 1 Cor. 12. 28. and 4. 14 15. and that is not a single congregation 4. Though the places speak of the visible Church yet do not these places say that the visible Church as visible but as the real mystical body of Christ which shall be glorified with Christ is called Christ Ephes. 4. 13. 〈◊〉 Cor. 12. 12 13. and the body of Christ by the influence of saving grace CHAP. III. Other arguments of M. Hookers for the constitution of the Church of his visible Saints MAster Hookers two reasons These are â—is to be members of Christs Church that are subjects of Christs kingdome The Church is the visible kingdome in which Christ reigns by the scepter of his word ordinances and discipine he is our king he is our Law-giver they who are in professed rebellion are traytors not subjects the members of the body are under the motion and guidance of the head Wolves are contrary to it But visible Saints as formerly described are onely subjects of this kingdome Christ is the king of Saints not of Dâ—unkards Atheists they alone Saints proclaim subjection in their practice Answ. The terme onely is wanting in the proposition which is in the assumption and conclusion contrary to right Logick 2. These are fit to be members of Christs Church visible that are subjects by an influence of grace to wit from their head and king calling effectually Acts 15. 14 15. Isai. 55. 4. 5. and giving them repentance and forgiveness of sins Acts 5. 31. of the kingdome of Christ visible or invisible the proposition is true but that such visible Saints as Magus and Iudas the traytor which are the visible Saints M. H. defines in terminis part 1. cap. 2. pag. 15. conclus 2. are subjects and onely subjects of this kingdome as his assumption sayes in express termes is most false now that the argument must mean of the subjects of Christs kingdome real and of members by the influence of saving grace from Christ their head and king I prove from the argument that M. H. brings from Isaâ— 33 22. for M. H. his visible Saints Magus and Iudas cannot 〈◊〉 Say the Lord is our Law-giver the Lord is our Iudge the Lord is our king and he will save us if Sorcerers and Traytors should say so they should lie Isaiah speaks of real converts and the true Sion whose stakes and cords shall never be removed so as the gates of hell saith Marlorat on the place shall not prevail against them He speaketh as yet saith Piscator to the godly Iews so that saith Calvin God is in the miast of her therefore she shall not be moved for saith Musculus my sheep shall no man pluck out of my hand 2. He speaketh of these not of such as Iudas and Magus who shall be protected and saved by the Lord vers 21 22. he speaks of the true Church which acknowledges God her Law giver and King so Calvin the Church saith Bullinger is so armed with the grace of God that she yields not to evils nor is broken but remains ever sure 3. He speaks of that kingdome and people whose inhabitants shall not say I am sick the people that dwell therein their iniquity shall be forgiven them vers 24. onely the citizens
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
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
hearing 2. saying Men and brethren what shall we doe 3. joyning in ordinances with the Apostles 4. Some expressing of joy in hearing the word possibly in their countenance The rest were reall 1. They were pricked in heart not visibly but really so Calvin Bezâ— Gualther Sarcerius Brentius Bullingerus as also before them Chrysostome Hieronymus Cyrillus Hierosolomytanus this cannot but be reall 2 They were added unto the Church M. H. granteth that the holy Ghost in Luke spoke this Now the Apostles acting as ordinary Pastors in a fallible way as our brethren say they acted here could not see this internall adding made by the Lord ver 47. The Lord added to the Church c. he added not Ananias and Saphira thus and their receiving the word with gladnesse of heart ver 47. must be reall and internall gladnesse of heart as their eating of bread with gladnesse and singlenesse of heart all which as they were not visible to the Apostles so being reall must be ascribed by an ordinary figure to the greatest part Now that Ananias and Saphira were such reall members pricked in heart or received the word with joy Luke sayeth not But M. H sayeth it without warrant of the word CHAP. XV. Other arguments of M. H. and his answers are considered as of the draw-net Mr. H. pag. 28 29. to arg 2. If the visible Church be a draw-net where are fish and filth a house where are vessels of gold and baser vessels of wood and brasse then a rightly constituted Church there may be where are believers and hypocrites Ans. The argument is wholly yeilded and the cause not touched much lesse concluded as may appeare by the state of the question in a right meaning Ans. 1. This argument may be wholely yielded but is not my argument I referre the Reader to the place of my book where this is first propounded The argument is much mistaken and is not drawen from visible Churches as they are de facto and through abuse though I speak to that also which I am willing to dispute with any who will defend M. H. in his survey My argument is from visible Churches as they were at first planted and constituted lawfully and to all that read with any considerable attention planted according not to the permissive decree of God according to which I tell M. Barrow many hypocrites are de facto in the visible Church lawfully constitute but according to the revealed will of precept Hence take the argument according to my mind if the visible kingdome and Church of Christ at both its first planting in fieri and it s after constitution in facto esse consist not according to the decree but even according to the revealed and approving and commanding will of God of good fish and of bad and filth and of vessels of honour and of dishonour then the visible Church consisteth not of such Saints only as must be reall converts in the judgement of charity But the former is true M. H. might have known that I of purpose closed up this mouse-hole non semel not once but twenty times the proposition is from the scope of the Parable which as worthy Calvin sayeth that nikil novum c. that our Saviour teacheth no new thing but by a new similitude the same which he taught in the parable of the tares only as Mr. Dickson hath judiciously observed That hence the visible Church in the way of gathering members and manner of constitution thereof is like a draw-net taking in a I who professe subjection to Christ in his ordinances good and bad To which as for the purpose it is also most false that the Lord tacitly commands such Pastors as cast out the net of the preached Gospell to fish no souls in a Pastorall Church-way but these who in their judgement of charity savour of being with Iesus as sayeth M. H. survey par 1. c. 2. pag. 14 15 and so are good fish and reall converts Whereas the Lord commands Pastors not to look whether they be converted or not in their judgement leave that to God and call in as many as ye find Matth. 22. 9. Luk. 14. 17 18 23. Call in fools and simple ones Prov. 9. 4. which indeed to M. Hooker is a sinne and a prophaning of the holy things of God O saith M. H. Beware ye Pastorally call any or preach to any Pastorally but such as in charity you judge converts and these only and none other sayeth M. Lâ—ckyer As for the Parable of the tares Let them grow untill harvest Parâ—us most judiciously he forbids not to use discipline simply but use it not so with such rigor or imprudently when the wheat is in hazard to be plucked up but use it not when the wheat may be hurted and rooted out 2. The conceit of degenerated members to be tolerated for a while will not help the matter for the draw-net of the preached Gospel is to be cast out at the first admission of members before the members be degenerated 3. How shall our brethren make it out that the bad noteth the latent hypocrites only that are not seen because they are under the water but the bad noteth aswell the open hypocrites and so did the Donatists answer Augustine as our brethren doe but Augustine replyed that the Church is the barne-floore where the wheat is hid and the chaffe seen But sure the preachers are not to be led by their own judgement who are really good or really non converts and bad for it is the command of Christ that the bad that is the non-converted be brought in that they may be converted and keeped in except the whole lump be in danger to be infected that they may be made good Mr. H. p. 29. The like may be said to the man who came without the wedding garment he carried it so cunningly that none perceived it but the Master Ans. Mr. H. must say The servants judged him once to have a wedding garment else they should not have invited him to come Saith the Text that or Mr. H. onely If the former then they sin who invite and call externally any but such as have a wedding garment So the Donatists said 2. Mr. H. contradicts his own Book of Discipline expresly The rest of my arguments are above vindicated Mr. H. p. 31. The examples of Solomon tolerating Idolatry of Asa breaking out into persecution hurt Mr. R. cause for then the openly scandalous may be received in Ans. These Kings obstinately persisting in such evils are neither to be admitted nor kept in how far Solomon strayed is hard to determine Amesius after P. Martyr teacheth That he neither worshipped Images nor believed them to be God nor brought them to the Temple Augustine excuseth him that he fell as Adam to please his wives Asa at his worst was fitter to be admitted a Member than Magus at his best nor can the time
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
for while as he watches over one he must neglect fourscore of hundreds and above 2. What liberty and power a man hath in one particular congregation as a member he hath the same in all because he is a member every where Then he hath power in choosing the Officers and in maintaining them and these Officers must be sought in casting him out Ans. What liberty and power a man hath jure habitu actu primo by the right as a visible professor in one congregation as a member that same moral right of Saintship taken in a right sense he carries about to all congregations on earth whithersoever he comes as is clear by Letters of Recommendation which I said and its never answered onely declare but give no new right to Church priviledges which our Brethren give to members by which they have right to the seals in other congregations But it follows not what liberty and power a man as a fixed nearer and proper member hath in his own congregation that same liberty and power he hath actu secundo and that he may actually exercise in all congregations for to the actual exercise of it is required the actual knowledge of him and his right and qualification that they with him and he with them may act in a Church-way in other congregations and forreign Churches And also he cannot act with that power in all congregations as in his own not because he hath not the power in habit and actu primo but both he cannot orderly exercise it and without scandal of usurpation until he first evidence he hath such power and also because he cannot physically be in many places at once as a Citizen of London hath power and liberty to do the duties of a Subject of England such as to save the life of a Subject and to apprehend a publick Robber that waftes the countrey in all cities and places in England but its impossible that he can be physically present in all places of England where his help may be useful for the performing of these duties 2. Nor will it follow that he should give hire to any but to his own personal feeders from whom he receiveth the benefit of feeding Gal. 6. 6. 1 Cor. 9. 1 Tim. 5. 17 18. 3. It is also an untoward consequence Therefore be cannot be cast out of one congregation unless the Officers of all others did cast him out for that is physically impossible God will have the Catholick integral Church to purge it self in its parts and it s no more necessary nor convenient that the whole integral Church should or possibly can pass an actual sentence for the casting out of every person than all England can convene in Parliament for the passing sentence upon every English Subject guilty of Felony Murther Sodomy Blasphemy Drunkenness Swearing c. and all guilty of these faults are both Members of either Cities Counties or Shires and also Subjects of the Kingdome of England and the Argument is as strong in the one as in the other even suppose Great-Britain were but one Kingdome Nor 4. Will it follow that a guilty person can require the convening of the whole integral Catholick Church to judge his cause for he can have no moral right but such as all in case of scandal have why he should more decline the Churches judging than their feeding by the Word Now since such a convening of all Officers to judge every scandal is physically unpossible it is not to be thought that Christ hath given a moral liberty to all delinquents without exception to appeal to all the Officers on earth for the infinite wisedome of God gives not moral power to physical impossibilities that are physically destructive to edification Mr. H. If he that is the member of one Congregation be a member of all I cannot see but of necessity it must follow that one particular Congregation must be another Ephesus must be Smyrna and Smyrna must be Thyatira for where there be the same individual members there be the same whole integral body and the ground is undeniable from received Rules Integrum est totum cui partes sunt essentiales Therefore the same members carry the same essence to the whole I assume there be the same individual members of all the particular Congregations For if one particular professor be a member of every particular Congregation then all particular professors must be so and so all of them members of one particular Congregation and so of every one Hence there being the same members of every particular Congregation every particular Congregation is the same and thence it will follow that Ephesus is Smyrna and Smyrna to be Thyatira Hence when Smyrna is destroyed yet Smyrna remains Ans. It s a pity to black paper with such Wind-mills Where there be the same individual members there must be the same individual whole or totum integrale All the individual members of a mans body either similar parts flesh and blood and bones or the Organs eyes ears feet hand and all the rest taken together as united are the whole organical body of man and so all the Congregations on earth taken together are and make up the whole integral Catholick visible Church existing in all the Kingdomes and States of the earth But what follows therefore the hand is the foot where there be the same proper and nearer fixed members the thumb and the little finger of the hand and also the same common and remoter members the same thumb little finger of the whole organical body there is the same individual integral whole so as the one member is affirmed of another the thumb is the little finger and the little finger is the thumb for all the organs are members proper the eyes ears nose of the head the fingers of the hand the toes of the feet and all the rest arms legs belly shoulders and all these same members are common and remote members of the whole body Just as Peter is a fixed and near member of this Congregation and also a common and remoter member of the whole integral Catholick Church And as all the Citizens of London are fixed and near members of London and proper parts thereof and yet common and remote members and Subjects of England Hence by Mr. H. his own Argument Where there be the same individual members thereof necessity must be the same whole integral So I assume saith he But there be the same individual members of all the particular Congregations I assume also Iohn Richard Thomas Citizens of London of York are all in their very individual natures individual Subjects of England Ergo London must be York and York must be London and Iohn Citizen of London must be Richard Citizen of Yoâ—k And contrary Again I assume the same individual thumb and individual little finger and toes and individual eyes and ears are all members of the hand or congregation of fingers of the feet and society of toes
26 27. Rom. 10. 9. 2. If this be a Gospel ordinance give us Scripture for it 3. Dissolved members are never loosed from Church-warning comforting rebuking otherwise they were not to gaine their brethren 4. Christ by no hint or shadow layes the duty of gaining a brother upon our membership with single Congregations a thing of order and providential necessity but upon brotherhood Mat. 11. If thy brother trespass against thee c. Now he is as near my brother who is of another Congregation or a dissolved member as he who is my Congregational Brother 5. The inclosed gainable trespassing bretheren within the pinfold of a single Congregation seem to make onely the Congregation the visible Kingdom of Christ the Scripture teaching Nations the Kindreds and Kingdoms of the world to be his Rev 11. 15. Rev. 2. 1 2 3. Ps. 22. 27 28. Ps. 72. 3 4 5 6. Ps. 2 8 9. Isa. 60. 1 2 3 c. It is true Christ exerciseth his Ministerial power as King in Congregations yea and in Synods also saith Mr. Cotton 2. The oneness of his visible body is larger then a Congregation 1 Cor. 10. 17. 1 Cor 12. 12 13 c. Mr. H. That a Minister swear an oath of fidelity saith Mr. R. to the flock a Father a Master to discharge duties to Children and Servants is lawful but to tye the essence of a Minister Father Master to this oath so that he is no Minister before he thus swear is to lay bâ—nds where Christ hath laid none and will-worship Ans. The instance of a Father because it results upon a rule of nature without any free consent required is not to the purpose the other two cuts the throat of Mr. Râ— cause can any charge another to be his servant without mutual engagement that which makes a man a Pastor to this people is the free choice of the people we do not make the swearing to do our duty to be our covenant a witness ties himself by oath to tell the truth in a Court here is no covenant between man and man at all Those are to be distinguished 1. An agreement of persons to combine and associate 2. The doing of these duties 3. The swearing they will do them the first is the form of the Corproation the other two may be done after they be combined Ans. 1. The instance brought by me is as well of a moral father as a natural father and his either agreeing by promise or oath to the people makes him not a Pastor a Pastor to them is another thing nor doth the election of the people make a Pastor the ordination of the Elders by prayer makes him a Pastor Act. 6. 6. 1 Tim. 5. 22. 2 Tim. 2. 2. 2. The being a Pastor to the people doth not make a Pastor for it is but actus secundus the exercise of his calling not the essence of the Minister 3. The man doth tender the Lords Supper which is a specifick and proper act of a Pastor and that warrantably to these who are of another Congregation and never chused him for their Pastor 2. The other two hurt not the truth I desire not to plead mine own cause a man is made a servant to a master by mutual agreement true Ergo a Minister is made an Embassador Pastor and Servant of Christ by the election of the people it follows not for were he a servant in relation to the people onely this were something but the peoples chusing of him hath not any influence at all in the essence of a Pastor 3. My Argument proves that swearing as it includes a free agreement to the duties of a Father Moral or Officer or Master or Pastor doth not make the man a Father a Master a Pastor especially when the man is Father servant of Christ and Pastor habitu and actu primo to all the Churches on earth before he agree to be Father and Pastor to this Congregation as I thus illustrate a free City appoint four men fearing God to be Rulers or Bailiffes to them the City divides it self into four quarters the first quarter agreeth with such a man to rule them The next quarter agreeth with the second to rule and so do the rest Now no man can say this first quarter made the man a Magistrate for the whole City made all the four of private men to be publick Magistrates and quarters by agreement did only appropriate their labours to them So Titio covenants with a Mason with a Gardener to build him a House and plant him a Vineyard yet this agreement makes neither the one a Mason nor the other a Gardener for they were such before nor doth the sick mans chusing of such a Physician to cure him make the man a Physician Any man knows that the people call and chuse Epaphroditus not that they may make him a gracious and an able Minister but because they discerned him to be such therefore they chused him 4. A Witness who swears to tell the truth engageth covenant-wise to tell the truth though the engagement be put upon him by the command of the Judge Mr. H. Neither the incestuous Corinthian 2 Cor. 2. 73 74. saith Mr. R. nor these 3000. Act. 2. nor Samaria nor any planted Churches of Ephesus Acts 19. of Corinth Acts 18. Berea Philippi Thessalonica Rome give any hint of a Church-covenant Ans. The Churches forgiving and confirming of their love to the incestuous Corinthian was a receiving of him of new to covenant had his profession at large made him a member he had been a member whether the Church received him or not or had baptism made him a member that remaining he should have been a member a disfranchised man is so received by Covenant anew to City-priviledges Ans. 1. Nothing is answered to these celebrious Samplar-Churches planted without this new covenant 2. One excommunicate for a particular scandal as the incestuous Corinthian was retaining some profession retaineth some membership and is onely deprived of Church-honour and of some Ordinances 3. But of Baptism before 4. The forgiving of that man may say somewhat to the restoring of him to the priviledges of the Covenant of Grace but nothing of a Church-covenant 5. The civil Corporations way of re-admitting disfranchised members is no binding Rule to the Church of God Mr. H. There is no word of Church-covenant in these places Acts 2. it follows not Ergo it is not in the word Ans. The consequence is not valid from particular Negatives but if there be no Covenant in any place where mention is made of planting of Churches it holds well Heb. 7. 14. Moses who in his writings speaks of all sorts of Priests spake nothing concerning Priesthood in the Tribe of Iudah Ergo there is no Priest of that Tribe And there is no hint in Scripture where the sacrifice of Christ is spoken of that there is any ungodly sacrifice Ergo say our Divines the sacrifice of the Mass
Now that is the true meaning of Mr. H. for this of Mr. R. must bide yet strong these that have no Church-power can put forth no Church-act Such as one Church may put forth toward another single Sister-Church as Mr. R. often granteth as one single man cannot excommunicate another yet one single man being a Pastor in a Church Judicature joined with the Church binding and loosing such as is Mat. 18. may give consent not private by way of counsel but publick by way of authoritative influence as a partial and collateral cause that Paul Gal. 2. be authoritatively adopted into the number of the Apostles that they be excommunicate who say they are Apostles but are not and do lye Rev. 2. and a married wife hath no marriage-power over any man but over her own husband nor is it to be heard which Mr. H. saith I but she may put forth an act of love and counsell to all men But I ask may she put forth a certain act of matrimonial love or perform a certain matrimonial duty to all men on earth this would be too near unchast acting So let Mr. H. answer whether these three Iames Cephas and Iohn gave Apostolick publick consent that Paul should be received an Apostle or only a private counsel If the former be said why contend we if the latter what more had Paul from the given right hand of these Apostles then he had before he was no more to them an Apostle then before yea more to three private Believers in Galatia contrary to the scope of Gal. 2. These Churches sent to the Parliament that way not representing the National Church and Kingdom covenanted with the Lord can give no Church-determination more then so many single Pastors yet it is an official judgement not a private judgement Mr. H. It is not warrantable that one not in office saith Mr. R. but a private Christian should pray exhort preside in the framing of a Church and in ordaining of Pastors Ans. The practice of the Church of Scotland will say to this we allow not publick prophesying of unofficed men Ans. 1. Here is ordinary prophecying such as that of the Apostle Peter at the calling of Matthias Act. 1. and publick Church-prophesying and praying such as is by the Prophets or presbytery of the Church of Antioch Act. 13. when Paul Barnabas were called to be Apostles to the Gentiles and since officers are but adjuncts of the Church to Mr. H. and separable accidents by no institution of Christ have pastors hand in ordaining pastors but the setled way till Christs second coming is that the male-Church kindly per se make and unmake all the officers which cannot be done but by Church prophesying of unofficed men 2. Expectants being pastors in fieri sons of the prophets by command of the prophets vi materiae for trial must prophesie that you cannot warrantably say from Scripture of your prophets LIB II. CHAP. I. Whether or not a company of Believers destitute as yet of Officers and combined together by this new Covenant be truely called and be in truth and indeed a Church MR Hooker moves the question whether such a company be a Church indeed by which he insinuates that it is a certain kind of a visible Church but not the only visible Church instituted by Christ in the New Testament Therefore Mr. H. stands obliged either to form the question in other terms or to shew which is the only instituted visible Church in the New Testament for the Discipline-book of N. E. saith that Church which Christ in his Gospel hath instituted to which he hath committed the Keyes the Officers Censures is coetus fidelium a combination of the godly called a particular visible Church And Mr. H. comes to our hand and so with a trumpet giving an uncertain sound he tells he speaks of the Congregational Church as it goes before Officers which is a Man in the Moon and proved by no Scripture at all Mr. H. The trumpet here gives an incertain sound M. R. expressions are so full of variety Ans. It is a groundless charge except you bring expressions of Mr. R. ambiguities which is not legible to the Reader I blow the trumpet alwayes against such a visible Church as Mr. H. forgeth by arguments from the word which are not answered Mr. H. A Church ministerial is taken two wayes 1. Generally as implying any delegate power in the exercise of any Church-acts under Christ. So a company of visible Saints hath power of admission of members and election of officers and in case they prove heretical to reject the officer and make him no officer All these are granted by Mr. R. Ministerial power is taken strictly as it includes an office power so it is not ministerial Ans. Mr. H. dictates but neither teaches nor brings one word of Scripture to prove a distinction that hath neither head nor feet 2. The members of the distinction are coincident for to ordain officers and excommunicate them is governing strictly and most properly as is in the second member And yet in the first member to excommunicate makes a ministerial Church largely so called The distinction is a begging of the question and destroyes it self for it is to ask whether visible Saints wanting such as are the only Governours and Rulers who are called in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 12. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 5. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 13. 17. Rulers be a ruling and a governing Church for a Society that doth ordain Elders and which censures them if heretical with excommunication must be a Ruling and so a Ministerial Church if there be any Ruling and Ecclesiastick Church on Earth If any say that a Society that appoints Stewards and Officers over the house and excommunicateth them is not a politick governing Society they may deny that the man which maketh use of reason is a reasonable creature And to frame a distinction and say a man is a reasonable creature in that sense is poor Logick We can give instances where the Presbytery ordains and layes on hands 1 Cor. 4. 14. and where Titus and other Elders are to ordain Elders in every City Tit. 1. 5. and Timothy and in him others are charged to lay on hands and ordain no man suddenly while he be proved to be a fit Officer 1 Tim. 5. 22. 1 Tim. 3. 10. and where Timothy and others with him are commanded 2 Tim. 2. 2. to commit the ministry to faithful men who are able to teach others Would Mr. H. shew so much for the power of Rule in a company of Believers void of Officers or give us a shadow of reason in the word from precepts practices promises for this new Church that ordains and excommunicates without Officers they should have something to say to this who upon good groun◠say they coyn a new Church of their own unknown to word Mr. H. indeed elswhere saith
an organical body the adjuncts thereof for the members and organs of an organical body are the integral parts and so in a physical consideration the essential parts of the whole integral are not adjuncts by any Logick I know and if you take away the integral parts wholly you destroy the integral whole but if you remove the adjuncts or accidents you destroy not the subject 2. What Logick is this to make the Fathers Apostles and Pastors who beget and the Ministers by whom we believe and visibly believe Rom. 10. 14 15. Eph. 4. 11 12. 1 Cor. 3. 5. the separable adjuncts of begotten children This is strange Logick Whiteness begot Snow And this is as strange that this Church of believers is the cause and the officers the effect that is the adjunct is the cause and the children the Church of believers or the subject is the effect and the effect begets the cause and is before the cause and the fruit hath being before the tree and the children before the father for if we speak of a constant Rule as now we must do when Apostles are removed if the Church of believers be a visible Church having the Keyes and using them even to admit officers and to excommunicate them they 1. Dispense censures and govern who have no call to carry on censures and government by preaching the Word or exhorting and praying for there are no officers as yet c. If these be visible believers who are their fathers who begat them for there are no officers yet to beget them 3. Who begot them by the preaching of the Word and if they were heathens and are now converted who either did convert them or baptize them for there are no officers as yet Did every one baptize another or did unbaptized members baptize their own Ministers who are yet unbaptized and this argument must be strongly retorted The officers cannot be the effect of this Church for they are the onely causes of the very materials of this Church for officers must convert gather a flock to God and baptize them if it be true that faith comes in the Lords ordinary and instituted way by hearing of sent Pastors Rom. 10. 14. Mr. H. The Church saith Mr. R. is the candlestick not simply without candles and lamps the Church Ministerial is the candlesticks and the Ministers the shining torches and candles It s cross to all mens apprehensions saith Mr. H. that the candlestick should be no longer a candlestick than the candle is in it They are bought and sold for candlesticks Is not a subject a subject though the adjunct be not there What kinde of Logick is this Ans. It s indeed unknown Logick that officers the fathers should be adjuncts and the Church of believers begotten by them as is said the children should be the subject 2. Mr. H. will have a figurative speech against all Logick and Grammar to be a proper speech and the candlestick Rev. 1. 20. to be like the candlesticks of brass or other metal or wood which are bought or sold. So when it s said Christ walketh in the midst of the golden candlesticks the sense must be Christ walkesh in the midst of Churohes destitute of Angels and Officers Whereas he hath promised his presence to the officers Matth. 28. 20. especially Lâ—â— I am with you and by this Christ must promise his presence to blinde candlesticks and to Churches wanting officers and Angels Then the meaning of this Rev. 2. 5. I will remove the candlestick must be O Ephesus I will remove believers and that homogeneal body of Saints as destitute of Angels Never man dreamed of any such sense as this since the world was But the true sense is I will remove a shining Ministery and the Ordinances and the eight of the pâ—…ed Gospel and the Word of the Kingdom as Zech. 9. 8. Three shepherds also I cut off in one moneth Then said I I will not feed you Amos 8. 12. They shall seek the word of the Lord and shall not finde it Mat. 21. 43. The kingdom of God shall be taken from you Acts 13. 46 47. Let Mr. H. shew how the Church without the Minister is called the golden candlestick And where the Church of believers without the stars and torches is called The light of the world Godly and found Interpreters Pareus Pignetus Marlorat Piscater Diâ—â—ati English Divines The Church are candlesticks because they bear saith Pareus the torch of heavenly Doctrine So Pignetus Marlorat Piscator Mr. H. A Corporation of Aldermen before they choose a Major is a free Corporation Ergo the Church of believers is a visible Church before it have officers A man cannot be a husband before he have a wife yet he may be a man wooing woman before he can make her his wise Ans. 1. The comparison is most unlike For 1. A Corporation of Aldermen is a Corporation of free Citizens and Magistrates such as Aldermen are though they yet want a Magistrate supreme or a Major The Church void of all officers 〈◊〉 not a body capable of governing in a formal way 2. Say they want Aldermen they had by nature an intrinsacal power to choose to themselves private men to be their Rulers whereas before they were no Rulers But the making and laying on of hands upon men to make them Elders agrees not to believers because visible believers by the Law of Nature but by a positive Law of God is given to a certain number of Presbyters or Elders 1 Tim 4. 14. as is above proved 3. Say that fourty Pagans not baptized were made by the travels of some private Christian man or woman visible Saints fourty unbaptized could not make unbaptized Pagâ—… their Rulers and Pastors as they could make some of their members their Civil Magistrates 4. That Corporation doeâ— he get and create their Rulers and their Rulers who are posteriour to them did not beget them and make them free Citizenâ— But officers â—â—cording to the fixed Rule of the Gospel now when Apostles cease to be are the onely fathers who baget visible professor Mr. H. If the Church â—â—net a Church without officers then as often as the officers die the Church diâ—… also 2. When the Church for gross heresias rejecteth the officers the Church must destroy her self while she laboureth her own preservation Doth a Corporation when they put out a wicked Magistrate out of his place therefore destroy their own Liberties and nullifie their Corporation Such Arguments may seem â—nâ—ugh to cast a cause and yet Mr. R. by them can turn all aside Ans. It s unfit that a man should so reflect upon his Brethren when there is so little strength 1. The Pastors being the husband and the Church the wife sure if the wife destroy the husband to save her self she destroys her own wife ship while she labours the preservation of her self as a woman and if the Church destroy all the heretical officers is there any
he called it a Church and this Church page 94. but we ask the question whether the word Church Mat. 18. 17. Tell the Church 1 Cor. 1. 2. Unto the Church of God which is at Corinth And 2 Cor. 1. 1. 1 Thes. 1. 1. 2 Tim. 2. 15. be this congregational Church without the separable adjuncts of officers and the truth is the place Matth. 18. The principal copy of the Independent Church can mean no Church according to our brethrens way for no reason can say that the Keys of the Kingdom of Heaven Matth. 16 19. and the power of binding and loosing Matth. 18. 17 18. are given to the separable adjuncts of the Church but such are the officers saith Mr. H. page 92. and to such as are no essential parts of the instituted Church and of the only visible Church of the New Testament But M. H. makes it clear as he sayes that the Congregational Church is before the Officers and may be and is without them therefore officers can be no essential parts of the Church of the New Testament And so this Church void of Officers must be to our brethren the first and principal subject of all Government Rule Keyes Officers and what not Mr. H. being to evert Presbyterial Government he begins at the Pillars The Presbyterian Church consists of three Pillars 1. There must be several congregations made entire of such members to make up an integral body of Rulers and Ruled Ans. There is a crack in this Pillar it is not essential to a Presbyterian Church that all the congregation be entire and formed Churches having their own Officers distinct from the offices of others we cannot determine that Matthias had a determinate flock to which onely he was a fixed Pastor and Peter another and Iohn a third we rather judge the whole twelve fed in common sometimes in one congregation in this house dayly and sometimes in another but all the huge thousands could not feed in one house otherwise many congregations framed and fixed or not framed and fixed are all under one Presbytery as the Learned and Reverend Assembly at Westminster teacheth If the Pillars be dreams the house that M. H. storms is also a dream To the second Pillar we shall speak hereafter if the Lord will 3. These Churches send Rulers by way of delegation to whom they submit Ans. This also is a faulty Pillar 1. They so send as they may be present to hear dispute dissent to what is amiss nor are the Pastors delegates 2. They submit to them not simply But first reserving judgement of discretion Secondly and with liberty to appeal 3. The whole Elders of six congregations in a City may all meet in one common Presbytery without any delegation and that is a Presbyterial Church as is the meeting of a Congregational Eldership Mr. H. To their power of Iurisdiction the Churches must submit but it ariseth from a power of order or office to preach Ans. Well said then cannot they exercise the highest acts of jurisdiction to excommunicate all the Elders as Mr. H. saith page 92. they do for the people hath no power of order or official power to preach the Gospel and administer the Seals page 92. and yet Mr. H. saith they may communicate all their officers Mr. H. There is a Iurisdiction official that issues onely from the office this the officers have Answ. This Lenitive is a Corrosive Here is the matter the people have jurisdiction and do excommunicate but not by an official jurisdiction but by another power So a Midwife baptizeth in the Roman Church but not by a power of Order as a Priest but its valid An Usurper judgeth but not by a power derived from the Royall Power of the Soveraigne Ruler 2. By what Scripture can any power of the Keyes given by Christ onely to the Church of believers be given to separable adjuncts of the Church Mr. H. None is a steward unless appointed over the Family by Christ 1 Cor. 12. 27 28. Hence Papists and Prelats erre officers and offices are coronation-mercies and proceed from Christs ascension Eph. 4. 11 12. 2. They are means of worship instituted by him 3. He onely can blesse them Answ. 1. None are stewards to put in and put out stewards and excommunicate them but such as are appointed of God But believers without officers are no stewards at all 2. Censuring and excommunicating is an authoritative way of edifying 2 Cor. 10. 8. 1 Cor. 5. 4 5. 1 Thess. 3. 14. shew in all the Word where believers and private Christians are to edifie and build up in the faith their Pastors and that in an authoritative way The people so must 2. Be coronation-mercies and gifts given of Christ ascending to heaven for the perfecting of the Pastors and the work of the Ministery to gather in Apostles Evangelists Pastors to Christ. Whereas the Text saith the contrary That Pastors were given to gather in the people and the people or unofficed Brethren were not given to gather in Apostles 3. If Excommunication be a Worship administred by the Brethren upon Pastors then must a promise be made to unofficed Brethren who excommunicate Behold I send you as Matth. 10. 16. This we reade not Mr. H. He that is called and appointed an officer according to God and the Rules of the Gospel as he needs no other power but that of his office to authorize him to execute it So there is no power by rule or right that can hinder him in the due execution thereof Ans. This is a ground against both Episcopacy and Presbytery Presbyters may preach in other congregations than their own if they be officers over it as Bishops may in many congregations 2. The Pastor if called of God may do his office without horrowing a power from the Pastor of pastors to do it but he must preach hic nunc in an orderly way upon a day and time of the day appointed by the Church 3. He hath an office to preach and administer the seales any where yet must he have the call by desire consent or some other way before he can do it in another congregation 4. Nor can he rule or administer censures as his alone extra collegium without the authoritative concurrence of the Elders and tacit consent of the people though he be an appointed officer of Christ. So this ground is weak Other weak grounds we shall consider after CHAP. III. The Arguments of Mr. H. against the Presbyterian Churches are removed as weak MR. H. Arg. 1. If the Churches combined have no more power than they had before they were combined they can exercise no more Iurisdiction than before and therefore have no Presbyterian power are no Presbyterian Churches But they have no more power after their combination than before Ergo. The Assumption where the doubt onely lies is made out thus They who have no more office and officers than they had before they have no more
31 32. 7. Though there be many Churches in Galatia Gal. 1. 2. yet must they be one lump who have power to judge and censure false teachers Gal. 5. 9. and there is a Church restoring made by spiritual officers Gal 6. 1. otherwise they might have replied We Galatians have no power in one body to cut off a troubler who infecteth the whole lump every single congregation is to see to that and the troubler is without our Churches save to one only single Independent power say our Brethren 8. It s not possible that the Churches can send their common Messengers whom they choose 2 Cor. 8. 19 23. except the Churches convene men women and children or then convent in Elders of many Churches or the Apostles must have gone from Church to Church to beg suffrages and votes which sort of Election is never heard of in any Writer sacred or profanâ— As to the first who can believe that men and women and children capable to hear and be baptized also which is the onely Church of Believers owned by our Brethren the externally covenanted and redeemed did send the Apostles to Ierusalem or received the Apostles and did welcome them or salute the Saints as Act. 16 3 4. Rom. 16. 16 Act. 15. 22 27 28 therefore need for it the second must be said That the Churches in their Heads Rulers Officers sent them which is a very Presbyterial Church 9. If divers Churches meet for laying on burthens by power of the Keys as M. Cot. saith exercising acts of Church-government then there is a Presbyterial Church governing without and above a single congregation by pastors neither chosen to be fixed and constant teachers nor that can possibly teach many congregations But the former Mr. Cotton and our Brethren teach Obj. This is no Church-power for a Synod is not a Church bâ—cause it is no Church-jurisdiction Ans. 1. The Antecedent is false 2. The Consequence is naught A number of private Christians wanting all official Authority so might lay on Synodical burthens binding materially if this be no Church-power 2. They are called the Decrees of Apostles and Elders Act. 16. 4. written and concluded Act. 21. 25. Saith Iames Act. 15. 22. It seemed good to the Apostles and Elders with the whole Church to send chosen men Now whether Church note the Apostles Elders and Brethren or the multitude of believers onely or the Church of Ierusalem made up of both the Decrees must come from Church-power governing teaching uniting and removing a Schism Though it were no power of jurisdiction yet here is a Church-power above a Church except it be said that so many pastors of the same or of divers Churches or so many private Christians commissionated from no Churches made the Synod Act. 15. and Synodically said It seemed good to the holy Ghost and to us But this shall no more import the promised presence of Christ to such as are convened in his Name Mat. 18. 19. 20. 28. 19 20 21. Ioh. 2. 21. than if so many private Christians had been convened and so may such of a sister-Church remove all Schisms and a Synod shall be nothing at all 10. If Christ build the power of binding loosing gaining upon brotherhood Mat. 18. If thy brother offend c. then as far as brotherhood goes if I possibly can converse with him and may be offended or edified by him so far must the power of jurisdiction be extended because these two The gaining of a brother 2. The safety of the Church by edifying of others and removing of scandals are intended by Christ. Mat. 18. but brotherhood is without the bounds of the congregation whereof I am a member Rom. 16 14. Salute the brethren that are with them 1 Cor. 16. 20. All the brethâ—en salute you These were brethren of other congregations 2. If there be no Church-tye upon me to gain any but those of mine own congregation then 1. There may be communion of Saints onely within the same congregation and no communion of Churches what Scripture is for this 3. It must be the will of Christ that we bestow no Church-rebukes upon other Churches which must be contrary 1. To Christian love to save others 2. Contrary to zeal for the Lords glory 3. Spreading the Gospel 4. Desire to remove Scandals 5. To be made all things to all men to save some 6. To serve one another in love 7. To promote the common interest of the whole catholick Body of Christ. 8. It s against our praying for the Church and that all Israel may be saved 9. Against the Doctrine of our Brethren who say That Churches ought to rebuke exhort warn comfort Churches 10. It s against the communion of Spiritual priviledges of one Head and Saviour one Covenant one God one Faith c. It s not enough to say We are the same Body entitativè for that entitative Body without this congregation is either visible or invisible if visible then members of divers congregations are of the same visible body and to say that other congregations are not as visible as that whereof I am a member to me and others about is to deny twice three to be six for one Christ one Faith one Profession the same seals are as visible in a Church within few paces to me as in the Church whereof I am a member to say it is invisible is to speak against sense CHAP. VII Of a Church in an Island MR. H. If a Church in an Island may dispense all Censures and all Ordinances then every congregation may But such a Church may For 1. it is a City and a little Kingdome of Christ. 2. The essential notes of a visible Church agree to it Ans. The consequence from a broken arm to a whole arm is not good or because Iames the day before he be beheaded in strong prison cannot discharge all Christian duties to brethren and to neighbour Churches therefore he is not actu primo a Christian. A Church in an Island is not actually associated with other Churches and so cannot in the full extent dispense all Ordinances of rebuking comforting neighbour Churches and of withdrawing communion from them because of the want of the object not because of defect in the subject I might retort the argument Therefore associated congregations cannot dispense all Ordinances of rebuking comforting c. But the latter is absurd 2. An homogeneal Church in an Island void of pastors and men able to teach cannot administer the Seals by Mr. H. his way 3. A Church so divided and not associated is imperfect and may remove scandals within it self but it follows not Ergo every associated Church may remove scandals within it self and without it self also independently and without any subordination to united powers of the associated congregations it follows not the notes of a visible Church agree to such a Church imperfectly except it be said That the same Church from its own intrinsecal and
may excommunicate all officers and whereas he so much contends for the signification of the word Church Let him answer what is meant there 1 Cor. 11. 16. If any man seem to be contentious we have no such custom neither the Churches of Christ. If the meaning be that the congregations meeting in the same place contend not among themselves what if they so should do who should right them by our Brethrens way and if that be the Church that meets in one place onely when shall the Church Catholick which Christ loved and gave himself for meet not until the day of Judgement and did the Brethren testifie of the charity of Gaius 2 Ioh. 16 before the Church was that in the convened together congregation or was it not before the men of the Church And 1 Cor. 11. When ye 〈◊〉 together to the Church Was not this to the meeting of men and women except women be debarred from the Lords Supper And when Saul made havock of the Church he must persecute only the binding and loosing Church but the Scripture saith he persecuted both men and women Act. 8. 3. 9. 2. Mr. H. Arg 11. The Church which the Plaintiff must tell is to admonish publickly the offender But this is the Church of Elders 1. Thes 5. 12. 13. 1 Tim. 5. 20. Luk. 10. 16. for they onely are to receive publick complaints Tit. 1. 13. 1 Tim. 5. 19. 2 Tim. 4. 2. Ans. Complaints are to be given to the Elders that they may prepare them for the congregation and lend the action Tâ—â—â—efore the incestuous Corinthian 〈◊〉 said to be râ—… of many and so judged of many not by the judgement only of discration for so they might judge these that were without but legally Ans. Mr. H. answers not one word of Scripture for telling the complaints to the Elders Christ saith Tell the Church that is tell all the visible Saints say our Brethren 2. That the incestuous Corinthian was rebuked legally of many that is of the Elders and Brethren or Male-Church only that is said not proved If we speak of judging by the judgement of discretion he was rebuked of Elders Brethren Women aged Children Servants for it concerned them in conscience to have knowledge of it and to yield to withdraw from him and to forgive him upon his repentance to joyn with him else their obedience must be blind 2. The minor is false 1. For though they judge Heathen with the judgement of discretion it follows not that therefore Brethren Women aged Children and Servants should not also judge an excommunicate person by the same judgement 2. The probation is faulty for I appeal to the conscience of our Brethren whether there be not sundry kinds of judgement of discretion and whether Church-members have not one kind of judgement of discretion toward the excommunicate man who is now under a medicinal Church-cure and another judgement of discretion toward them that are without and were never members Mr. H. to Mr. R. his twelfth Argument It hath received an 〈◊〉 out of a mistake because neither women alone nor children will make a Church nor have any publick power put into their hands for that purpose Ans. I never said in any Argument that women and children there alone maâ—e a Church nor spake I of womens ruling there But yet I say women children of years of discretion servaâ—â—s being the Lords freemen and professing the faith Arg. 1. The essential parts and largest part of the Congregationâ—… Church of Believers professing the faith of Peter builded upon the rock Mat. 18. â—â—â—ting every Lords day to partake of all the Ordinances and therefore if the Church Mat. 16. signifie such a Church 〈◊〉 â—hat which you say women and such children and servants must especially be understood as parts thereof under the name of the Church tell the Church and if so the Church to which we complain doth not bind and loose by your own grant 2. What ground is there in the Word that the Brethren alone because men should only be mooned by the name of the instituted Church in the Gospel or the 〈◊〉 Church of Believers partakers of all the ordinances excluding women and such children and servants since there 〈◊〉 neither made nor female bound nor free to be regarded in the condtion of believing visible Saints Gal. 3. 28. 〈◊〉 9. 14. 1 Cor. 7. 21 22. So is not this very like to the respect of persons condemned by the Apostle Iâ—… ch 2 3 4 5. when brethren because of their sex and heads of families must be the only Church of believers built upon the rock the Body of Christ the Kingdom of Christ the Redeemed of God partakers of all the precious ordinances and the only visible Church above all the officers women children servants 3. Nor hath such a Church of only few any such power put in their hand and so to say because it is said Tell the Church except Mr. H. prove them to be the governing Church above the Officers is to beg the question for Mr. Cotton and Mr. Burroughs say without officers the brethren can exercise nâ— jurisdiction no excommunication one of the highest acts of rude in the Church they have nothing without the officers saith Mr. Burroughs but brotherly admonition no jurisdiction And Mr. H. is to give a parallel place in old and new Testament if he hear not the Church id est the male-Church of Brethren let him be cast out Mr. H. Arg. 13. Not only the Church must convene to worship God in Spirit and Truth but that they bind and loose by the Pastoral Spirit of Paul and officers in their convention Ans. The Church met hath power to execute all acts of discipline as well as doctrine 2. The Church of Corinth is blamed because without the knowledge of Paul or his authority as they ought to have done they did not excommunicate the incestuous person only for their encouragement he expresseth his consent and the concurrence of his spirit Ans. That the Church of Believers without the pastoral spirit and authority of Paul or any other officer and excluding the tacit consent of women children of age and believing servants could exercise all acts of Discipline and Doctrine that is of pastoral preaching destroyes Mr. H. his principles for who can preach but sent Pastors Rom. 10. 14. not unofficed brethren And as to the point of Jurisdiction Mr. Cotton and Mr. Burroughs with me deny it and Mr. H. nakedly saith it That the Church of Corinth was rebuked for not excommunicating the man is true But 1. what means he by the Church rebuked 1. All that were rebuked must be the Church can Mr. H. deny but women children of years servants were rebuked as those who were puffed up and mourned not ver 1 2. 2. And as those who were a part and the largest part of the lump that is of the body of the people in danger to be leavened with that
to thee I will give the keys not to the 〈◊〉 Ergo Peter represents the people Believers only 〈◊〉 est the male-male-Church of the redeemed I would not buy such Logick for a Not for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a collective and represents many for the Keys of the Kingdom noteth the Keys of jurisdiction of preaching the word c. Now see he gives the keys of knowledge principally and firstly to the people and secondarily to the Elders who labour not in the word and doctrine in so far as they concur to make the word effectual Nor can the Lord have given the Key of only ruling to the preaching Elders and therefore he speaks to Peter as representing two subjects 3. It is neither dagger nor weapon of blood that the Catholick visible Church of the first-born including rulers and ruled be the first subject of free redemption of all power of the Keyes in their saving fruit of all styles the Spouse Body Love c. the saving priviledges of special note that one promised in the covenant of grace the new heart remission of sins perseverance ruling in the visible kingdom by binding and loosing and that your particular congregation and society share of all these at the second hand And Mr. H. must be content that we look upon it as weak Divinity that Christ gave himselfe for the Catholick Church and bestows all upon her firstly and that this be the first natural recipient subject of all these as the element of fire not this or that fraction or fragment of that Element is the first adequate natural recipient subject of heat as is above explained Mr. H. Prop. 4. The power of the keys take it in the complete nature thereof is in the Church of Believers as in the first subject but in the manner and order of ruling that Christ appointed in the parts Ans. Mr. H. speaks not distinctly and should have told us what the power of the keys is in its complete nature and what in its incomplete and half nature it is 2. When he sayes the Church-congregational and the male-Church of Believers so consederate is the first subject of the Keys he saith an untruth like to this this particular fragment of the Element of fire is the first subject of heat And Sir what say you of the rest of the quarters of the Element of fire must they I pray you be the subjâ—ct of heat secondary and by way of participation So you may say London is the first subject of the power of government in England yea or Norwich now the first subject by you is omne and solum and so doth Mr. Cotton go before you it is like England would take it evil and judge that Norwich did not logically distinguish Our Brethren must be content no Congregation is any other but an integral part as D. Ames grants of the Catholick visible Church And Christs design of Love was that the whole by order of nature as the first subject should partake of all the speciall priviledges 1. Grace 2. Redemption 3. Covenant blessings c. power of binding loosing seals in their blessed fruit for the whole Nor can I say Amen to that of Mr. Cotton A particular Church or Congregation professing the faith taken indefinitly for any Church one as well as another is the first subject of all the Church Officers with all their spiritual gifts and power whether it be Paul or Apollo or Cephas all are yours speaking of the Church of Corinth 1 Cor 3. 22. Ans. 1. Mr. Cotton must prove that Paul there speaks of a particular Church that comes all together into one place as he speaks citing 1 Cor. 14. 23. and that formally as a single congregation meeting in one It were a most comfortless Doctrine to limit that soul delighting priviledge 1 Cor. 3. 21. all things are yours then Christ and Grace and Glory are yours And vers 23. ye are Christs onely to Saints as they are a Church-meeting in one place What is this but by the scope of that place you have right to Christ and Salvation and Covenant-promises as the first subject only under the reduplication of a congregation meeting in one place as an organized Church Ah! and shall not Christ and all things be theirs who are in no Church-state like that of Corinth but wander in deserts and in mountains and in dens and caveâ— of the Earth Heb. 11. 38 and have no certain dwelling house nor fixed Church congregational 1 Cor. 4. 11 2. What agrees to Believers as Christians and Believers to believing women aged children servants and to the scattered Saints Now in no such Church state as Mr. Cotton imagines the Corinthians to be in and to Iohn in the Isle of Pathmes and to the Apostles as believing Apostles that cannot agree to a congregation as the first subject which reciprocally and only receiveth this power But such is this Revel 21. 7. He that overcomes shall inherit all things all are yours death in the sweet fruit of it belongs to women and to Christians as Christians though in no congregational state Ergo women and the whole Catholick Church whether in such a Church-state or not must be the first subject of the Keyes And it is wretched Logick Paul saith all things are yours and ye are Christs to a congregation that meets in one place Ergo such a promise is made to a congregation as to the first subject and as to a congregation then may I infer the promise to eat of the Tree of Life to receive the hidden Manna and the â—…ning Star and to sit in a Throne with Christ is made to such as overcome in the congregation as our Brethren say of Ephesus of Pergamos of Thyatira c. Rev. 2. 3. therefore these promises are made to the Church of a congregation as to the first subject upon the same ground all the congregational Church must be the first subject and so the only subject of all priviledges of the congregational Church of Corinth of being justified sanctified Temples of the Holy Ghost redeemed and bought with a price c. And if so these priviledges must agree to the congregation firstly and to all other for the congregation as that agrees first to the fire and then to iron to water for the fire 3. Paul saying all are yours whether Paul c. he cannot mean Paul as an Apostle is proper to you as a congregation in all his Apostolick travels for that is false nor can the meaning be Paul as a fixed Pastor is yours for he was no fixed Pastor to them tyed to that congregation only Then the meaning must be Paul and by a Synechdoche all the Apostles and Pastors and the World and Life and Death in their labours must be for you and the Catholick Church and all the Saints all the earth over whom they must gather in and perfect as Christs body and parts of his body Ephes. 4. 11 12 13. and
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
hath said of the antecedent excommunication of the Catholick Church is plain by the former discussion CHAP. VI. Whether there be a whole Catholick integral visible Church MR. H. The Catholick Church hath sometimes such a respect aâ—s totum integraâ—e an whole integral Catholick Church So Aâ—es Ans. D. Ames maintains that there is not only such a respect but that there is a Catholick integral Church and he never dreamed nor any learned man of Mr. H. his Catholick Church affirmed of this or that congregation and is as much as to say Norwich is Catholick England The Catholick Church of Angels and men in all ages all times all places is not that integral Catholick visible Church which we make the subject of the Keyes But this integral Church militant as existing in divers ages is before the congregation in the Lords intention as the Lord intends the organick body of man and not a hand only and a complete world not a nation not a City only so his design is not for this or that congregation but for a world of visible Churches a whole seed a willing people Psal. 110. who is flowing to the mountain of the Lords house Isa. 1. 1 2. his flock and scattered sons Isa. 9. 7. under the government of Christ by the Word Seals Censures Luk. 1. 32 33. make them in their times and places all the world over visible by profession calling gathering feeding Ier. 33. 31 32. Zech. 8. 6 7 8. Psal. 2. 8 9. Psal 72. 7 8 9 10 11 12 c. Rev. 11. 15. Psal 22. 27 28. Iohn 15. 52. And the congregations come in here as secondary parts and parcels of Christs great visible flock Mr. H. denies this and it is as if a man would say there be two hands ten fingers two feet head eyes ears c. but should deny there is an whole organick body or as one should yeeld there are rivers floods fountains seas but deny there is such a thing as the integral element of water 2. This integral militant body is before the congregation in the relation of a Spouse that hath breasts and brings â—orth children Isa. 54 1 2. Cant. 3. 4. Cant. 4. 1 2 3 4 Cant. 6. 4 5 6 7 c. in the relation of a body wrought upon by a Ministry Eph. 4. 11 12 13. 1 Cor. 12. 12 13 14 15. the congregation is but his Spouse and body secondarily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some congregation of seven or ten where all may be of the stamp of Iudas and Magus is abusively called the Spouse 3. In duration and stability there is a Church gifted with a Ministry having the Keys of the Kingdom built upon the rock against which the gates of Hell shall not prevail Mat. 16. 17 18 19. induring as the dayes of Heaven which is so as the object of our faith Isa. 59. 21. Psal. 89. 28 29 c. Ier. 31 32 33 c. they are also a visible sheepfold of Jews and Gentiles Iohn 10. 16. the building of God the planting of the Lord Isa. 61. 3 4 5 6. Mich 7. 14 15. 5. 4 7 8. and the congregations little companies in mount Zion 4. There is a Church integral militant visible and in its choisest part invisible to whom as the subject and for whom as the end and object are given the covenant word promises of life ministry seals censures in their saving fruits as before is said Ier. 31. 31 32 c. Ier. 32. 38 39 40. Psal. 132. 11 c. these in an inferiour way the congregations have and enjoy 5. The whole and complete work of the spirit in the Ministry and Word is terminated upon the Catholick integral militant body Isa. 5. 20 21. Eph. 5. 25 26 27 c. and the congregation hath the waterings thereof in a lower way Mr. H. You cannot demonstrate out of Scripture that there is such a thing in the New Testament as a Catholick visible Church Mr. R. saith the subject 1 Cor. 12. 28. is a Catholick visible Church not a politick body under one head the Pope but the Catholick body of Christ mystical as visible Ans. The Catholick invisible body as visible I conceive not to consider a body invisible as visible is a contradiction as if a man would say I consider whiteness as blackness Ans. 1 Cor. 12. is neither meant of a politick body under the Pope 2. Nor a General Councel 3. Nor of a Catholick visible body that meet in the same place Such is not found under the new Testament whence he must mean that under the Old Testament There was a Catholick visible Church of the Jewes that meets in the same place at one time as the Brethren take a visible Church which is unpossible to be demonstrate in either Old or New Testament 2. Mr. H. hath from me no such expression as to consider an invisible body as visible though it be no contradiction as is blackness and whiteness in abstracto If Mr. R. had said visibleness may be considered as invisibleness Mr. H. should have better Logick why is it a contradiction The mystical body in common saith he is the invisible body True and the mystical body is both invisible being the really chosen of God and the object of our faith and the same invisible Church which shall be presented without spot or wrinkle before the Lord Eph. 5. 27. and the same Church and body is sanctified by the Word preached and professed and washed with Water in Baptism v. 26. and so visible And Eph. 4. the body which shall come to the unity of faith and to the perfect man the Stature of Christ Eph. 4. 13. is the mystical and savingly believing body and so invisible also the body of Christ gathered by the ministry visible and edified by the word preached and professed is v. 12. the same body and must be visible for Apostles Pastors preach to the visible Church A child in Logick can conceive the same politick body savingly believing to be invisible and also savingly professing what they believe to be visible So the twelve Apostles Act. 6. are both real and so invisible believers as no man doubts Iudas being in his place and the Scripture in it Mat. 19. 27 28 29. Luke 12. 32. Luke 22. 28 29 30. and he is not worthy to be refuted who denies the same twelve Apostles in another respect to be visible professors visible preachers of the Gospel So Peter as touching his soul is invisible and immortal as touching his body visible and mortal I cannot help it that Mr. H. conceives this to be a contradiction I observe saith he that Mr. R. puts visible in an equal latitude with mystical Ans. Adde to the observation that in this I take not visible for Mr. H. his visibility which agreeth to Magus and Iudas but that sincere and honest visible profession that for the most part is in the Catholick integral
they had fasted and prayed and laid their hands on them they sent them away See Mr. Seaman Yea suppose it be granted that Saul was an Apostle before Act. 9. Yet 1. he was not such a designed Apostle to wit of the Gentiles until now 2. Nor did the Church their part until now that they laid their hands on them 3. The English Divines and Diodati think they were not owned by the Church as Apostles until now And I humbly doubt if they were called Apostles until now Act. 13. Mr. H. If a pastor may have all his essentials without a certain flock then may he be a pastor without it As the Ring is completed in the Goldsmiths shop its ready for any buyer Ans. Mr. Best and Mr. H. both make the difference That the Apostle is a pastor to all the world but the pastor is â—â—ed to a certain congregation Then have they answered themselves The Apostle hath all the essentials of a true pastor without a certain flock Here is the Ring in the shop ready for all congregations Now the Apostle and ordinary pastor differ not essentially as pastors in the latitude of preaching to all congregations and to one single congregation as the acts of preaching the same Christ and of baptizing in an Apostle and in an ordinary pastor are of the same species and nature Mr. H. and Mr. Best will have them to be pastors different in nature why then but their Gospels and Seals the formal objects of their calling must differ in nature as indeed they make pastors of divers congregations to differ in nature and so as many congregations different in nature as many Gospels different in nature The pastor is tied saith he to a certain congregation out of which he is not to exercise pastoral acts But is not the Apostle a pastor and an excellent one to preach and tender the Seals as well as the pastor 2. Why saith he not as he ought if he speak suitably to his own principles It is not lawful for him to exercise pastoral acts without his own congregation for its adultery so to do and so its adultery to him to tender the Supper to those of another congregation contrary to Mr. H. and his Brethren Nor can be open and shut the doors of the Kingdom in pastoral preaching to his own flock and to twenty of other congregations except one and the same act of preaching pastorally be a valid pastoral act to his own flock and twenty times no valid pastoral act but an act of a gift or Christian counsel which an unbaptized Pagan so he have a talent and utterance or a woman in a private chamber may also tender We may without offence crave a warrant from Scripture for such an unheard Novelty Yea it ought to be proved and not nakedly told us That this congregation is essential to this A. B. their own pastor for this or these sick persons are not essential to this Physician 2. Paul preaches the Gospel administers the Seals an hundred times to an hundred formed visible Churches do these pastoral acts vary their nature into an hundred new species and natures because all the hundred Churches are different in species and nature and must there be hundreds thousands of Gospel-seals Keys of the Kingdom all different in species and nature for so our Brethren vary Churches Mr. H. We allow of no Pastors ordained without a certain flock saith Mr. R. I reply saith Mr. H Quid verba sudiam cum videam facta for if a pastor may have all his essentials without a certain flock then he may be pastor without a flock Ans. Mr. R. allows no individnum vagum nor a prelatical Deacon made a pastor by the Prelate without any flock nor knows our Church of Scotland any such But I have before shewn there may lawfuâ—ly and to edification be Ambulatory and â—â—inerary shepherds sent both to feed and gather or plant Churches 2. A pastor may have all his essentials without a certain flock belonging to his essence A man hath his essentials without aptitude to laugh which follows his essentials and Snow hath all its essentials without whiteness yet I say I neither allow nor can yield that there is a man existent in the world but he is apt to laugh nor Snow existent but it is white But it follows not hence that when the Church calls men to the exercise of their pastoral calling that they may lawfâ—lly ordain them all to labour in no certain flock sure that would hinder edification but will never prove that this flock is so essential to A. B their pastor as the wife to the husband or that A. B. is married to this flock onely as A. B. is married to this wife onely and to none other so as A. B. commits adultery if he celebrate the Lords Supper in another congregation nor his own Nor will it follow that it is intrinsecally unlawful for a Synod of New England to send 24 gracious youths understanding in the Language ordain them pastors by laying on of hands of the Elders and by fasting and praying instruct them to go and act as pastors among the Savages preaching and baptizing and their warrant is Act. 13. and here are pastors without certain flocks If any Act. 13. say the Spirit gives a special command there and names Saul and Barnabas but it s not so here I answer There is without question something extraordinary Act. 13. nor are we with Seekers too much â—ortified in their way by our Brethrens Doctrine to wait for the Lords naming from heaven Iohn Thomas to be preachers in such a place But to me 1. The nearness to the Savages 2. The knowledge of their Language as I suppose 3. Their weak desire or the professed not hating of the Gospel were equivalent to a command from heaven Go preach to the Americans and that in the capacity as proper pastors Mr. H. A Pastor is onely a Pastor of that flock saith Mr. R. over which the holy Ghost hath set him by the authority of his Church but yet so as when he preacheth to the other congregation he ceaseth not to be Pastor howbeit not the Pastor of that flock Ans. We are then agreed If a Pastor be ONELY onely a Pastor to that flock then is he not a Pastor so any beside then can he do no pastoral acts to them Ans. Great words are often small and weak Arguments His last answer saith he yields the cause wholly We are then agreed Mr. R. is not a whit agreed with either Independency or the present question If the Pastor be Onely onely the Pastor fixed proper actu secundo in the exercise of calling pastoral to that flock then is he not a Pastor actu primo habitu occasionally to act pastorally to any beside It s false and we are distant the whole breadth of a contradiction If a Physician be onely a fixed Physician to Colchester to attend their sick by a compact between
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
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.
2. Kings are Nurse-fathers having a civil but cumulative power to command them to meet and assemble but no privative power to hinder them 3. This proves they may not meet in a single congregation without the leave of the heathen and persecuting Magistrates and condemns all the assembles and Church-meetings of the Apostolick Church as rebellious for they had neither allowance nor command of the Magistrate yea they were forbidden and heathen Rulers as Rulers have power to oppose wasters of their Kingdoms and so had the heathen Emperors in the Apostles times as well as Christian Magistrates have such a power 4. A right sense and opinion of God is no civil act This yet more makes the Magistrate an Ecclesiastick person Mr. H. To call what members of the Synod he pleaseth to consult about the good of the Church belongeth to the Prince and their homage requireth this otherwise he could not maintain the peace of the subject in godliness for providence doth not require the end but allows also the means Ans. Because the third and fourth Arguments are one they are here 1. The godly and sound Prince may call godly and learned Divines where the Churches are rightly constitute but when the Churches make no free election of these Divines it is neither a free Synod not are the Divines messengers of the Churches nor sent by the Churches as Act. 15. 1 2 3. nor may the Magistrate for the maintaining of the peace of the subjects in godliness use what means he pleaseth for that end but only means prescribed of God except Mr. H. can prove that Christ hath annexed to the royal Office a gift of chusing members of Assemblies more excellent then is in the Churches which we read not And if 2. this belong to the Magistrate as the Magistrate then all Magistrates Heathen Arrian Socinian Popish for sure they are Magistrates must have this power and this power only if it be given to godly and sound Magistrates as such Mr. H. his instance of Herod comes far short of this power Read then the Councel of Antioch holden by the Arrians under Constantius Then must Maximus Bishop of Ierusalem and Iulius Bishop of Rome who refused to come to that Councel be Rebells by Mr. H. his reason and deny homage to the Emperour For the Magdeburgenses Sozomen Socrates tell us these godly men justly feared the Princes siding with Arrians and the design of casting out of Athanasius at the Assembly at Antiochia Anno 344. and the altering of the Nicene faith as fell out and it s known that Constantius rigorously and unjustly commanded those of the Councel of Sirmium Anno 356. to recall the two Confessions of Faith one in Latine another in Greek in which though abstaining from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which should not have been they gave great glory to the Son of God yet that they too much inclined to obey his wicked design in that he also banished many worthy Bishops Liberius Bishop of Rome Paulinus Bishop of Triere Dionyfius Bishop of Alba Osius Bishop of Corduba and others because they refused to ratifie in the Councel at Millan the deposition of Athanasius and to alter the Nicene Faith See Theodoret Socrates Sozoâ—en Ruffin Much more of the flexibleness of Constantius in opposing the Councel of Ariminum and in arming with power Ursatius and Valens to publish the summe of the Arrian Faith and to eject sundry Bishops who refused to subscribe thereunto and in gathering a Councel in Nica a town in Thracia which ratified the Arrian Faith and called it falsely the Nicâ—â—â— Faith as if the world knew not then and now the difference between Nica in Thracia and Nice in Bithynia See Socrates and Sozomen Who shall read the Histories shall find 1. That the Emperors were not Masters of true and false Religion as Mr. H. saith 2. That they had not power of chusing members of the Councel as Mr. H. 3. That godly Bishops refusing to come to corrupt Councels at the command of the Emperor were not counted rebellious as Mr. H. saith To the fifth Argument The Churches need the protection of the Prince in Assemblies and are to give an account to any of their faith and doings 1 Pet. 3. 18. and far more to the Christian Prince but it follows not that they have no intrinâ—…l power from Christ to meet themselves if the Prince refuse to convocate them as Asa Hezekiah Iosiah did for the Magistrate ought to protect the Independent congregation and every single Professor but it follows not therefore the single congregation hath no power intrinsecal to meet for Word and Seals except the Prince who is a persecutor give him leave nor follows it yet therefore no single member can profess Christ before men and the Ruler who often persecutes confession of Christ except the Ruler give him leave to profess Christ and to meet in a Synod For Christ hath given to his Church and members thereof power to worship him in private in publick in Church-Assemblies and hath laid above their heads no lawful privative power of Rulers to hinder his people to worship the Lord God Exodus 3â— and the Argument retorted concludes against Mr. Hooker The Prince hath no power under pretence of keeping civil peace to Casar to hinder actings of rendring honour to God contrary to truth and destructive to the Gospel CHAP. XIII Antiquity knew nothing of the Mystery of our Brethrens Independent Way THe external Society of the Church say the Magdeburgenses is at all times mixed of good and bad Our Brethren say of all visibly good even visible converts The Magdeburgenses teach That after Paul hath commended the faith and obedience love sanctification growth of grace of the visible Church of Rome Rom. 1. 6 7. Corinth 1 Cor. 1. 2. Galatia Gal. 1. 2 3 4. Thessalonicâ— 2 Thess. 1. 2 3 4. Philippi cap. 1. ver 5 6. and the seven Churches Rev c. 2. 3. which are commended highly by Christ yet in the same very Epistle the mixture of visible hypocrites was to be seen among them See Flaâ— Illy in Catalogo Testium veritatis lib. 2. pag. 91 92 93. Pa. Simpson his Centuries Cent. 1 2 c. Baronâ—â— Annales Cent. 1. sequentibus ann 204 242 245. Iacob Gualterium Iesuitam in Tabulâ Chronographicâ a. 1. seculo ad seculum 17. Sac. 1. ad an 100. pag. 153. sect 3. sequintibus See Bernard See August tom 7. contra Epistolam Parmeniani Donatista l. 1 2 3. de Baptismo contra Donatistas lib. 7. Contra literas Petiliani Donatistae lib. 3. Lib. de Unitate Ecclesiae August contra Cresconium Grammaticum lib. 4. Colla. cum Donatistis Ad Donatistas post collationem l. l. de gestis cum Emerito See Cyprian ad plebem quinque Presbyteris Schismaticis factionis Foelicissimi Epist. 40. vol. l. 1. Epist. 8. Cyprian ad Cornelium de ordinatione ejus à sâ—
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
ejus tempore plerosque Châ—nanaeoâ—um ad Ecclesiam Catholicam pertiâ—uisse existimat Pineda in Iob cap. 1. ver 1. Nu. 75. c. 4. Ecce docuisti multos fuisse regem publicum doctorem populi sibi subjecti When Iob lived even before the Law and before Moses See Theodoret Epitom Divinorum decretorum l. 5. de creatione Origen Homil. 4. super Ezek. Euseb. l. 1. Demonst. Evang. cap. 3. Moses videtur septimus ab Abrahamo Iob quintus The visible Church as visible is not the first and principal subject of the seals according to their substance of the new heart perseverance c. The olive tree Rom. 16. 15. not the visible Congregation as visible but as it includeth the Elect and the fatness is not the outward signs only of which Magus partaketh Pag. 45. Ch 2. p. 27. Non-regeneration excludes not men from Church-right to the seals as M. H. imagineth Mr. R. places not the formal reason of offices officers seals in the visible Church as Mr. H. saith Survey par 1. c. 4. p 45 46. See Mr. Robinson his error in this Justific of Separat pa. 297. These of sundry Congregations have as visible a communion and so make up as visible a body as thâ—se of the same Congregation that meet within the same wals Marrying of Members to one Congregation onely is a Scriptureless conceit Mr. Robinson Justificat of Separ p. 317. It is not free to professors to refuse to be membersof the Congregation in which they were borne of believing Parents baptized and must reside in a convenient nearness to the Assembly of Saints Church-duties of warning teaching comforting rebuking are by no word of Christ restricted to one single congregation Pag. 47. Experimental knowledge of the spirituall fitness one of another before the erecting of a Congregation is warranted by no word of God whatever Mr. H. say on the contrary Pag 47 48. Mr. Cawdreys Review c. 3. p. 104. Pag 48 49 50 No Covenant in the N. Testament ties any to Christian duties in one onely CoÌ„gregation otherwise than as providential coÌ„versing with them affords which is in sister-Churches also How D. Bilson abuseth the place Mat. 18. See Bilson the perfect government of Christs Church c. 4 p. 18 19 c. he mistaketh both our conclusion our arguments It is against our Saviours purpose to limiâ—… the gaining of a trespassing brother Mat. 28. to the onely one Congregation of which the offended brother is a member fixedly The unâ—diâ—ying and cruel inconvenience that come to the soules of beleeving merchants sojourners who are visible Saints by the Church engagement to one onely single Congregation Part 1. C. 4. Pag. 50. The reason for this Church-Covenant from the Priviledges of a City is nought and much against this Will worship Cawdery review c. 104. Pag. 106 107. Rutherfurd due right of Pres. par 2. pag 328 329. Mr. John Cotton his judicious tractate of the keys ch 3. pag. 17. The way of the Churches of N. E. ch 6. sect 1. pag 103 and sect 2. 16. Mr. Hooker Survey par 3. c. 2. p. 10. Ch. 6. Sect. 1. Pag. 103. The texts that cal the Church a City are nothing for the Congregational engagement The Apostle noteth Eph. 4. the Catholike Elect Church as also Heb. 12. The way of the Churches of N. E. C. III. sect 1. pag. 53. Ibid. ch 4. sect 6. pag. 82. Mr. H. Survey par 1. c. 2. pag. 15. Theodoret. electos Occumenius fideles quorum nomina scripta sunt in libro vitae Calvin Marlorat Câ—â—lestem ergo Ierusalem intelligit quae per totum mundum extruenda erat quemadmodum Angelus fâ—niculum ejus ab Oriente usque in Occidentem exteâ—dit Piscat Qui electi sunt ad vitam aeternam Luk. 10. English Annotations Diodati The Universal Church Pareus Com. Est igitur Ecclesia invisibilis electorum quam sanctam CatholicaÌ„ credimus in symbole Sed an omnes Hebraei erant primogeniti electi hoc non dicit sed ad eos accessisse Cajetan Ecclesiaâ— Apostolorum Discipulorum immediatorum Christi qui conscripti sunt in libro divinae praedestinationis Estius Filios Dei per adoptionem qui sunt Electi Beza in locum Ecclesiâ—m corpori comparat cujus anima est Christus Calv. Particula universalis omnes non sic ut omnes homines in Christum credant hoc eniâ—â— Synecdochicè de praedestinatis duntaxat à Paulo dicitur â—i namque soli in unitatem fidei perueviunt qui ab aeterno electi sunt Rom. 8. 30. Zanch. in loc Constat oorpus hoc ex Eâ—ectis tanquam membris coagmentatis Christo per fidem Nostras Ro. Bodiâ—â— Ã Trocheregia vir nobili genere naâ—us Com. Praelection in Eph. 4. v. 12 13. pag. 511. 512. Haec pâ—rro Sanctorum compactio sive coagmentatio bifariam promovetur Primo cum nova subinde membra ad corporis hujus compagem adsciscuntur fide donantur Christo capiti per fidem inseruntur Deinde quando jam vocati Christo insâ—â—i in fide charitate magis magisque proficiunt Siquidem utroque hoc modo corpus hoc mysticum ad suam perfectionem tendit pag. 513. Donec omnia membra ergo Catholicam Eccleâ—â—â—â— militanteÌ„ intelligit non modò ad corporis hujus mystici compagam communionem vocata suâ—â—int verâ—m etiam debitum spiritualis illius staturae complementum acceperint Pareus Com. in Loc. Minus videtur fieri posse ut tam diversâ— sortis nationis conditionis homines in unâ— corpus coeant The visible Church because visible is never in scripture called the body of Christ. The body 1 Cor. 12. is the Catholick Church and how Mr. Cotton Keys c. 3. 17. Way of the Churches ch 6. sect 1. pag. 103. Martyr in Loc. Cum Christiani dicantur â—num corpus efficere 〈◊〉 tantum politicum Christi corpus intelligitur sed spirituale arâ—anum Christi corpus quod ad vitam aeternamtendit habetque communia hac omnia Dium Christum Spiritum Sanctum 〈◊〉 Dei gratiam sacramenta ex quibus liquet 〈◊〉 posse in corpore Christi membra arida mortua esse Part 1. pag. 51 52 53. As Mr. H. seldom proves what is denied so not any of his arguments conclude that we are of no members made visible members of the Church onely by this Church Covenant The Church-covenant destroyes all Church-communion Vid. Chamier l. 6. c. 6. loc com p. 280. What power one member or one Church hath over another Mr. Cotton the keys of the kingdom ch 6. p. 25. For one member or one Church to complain of another is no binding or loosing such as is Mat. 18. as Mr. H. saith Par. 1. pag. 53 54. Presbyterial congregational churches in general are of divine institution yet according to their locality number of meÌ„bers c. are onely things of order c. Par. 1. p. 47. The implicite Church-covenant is but an imagination The way of
Councels Martyrs So widely D. Bils mistaketh the place Mâ—t. 18. Perpet go vernm c. 4. Why only the nearest Churches have real hand in healing offences The differences betweene Elders governing in the Presbytery or Classis and of the same Elders in their fixed congregations Page 103. Mr. H. sets not down M. R. his words perfectly but often in halfs scarce that as here A pastor is not a pastor onely to the assembled congregation as Mr. H. saith but also to them all severally and to this or that single person of the flock M. H. pag. 103 104. Though pastors in a Synod by M. Cottons grant put forth pastoral acts upon many congregations yet shall it never follow that they are proper fixed pastors to these congregations so neither doth this militate against a Presbyterian Church Page 104. See Bilson perpetual Government c. 5. c. 12. Pastors can exercise no jurisdictioÌ„ being separated from the court but pastoral acts of teaching they may in private exercise and that from house to house Pag. 104 105. Sitting in Court gives no new power of office to elders but they cannot put it forth in formal jurisdiction but in the Court. It s a mistake all along in Mr. H. thâ—â— if an Elder put forth pastoral acts in a Synod or in a Presbytery to this or that congregation that therefore he is a fixed pastor to this or that congregation How wide Mr. H. is in his Logick the Presbyterian Elders determine of special actions persons for species determines the act of the genus Neither to be an Apostle nor to be an ordinary Pastor doth so give right to any to feed the flock in Macedonia nor in Bithynia in this flock and congregation and not in this without the intervening of some special call of God Pag. 106 107. The separating of ruling and teaching in Pastors in regard of office is unlawful but the separating of them in acts and objects is not unlawful but necessary See Bilson Perpetual Government c. 5. c. 12. M. H. doth no less separate ruling teaching then Presbyterians do One may be both a classical Elder to the associate Churches and a fixed Elder to a single congregation as the same man is both a Grand-father and a Father to divers children Pag. 107 108. Pag. 108 109. A Pastor fixed to a congregation may exercise pastoral acts of writing preaching to other congregations then his own Pag. 109. Pag. 110. A Pastor teaching one congregation fixedly and ruling in Collegio other associate Churches is no Prelate Pag. 100. Pag. 110. 111. Pag. 111. Of the onerousness and labour in governing associating Churches how it is the same with onerousness labor in counselling united Churches and how it is not the same The obligatition to brotherly help to my brother though it be as onerous as an obligation of teaching the flock it doth not tie me to the use of all the means positively to go all the world over and warn and admonish as the other doth Apostles were tâ—ed not as Apostles but as Christians to eat the Lords Supper in all Churches all the world over Pag. 115 116. Pag. 114 115. A man is tyed to use more means for feeding the single flâ—ck that he is a fixed Pastor unto then as a christian he is to use toward other churches Mr. Cotton Keys of the Kingdom c. 6. pag. 25. Pag. 117. Pag. 117. 118. A commission in a Presbytery is no new office but apower of order appointed by the God of order Pag. 119 120. Due right of Presbytery The votes of associated Churches added to the votes of the Elders of a congregation strengtheneth but hindereth not right proceeding except by accident Due Right p. 335. Pag. 120. The sounder part of the Church is the Church Pag. 121. How the ordinances are not conttary to the Wisedome of Christ though they attain not always finem operis Png. 122. How Pastors are Pastors in reference to the Congregation and how to the Synod and associated Elders Par. 1. c. 9. pag. 122. It is and must be the same office of a Pastor in reference to the congregation and in reference to the Presbytery Synods superior Pag. 114. Pag. 123. The classical Elder hath nothing to do with Prelacy Niceph. l. 8. c. 11. Sozom. l. 1. c. 14 Tripart Hist. l. 1 c. 19. Cypr. Epist. 80. Bernar. Epist. 80. Euseb. l. 10. c. 3. Hieronymus in Episto ad Titum ad Euagrium Epist. 85. ad Nepotianum de vita Clericorum Socrates l. 7. c. 35. Cyprian l. 1. Ep. 4 l. 4. Epist. 2. Concil Antiochen c. 14. Bernard in Canti Ser 77. Epist. 82. Brightm in Apol. 3. See Archiep. Spalaten de Rep. Eccles. l. 3. c. 1. Edwar. Didoclav in altar Damasceno p. 24 25 26 27. fere per totum Beza De gradibus Ministr c. 1. c. August Epist. 19. Whitaker Cont. 4. q. 1. c. 3. sect 30. Waldenses aut Aeneas Silvius Histor. Bohem. c. 35. Thom. Waldens Doct. fidei Tom. 1. l. 2. c. 60. Tom c. 7. Reinold Colloq cum Haâ—t A presbyterial Church was at Ierusalem Rome Thessalonica Ephesus c. Synod at Westminster The Apostles act as an ordinary Presbytery Act. 6. The Church of Rome was a Presbyterial Church The Church of Thâ—ssalonica of Antioch Presbyterian churches Steph. Cum aliquid temporis ibâ— consumpsissent Bâ—zâ— Aliquandiu tempore non parvo Lorin In Loc. non solum Pâ—trus sed Pauâ—us aliique Apoli Apostolici viri versati sunt Marloratus Hoc quidam exponunt quod sacer coetus in eorum dâ—iro cogeretur Pareus Com. in Rom. 16. Observemus veâ—o Ecclesiae nomen paucis fideâ—â—ous Christi nomine congregatis convenire ubi duo vel tres nemo tamen inde colligâ—â— Ecclesiam domâ—sticam esse infallibilem Bâ—za in Rom. 16. 5. Neque mirum est in tam ampla civitate distinctâ—s fuisse fidelium coetus Calv. ib. Horum itaque domum Ecclesiâ—m dixit non solum quia Christi fidem exceperunt sed quia hospitio credentes admitterent That sundâ—y Churches send messengers prove a meeting of the Elders of those Churches for all men women who are the Churches of the redeemed ones could not meet in one place M. H. Survey par 1. c. 3. p. 40. There is a Church-power in a Synod without and above a single congregation Mat. 18. cannot warrant me to gain no trespassing brethren in a Church way but onely the brethren of that congregation of which I am a member Narration of the practise of the Churches of N. E. p. 16 17 18. Way of the Churches of Châ—m N. E. c. 6. sect 1 2 3. Cotton Keyes Par. 1. c 9. sect 3. p. 125. The independence of a Church in an Island is its affliction not its power There are neither the same perfect operations nor the adequate and complete end of edification in a Church in an Island Pag. 126. The non-existence of associated Churches addeth nothing to
Flint formally makes fire Hist. Magdeb. Vol. 1. Cen. 1. l. 1. c. 4. p. 138. Those who bear the Keys represent Christ as sent by him But this do not the male-Church The Scripture makes not every male-church the Spouse body of Christ. Theoph. Nicolaides de miss minist c. 10. p. 91 92 93 94. The male-Church of Corin'h doth neither judicially forgive nor is it written unto by Paul excluding women others Chap. 11. pro. 2. p. 215. Ch. 7. sect 4. p. 128. Many thousands may be one Church Way of the Churches of Ch. m. in N. E. c. 1 sect 1. pro. 1. p. 1. 2. The 1. proposition concerning a Church instituted Way of the Churches of N. E. c. 1. sect 1. prop. 1. p. 1 2 15. is examined found insufficient faulty How our brethren make the seals to be given to their congregation Our Brethren describe their Church from a Church-assembly and exclude all of another congregation froÌ„ their Church-assemblies There is a necessity of Church-communion in rebukes as in seals Way of the Churches of Christ in N. E. c. 6. sect 1. pag. 103. Cotton Keys of the Kingdom c. 4. p. 17. Our brethren in the large description of the only instituted Church in the New Testament make no mention of infants as do the seven Churches of Anabaptists almost in the same terms Propositions concerning Church government by the Assembly at West An. 1647. Confession of faith of the 7. Churches called Anabaptists An. 1645. and An. 1646. Art 33. which Church is a company of visible Saints called and separated from the world by the Word and Spirit of God to the visible profession of the Gospel being baptized unto that faith and joined to the Lord and each to other by mutual agreement Church-Covenant say our Brethren in the practical enjoyment of all ordinances commanded by Christ their head Art 36. Independency of Jurisdiction is asserted As also Art 42. Art 34. The whole body of men and women are the Church which Art 36. hath power to chuse an call Elders And Art 42. to cast out any member Pag. 216 217. See Hist. Magdeburg vol. 1. cent 1. l. 1. c. 4. pag. 119 120 121. cent 1. l. 2 c. VII p. 404. Histor. Magdeburg vol. 1. l. 11 c. X. pag. 423 424. Celeberrima est confessio quam de Christo tum 〈◊〉 de suo tum reliquorum Apostolorum nomine edidit Pa. 211. Ob. 4. M. H. Teacheth that the Church is builded on the rock by the intervening of an hypocritical profession A hypocritical profession Mar. 16. is never intended by Christ to be the meanes of building believers upon the invincible rock against which hel cannot prevail as Mr. H. saith Mr. Ainsworth Can. 2. 14. the rock whither this Dove the Church was now fled seemeth most properly to mean faith in Christ as Mat. 16. 18. wherein she hideth her selfe for fear of Gods wrath for her sin Iuniâ—â— My Dove that dwells in the secret decree of Election tanquam in rupe inaccessâ as in an impregnable Rock The Church builded upon the rock cannot be the congregation but the invisible Catholick Church made visible Hieronymus Contra Luceferan ingemuit totus orbis Arrianum se factum esse miratus est Hilarius contra Auxentium Bellarm. de eccles l. 3. c. 1. Gregor de Valen Tom. 3. p. 8. Eccles. jam omni tempore esse visibilem Stapleton Relect c. 1. quest 3. art 1. pag. 33. Azorius Moral instit par 2. l. 5. c. 21. Rhemens in Mat. 5. Calvin Institut l. 4. c. 8. D. Willet Synopsi Papismi 2. contr Genes 4. 3. Calvin Quorum singuli sunt Dei templa Ainsworth Ps. 18. 2. Two names of a rock are here Sâ—laugh a stony rock or clif and Tsur a strong or sharp rock That there is a promise made of the gates of hell not prevailing against the frame of independent congregations or against persons such as Magus Iudas it may be in that frame is an abusing of the Word never heard of until M. H. first forged it Thus said also the Donatists August de unit Eccles. c. 9. Cum libero arbitrio homo creatus si vult credit in Christum si non credit noluerunt homines perseverare defecit omnibus gentibus Christiana religio excepta parte Donati See the Mâ—gdeburg vol. 3 cent X. c. 4. p. 104. 106 Leo in Natali Apost Petri Pauli Serm. 2. Et dabo tibi claves c. tran siv it quidem in alios Apostolos vis istius potestatis sed non frustra uni commendatur quod omnibus â—intimatur Petro enim singulariter hoc creditur quia cunctis Ecclesiae Roctoribus non ergo populo formal sâ—st fides confessio qua christum filium Dei viuentis agâ—â—vit prâ—pâ—â—tu Way of the Churches of 〈◊〉 E. c. 1. sect 2. page 2. Hookers Surv. par 1. ch XI page 203. Two sorts of visibilities The same Peter is both an invisible Saint in regard his faith was known to God and he really blessed and also he was a real visible professor by his confession that was audible and visible to men Visibility so expounded is not contrary to invisibility Arist. de Repr Sophist l. 1. c. 4. Page 217. Mr. H grants a succession of officers keys to the end of the world It is a com fortless doctrine that this or that congregation or this or that beleever may be thrown off the Rock and may fall from saving grace â—…ough the congregation universal shall continue on the Rock Ames Medul lib. 1. c. 31. De Ecclesia mysticè considerata Cap. 32. De Ecclesia instituta Mr. H. his Exposition of Matth. 16. 18. infers the apostasie of real believers Ames Coronis art 5. de perserver arg 2 pag. 413 414. Si damnatio sola fidelium per has portas intelligatur tum consistere potest haec promissio cum totali defectu Ecclesiâ— militantis nihil enim sponderet militantibus Ecclesiae Catholicae membris ut ex seriâ— discurfus sed solis desunctis Socinus in praelect Theolog. c. 13. p. 71. Si tamen placeat eos qui in praedictis locis in lib. vitae à constitutione mundi scripti esse dicuntur satis est ostendisse ibi non deâ—certis quibusdam hominibus agi sed de hominum quodam genere Pag. 72. Verum nomen alicujus scriptum esse 〈◊〉 libro vitae non significat eum nullâ ratione prorsus interire posse Henric. Wolfing lib. de offic homin Christ. p. 6. 3. Decretum electionis communiter loquendo necessario refertur noÌ„ ad certas aliquas personas sed ad certum hominum genus qualitate aliqua obedientiae vel inobedientiae praeditum Suarez in opus lib. 3. de auxil c. 17. Lib. de Praedest c. 13. num 4 5. Lib. 3. de Praedest c. 1. Cumel variar disp tom 1. p. 360. Ledesma 1. 3. q. 22. art 9. pag 173. Mr. H. holds the vaging necessity of Did. Ruiz some
non à sola imaginatione ut cùm quâ—s fricat barbam pâ—ocedens est individuo aut bonus aut malus secundum circumstantias Quia vel habet finem debitum vel non debitum Mr. Cotton Keyes of the Kingd c. 6. p. 23. Synods have more then power of counselling Absents from the Synod are tied to obedience Page 60. It suits not with the wis dom of Christ that no remedies should be for a scandalous Church What appeals we allow The juridical power of Synods is concluded from Acts 15. and their Church-way of rebuking c. Of the Samaritans and their â—eligion See Tostat. Abulen in 4. Reg. c. 17. qu. 24. Ioan. Wolph Com. in 2. Regn. c 17. v. 24 25 c. pag. 346. The Jewes deservedly excommunicate the Samaritans Weemes Christian Synag par 7. Diatrâ— 147. Origen To. 4. in Ioan. receperunt tantum scilicer libros Mosis Epiphanius haer 9. Ioseph an t 11. c. ult Quando res Iudaeorum erant prosperae se Iudaeos alioqui Assyrios se dicebant Iudaei convitium jactantes Samaritanum appellabant Ita Hieronym Epist. ad Algas 4. 5. Ioseph l. 13. antiq c. 14 Religione corruptissâ—… crant Samaritae Carol. Sigon de Rep. Hebr. l. 1. c. 3. Ex Iosepho Ephraimitas praedicarunt se Iudaeis ab Antiocho Epiphane asflictis Samaritae perterriti se non Deum Iudaeorum sed Deos colere asseruerunt nec se Israelitas sed Sâ—doniosesse dixerunt Templum ipsum Iovi Cretensi se dedicaturos esse professi sunt atque ita praesentem armati Bâ—gis iracundiam eluserunt August in iocum Ioan. 4. Omnino vasculis eorum Iudaei non utuntur The acting of Apostles in things belonging to many Churches wiâ—h the Churches concurrence proveth that a Synod hath Church power A Synod acting some specifick acts of a governing Church may act all the rest of the acts of the Church Peter Acts 11. gives an account to the Apostles Syrus Chrysostomus Valde offensi expostulabant Epiphanius haer 28. Beza alter carunt Gualth in loc homil 67. Atque semper eam in Ecclesia veteri consuetudinem fuisse cernimus ut Episcopi ab Episcopis sese judicari corrigi paterentur Calvin ibid. Sponte Ecclesiae judicio se submisit Lorinus Cornelius à Lapide in loc Summus pontifex non imperiose refutat non dicit vestrum est obedire c. Act. 21. Paul submits to a Synod of Elders Calvin c. 2â— Colligere licet ex hoc loco quoties tractandum erat serium negotium Seniores convenire folitos fuisse c. Gualith homil 138. In Ecclesia ordine certo opus esse nihil enim privata authoritate agit c. Lorinus Corn. à Lap. in loc Surv. par 4. p. 32. That proposition of Mr. H. Those whom pastors cannot judge over them they have no pastoral power is many wayes false Private men as private men and as no pastors are made by M. H. the only spreaders of the Gospel to heathens Hieron in verb. Qui usque ad consummationem seculi se cum discipulis futurum promittit illos ostendit semper esse victuros se nunquam credentibus recessurum Chrys. in verb. Ut ex omnibus Gentibus Ecclesiam id est fideles sanctos mihi congregetis Par. 4. c. 37. The essence of a pastor is not in their call suit to whom he is sent Evangelists are now ceased as well as Apostles Rich. Hookers Eccles. Polit. l. 5. sect 78. p. 421 422. Euseb. l. 〈◊〉 c. 34. Tilen Syntag. dis 19. th 38. Apostolorum vice ubi res poscebat fungebantur Profess Leyd in Synops. purior Theol. dis 〈◊〉 thes 17. p. 605. Bucan loc Com. 42. q. 45. Calvin Com. Eph. 4. Apostolis proximi erant Evangelistae munus affine habebant Bullinger ib. In plebe potissimum eâ—udienda Zanch Com. ib. Apostolorum Comites non immediate miâ—â—â— sed assumebantur D. Ro. Bodius à Trochoregia Com. Eph. 4. p. 493. Apostolorum Comites modo huc modo illuc missi modo re vocati ab Apostolis extraordinarii Par. 4. pag. 38 39 40. The Church of the Jews was no more peâ—…se kindely but only accidentally a national Church then any kingdom under the N. T. is a national Church Surv. Par. 1. c. 5. p. 5. p. 59. arg 5. The Church was visible when there was no seal neither circumcision â—o 〈◊〉 Calvin Com. Act. 7. v 6. Interea commonefiunt Judaei fuisse Ecclesiam Dei etiam Nationalem alibi quam in terra in qua degebant fuisse electos patres in populum peculiarem sub fide tutelaque Dei protectos antequam staret Templum vel instituti essent externi legis â—…s haec ad generalem cautionis scopum pertinent Gualth in Act. 7. homil 45. in v. 16. Ideo mortuos in Aegypto ut constet illos in â—a Religione diem obâ—â—sse quae nullis externis ceremoniis nitebatur sed in sola fide c. To swear a covenát agreeth to all Kingdoms covenâ—nted visibly with God as well as to the Church of the Jews A National Church differs not in nature and essential causes from a National typical Church See M. Robinson justif of Separat p. 145 160 161. who widely argues the Church of the Jews being National having one High Priest one Altar c. being now done away is not our Rule See pag. 162 163 164. Ans. We argue from the nature of the Jewish Church in gene al as National in Egypt in the Wilderness as Gods people in covenant as we our seed are before they had a Temple an Altar c. yea the synagogue worship was a sufficient Church-worship whatever M. Robinson say Eusebius de vita Constant. l. 3. reckons it to be an 333. Tomâ—s of the Councels Hist. Magd. cent 4. c. 9. Theodoret. l. 1. c. 30. alibi c. 17. c. 35. Socrat. l. 1. c. 27. 32. l. 2. c 8. 20. Sozom. 1. c. 7. l. 2. c. 16. l. 3. c. 5. Ruffia l. 1. c. 5. 6 c. l. 4. 〈◊〉 6. D. 〈◊〉 3 Gen. Controv. concerning Councels p. 120 121. M. Patr. Symson câ—â—â— 4. c. 4. Review of the Councel of Tâ—â—â—t in Prench translated an â—638 by Gen 〈◊〉 D. Fulk Ans. to the Rhemists on N. T. Act. 15. An. 4. An. 5. p. 289 390 391 392 393. Tâ—o Cartwright his answer to the same Rhemists Act. 15. An. 4 5 6 7. p. 293 294 295 296. Whitaker de Conciliis Our nationalcovenant is sworn by Independent Churches in single congregations apart A national oath is lawful under the New Testament Par. 4. pag. 40. See Dan. Chamier in loc Com. l. 6. c. 7. pag. 286. in Baptismo voveri Deo Lombard l. 4. dist 38. Com mune votum quod in baptismo faciunt omnes Zanchius Tom 4. l. r. in 3. praecept thes 1. th 2. page 635 636. th 4 5. Et seq obligatio jurandi interdum oritur ex ipsa naturali lege ut reveletur
is not for the visible kingdome of Christ in concreâ—â— as ruled by Christ includes the elect and true Beleevers for whose sake are all officers word seales 1 Cor. 3. 21. 22. 2 Cor. 〈◊〉 15. Eph. 1. 22. M. H. The Church in her constitution is considered two wayes 1. as totum essentiale or homogeneum or as totum integrale In the former notion The Church as a City without a Mayor hath right to choose its officers and becomes totum organicum when officers are in it Ames Medu lib. 1. cap. 33. 18. Ans. 1. The argument must so runne What ever a City without a Mayor may doe that may a company of Beleevers so combined without officers doâ— Ans. Nothing more false but of this hereaster A civill free Corporation may appoint this or that Government 2. May limit the Mayor to one yeere to so much power no more but M Hooker his new Church cannot doe any of these Amesius there saith not a company of Believers without Officers is a Politick Church The Scripture in Old or New Testament never said it M. H. As for the manner Parish precincts or dwelling within the bounds of a parish cannot make an ecclesiastick right to Church-membership For 1. it is but a Civill right that a man hath to his house 2. Excommunication cutteth a man off from the Church as if he were an heathen but not from his house which is his by birth or purchase 3. Yea so Papists Turks Dogs should be Church members to whom Christ hath denyed all right Revel 21. 27. Ans. We grant Parish dwelling simply in a Professor gives not right to be a member of the City of God but Parish dwelling tali modo is a necessary condition without which they cannot be fixed members of that congragation to meet in one house suppone after supper as Act 207. 1 Cor. 11. 20 21 22. and therefore we condemnn our brethren who failing on the other extreme will have persons residing in Old England to be marryed members to one onely Congâ—…on vâ—…ble in New England and to no other visible Churchâ—… 〈◊〉 and deny all Church-communion of the Catholick 〈◊〉 〈◊〉 to all visible Professors who are sojourners 〈◊〉 〈◊〉 â—â—â—range excommunicating of visible Professors 2. 〈◊〉 〈◊〉 residence for shall they watch over one another as they are obliged by a Church oath suppose their Church be beyond the Line and they on this side of it 3. This full well shall gratifie Anabaptists who will have it no mercie that infants are born in Zion or in any Beleevers house as the Scripture saith it is Gen. 17. 12. Psal 87. 5. 1 Cor. 7. 14. Rom. 11. 16. the reasons are not so sure for birth does it not but to be born of such Parents at Corinth makes over to the Infants of Believers a to be born in Zion to be born in beleeving Abrahams house Gen. 17. 12. Psal. 87. 7. a right to be members of that Church else upon what right shall they be baptized As for the place Rev. 21. 27. Pignetus Pareus Piscator Diodati English Annotators Bullinger Nepar expone the place of the Church in heaven Marlorat and many others of the invisible Church and the Text excludes all from that Church but such as are written in the book of life and so to me it is unpertinent to the purpose and not concludent CHAP. II. Of visible Saints 2. M. H. reasons to prove that his visible Saints are only members of the visible Church are discussed MAster Hooker first states the question then brings reasons to prove such visible Saints to be the onely matter of the visible Church Saints in charity are such in practise and profession if we look at them in course by experience or report as they savour so much as they had been with Iesus From all which so much as rational charity directed by rule from â—kâ— Word a man cannot but conclude but there may be some seeds of some spirituall work of God in the soule Answ. If any one word of God were given to prove what must be proven it were good 1. That Magus all the three thousand Act. 2. all the multitude baptized by Iohn Mat 3. Mark 1. 5. Luk 4. were to Philip to the Church of Saâ—aria to godly Iohn Bapâ—ist to the twelve Apostles such in practice and profession as they savoured so much as they had been with Iesus so heavenly a savourinesse is not in one jot holden out in the Word the Baptist looks on them as vâ—pers and was it fit to omit the styles of Saints justified sanctâ—fied 2. The Tryers most have experience of their practice and profession this shall take dayes and moneths to eat as they say much salt with them the Apostles that same day in few houres time baptized them Act. 2. Who can believe that the huge multitude lived on Locusts and Wild Honey in the Wildernesse untill Iohn should experimentally find a generation of vipers moulded into a new frame to savour of the things of the spirit 3. There is nothing here of 1. Tryers and Judges 2. Nothing of a Judicaâ—ure 3. Nothing of Letters Witnesses Testimonies from the Churches 4. Nothing of the rule of the Word compared with their habituall conversation which must take a tract of dayes 5. Nothing of a sentence admitting some for their spirituall savourinesse rejecting others for that bad smell and denying them Church-fellowship untill they be better tryed all conjectures 1. The conclusion is not any thing but a may be and that may beare a may not be and if it were proven by the Word that Professors right to the Covenant of God to the Word Promises Seales depended upon mens rational judgement of Charity it might quiet the conscience But aâ— shall not the Lord be a God to a people except the people themselves judge in the judgement of charity that the people so consederate savour all of them as if they had been with Iesus and except they from experience can conclude there may be some seeds of some spirituall work of God in the souls of all these people Ah the Lord then cannot say to a nation and a society I am your God while first he asks the Churches leave M H. 1. Reason The members of Christs Body are fit alore to be members of a true Church because that is the body of Christ. 1 Cor. 12. 12. Ephes. 4. 12 13. But onely visible Saints who according to the rules of reasonable charity may be conceived to have some speciall good in them are onely members of Christs Body For to have a member which neither doth nor ever did receive any power or virtuall impression in the kind of it from the head is not onely against reason but against that reference and correspondence which the members have to the head Now visible Saints onely according to the former explication can be said by the rules of reasonable charity to have some virtuall influence of
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.