Iohn now dead and that relation between Thomas and the dead man is gone Ergo Thomas himself as a man and his other relations to all other sick persons who call for his medicinal labours perish Reason and Logick should perish in the man who should so argue Mr. H. If a person or Presbytery have Ministerial power they must execute it in their own persons and places they cannot delegate any supernatural power or saving quality or habit to another the mystery of iniquity in some measure hath eaten into the Presbytery They have taken power to ordain before election and make indefinite Pastors and have taken all power from the people Ans. 1. The issue is the male-Church only hath this power to make and unmake officers and they have of late being not the fourth part of that which they call the onely visible Church of Redeemed Ones taken all power of Censures so that the rest have no consent which is a popish domineering over their faith whereas we hold the Church not consenting Censures are not to be drawn out at all here is more popery and bratish domineering over the consciences of the officers in point of Heresie to speak nothing of divers points of Popery Anabaptisme Socinianisme that goeth along with this way 2. That the Churches cannot delegate a power to Paul and Barnabas their messengers to determine in a Synod according to the Word can be denied by none but such as deny Synods contrary to Act. 15. 3. Nor knoweth the Scripture any rule from civil Corporations who both make and chuse David and Saul Rulers and Kings to infer that the male-male-Church cannot preach nor administer seals but they both create and chuse Spiritual Officers We may long call for Scripture to prove this but in vain it is a Tradition that we must believe because so say our Brethren Nor is it Episcopacy for Timothy and Titus to ordain Ministers in a joynt society in collegie Episcopal Monarchy in Pope and Prelates Nor is it to ordain Pastors indefinitely when it is done both with consent of the flock and in reference to a certain flock It s true 1 Tim. 5. 22. Tit. 1. 5. there is no mention made of a Presbytery nor is there mention there of a congregation but Timothy cannot preach in season and out of season 2 Tim. 4 1 2. nor can he rebuke before all these that sin publickly but in the congregation 1 Tim. 5. 20. So neither can Timothy his alone prove the Deacons 1 Tim. 3. 10. for the Apostles Acts 6. did it not nor would he 〈◊〉 a prelatical Monarch his alone lay on hands and call to the Ministry 1 Tim. 5. 22. 2 Tim. 2. 2. for the Scripture saith a Colledge did it 〈◊〉 13. 1 2 3. 1 Tim. 4. 14. and Papists have the same ground but it is groundless that the Keyes were given to Peter only Mat. 16. and there is no word of a Presbytery and Christ saith Iohn 21. thrice to Piter only Lovest thou me feed my sheep And there is no word of a Colledge of Apostles but our Divines with Ierâ—m Cyprian and the Fathers say equal power of feeding and power of the Keyes was given to them all at a Synod Mat. 28. 19 20. Ioh. 20. 21 22 23. Acts 〈◊〉 8. and the same objection Prelates moâ—e Nor shall we be against Iunius Melancthoâ— Whitâ—aker Danaeus The jus and right of ordination is in the Church as in the virtual subject to wit in Elders and people But our Brethren must have a sole male-Church of Brethren But we may well say the calling in concreto is that which these Divines meanâ— so Melancthon saith the calling contains jus â—ligendi vocandi ordinandi Other Divines speak more accurately as the learned Professors of Leyden who beyond all doubt follow Cyprian Mr. H. These in whose power it is whether any shall rule over them or no from their voluntary subjection it is that the party chosen hath right and stands in possession of rule and authority over them It holds not which Mr. R. saith Now ordination is an act of jurisdiction such as to send an Embassador but that an Embassador consent to go such as is election is no act of jurisdiction for a Father to give his Daughter in marriage to one is an authoritative act of a Father but for the Daughter to consent to the choice is no act of authority Ans. True consenting gives nâ— power but the peoples giving of the pastor authority ever them their calling and by willing subjection delivering up themselves to be ruled by him in Christ iâ— an act of power That is false whith Mr. Ball and Mr. R. say If the people could virtually give being to Pastor and Teacher then they might execute the office of Pastors and Teachers for Aldermen châ—se the Mayor Souldiers the General yet nonè of them can execute the office of Mayor and General Ans. 1. The proposition is printed in other Characters and hath nothing found in it nothing of Scripture or reason to prove it and is a needy begging of the question Those in whose power it is whether any shall rule over them or no c. Mr. H. seeing himself widely out durst not assume But it is in the peoples power whether any rule over them or no c. This the assumption must be or the argument is non-sense It s not in the peoples power whether any rule over them or no. More wild Divinity is scarue heard of it must then be in mens power whether there be Rulers Apostles Pastors Teachers in the Church and Government or none at all but Aâ—archy and confusion but a Divine institution was never in the power of people but Christ Jesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gave instituted and ordained Apostles Pastors and Officers in his house Eph. 4. 11. 1 Cor. 12. 28. 2. The proposition is false and never proved That their voluntary subjection whose it is to chuse officers gives formally and causaâ—ivâ—ly right of ruling to the chosen I thus resort it to shew the falshood of it Then the sick man in whose power it is to chuse Thomas to be his Physician and no other man he gave causatively right and being to Thomas to be a Physician Then 2. he in whose power it is to chuse Iohn and no other to build him a house he in whose power it is to chuse Richard to be a School master to teach his Son and no other School-master he gave causatively right and being to the party Iohn so chosen to be a Mason and to the party so chosen Richard causatively right and being to be a School-master Nothing more false Iohn was a Mason Richard a School-master before their chusers were born Nothing follows but the sick mans choice made Thomas a Physician not simply but to him only and so must we say of the other two and multitudes of other examples And â—o nothing follows from Mr. H. his argument but only
and predestinate to glory which if our brethren say of all the members of all these visible Churches suppose Magus and Iudas had been among them it is easie for any to prove the contrary 2. but if so be that these titles prove they were all internally converted and that our visible Church must be such or else they are falsly constituted then how shall Demas Magus find roome in the visible Church as true members since they were not such if it be said that the argument which proveth that they weremore may well prove the lesse and that they had all the visible Saintship that Magus Iudas had we shall grant that but then you must stand by this argument Such as were the members of the Churches of Corinth Rome Ephesus Thessalonica c. by these places cited by the discipline-book of new England chap. 3. sect 3. pag. 56. 57. 1 Cor. 12. 27. Ephs. 2. 22. 1 Cor. 3. 16 17. 2 Cor. 11. 2. 1 Cor. 1. 2. Galat. 1. 2. Math. 16. 16. to 19. such ought the members of our Church visible to be or then they are constituted of false matter But the members of these Churches by these places were really and internally converted and justified Ergo our Churches visible must also consist of these that are really and internally converted and justified or then they are constituted of false matter but the conclusion is false and absurd for so Christ and the Apostles erred even proceeding in a Church way in admitting Iudas Magus to be members for sure they were not internally and really converted and justified and yet M H. maketh them true members and his visible Saints it was wisdome therefore to M. H. to bury these arguments and to contradict his own book of discipline which page 57 saith that Christ taxeth the pastors by whose connivencei the man wanting the wedling garment came in friend how camest thou hither M. H. saith nay they were not taxed that man conveyed it so cunningly that onely the master of the feast pe â—â—ived it others did not discover it page 29. but all dependeth on the making good the assumption that these places prove that they were inwardly and really converted which I make good by these reasons 1. the Holy Ghost expresly saith they were the habitation of God through the spirit temples of the holy Ghost espoused to Christ as a chast virgin ergo they were really such to say that Paul speaketh according to the judgement of charity only and in a Church way is to beg the question there is not a word of any such judgement of charity in the Scripture and our brethren have no law to adde to the Scripture to help their own cause 2. If you adhere to this argument you must say with M. H. that Christ hoped and was bound to conceive by the fruits of Iudas his life that Iudas was a Saint and might have some seeds of some spirituall work of God in his soul and yet Christ saith have not I chosen you twelve and one of you hath a devill and this he knew from the beginning Iohn 13. 11 18. because Iesus not as God but in a Church-way dealt with Iudas and such I remit it to any man if Christ failed against charity except he believed Iudas to be a convert before he betrayed his hypocrisie what warrant in the Scripture for this 3. What ground that the Apostles in charity believed and said that Demas Magus were converts temples of the holy Ghost chosen to life as the Ephesians 1. 3. and Thessalonians 2 Thâ—s 2. 13. or then they had sinned in admitting them to the visible Church and baptizing them 4. Whereas he sayeth the Church judgeth not of things hid whether the Churches of New England do not judge and heavily censure though they will not give it that name all the baptized in their Church whom they exclude from Church-membership and the Lords supper all their life as if they were Pagans because they have not so much charity as to believe them to be visible converts judge reader But say they this will not prove that they were internally and really converted because Paul saith so of them to which I say then upon the same account must we expone these places Ephes. 2. 4. God rich in mercy hath loved us and when we Paul and converted Jewes and Gentiles were dead in sinnes hath quickened us together in Christ in the judgement of charity and in a Church way onely 6. and hath raised us up together and hath made us fit together in heavenly places in a Church-way verse 10 we are his workmanship created unto good works and we who verse 12. were sometimes without Christ strangers to the Common-wealth of Israel 13. are now made neare in the blood of Christ and verse 18. we who were strangers have accesse by Christ through one spirit unto the Father onely in a Church-way by politick guidance of our head Christ and the like must be said of all the reall internall work of the spirit upon the hearts of all the Saints at Ephesus Colosse Corinth Thessalonica c. so they were by this reason light in the Lord quickened had Christ dwelling in them by faith were sealed translated from death to life c. in a Church way and from none of these places can we conclude that they were really and internally converted for all these places and reall works of grace must agree to Iudas Magus and to all such visible Saints because all Churches visible rightly constitute must be made up by this argument of such visible Saints else they are false in the matter and not according to the pattern of Apostolick Churches 3. The assumption is made out also thus as the Apostle calleth them the body of Christ the habitation of God temples of the holy ghost so also he blesseth God and rendreth thanks to him that had chosen to life the Ephesians blessed them with all spirituall blessings in Christ bestowed on them adoption redemption forgiyenesse of sinnes the inheritance of glory Ephes. 2. 13 4. c. ordained the Thessalonians not to wrath but to obtain salvation by our Lord Iesus Christ 1 Thess. 5. 9. 4. had chosen them to salvation through Sanctification of the spirit and belief of the truth 2 Thess. 2. 13. and upon this buildeth their comfort and faith I Thes. 54. 9 10. 11. so Coloss. 1. 5 6 7 8 9 10 11 12 13 14. now what joy comfort faith thanksgiving can have place if these places be not understood of such reall internall graces as election conversion c. as Iudas and Magus neither have nor can have otherwayes all the hypocrites as Magus and Iudas have a like lively consolation with all the chosen of God and Paul must blesse God because he had chosen called justified c. such as Magus and Iudas 4. I wonder the way of the Churches should cite 1 Cor. 3. 16. for visible Saintship which dependeth on
he owes to the Church from whence he departed as now being no fixed Member thereof Mr. H. 4 Arg. That society of men who may enjoy such priviledges spiritual into which none are admitted without the approbation of the whole that society must be in a special combination for such an act argueth a combined power which the whole hath and not any Member alone and that they cannot have but by their agreement But the Congregation is such They who have power to choose have power to reject their Officers who offer themselves to be Members Ans. If none may be admitted without the approbation of the whole Congregation then may no visible Saints Members of sister visible Churches be admitted to Church-ordinances Pastoral hearing seals rebukes comforts prayers in a Church-way but by some Covenant one or other made between the Church and these strangers that come to partake Let Scripture speak if communion of Saints be not here enough 2. This fell from a sleeping pen and what the conclusion is who can tell 'T is far from the question for the conclusion is Ergo the Members of the Congregation are combined Why not Valeat totum And the whole Church must admit the communicants the many thousands then ten or twelve thousand of Ierusalem must all be acquainted with the visible Saintship of each other yea women who have taken the Church-covenant as well as men then can none hear nor partake of Church-prayers and seals in another Congregation without the privity and conscience and consent of all the Members suppose they be ten thousand and without the consent of the whole now women are confederate Members as well as men Mr. H. Arg. 5. Christian affection makes not the Church for it is in such as never saw other Ans. It proves nothing they may be Members of the visible Catholick Church who never saw one another in the face Prov. 11. 15. Isa. 2. 1 2. 19. 25. Psa. 22. 27 c. 2. Cohabitation saith Mr. H. and meeting in one place makes not a Church for Turks may meet to hear the Word 1 Cor. 14. Ergo covenanting must be the formal of a Church Ans. 1. Divers other things are required to the essence of a visible Church as we shall hear 2. All is beside the question we dispute not now the essence of a Congregation CHAP. XXI Whether Mr. Hooker doth prove this Conclusion which Mr. R. never said nor wrote nor thought That Baptism gives formality or makes a Member of a visible Church Mr. H. If there be a Church and so Members before Baptism then Baptism cannot give formality for forma is causal and before formatum But the Church now considered as totum essentiale is before Baptism For Ministers are before Baptism else Baptism may be administred lawfully before by such as are not Rulers nor Pastors which is denied by Orthodox Divines and none can give a call to Ministers but onely a Church of believers Ans. It s a conclusion not ingenuously forged as if I made Baptism the specifick form of Membership visible he ought to have cited my words By Baptism I say we are received solemnly into the visible Church and Baptism is a seal of our entry into Christs visible Body as swearing to the colours entreth a Souldier a member to the Army and we teach not that Baptism constituteth the Church visible simply as the Church it s a seal of a visible profession I distinguish the simple being of a visible Member actu primo such are Infants born within the covenant visibly made to parents the promise is made to Church-members Gen. 17. 7. Acts 2. 39. from the solemn entry and admission into the visible Church 2. I distinguish between simple being of a Member and actual solemn communion or visible profession So speaks the renowned Assembly so Calvin Bucan Tilen Professors of Leyden Beza Ursine Trâ—lâ—atius Pet. Martyr Iunius Pareus Waleus it s a seal for our solemn admission and solemn ingraffing and adopting into the visible Church 1 Cor. 12. 13. For by one spirit we are baptized into one body c. 1. The conclusion is fancied and nothing against me who teach That Baptism is the door way and means of our solemn installing into actual communion with the visible teaching Ministerial Church which Arminians and Socinians deny Ergo must Baptism be before the Ministers 2. This fancied homogeneous Church visible of onely believers can be no politick Church and that in ordinary to Christs second coming which calleth Ministers for Ministers did baptize this Church then must the effect to wit called Ministers be before and that ordinarily the creating cause to wit the Church of believers who made them Ministers a dream If this homogeneous Church be a number of unbaptized believers and such Pagans they must be for Mr. H. saith They are a born Church before their fathers Baptizers then must unbaptized children a strange Church call and give Ministerial being and that ordinarily to their fathers and choose out of their own unbaptized body their own Pastors not yet baptized and who baptized these unbaptized not the unbaptized Church nor themselves Mr. H. I judge would deny both 3. As to that Whether the Church or the Ministery be first it is sure Adam and Evah as men were before the Word if any say They being created according to the Image of God were created a Church yet some priority there is of the subject before the concreated Law but sure they were not created a visibly professing Church and therefore the Word as preached in Paradise by the Lord the first Minister Gen. 3. 15 16. must be before Adam and Evah as a visibly professing Church For the seed is before the tree the means before the end the father before the childe and so some Ministery ordinary or extraordinary begetting there must be before the Church begotten Who baptized Iohn Baptist or if he was at all baptized is not much But that the Church in the ordinary way of Christ is before the baptizing and begetting Ministery is wilde Divinity Mr. H. If Baptism cannot be before a Ministerial Church nor a Ministerial Church before a Congregational Church which onely can call them to be Ministers then such a Church is much more before Baptism For before the coming of some godly zealous Christian and Scholar into a countrey where there are a company of Pagans converted they may joyn in Church-fellowship and call this man lawfully according to God to be their Minister therefore there is a Church before a Minister and so before Baptism Ans. 1. Mr. H. gives an extraordinary instance of his own devising without Scripture and of this he frames a fixed ordinary Rule May not converted Pagans which onely saith he can call Ministers call this Christian Scholar to be their Minister according to God No say we 1. God never did it nor is there any Scripture-proof for it 2. Why doth Mr. H. frame
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
may excommunicate all officers and whereas he so much contends for the signification of the word Church Let him answer what is meant there 1 Cor. 11. 16. If any man seem to be contentious we have no such custom neither the Churches of Christ. If the meaning be that the congregations meeting in the same place contend not among themselves what if they so should do who should right them by our Brethrens way and if that be the Church that meets in one place onely when shall the Church Catholick which Christ loved and gave himself for meet not until the day of Judgement and did the Brethren testifie of the charity of Gaius 2 Ioh. 16 before the Church was that in the convened together congregation or was it not before the men of the Church And 1 Cor. 11. When ye 〈◊〉 together to the Church Was not this to the meeting of men and women except women be debarred from the Lords Supper And when Saul made havock of the Church he must persecute only the binding and loosing Church but the Scripture saith he persecuted both men and women Act. 8. 3. 9. 2. Mr. H. Arg 11. The Church which the Plaintiff must tell is to admonish publickly the offender But this is the Church of Elders 1. Thes 5. 12. 13. 1 Tim. 5. 20. Luk. 10. 16. for they onely are to receive publick complaints Tit. 1. 13. 1 Tim. 5. 19. 2 Tim. 4. 2. Ans. Complaints are to be given to the Elders that they may prepare them for the congregation and lend the action Tâ—â—â—efore the incestuous Corinthian 〈◊〉 said to be râ—… of many and so judged of many not by the judgement only of discration for so they might judge these that were without but legally Ans. Mr. H. answers not one word of Scripture for telling the complaints to the Elders Christ saith Tell the Church that is tell all the visible Saints say our Brethren 2. That the incestuous Corinthian was rebuked legally of many that is of the Elders and Brethren or male-Male-Church only that is said not proved If we speak of judging by the judgement of discretion he was rebuked of Elders Brethren Women aged Children Servants for it concerned them in conscience to have knowledge of it and to yield to withdraw from him and to forgive him upon his repentance to joyn with him else their obedience must be blind 2. The minor is false 1. For though they judge Heathen with the judgement of discretion it follows not that therefore Brethren Women aged Children and Servants should not also judge an excommunicate person by the same judgement 2. The probation is faulty for I appeal to the conscience of our Brethren whether there be not sundry kinds of judgement of discretion and whether Church-members have not one kind of judgement of discretion toward the excommunicate man who is now under a medicinal Church-cure and another judgement of discretion toward them that are without and were never members Mr. H. to Mr. R. his twelfth Argument It hath received an 〈◊〉 out of a mistake because neither women alone nor children will make a Church nor have any publick power put into their hands for that purpose Ans. I never said in any Argument that women and children there alone maâ—e a Church nor spake I of womens ruling there But yet I say women children of years of discretion servaâ—â—s being the Lords freemen and professing the faith Arg. 1. The essential parts and largest part of the Congregationâ—… Church of Believers professing the faith of Peter builded upon the rock Mat. 18. â—â—â—ting every Lords day to partake of all the Ordinances and therefore if the Church Mat. 16. signifie such a Church 〈◊〉 â—hat which you say women and such children and servants must especially be understood as parts thereof under the name of the Church tell the Church and if so the Church to which we complain doth not bind and loose by your own grant 2. What ground is there in the Word that the Brethren alone because men should only be mooned by the name of the instituted Church in the Gospel or the 〈◊〉 Church of Believers partakers of all the ordinances excluding women and such children and servants since there 〈◊〉 neither made nor female bound nor free to be regarded in the condtion of believing visible Saints Gal. 3. 28. 〈◊〉 9. 14. 1 Cor. 7. 21 22. So is not this very like to the respect of persons condemned by the Apostle Iâ—… ch 2 3 4 5. when brethren because of their sex and heads of families must be the only Church of believers built upon the rock the Body of Christ the Kingdom of Christ the Redeemed of God partakers of all the precious ordinances and the only visible Church above all the officers women children servants 3. Nor hath such a Church of only few any such power put in their hand and so to say because it is said Tell the Church except Mr. H. prove them to be the governing Church above the Officers is to beg the question for Mr. Cotton and Mr. Burroughs say without officers the brethren can exercise nâ— jurisdiction no excommunication one of the highest acts of rude in the Church they have nothing without the officers saith Mr. Burroughs but brotherly admonition no jurisdiction And Mr. H. is to give a parallel place in old and new Testament if he hear not the Church id est the male-Church of Brethren let him be cast out Mr. H. Arg. 13. Not only the Church must convene to worship God in Spirit and Truth but that they bind and loose by the Pastoral Spirit of Paul and officers in their convention Ans. The Church met hath power to execute all acts of discipline as well as doctrine 2. The Church of Corinth is blamed because without the knowledge of Paul or his authority as they ought to have done they did not excommunicate the incestuous person only for their encouragement he expresseth his consent and the concurrence of his spirit Ans. That the Church of Believers without the pastoral spirit and authority of Paul or any other officer and excluding the tacit consent of women children of age and believing servants could exercise all acts of Discipline and Doctrine that is of pastoral preaching destroyes Mr. H. his principles for who can preach but sent Pastors Rom. 10. 14. not unofficed brethren And as to the point of Jurisdiction Mr. Cotton and Mr. Burroughs with me deny it and Mr. H. nakedly saith it That the Church of Corinth was rebuked for not excommunicating the man is true But 1. what means he by the Church rebuked 1. All that were rebuked must be the Church can Mr. H. deny but women children of years servants were rebuked as those who were puffed up and mourned not ver 1 2. 2. And as those who were a part and the largest part of the lump that is of the body of the people in danger to be leavened with that
that by Mat. 16. 〈◊〉 Peter and other Church-officers Christ gives both the power of the Keys or the Keyes and the exercise of the power v. 10. I will give to thee the Keyes and whomsoever thou shalt bind c. And if Mr. H. say not this he shall be forced to say that these to wit the power of the Keys and actual exercise of the Keys which are clearly holden forth v. 19. are given to Peter so confessing Christ that is as he represents all believers so confessing Christ. And so all such must have both the Keyes and the formal exercise of pastoral binding for that pastoral binding is given to Peter v. 19. and brethren and women so confessing must pastorally bind v. 19. Then how can an official power be given to Peter as he represents this male-Church upon a meer allegiance As to the place Matth. 28. 19. it abundantly warrants the Disciples to an office-power But the question yet remains whether this place Matth. 16. especially doth not warrant more clearly Pastors as Pastors to both the power and exercise of the power of the Keys And by this To thee will I give the Keys must yet have this sense I will give the Keyes to thee Peter as representing both the Pastors and Believers of the male Professors only Yet Peter gave not that blessed confession as an Apostle but as a Believer enlightned by the spirit of the Father aboâ—e flesh and blood nor was Peter as an Apostle builded upon the Rock and above the prevailing temptations of Satan and Hell except we hold from this place the Popes infallibility but it is good that it is granted that by this place the Keyes must be given to Peter as representing the officers also for here saith Mr. H. Pastors may have good warrant for their office power Then is the thing we contend for granted if M. H. would prove the other that here the male Church excluding women hath good warrant as the first and proper subject to challenge the power and exercise of the Keys here spoken of Matth. 16. he had indeed performed a great point But this remains that the Reader is left in the mist what to make of our Brethrens way by these words upon this Rock will I build my Church and the gates of Hell shall not prevail against it Nor is it fair arguing to flee to the old Testament saith judicious Mr. Firmin because the Children of Israel Numb 8. 10. layed hands upon the Levites for what if one say Moses the Magistrate layed on hands 2. If it be a good warrant where officers are as in the place were Aarons sons yet the people only and not the Presbytery though there be a sufficient one must lay on hands 3. Aanon as Mr. Firmin noteth verse 14. completed the ordination for he did wave those Levites before the Lord. 2. How is it proved that Moses gathered the whole people Numb 8. 10. Thou shalt gather the whole assembly the whole Church and they shall offer them in sacrifice saith Vatablus and by that saith Menochius who collects from R. Stephanus Vatablus and others they did not author it atively ordain the Levites but gave over to the Lord and his service the Levites Deut. 31. 20. Gather to me all the Elders v. 30. and Moses spake into the ears of the Congregation Rehal Iunius Diâ—dati English Divines they consented to the call of the Levites Cyrillus Alexandrinus and Cyprian Tertullian as Leo Magnus also say the people chused or the Levites were called they being then present So Beda Lyranus Iunius Piscator Ainsworth say a part of the people laid on hands on the Levites Cajetan and Lorinus the Princes of the Tribes in place of the people layed on hands and consented quia offerens saith Lyra debâ—bat ponere manum super oblationem suam So Diodati they imitate such as offered by laying on the hand on the oblation Now Mr. H. his binding loosing comprehend eth all acts of Church-power not only by publick preaching for so the ruling Elder should have no key but also by excommunication and admission admonitions which issue from judging power as we proved Ans. That is said gratis admonition and consent to receive in and cast out members by cansent necessarily agree to women it so much concerning their dayly practices and conscience and they have no judicial power 2. By no Scripture can Mr. H. prove that admonition of Brethren is Church-binding and loosing and that it is limitted to one congregation Nor can a single flock bind a member of the Catholick Church or a sojourning visible Saint to Church judging in one single congregation nor is there one jot in Scripture to tye the Brother Mat. 18. 15. If thy Brother trâ—spss c. To a Brother member of that onely congregation of which the Plaintiff is a member 3. I said that binding and loosing are words of official authority undue to unofficed brethren at the Scripture saith See the Margin Ier. 40. 4 c. above Mr. H. The promise is made to Peter because of his consession in name of the Believers Ans. The Text saith no such thing but because of his consession 1. He and all men and women who so sincerely confess are blessed because really regenerate flesh and blood hath not revealed that c. v. 16. 2. Because of this confession a promise of perseverance is made to the whole Catholick Church invisible then the way how to fulfil this promise is set down I will make this invisible Church visible and I will give the Keys of Word and Censures to thee Peter and to all the called Pastors c. for the Churches salvation of men and women that they may be kept invincible upon the Rock Mr. H. grants that the Keyes are given to believers who may be hypocrites Ans. Adde and to them as the first formal subject This is before refuted But it is asked Why Brethren believing and as so incorporated should be made the first subject of the Keys by this Text and not also the first subject of the love of Election and Redemption by which they are built on the Rock and made impregnable against the gates of Hell for the one is said of the Church here and not one word that he will give the Keys to the Church As also Mr. H. granteth that Christ speaks not to Peter as representing all believers but onely the disciples and male-believers But whom say ye that I am ye disciples Ans. It s true he propounds the question to the disciples onely but saith he that hence onely men and unofficed Brethren of a single congregation who give such a sincere confession are blessed and built on the Rock So he saith Matth. 13. 10 11. to the disciples onely To you it is given to know the mysteries of the kingdom of God to them it is not given Are there then none the Elect of God men or
it destroyes the ministry faithful Apostles and Pastors calling who are sent to gather into Christ all the invisible members of Christs mystical body and to make them visible professors And whereas he sayes that this direction of Paul to Timothy was to continue to all succeeding officers to the end and that in all particular charges given to them is truth seen through a cloud 1. This direction in these Epistles was to continue to all succeeding officers Ergo the laying on of hands and ordaining watchmen and Bishops and this direction appointing Elders faithful men able to teach and the rest belonging to the Keyes must bâ— gâ—ven to officers not to the male Church 2. Here is some succession of godly Pastors to the end to all Pastors and Elders with such qualifications as a Bishop must be blameless c. 1 Tim. 2. Deacons must be such c. the direction is givâ—n to all succeeding officers to the end why not rather to the first proper subject of the Keyes to the male-Church 3. That 1 Tim. 3. 15. The house of God is the pillar and ground of truth and the body of Christ for the perfecting and edifying whereof Eph. 3. 12. Christ gave Apostles Evangelists Pastors and Doctors 10. 11. is the single particular independent Church Salvo mâ—liori judicio saith Mr. H. in his conjectural modesty is contrary to all Scripture and this is the very Church builded upon the rock against which the gates of hell shall not prevail and upon this account hearken to Mr. H. his distinction Mr. R. propounded an argument never yet answered to prove that the Church builded upon the rock cannot be the single visible congregation against Papists Socinians and our Brethren That Church is here Mat. 16. understood against which the gates of hell shall never prevail but against the visible independent congregationall the seven Churches of Asia now are fallen away Church the gates of hell hath prevailed Ans. This or that particular Church or congregation may fall away but there must be a Church universal existing in its particulars this or that Church which Christ will have while the world continues Eph. 4. 11. D. Ames medulla l. 1. c. 31. 37. Ans. To begin with what Amesius saith it s utterly impertinent The title of that Chapter is of the Mystical Church the members of which can never fall away but must be until the end of the world as the title of the next Chapter is of the instituted Church yea Amâ—sius saith this place Matth. 16. is a special promise made to those built on a Rock to the Militant Catholick Church and to real believers onely not to hypocrites Mr. H. by this teacheth the Patrons of the Apostasie of the Saints a distinction useful for their Errour So cinus saith The places which saith They are saved who are written in the Book of Life before the world was do not speak of some particular man thâ—â— or that as Mr. H. this or that single Church may fall off the Rock but some kinde of men and therefore Mr. H. renders this a comfortless doctrine which Christ makes a singular bulwark of Faith and Consolation to single persons Peter Mary who believe and are built upon the Rock that such shall never fall away but this or that congregation of some few persons though true and real believers may and do fall away This is the down-right Apostasie of believers 2. This strongly savours of the Jesuit Ruiz his Necessitas vaga though Mr. H. hate Doctrine and Way when his sharp engine sees them when a thing is necessarily to fall out in upon or about the kinde of men but not in or upon this single man as it is infallible and necessary that there be war and be peace and that there be husbandmen and be sailers but God determines and bows the heart of no single man to be a husbandman rather than a sailer he might say to be a King rather than a poor Beggar This kinde of necessity is against the providence of Gods special care as to great things as to Kingdoms Dan. 4. 32. so to all smaller things the stirring of a Sparrows wing Mat. 10. 29 30. the hair of the head the growing and withering of a gourd Ionah 4. 6. the motion of a worm eating the gourd which confused providence Suarez Cumel Ledesma forsake as shameful 3. The particular Independent congregation is either built upon the Rock unmoveably by a promise of the Gospel as no Divine can deny that the grace of perseverance if such a grace as it must be be granted for by Nature men persevere not is given by a Gospel-promise or by no promise But men persevere without any Gospel-promise as the Sea ebbes the Wind blows which yet cannot be said if a promise there be then when this particular Church falls away Now Mr. H. grants the Apostasie of this or that particular Church of Ephesus from the Rock and the prevailing of the gates of Hell against the single man or Independent Church of Ephesus for he saith the place Mat. 16. The gates of hâ—ll shall not prevail c. is to be meant of the Church Congregational existing it its universal nature in its particular Congregations then he must mean that some one single congregation of Ephesus or Sâ—… may and do fall off the Rock which is a clear Apostasie of the Saints for it cannot be said this or that single Church shall fall away so being they pray and watch For 1. That is the very thing which the Arminians and Socinians say on this place that the Church Mat. 16. 18. remaining and persevering a true Church remains unconquered by death and condemnation 2. Praying and persevering in praying and watching thereunto Ephes. 6 18. is a great part of persevering and so persevering is promised upon condition of persevering and therefore Mr. H. must betake himself to a more unthrifty shift and quit the place Mat. 16 and so gratifie Arminians and Socinians who say that it proves not the perseverance of the Saints and so must say that the building of the Church upon the Rock is the Lords continuate act of forming single societies upon the Rock Christ giving them victory over Hell So that he miscarries and â—â—lls from his intended end in keeping this or that single man or Church upon the Rock but yet obtains his principal end in keeping the universal nature of man and of an Independent Church upon the Rock A more confused providence than ever Pelagius or any devised and a singular gratifying of Jesuits and Sociniam 3. If the keeping of believers 〈◊〉 Saints upon the Rock Christ so that the gates of 〈◊〉 shall 〈◊〉 prevail to throw them off the Rock and put those that once were justified and by faith built upon the Rock Christ in a state of condemnation be referred to the Deâ—rce of God then must God have made the same general confused
ordination by officers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Notes gracious dispensations accompanying salvation Heb. 6. 9. or freely given gifts 1 Cor. 12. 9 28. 1 Cor. 7. 7. 2. It notes offices Rom. 12. 6. 3. The grace of free justification Rom 5. 15. Now it s rather meant of grace out habilities which Timothy received by way of prophesie by which he was fitted to that extraordinary work of an evangelist the office is not first attended but the gifts with an eye to the office 1. It s harsh forget not the office that is in you a man is more fitly said to be in the office an office is adjunctum adhaerens not qualitas inhaerens 2. The parallel place is 2 Tim. 1. 6. stir up the gift which is given thee by the laying on of my hands a man is not said to stir up his office Ans. There is nothing here to weaken Mr. R. for 1. it was spare time to leave out more necessary significations of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gift and to seem to put upon some a dream of giving the grace of justification in the blood of Christ by prophesie by laying on of the hands of the Presbytery 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by is not prefixed to the laying on of the hands of the Presbytery but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is prefixed to the laying on of hands neglect not the gift given thee by prophecy then he addeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the laying on of the hands of the Presbytery So that with Mr. H. his leave Timothy received no gracious hability by the laying on of the hands of the Presbytery as far as this Text speaks so that the prophesie was extraordinary 1 Tim. 1. 18. and the gift might be so also and the laying on of the â—ands of Paul 2 Tim. 1. 6. was of another nature and there he useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this was known to be extraordinary for the giving of the Holy Ghost Act. 8. 17. which Magus affected v. 19. It is true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but rarely Act. 14. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 13. 17 So the laying on of the hands may be ordinary and the gift given by prophesie as Calvin Beza Parenâ— Piscator Dâ—…i Cruciger the gift declared to be given thee by prophetical revelation 1 Tim. 1. 18. as Paul and Barnabas were sent to the Gentiles by the command of the Spirit So Paul exhorts Timothy neither to neglect the one nor the other so neglect not but â—s Dâ—… exercise carefully thy calling of an Evangelist revive and strengthen the gifts that thou hast received especially since thou hast received imposition of hands from the Colledge of Elders 2. It is harsh saith Mr. H. Forget not the office in thee Didoclavius told him thus but what then A man is said in our language to be in office but it s both new and will but poorly prove therefore it is harsh in the Greek and it is known there be harsh phrases in both the Septuagints and in the New Testament and that neither of them is the most pure of that language and there is a heavenly eloquence in all Scripture Mr. H. Whether by Elders be meant the Elders of many or of one congregation I could never learn Didocâ— 160. Ans. Then this place shall say nothing for the Eldership of an Independent congregation to which Mr. H. gives after an official power dogmatick and doctrinal to hear witnesses and pronounce a sentence of excommunication which the congregation can no more oppose then the word of God and I hombly desire another place for such a new Judicature for sure men and women both have the judgement of discretion to oppose all errors 2. There was a Colledge of Elders Act. 1. Act. 6 Act. 13. Act. 21. At the ordaining of officers and weighty affairs of the Churches either must Mr. H. warrant by Scripture that there is such a like Judicature in every Independent congregation which say they may consist of seven and that is unpossible or that he shall be at a low ebbe to prove such an ordination of officers in their Churches as is in the Word As for imposition of hands to me it is commanded in the Word where the right way that it be not done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suddenly is charged upon Timothy before God and his Son Iesus Christ 1 Tim. 5. 21 22. yet not so as it must be so necessary necessitate medii as it must be a null and no ordination where it is wanting 2. It must be a Rite of designation of the person to the office but no Sacramental Rite of obsignation of grace as Papists make it a Sacrament 3. Mr. H. fails who makes it no command contrary to 1 Tim. 5. 21 22. 4. This place 1 Tim. 4. 14. so streights Papists that Bellarmin makes the Presbytery a company of Bishops and so Cor. à Lap. But Cajetan Vatablus Maldonat Estius are more equitable to the Text then Mr. H. Lyran. makes the Presbytery to be Bishops Mr. H. To give the essentials to Timothy an Evangelist by imposition of hands of Presbyters that are inferiour to Evangelists that are superiour and extraordinary is beyond the power of Presbyters Ans. The same is objected by Papists and by Prelaticals as Tilenus and others What will Mr. H. determine whether Timothy was ordained by the Presbytery an Evangelist for in that case his argument which he borrowed hath Nerves or a Presbyter for some prelatical men say he was twice ordained nor can his argument stand except upon the popish pillar A great Apostle or Bishop cannot be blessed by a lower Presbyter So that the Presbytery that laid hands on Timothy must be Bishops or only Apostles so say the Jesuites Bellarmin Menochus Cor. à Lap. So Lyranus See the answer of Didoclavius 2. His own men say the Brethren that are lower then Officers make unmake Officers the people Act. 1. say they have a hand in creating that is in chusing Matthias for that is their creating an Apostle Ananias laid hands on Paul Acts 9. Prophets on Paul and Barnabas to undergo an extraordinary charge to preach to the Gentiles Act. 13. Mr. H. here as often deviseth a contradiction that then the same call must be both mediate and ordinary and immediate and extraordinary saith he but if mediate be taken as it must be for that in which men have an intervening hand there is new Logick but no contradiction Parker saith there is of man something and much immediately from God here as the peoples praying and casting of lots in Matthias his calling and yet he is an immediately called Apostle So in Pauls call Act. 9. in the call of Paul and Barnabas Act. 13. 2. It s now absurd to say that an Evangelist an Apostle is lower then a whole Colledge of Presbyters See
the power intrinsecal of a congregation to rule the associated Churches if they were Page 126. The adding of associated Churches to a Wilderness-church doth strengthen perfect and not nullifie the intrinsecal power of the Wilderness-church Pag. 117. When scandals fall out far off or near hand how association of Churches removeth them The limiting of Church-edifying and Church-comforting to one onely congretien whereof the man onely is a sworne member is an unwarrantable and comfortless way The Way of Churches of N. E. c. 1. sec. 1. p. 1. c. 4. sec. 3. sec. 4. p 70 71. Mr. H. Survey pa. 3. c. 2. p. 10. M. Cotton keys of the kingd c. 7. p. 39 40 4â— Mr. H. par 1. c. 9. p. 127 128. sec. 4. 3 ground One and the same nature agrees to the congregational presbyterial Church c. Pag. 127. 128. The congregational Presbyterial National Oecumenick Churches are species specialissimae How a congregation is an intire church Tertul. in Apolog Though the Churches of believers men and women be before the Apostles Evangelists Pastors Presbyteries Synods yet it follows not therefore must Apostles Pastors Synods have their calling and authority from those Churches Sect. 4. p. 128. Mr. Hooker acknowledges that divers meetings and Church conventions may may be all under one Presbyterial government only he will not call them Churches Way of the Church c. 1. sect par 1. Survey par 1. c. 9. p. 110 111 c. Mr. H. must be forced by his own principles to grant there is one visible Church which cannot meet conveniently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same place and yet under the same Eldership Mr. H. yeilds to us a Presbyterian Church at Ierusalem Page 51. Fixedness or no fixedness of the Elders of Ierusalem to their own proper congregations is altogether accidental to the Church presbyterial The Apostles fixed feeding at Rome at Corinth is not opposite unto but of that same nature with his feeding pastorall all the world over All the incongruities that are the onely arguments of Mr. H. against a Presbyterial church are militant against the presbyterial Church which Mr. H. grants was at Ierusalem Mr. H. well near also yieldeth that there was a Presbyterian Church at Antioch Ephesus Rome There are the like reasons that the multitudes of Believers at Rome Antioch Ephesus Corinth Samaria Thessalonica could not meet in one place and so there must be in these huge Cities many Congregations under one Presbyterial Government as for the multitudes at Ierusalem What is meant by Church Act. 2. were added to the Church Mr. H. inclines to expâ—… the word Câ—…h of the â—â—â—thful Saul made havock of the Câ—… Eâ—… there is 〈◊〉 Presbyteriâ— a church How watery is this Lâ—gick Par. 1. c. 10. p. 130. Mr. R. argument Mat. 18. from allusion unto the Jewish Sanhedrim abused not answered M R. is not for all appeals whatsoever justor unjust but for such as are edifying and necessary and relieves from tyrannicall oppression the plaintiff Pag. 131. The removing of scandals Mat. 18. cannot be of onely scandals between brother and brother of the same congregation except I must not owne as brethren to be gained those of another Church beside me Christ willeth every little congregation to exercise discipline upon an offender Ergo there is no discipline to be exercised in a greater Church So Mr. H. But the contrary rather strongly followeth The Sanhedrim was not mixed by institution Pauls Presbyt c 8. p. 88. The Church Mat. 18. is to be obeyed in the Lord by the people but the Church of the people is not to be obeyed in the Lord by the people Women are as essential parts of the believing Church as men and womâ—n must no more blindly believe what the Church believes than men nor must their faith in discerning the voice of Christ in this pastor not in this be blindly included in the males discerning and so women must be a part of the binding and loosing Church Mat. 18. Survey par 1. c. 10. p. 133. The Church principally meant Mat. 18. must be the binding and loosing brethren which are the Church fiâ—stâ—y the officers are onely separable adjuncts thereof saith M. H. Par. 1. c. 11. p. 198. When all the officeâ—s turne wolves the people must complain to the people when the people turn Familists Socinians c. to whom sâ—aâ—l the officers complain accoâ—ding to M. H. minde The officers cannot binde potestate officii since the Keys were given to the Male-church before the officers had being as M H saith We cannot tell the church of Jerusalem or Galatia by M. H. Women have no less a tacit consent a faith of practise in eschewing the society of the excommunicated in admitting of him again and of all members in election of officers than men and in other duties recommended to Church-members Let M. H. shew how women are all excluded from Church duties in their way more than men So Cypr. Juban Epist. 73. pag. 22. Nam Petro primum Dominus super quem adificavit Ecclesiam Mat. 16. Istaem potestatem clavium dedit post resurrectionem sicut me misit pater c. Firmilian ad Cypr. Epist. 75. Cypr. pag. 239. n. 14. Hinc intelligi potest quod soli Petro Christus dixerit quemcunque ligaveritis Matth. 16 c. Quando in solos Apostolos insufflavit Christus dicens accipite Spiritum Sanctum c. The word Church can signifie no other but the ruling Church Mat. 18. and the notation of the word Church in our brethrenssense is neither Mat. 18. nor elsewhere See how Bilson Perpetual G ve n. c. 4. mistakes in this Though women children of age and servants be excluded from governing yet the question now is a farre other thing Whether the word Church Mat. 18. if it be the Church of Redeemed ones meeting to and for publick ordinances in the same place include not women c. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Church is ever taken in Scripture according to the subject matter and scope of the place and so must the binding and loosing or excommunicating Church Matth. 18. be taken and cannot note a company of redeemed ones Men Women Servants Children of riper age come together in one to partake of Word Seals Censures the onely acception of the Word Church that our brethren can give us from Scripture The Church Matth. 18. 1 Cor. 5. includes all who meet for the publick worship Elders Men Women Servants aged Children every one according to their place according as Paul rebukes comforts teaching in his Epistle 1 Cor. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The women in their daily practice are concerned in conscience to censent unto or dissent from the sentence of excommunication or forgiving and re-admiting again and that upon rules of the Gospel as well as men Caelv Inst. l. 3. c. 4. sec. 12. Instit l. 4. c. 1. sec. 2. Instit. l. 4. c. 12.
other Pelagianising Jesuits that this or that man may fall away but God hath confusedly decreed that some there shall be who shall never fall away and so sides with Arminians and Socinians Remonst Apol. Non promittitur EcclesiaÌ„ semper mansuraâ— Ecclesiam sed tantum Ecclesiam quâ Ecclesia est semper mansuram invictam à morte condemnatione Socinus in Miscelan p. 262. Quamdiu vera Christi Ecclesta fuerit fieri non posse ut ab ipsa morte atque inferno Mat. 18. quidquam detrimenti patiatur Did. Ruiz de mont Jesuita tom de provid tract 2. disp 8. sect 1. num 5 6. Plurimae sunt per quarum disjunctivam indeterminationeÌ„ vagari potest infallibilitas necessitas quae nullam illarum rerum determinat sed tantum in confuso universali numero 6. necesse est â—…niant scandala veruntamen vae homini per quem eveniunt scandala ubi Christus Dominus apertè significat necessitatem vagari per varias personas varia scandalorum genera indeterminatè nec enim necesse est ut per hunc hominem fiat nec ut hoc non aliud scandalum fiat Porro haec necessitas non est sola nuda indigentia mediorum ad finem sed etiam infallibilis consecutio effectuum ex causis efficientibus ita dispositis M. H. his exposition of Mat. 16. 19. infers a great confusion in the decrees of God Mr. H. his distinction of necessity inferreth the uncertainty of a believers salvation destroyes his peace joy comfort c. It destroys the faith consolations promises and certainty of the number saved Some certain officers not unofficed people are to be Judges Porters under the N. Testament The Lord hath given the keys to the Catholick guides as to the first formal subject and to the Catholick integral visible Church as to the object and end not to the independent congregation at M. H. saith Pag. 219 220. Pag. 221â— M. cotton of the Keys c. 6. p. 25. The word Church is not taken by M. H. according to the Grammar of Scripture Way of the Churches of N. N. c. 1. sect 1. pro. 1. p. 1 2. Iâ—… as unlawful to communicate in seals and hearing pastoral preaching in another congregation than that which is proper to the member of an Independent congregation as to submit to their Jurisdiction Page 220. All single congregations are complete onely in some respect but differ not in nature specie among themselves The Apostles Mat. 28. 19 20 Joh. 20 21 22. When they received power to preach and baptize did represent all ordinary teachers to the end of the world or then ordinary teachers want all calling Annot. of the English Divines Mat. 28. 29. I le uphold you and your Successors in the ministry at all times without intermission Calvin in Locum Usque ad consummationem haec particula denotat non solis Apostolis esse dictum quia non in unam aetatem c. Beza alloquitur Ecclesiam Mr. H. c. 12. pa. 1. page 214. 225. The Catholick integral visible Church which Christ intendsto save and the Catholick integral invisible church are the same and dâ—ffer but in accidents But M. H. his Church Catholick visible and invisible in many persons differ as Elect Reprobate Mâ— H. must side with Arminians and Socinians who â—ach that God intends to save many who are never saved Remons Syn. Doâ—drac Art 1. p. 7 8. Remonstran Confes. c. 9. Collatio Hagiens p. 83 84. corvin contr Tilen p. 105 106 154 398 399. Episcop disp 9. Th. 5. That is false that Mr. H. saith that the whole visible Church Eph. 4. 11 12 which Christ intends to bring to glory doth consist of good and bad Armin. Resp. ad art 5. p. 102 Armin. Anti-Perkins p. 57. Remonst Syn. Dordra Art 3. 4. p. 8 9. 16 17 Remonst conf c. 17. sect 2. Catâ—ches Ruttoviensis c. 6. pag 210. Due â—ight of Presb. c. 9. sect 9. Pag. 242 243. Pag. 22â— â—17 The Catholick Church congregational is a new fancy void of the word and all reason unthority of Fathers Doctors Divines c. How the Keys belong to the Catholick visible integral Church as to the object and to the Catholick Ministry officers as to the formal subject The Church that is one Cant. 6. is not a congregation in any sense that can meet in one place Ainsworth contradicts M. H. Cant. 6. The congregation is not the complete Spouse to which Christ beareth an adequate relatioÌ„ of husband-love as to his redeemed ones The place Mat. 16. Upon this rock will I build my Church and The gates of hell c. is torn and abused by Mr. H. Chrysost. hom 55. Matth. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hil. de Tri. l. 6. Aug. in Joh. 1. tract 10. Christs act of building men upon the Rock either absolute or conditional cannot stand with Mr. H. his new gloss of Mat. 16. Officers must be visible Saints before they can be admitted Assembly at Glasgow 1638. Survey par 1. c. 13. p. 229 230. The unofficed Brethren are not by our Divines those that have a decisive voice in Councels A new question between us and Papists Mr. H. par 1. c. 13. p. 230. The paths to these general Councels have been so long disused that they are almost grown out of sight as he somtimes speaks in a like case the high-wayes are unoccupied Pag. 232. By the space of 300 years after our Saviour there was not the name of an Occumenick Councel heard of in the world Whittaker cont 3. q. 3. c. 1. de Concil Nostra vero sententiâ— est non solos praelatos habere jus definiendi in Conciliis sed homines quosvis idoneos non ait laicos eligi posse Willet Synops. papis cont 3. gener q. 3. p. 125. What an absurd saving is it that the Bishop is the onely Pastor The Fathers of Basil. Who doubteth but the government of the Church is committed to others than onely Apostles Prof. Leyden in Synops. purio Theolog. disp 49. th 29. Verum tamen ab iis Laicis piâ—s in publica hac act one consilium a biâ—…ium potius quam suffragium requiritur Vid. th â—1 Câ—lvin l 4. Inst. 〈◊〉 1. Romano pontifici ejus satellitibus totum deferunt Com. Act. 15. v 12. Plebis modestia hâ—nc colligitur quod postquam Apostolis ac Reliquis Doctoribus jâ—…m ge misit nunc quoque subscribit corum decreto pastorum Tyranniâ— est excludere populum Bâ—…us loc 43. q. 21. Jus Ecclesiis conscio comprobante grege Vid. q. 23. Non exclusis L 〈◊〉 c. Tâ—en Syntag. de Concil disp 1. q. 18. p. 619 610. Qui solis Episcopis sententiae dictionem vindicaâ—… iis tum Apostolici Concilii Act. 15. 6. Tum Nicaeni Constantinopolitani primi authoritate refelluntur Neque negari potest quin de causa fidei ad omnes pertineat dicere qui prophetae sunt
10 c. but it followeth not therefore such give a being to their ordinances There is a difference between being a Pastor and being a fixed Pastor to this people Page 74. What being ordination confers See Book of Ecclesiastick Discipline at Geneva M. DCXXX page 65 66. The specifick acts of calling men to the Ministery ascribed to Ministers but never in Scripture to unofficed brethren prove our ordination 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Page 86. Page 82 83. Par. 1. c. 8. pag. 89 90 91. Page 89. There is an Independent Church in a family Surv. par 3. 6. 2. Conc. 2. page 13. Augustine dreamed not that Baptisme is only right administred in a single congregation but in the Catholick congregation or Church Contra Donatistas de Baptismate l. 1. c. 11. Non iis itaque dicimus nolite dare Baptisnium sed nolite in schismate dare nec iis quos videntur baptizaturi dicimus nolite accipere sed nolite in schismate accipere ubicunque vel in hae vel in illa congregatione invenit baptismum non hominum sed Dei esse cognovit c. The nearest Parents while they are made the only conveyers of grace the Church covenant of men is preferred to the covenant of Grace Ans. to the 32 quest ans to the 10 quest p. 28 29 30. Ans. to 32 qu. to 〈◊〉 qu. p. 7 8. in which they prevaricate Ans. to 12 qu. p. 39 40. Ans. to 6. pag. 21 22. Ans. to 7. 22. 23. Ans. to qu. 10. q. 10. p. 28 29. The woful evils of making the nearest parent the only conveyer of covenant right to the childreÌ„ See Tostat. Abulens in Exod. c. 34. in v. 6. Gen. 9. 10. The covenanted seed so often mentioned in Scripture must be onely the children of the nearest parent believing the rest must be Pagans Ans. to quest 7. pag. 22. If you can give us a sufficient answer to take us off from that Scripture 1 Cor. 7. c. The adequate cause of covenant-love from fathers to children is free grace The covenant that the Lord will be our God must extend further than to the nearest seed Calvin Instit. l. 11. c 8. sect 20. Promissio de propagandâ in mille generationes Dei misericordiâ quae etiam frequenter in Scripturis occurrit in solenni Ecclesiae soedere inseriâ—ur Ero Deus tuus feminis 〈◊〉 post â—e Perkins in 2 Com. â—â—lv ib. Quia non perpetuam hic figere regulam voluit legislator quae suae electioni derogaâ—et Zanch. tom 4. l. 1. de secundo Praecepto cap. 14. p. 375. Unde etiam apparet non esse verum quod quidam ex hoc loco colligunt nimirum â—orum parentum qui à foedere exclusi sunt propter suas scilicet iniquitates def ctionem à Deo eorum etiam liberos exclusos esse pugnat hoc non solum cum aeterna electione ut dictum est sed etiam cum promissione facta Abrahae 17. ero Deus tuis seminis tui post te in generationibus sempiternis promissio fit Abrahae semini ejus ergo eorum qui à semine Abrahae nemo à foedere hoc excludebatur etiamsi ex proximis parentibus impiis idololatris natus esset ratio est quia intermedii patentes impli continuationem foederis in liberis non impediebant Rom. 11. Quid enim si quidam non crediderunt c. Ps. 85. 8 9 10. Heb. 3. 17. Judg 9. 19. Ezek. 2. 3. 2 Chron. 36. 14 15 16. Mr. H. denies covenant right to baptism to Infants as Anabaptists do because they do not actually love obey God Yea Infants of Turks come to age if they actually love actually obey God and by faith lay hold on his covenaÌ„t the Lord extends mercy to them Iâ— 56. 4 5 6 7 thin infants have nothing by nearest or remote parents but what they have without them Survey par 3. 〈◊〉 2. p. 15 16. Way of the Churches of N. E. c. 4. sec. 6. p. 87. Way of the Churches ib. c. 4. sect 6. p. â—8 Mr. H. his exposition of the second Command overturns the gracious intent and sense of the Lord in both threatning and promise Surv. par 3. c. 2 page 16. Par. 3 pag. 18. When and how the posterity are cast off Par. 3. pag. 20. Par. 3. c. 3. pag. 41. Two new Judicatures one dogmatical or official by the Officers another Juridical by the male-Church must be an unwarrantable 〈◊〉 〈◊〉 Union or division among associate churches say the associate churches must make up one visible body Survey par 4. p. 2. par 1. c. 13. p. 230 238. Reasons of the Dissenting Brethren pag. 118 119 120. Surv. Par. 4. c. 1. p. 6. Mr. H. his mistake as touching the burthens of the acts of Synods which is that they tie the conscience only as the godly counsels of women tie men M Cotton of the keys c. 6. p. 25. Preface to the Treatise of the Keys Socin contra Gabr. Ementropium c. 1. p. 7. Socin Res. 11. ad Resp. Andr. Volam Nullis deinceps hominibus c. Smalcius Ref. lib. de Error Aria 1 c. 1. p. 6. Qui vult sensum Scripturae ab illis peti qui post Apostolos vixerunt dum hoc facit tacitè deserit Scripta Apostolica c. Epist. ad 3. th 8 disp 26. th 10. disp 32. th 1. Remonst Apol. c. 25. fol. â—94 fol. 282 283. Armin. disp 58. n. 3. Paper anno 164â— S p. 13. The dissenting Brethren of the famous Synod at â—estm their judgement of Synods and Presbyteries Mr. Baily in his vindicat ann 1655. p. 48. If Synods have no jurisdiction heretical Elders of a congregation as he solidly saith Arrius Macedonius are safe from all censures to the worlds end Par. 4. p 7. 8. It is the Law of nature that the part be ruled by the where in the general not in every particular The division of a Christian Nation into Provinces territories Presbyteries is neither a device of men simply noâ— simply a divine institution but a mixt ordinance Page 6 7. Par. 4 p. 10. Mr. H. his mistake of individual moral acts and the mixture in them D. Ames fresh suit against D. Eurgâ—s Didoclavius altar Damasc. c. 9. p. 495 496 497. Hieron Ep. ad Aug. in Epist. August 11. Bonum est continentia malum est luxu iâ— inter utrumque indifferens ambulare capitis naribus purgamenta projicere Scotus in 2 dist sen. 7. q. unic Thom. 1. par q. 103. q. 13. art 8. Lombard 2 dist 40. Durand l. 2. dist 40. q. 1. not 6. Siactus sequatur rationem deliberatam sic impossibile est aliquem actum esse indifferentem sed necessariò quilibet est bonus vel malus moraliter quia ordinatur ad finem debitum à ratione deliberatâ Gregor de Valent. Tom. 2. disp 2. q. 13. de bonit maliâ— act hum puncto 6. Omnis actio à deliberatâ ratione
of the Church saith Calvin are adorned with this priviledge pardon of sins and it pertaines saith Gualter to the Church onely and hâ—…r citizens because saith Luther the gâ—dly people hath a God gracious therefore their sins are forgiven So Buâ—inger Oecolampadius Diodati English Divine Zwinglius and the popish interpreters Carthusianus Vatablus Arias Montanur Corn. à Lipide Gasp. Sanâ—lius Lyranus never man before pious M. Hooker expounâ—…d the place of such visible Saints as have room in this house to wit Witches and Traytors 2. To Siâ—n a single congregation as if the gates of hell could not prevail against such cypâ—ers And 3. he must not be Kâ—ng and Law-giver by this way to godly visible believers when their congregation is broken dissipated by persecution death of officers O poor comfort But these are fit to be members in Christs Church that are subjects in Christs kingd me by influence of politick guidance and common gifts the proposition in that sense is neither proved by Isaiah 33. 22. or any reason but the just contrary conclusion to wit that believing and really pardoned Sion vers 22. 23 24. must be the persons that make up the kingdome of Christ nor does it conclude any thing but contrary to M. H. and the way of the congregation to wit Ergo onely such as are visible Saints according to the politick influence and common gifts are fit to be members of the visible Church which is a most false conclusion for also true believers sincerely professing the faith and who are subjects of Christ according to the influence of saving grace remission and pardon v. 22 23 24. are fiâ— to be and really are members of the visible Church except the argument conclude that onely hypocrites appearing to be believers real are fit to be members of the visible Church which is most false by the grant of adversaries and by the truth it self 3. M. H. suppresseth the conclusion and proves the proposition that reall believers are fit to be members of the mystical and true Church which neither we nor he deny and the terme in rationall charity directed by the word which should be in both propositions is neither mentioned in the Argument not in the Scriptures and Proofs an unknown way of arguing and for the assumption But visible Saints that is Saints in the judgement of charity ruled by the word are onely subjects of his kingdome M. H. never so much as touches nor labours to prove nor is there a Scripture in old or new Testament to prove that men cannot be the subjects of Christs visible Kingdome except Apostles or some visible society declare and passe a judiciall sentence that they are subjects of his visible kingdome 4. The probation is fan toto coelo from the conclusion to be proven They saith he who carry themselves in professed rebellion they are traitors not subjects and Christ is the King of Saints not of drunkards Atheists c. It s true he is no visible king to visible Pagans nor are they as visible professed Atheists subjects of his visible kingdome And who teaches any such thing and against whom doth M. Hooker dispute if there be any such members in our Church not censured and if obstinate not casten out it is the sinfull and abused practise of men and we professe we desire to be humbled before the Lord that our Ministers and assemblies received into our Church men guilty of perjury drunkennesse shedding of the blood of the people of God in the defence of the cause and sworne reformation and that our Ministers and Elders ah to many of them are scandalous baters and mockers of piety though our Church was in as fair way of purging the house of God but now by the present stroke we are deprived of liberty so to do but that is nothing concludent against the right government of Christ Christ is not the head and king of professed rebells true nor is he head and king in a saving way of latent rebells or of your visible Saints such as Magus and Iudas ergo he is head and king to none as visible members but to men onely judged in charity led by the word to be reall converts no logick can prove the consequence But our mind is that Christ is visible head by influence of gifts ordinances and externall guidance to all to whom he sayes I will be your God and who professe subjection to him whether the Church shall judge them reall converts or not judge them so M. H. arg 3. pag. 17. If visible Saints be not members Then non-visible Saints may be members The latter is absurd then these who in the judgement of charity are members of the devil may be conceived members of Christ in the same judgement of charity charity then must pluck out her eyes Answ. 1. here is as good a contradiction if any goodnesse there be in these If such as are onely visibly Saints Magus Iudas be no members but rotten ones Then such as are non-visibly Saints such as Peter Paul who are really justified and chosen are fit visible members Let M. H. choose him by his own contradiction which he saith divides the breadth of being though this phancied contradiction divide neither the breadth nor the sixteenth part thereof If onely visibly justified and chosen Saints who are such really are not visible members Then none visibly justified and chosen Saints are fit members visible The antecedent is true and Simon Magus is not a visible member to M. Hooker by this account and the latter is contradicent to M. Hookers way for then one who is to the eye of charity visibly justified and chosen and that really by M. H. metaphysick which so divides the breadth of being as Peter visibly believing and thereby really blessed Matth. 16. 16 17. shall be to the same eye of charity not visibly justified and chosen but in the miscarrying judgement of charity shall be no visible member according to the reality thereof as Simon Magus and therefore the definition of a visible member cannot agree both to Peter visibly believing and to Magus visibly believing for there is a reall contradiction between Peter his believing reall and Magus his believing reall as good Logick demonstrates but the latter is absurd for both Peter and Magus are visible Saints Let any man help M. H. in his metaphysick here 2. Aristotle long agoe taught us that there is no contradiction when the contradiction is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now there is a mids betwixt a visible Saint as M. Hooker meanes and a no visible Saint for his visible Saint is one who by the Church is judged a reall convert and his no visible Saint is one who is judged no reall convert example of the former is Peter or Magus an example of the latter is an unbaptized Pagan so judged now the mids to us Simon Magus when he is baptized and we teach that Philip and the Church of Samaria neither
sayth Calvin baptized are so ignorant and they are admitted members say our brethren in and with their parents 3. M. R. speaketh of the visible Church of which Papists ignorant of fundamentalls are not members CHAP. XII How profession doth notifie conversion Mr. H. That profession which must notifie to the Church that a person is a true believer that must notifie that he hath true grace But the profession that M. R requireth must notifie to the Church that he is a true believer pag. 196. Faith giveth right to the seales profession to speake acuâ—ately doth only notifie to the Church that the man hath right to the seales So M. R. Ans. What is in question to M. R. it is one thing to be a Church-member as infants and fixed hearers are and another thing to be by profession capable of both the seales the latter are such determinate Church-members or Church-members in speciall but all members are not capable of both seales 2. The profession that M. R. requireth doth notifie M. R. said not Faith must notifie to the Church that a person is a true believer before he can be admitted a member of the Church by the Church And that is the question now Not what profession doth notifie simply but what it must notifie to the Church before the Church can lawfully admit them to be members M. R. never said that nor sayeth M. R. That not every profession but that which is apparently true doth notifie so much and that which is only savoury to the godly 2. As also M. H. addeth to my words the adjective True which is not in my words yea I teach that the profession of Demas Magus doth not notifie that they are true believers And though visible profession should notifie true faith it is not necessary that it must offer to judicious charity such overweighing evidences as the Church cannot lawfully admit Magus a member but they must first positively judge him a reall convert and the like Iohn must judge of all Iury whom he baptized 3. Since M. H speaketh of admission to the seales in the plurall number he must mean both the seales Hence let this quaere be answered by our brethren whether they think that profession doth notifie to a charitable judgement that all infants of Church-members because born of Church-members are reall converts If so birth must give conversion and David must give to Absalom conversion by birth 2. All infants so born must be regenerate but experience and Scriptures teach that many so born turn Apostates and prove sonnes of perdition How our brethren shall free themselves of some baptismall regeneration and of the apostacy of the justified and truly sanctified let them consider and the sound Reader judge for our brethren tell us it is not lawfull to put the seale upon a blank CHAP. XIII Of degenerate members of the Church A Church constituted of fit matter may be corrupted by their breaking forth into scandals as is clear in Corinth Galatia Sardis and the Church of the Iewes to whom the Lord threatneth a bill of divorce Hos. 22. and there is a necessity of toleration untill by a judiciall proceeding the evill be tryed the party convinced or out off Ergo the corrupting of a Church constitute gives no allowance to bring in corrupt members but by the contrary if a pentinacloâ—â— member should be removed then such a member should not be admitted Ans. 1. This is the argument of Mr. Robinson and most are borrowed from Separatists and Anabaptists in this theme if such as are known to be no visible members must be tolerated untill censures be applied and they convinced or cut off in that intervall the Church must either give the seales to them and their seed or not If the former be said then must the Church knowingly prophane the holy things of God And so visible members as visible saints and under that formall reduplication as visible converts are not admitted to the Church but as tolerated scandalous persons upon whom the Church bestowes Church-admission and seales untill it be seen they are converts visible which destroyeth a principall pillar of the brethrens way If the latter be said that the seales are to be denyed to them and to their seed in the intervall then the visible Saintship so judged is not the formall reason of membership and Church-priviledges to wit of seales for hence seales are denyed to such members as are seen to be scandalous but not casten out which againe destroyeth the same principle 2. The argument presupposeth that none are excommunicate but under the formall reason of visible non-converts Ergo David Peter and such are undoubtedly visible converts cannot be excommunicate for adulterie or murther though visible they remaine as to all other things save in the matter of Uriah and the one particular scandall for which they are excommunicate sound and savoury saints but the Church must judge David Peter and all such whom they excommunicate non-converts and unchosen to glory which is against the brethrens way also for if none be admitted Church-members but such as according to the command and revealed will of God are judged converts visible Ergo all casten out are no members and so non-converts and should not have been admitted but holden out though in other things they be visible converts 3. M. H. cannot produce any argument of M. R. wherein he argueth simply from corrupted and degenerate members such as the Jewes were Act. 13. who blaspheme contradict and openly put away the Gospel that such may be admitted and planted in Churches But Sardis for the few names therein is one of the seven visible Churches and golden Candlesticks among which Christ walks Rev. 3. and M. Hooker yeilds the seales were due to these members and their feed though they had a name of living members and were dead so they were not visibly scandalous but M. R. his argument is not brought but a new one for M. R. saith that God made a covenant Deu. 29. with the body of the people for the elects sake said to be hard blind Dâ—â— 29. 3. stiff-necked Deu. 31. 27. aâ— that time but professed repentance Deu. 29. 3. Our Saviours aime and decree or intention of saving which is hidden from us and the Lords deep dispensation in long bearing with the Church of the Jewes and calling them Lo-ammi not my people Hos. 2. for that he cites is no rule to us but the revealed will nor is the Church to forbear to censure so long as God punisheth not yea then should the Priests have admitted into the Temple the worshippers of Baal such as offered in the high places to other strange Gods for God cast not the people of the Jewes nor such Idolaters utterly off at that time but he sent Prophets to them And there is a farre other consideration of a whole Church and of Iezabel a single person He will not remove his candlestick from Sardis
married Sarah and all marriage-covenants are of the same essence and nature can Abraham claim Hagar and another third woman and a fourth for his wives and except he have a marriage covenant with Hagar different in number from the marriage-covenant with Sarah and a third marriage-covenant with the third different in number he cannot claim any of them for his wives for Hagar may say though all marriage-covenants be of the same essence and nature yet because Abraham never made a marriage-covenant with me by name which is essentially required in all covenants of that kind he is not my husband nor am I his wife So a people cannot say to a Pastor of another Congregation thou art our fixed proper Pastor obliged to reside with us and to imploy thy labours ordinarily upon us only except they had particularly chosen him by name but this will not hinder but all elections and covenants with Pastors as fixed and ordinary labourers with them are of the same essence and nature and differ only in number and accidents nor can this hinder but a Pastor of another Congregation is a Pastor habitu and actu primò to all Congregations on earth and no married husband to that Congregation though it be physically impossible and contrary to reason to say he can be a fixed proper chosen Pastor to all the Congregations of the earth for fixedness and election of the people is not of the essence of a Pastor CHAP. XXIV The Arguments of Mr. R. against the Church-Covenant are vindicated MR. H. Relation as such is not a foundation of a Covenant when Twins are born or Brethren and Sisters near to other in time The duties issuing there from have their rise and power from the Impression of the Rule of nature such relations may be multiplied without a covenant Answ. This destroys your Church-covenant for many in sister-Churches men and women are born over again and made visible members of the body of Christ and made fellow Citizens to them that are far off and near to the whole houshold of God Jewes and Gentiles Eph. 2. 19 20 21. Eph. 4. 1 2 3 4. 1 Cor. 10. 17. 1 Cor. 12. 12 13. Heb. 12. 22 23. And the duties issuing hence rise from no covenant soddering the members together in one single flock for they belong to many flocks but only from the rule of renewed nature Therefore Mr. H. is obliged to prove if there be a necessity of a voluntary covenant that visible Saints of two Congregations now agreeing to be fellow-members of a third Congregation are now more brethren by Mat. â—8 then before and have more one Faith one Baptism one visible head Christ one Hope do more eat one Bread 1 Cor. 10. then before are more yea now and never till now by a positive institution and command obliged to Church covenanting to Church watching one over another whereas by this way they were never visible members nor visible fellow-Citizens before And 2. so Paul hath been less accurate then our brethren in the visible oneness of brethren 3. There must be no visible brotherhood nor Church oneness but by ordinary meeting within the walls of the same house And 4. this covenanting either implicit or explicit must be of as great necessity as a visible Church on earth Mr. H. The covenant once made by mutual agreement of parents may be communicated to the seed without their consent Deut. 29. 10. A Minister is a Minister to children born of parents who have elected him to be their Minister and they are within the covenant by vertue of that covenant which their parents made Answ. 1. Nothing then makes children within the covenant of grace visibly but your Congregational covenant But sure Israels seed by Deut. 29. 10 11 12 c. and Gen. 17. 7. Act. 2. 39. were born in visible covenant with God and they knew not any such Congregational watching over one another 2. The seed of dissolved members visible Saints are then without any sin in parents and children to speak comparatively born Pagans but the Scripture teacheth us of no losing of covenant-right but by sin either of the parties themselves or of their parents 3. How are then children of covenanting parents born Church members yet when come to age if they cannot evidence their regeneration holden all their life for no Church-members are debarred from the Lords Supper living and dying Pagans are Ministers because of their covenant Ministers to Pagans 4. The Scripture teacheth that parents oblige the children to the Gospel-covenant Deut. 29. Gen. 17. but no Scripture teacheth that parents lay bands of oath and vow of God to be visible members of only for example the Congregation of Boston of only Hartford for look what covenant obligation lies upon the parents which is to that Congregation by name only the like must lie upon the children Mr. H. Among such who by no impression of nature no providence or appointment of God or reason have power each one over another there is a necessity of a free engagement by consent as between Prince and people husband and wife master and servant and the covenant being once made there needs no new covenant to the exercise of the duties belonging to that relation Ans. The vow in Baptism and the Gospel-covenant professed by me without any new engagement obligeth me in all Churches I am in to be my brothers keeper and watch for his soul otherwise I may make this count Lord I was not obliged to any Church-watching over my brother but my Congregational brother by Mat. 18. But 1. was he not thy brother before thou wast inchurched into one Congregation with him shall the Lord say 2. Wast thou not to eat the same bread with him before as then by 1 Cor. 10. 17. Secondly there is no need of engagement to watch Congregationally over all with whom thou eatest the Lords Supper except thou being so journer enter in oath to every Congregation and break it in the morrow Thirdly The covenant of Prince and people husband and wife hath nothing to do with this except the nearer visible oneness brotherhood c. of which I spoke be cleared from Scripture and M. H. prove that Peter is tied by oath to that only Pastor and Flock as subjects to one only soveraign Mr. H. The covenant of grace may be taken in the narrowest acception believe and live so it is inward and invisible between the soul and God But if you take it in the breadth as it includes whatever is warranted by the Gospel so it is visible and includeth the Church-covenant and its ordinance of the Gospel but not properly the covenant of the Gospel if the Churches be dissolved through persecution they are not obliged to the duties of confederacy Ans. Believe and live is not the narrowest nor the invisible covenant but the summe of all duties given to all the visible Church Ioh. 3. 16 18. Ioh. 5. 24 40. Ioh. 11.
Pastor may have a calling from the Church before he be elected by a Congregation and so an Individuum vagum a Pastor of all people and yet of no particular people But if all the Congregations are all the members that all the vâ—sible Church hath then he that is not a member of a particular Congregation is no member of a visible Church for that which comes not within the number of members is no member but all particular Congregations are all the members that a visible Church hath Ans. That he must be a member of a visible Church before he be the Pastor of a single flock is clear 1. He must be baptized into one body visible whether of Jews or Gentiles 1 Cor. 12. 13. for an unbaptized man cannot be a Minister 2. The qualifications of an Elder or Watchman 1 Tim. 3. 1 2 3 4. 2 Tim. 2. 2. Tit. 1. 6 7 8. And that he be in covenant with God and visibly holy and thâ—â— he as well as the Deacons 1 Tim. 3. 10. may be proved to be such as agree to learned and godly members who are broken off from membership for no scandal but through persecution and pestilence then it cannot be a paradox if some that are no members of a single Congregation and so visible professors known to be faithful and able to teach others as 2 Tim. 2. 2. and so in covenant visibly as the visible Israel of God and as Gods covenanted Nation and Kingdom Isa. 19. 16 17 25. Rev. 11. 15. Psal. 2. 8 9. Psal. 22. 27. and members of the visibly covenanted people and Church of God be called to be Pastors and Elders except it be said that publick suffering for Christ and affliction only and not sin make men learned and holy uncapable to be Elders 2. That a Pastor is made a Pastor by ordination 1 Tim. 3. 22. 2 Tim. 2. 2. Tit. 1. 5 6 7. Acts 6 6. by such as Timothy Titus Apostles and Elders is clear in Scripture and not one word in Scripture saith that unofficed men laid hands upon any to make them Elders Nor will it ever follow that a Pastor may be ordained and called a Pastor or an individuum vâ—gum and appointed over no certain flock except that Mr. H. prove that we now when Apostles are ceased do separate the ordination of officers by the Presbytery from the election of the people and that the presbytery may do as the prelates ordain a man to be a pastor every where when as no certain flock calls him which we teach not for ordination only makes a pastor sola ordinatio but that ordination is not solitary and it 's alone but inseparably joined with an inviting and chusing and consenting people But that consent and choice doth not formally constitute a man an officer but only appropriate his labours to this consenting people Mr. H. argues here just as the Papists do If we be justified sola fide by faith only and not by works ergo we are justified by such a faith as is void of all works and so by a dead faith we deny the consequence the man seeth with the eyes only ergo he sees with the eyes plucked out of the head The like Paradox M. H. imputes to me if only ordination formally make a Minister ergo ordination now where Apostles are not though separated from election of a certain flock makes a lawful Minister in a setled Church-state it follows not indeed in some cases as hereafter I shall clear only ordination of Officers makes a lawful Minister Nor is it here as Mr. H. imagines in the case of marriage for marriage-covenant makes both a man a husband and a husband to this woman only and to no other but election of the people makes not a man a Minister but only appropriates his Ministerial labours to this flock fixedly 3. Not is that any thing but a fansied contradiction he that is not a member inchurched and married to one only particular Congregation for so is Mr. H. his sense he is not a member of the Catholick visible Church For Presbyterian members are so neither members one way nor another 1. Apostles and members dissolved are not fixed members of a single Congregation and yet members they must be of the visible Church Catholick sure it is no Paradox that the Apostles are such members for they had right to all the seals in all Congregations Ergo they must by this reason be members and no members the like may be said of godly professors so journers of these baptized by Iohn Baptist Matth. 3. by Peter Act. 10. by Paul Act. 16. For if we say that professors are only members of a particular Congregation then we confine a Brother to be gained only to one Congregation let all the rest perish they are not my brethren 2. To deny men to be members of the Catholick visible Church is to confine all the Church-blessings and Church-prayers Church-comforts Church-faith in Church-hearing Church-partaking of seals to the one only Congregation whereof I am a member for in all other Congregations whereof I am no member there is no assembly-glory nor no assembly comfort promised Isa. 4 5 6. no assembly oâ— Church-protection and Church-leading from a cloud by day and the shining of a flaming fire by night no joy in the publick sanctuary Ps. 84. 1 2 3. Ps 42. 1 2 3 4. Isa. 2. 2 3. no comfort in a Church-way through â—ion in which the fool shall not erre Isa. 35. 89. no more comfort to me who am not a member of that flock then to the Heathen and the Eunuch for I have no more a place there then the Heathen contrary to Isa. 56. 4 5 6. nor have I Interest in Church-holiness Zach. 14. 20 21. and the sanctuary beauty Ps. 27. 4. Ps. 23. 6. which the Angels desire to learn by the Church Eph. 3. 10. 1 Pet. 1. 12. 1 Cor. 11. 10. more then if I were excommunicate by Mr. H. his way 3. Consider if this be not a Judaizing and a confining of all these spiritual priviledges and glorious Church-comforts Worship and Church prayer once confined to Bithel to the Temple 1 Kings 28. 29 44. Dan. 6. 10. which Christ hath made common and excepts of in all places Ioh 4 21. 1 Tim. 2. 8. Rev. 1. 10. to one single Congregation whereof I am a member 4. It s against the nature of the seals that is our union by spiritual ingraffing into one body 1 Cor. 12. 13. and we all eat one bread 1 Cor. 10. 17. our communion in love with all the Saints is here sealed and the broken bread seals the body of Christ broken not for one man and for onely one single Congregation but it seals Christs love to the Redeemed world Ioh. 3. 16. 1 Ioh. 2. 2. to the whole redeemed saved sanctified Church Eph. 5. 23 26 27. Ioh. 10. 11. 11. 51 52. for the Catholick Bride not a limb a single Congregation is
onerousness of answering to God for duties the like conscience the like sincerity the like faith of giving an account to God is required in the one as in the other And he leaves upon this account out the word in way of conscience or in fore Dei and saith my words are imperfect but wherein they are imperfect he sheweth not which maketh his own words imperfect and therefore he turneth my Negative That we are to do no more in governing sister-Churches than in counselling and brotherly advising into an Affirmative never dreamed of by me That brotherly association tieth us to do as much as if we had no further warrant and tâ—… we are to do by his way as much in brotherly duties to all Christians in other Provinces or Nations in France Germany Holland with whom we can by no physical possibility be present and whose faces we never saw as we are to do by fixed office to the single congregations to which we have a providential call by the election and choise of the people for whom we are to search the Scriptures and study pleasant words and for whose souls we are to give an account But 1. It s a fruitless dispute to prove in sundry pages what Mr. R. grants 2. If he proved from my words from his own he may that these are necessary consequences he had done as became a Refuter 3. He cannot from what I say deny but granteth That brotherly consociation tieth teaching Elders to do no more in governing neighbouring Churches than brotherly advising teaching admonishing tieth us unto in point of onerousness and laborious care and so it well follows That there is no more laid upon Presbyterial Elders in governing neighbouring Churches than is laid upon their counselling and brotherly advising Elders in point of daily occurring scandals as is clear in the Rise of Familists Anabaptists Antinomians c. and many scandalous persons arising in sundry Churches lying together 4. The care and onerousness in brotherly watching essentially formally in rendring an account to God as being keepers to our Brethren all the world over with whom we converse in other congregations haply at our door and occasionally is as binding before God as the care of teaching Elders in exercising power of Jurisdiction in Collegio and in things common to divers Churches but it follows not that Christian love tieth me to all the positive means of warning my brother to go to Germany to America to try and admonish all the scandals that are committed there 5. This same Argument is thus retorted upon Mr. H. if the Apostles as Church-members as Believers be obliged all the world over to eat the Lords Supper as Paul did at Troas Acts 20. 11. aâ— Corinth 1 Cor. 10. 17 and in all the Churches on earth to eat and receive the Loâ—… Supper not as an Apostle with an Apostolick but with a faith common to all Christians then must he be obliged as a Christian with the like care and onerousness to leave his calling of an Apostle to go to all places on earth to remember the Lords death and as a Christian to lay down preaching planting of Churches working of miracles and to teach rebuke as a Christian in all places It s not enough to say That the Apostles 1. Were priviledged persons and so might eat the Lords Supper all the world over for they eat not the Lords Supper as Apostles but as believers who were to try and examine themselves and so dâ—â—ncerningly to remember the Lords death until he come again as other believers were 2. Is it enough to say They were occasionally onely to discharge these Christian duties as they should be locally present for so are teaching Elders to perform official duties to these neighbour Churches with whom they occasionally converse in the occasional emergency of scandals and if Pastors were in Africa or America they might without any new ordination or official call preach and govern as Physicians of souls But by Mr. H. his way the Lord in the day of Judgment might say Thou wast a member of that body with which thou hadst a right to â—at the Lords Supper in all Churches on earth therefore I require at thy hand the blood of them that are lost in America because thou watched not over all the Christians on earth which is physically impossible And I require at Paul preaching in the the Wâ—st thâ— blood of such as perished when he was 300 miles absent from them for Paul had an officiall call to all the believers on earth As Mr. H. saith our Presbyterial Elders must give an account for souls that are lost in all the Presbyterial Provincial and National Churches on earth and go all the world over to cure scandals leaving their own calling of Merchandize But by this saith Mr. H pag. 115. a pastoral care is fâ—r more enerous and laborious than Christian and brotherly care in some sense I grant all and there is nothing proved against me who say that this ties teaching Elders to no more in governing Sister Churches in point of binding the conscience to answer for them as far as they have power in matter of common concernment for the wel being of all the near hand associated Churches then brotherly consociation can do And Mr. H. page 112. saith this is true and yet in some sense pastoral care is far more onerous and laborious to wit in using more means in watching fixedly over a Congregation by constant preaching in season and out of season in standying pleasant words administring the Sacraments c. Nor did I ever say any thing to the contrary Mr. H. An eminently gifted man in an Island where no Pastors are is no less saith Mr. R. tyed in conscience in the extraordinary imployment of his calling then if he were formally ordained and chosen their Pastor In some extraordinary cases a gift and Christian love ties even as much to onerousness in using means to save at the office it self See what I add in that place Mr H. saith then this gifted man in an Island in using his generall calling as a Christian destroyes his particular as a Merchant and turn Minister 2. This is to confound the general and particular calling Ans. Not at all for in this case the extraordinary necessity of gaining souls when other Pastors cannot be had and ordination and election by that means are invincibly wanting hic nunc turns his Christian calling in place and room of the particular calling of a Pastor and so Mr. R. said well that in some extraordinary case like this The naked Râ—lation of Iurisdiction addeth nothing to care and onerousness in point of labour by preaching the Gospel Mr. H. If we have a divine command saith Mr. R. to be our brethrens kâ—epers then our Christian watch in that regard requires as much onerousness and care as office watch It follows not saith Mr. H. am I bound by office to watch no more over the
not so it differs not in nature from a General Councel and so must partake of its natural qualities as the natural properties of a man are in a same man Now beside that Christ gave the complete power of the Keys to the Apostles be sent them as his Father sent him as a Prophet to remit and retain sins Joh. 20. to be a teaching and baptizing ministry Mat. 28 20. which he never gave to the unofficed male-Church Christ also appointed an Assembly with them in Galilee and keeped it Mat. 26. 32. Mat. 28. 16. Mr. H. To define in Councels is no proper work in officers 5. For so saiâ—h D. Ames no Pastor of the primitive Church and few of the after ages should have fulfilled their Pastoral charge 2. That which is common â—o the Brethren is not proper to Pastors 3. Whitak It 's open popery to take it from Breth â—n Ans. Ames is miscited he states the question whether only Bishops have decisive votes Though it were proper to Bishops and Pastors yet it may be saith Ames communicated to other Ministers of God 2. It is not a Pastoral but an Officiall act that we contend for 3. It is a poor question for if learned godly men be chosen if they be not Doctors and ruling Elders they should be such 4. The Martyr hath a learned discourse 1 King 12. De Schismâ—te and hath nothing of the question but from Act. 15. he condemns Papists who exclude Laicks from Synods for Constantine subscribed the sixth Synod Basilius the eighth Synod nor is it Popery except Calvin maintain Popery for he gives to the people consenting to the Apostles and Elders judging and so doth Gualther nor doth Whitaker call it popery to seclude Laickes from defining but â—rom speaking discerning consenting I wonder that Mr. H. is so confident in this matter Mr. H. Arg. 3. If the power of the Keyes belong firstly to the Oecumenick Councel then it belongs to all others by vertue of that risibility agrâ—es first to man to Richard John not as these individual men but as thâ—y have the nature of man hence there can no power of the keys as ordâ—nation excommunication c be put forth but by vertue of an Oecumenick Councel giving in their influence first to that work which is contrary to the evidence of Scripture and the experience of all ages The proposition is proved by the rule of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if none have this power but only this subject then this power can go no farther then this for this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 require Ans. 〈◊〉 Mr. H. wrongs the Reader who sets not down my answer to this argument for p. 299. I say the power of the keys is not given to the Catholick Presbytery as to the first subject to be a mean of edification in an ordinary way but only in an extraordinary and occasional way in these things whâ—ch concern the power of jurisdiction belonging to the whole Catholick Church By Extraordinary I mean not that which is against or above a particular law of God but that which rarely falls out Hence I never make an Oecumenical Councel the first subject of the power of the Keys in its latitude as man is the first only subject of risibility the element of water of cold and heat for so as only man is risible and Peter visible for mans nature so only an Oecume nick Councel should firstly and principally excommunicate and ordain Ministers but I say the just contrary of this to wit that an Oecumenick Councel is onely the first and principal subject of that synodical power or of that certain power or special power that belongs to an Oecumenick Synod formally convened as such and so to this or that Oecumenical Councel because of the common nature of an Oecumenical Councel Yea This special power of the Keyes is but a part or a certain kind and species of the power of the Keyes in some rare and extraordinary things that belong to the Catholick Church But we are now disputing of the first seat and subject of the power of the Keyes in general in the latitude of binding and loosing opening and shutting the gates of heaven by preaching and censures And I deny expresly that an Oecumenick Councel is the first subject of the power of the Keyes in this general And so Mr. H. fights with a shadow Non concludit negatum So my Simile is never touched by Mr. H. as pag. 305. The light is first in the whole body of the Sun as the first and prime subject of light yet supposing now the received opinion of Astronomers that the Sun doth exceed the quantity of the Earth 167 it doth not follow that this or that part of the Sun hath no light in it intrinsecal but that which is derived from the whole body of the Sun for then this or that part of the Sun should have light derived to it extrinsecally from some other Now the power of the Keys is in the whole Catholick Body of Apostles Pastors Doctors Elders all the world over as they act respectively in Congregations Presbyteries and Synods of all sorts so that one part of the Catholick integral body of the Catholick Church for example hath not that power of the Keys due to them derived from the Presbytery to the congregational Eldership or from the Synod derived to the Presbytery and so forth by either ascending or descending But when Christ gave the whole power of the Keys to the body of the Apostles Mat. 28. 19. 16. 19. Ioh. 20. 21 22 23 Mar. 16. 15. they were the Body Representative I never call them an Oecumenick Councel and did immediately represent any Apostles to be chosen Matthias Paul Evangelists Pastors Doctors Elders that were to be even to the second coming of Christ and he promiseth his Ministerial Spiritual presence to them all immediately Mat. 28. 20 Go teach and baptize lo I am with you always administring Word Seals Censures according to the Rule even to the end of the world Now the Apostles were not to live preaching and baptizing to the end of the world therefore the promise must be made to them all though not yet born Now we reade not of deriving of any power to Synods Presbyteries Congregations by mediation of Churches for Christ instituted Synods Mat. 28. 16. Act. 1. 12 13 14 c. 6. 1 2 3 4 5. 13. 1 2 3 4 5 6. 15. 1 2 3 4 5 6 c. and that immediately he instituted Presbyterial Churches Act. 2. 4. 9. 5. 21 42. and Churches congregational to meet in one place 1 Cor. 11. 17. And as one part of the Element of water suppose we make 24 parts of all hath not natural moistness and cold from the other 20 parts but hath it as intrinsecally without the intervening influence of the other twenty three parts as they have So the Presbyterial and Congregational Eldership
congregation no Eldership Many suffered under Nero many under Maximinus So Euseb. l. 6. c. 28. under Valerian an 259. who killed Pastors and Professors as Eusebius l. 7. c. 10 11 12. especially godly Cyprian Now sure the Lord had as sweet and comfortable a providence suiting with the glorifying of his Name and advancing his Gospel by the death of so many Witnesses as if he had suffered them to meet in congregations to meet peaceably none desiring to take away their life or land as in Israels day for their meeting to serve God in congregations And it s an overturning of the Ordinances of God in the New Testament in which there is not given a land flowing with milk and honey and a promise of a temporal typical providence that they shall be free of persecution in following Church-duties and publick Worship congregational which is not existent in all ages Nor saith Mr. Ruthurfurd that Ministers are given to Ministers primarily but as they are members of the Body visible and chosen of God Ephes. 4. CHAP. V. Whether the Congregation as the Congregation doth excommunicate a delinquent or is it the Catholick visible Church which excommunicates MR. R. his meaning is that the congregation excommunicateth not as a congregation by a power which by order of nature is first in it self but by a power which by nature is first in the whole Eldership but yet not by an act coming from the privity knowledge and conscience of all the whole Catholick Body of Officers all the world over And so I grant that the Catholick visible Church doth not anteced ntly excommunicate leading witnesses and summoning and accusing and sentencing the person before the congregation as when Norwich puts a Traitor to death the State of England by the Law common to all England in and by Norwich putteth the man to death Nor doth Norwich as a single Corporation though neither simply as a Representative but acting as a part of the Body of England And the whole State doth this antecedently 1. Because the City doth this by the same power of Law common to all England quae sunt communiâ—ra sunt priora 2. Norwich puts this Traitor to death not as an enemy to that single Corporation onely but as a common enemy to the whole Kingdom 3. The City doth this by an innate power as an integral part of England for the peace and safety of the whole Kingdom yet doth not the whole Kingdom knowingly exercise an act of deliberate judicial authority in this for the man is put to death without the privity and knowledge of the whole Kingdom I used the comparison to cousen the inconsiderate Reader saith Mr. H. I hate cousening The left hand cuts off the finger of the right hand lest it infect with a Gangrene the whole body acted by the natural instinct and innate desire of self safety which is in the whole man But saith Mr. H. the chief officers are not at the mind and will and the other Churches as the whole man but the rest of the brethren are as the whole man who have an intrinsical power for the safety of the whole congregation to cut off an an infectious member Ans. Nor is the comparison to be strained I shall onely desire it to be taken as Mr. H. saith It s true the left hand doth not cut off the contagious finger but the whole man deliberate will and reason consenting thereunto and the finger is cut off not by the power of the left hand onely but the intrinsecal power of the body And it is so exactly in a particular congregation the chief officers as the mind and will and the rest of the Brethren as the whole have an intrinsecal power from Christ to remove an infectious member Ans. They have a power to remove him saith Mr. R. in his comparison not from that congregation onely but from the whole Catholick Body As the left hand cuts off the contagious finger not from the right hand onely but from the whole body It wrongeth Christ to say he hath given so selfie and narrow a power to liberate onely a body of 10 or 20 Independent members from the contagion of scandal but not to free five thousand and the associate bodies round about Let them perish Christ hath given no Organick or Church-care to the congregation toward them all saith Mr. H. 2. The comparison is not exact When the fraternity excommunicates all their officers where is the mind and will then for they excommunicate their own minde and will 3. Mr. R. never meant the comparison should hold in this That the Catholick Church as mind and will should put forth acts of deliberate reason antecedently to cite accuse sentence every delinquent in an Oecumenick Councel or some Catholick Judicature and to excommunicate all Delinquents before ever the congregation cite them With divers arguments he refutes an antecedent excommunication as if I held any such thing So Mr. H. loves to prove strongly what Mr. R. never denied But Mr. H. speaks nothing to my Argument if the mâ—n be cast out and bound on earth he must be bound only on that tract of earth where twenty Independents are But 1. Church binding in heaven and the guiltiness of the scandal is alike in all places and often more infectious to others if it be a taking heresie then to their own congregation 2. Who shall perswade that our Saviours sense is so hampered Let him be to thee as an heathen Mat. 18. 17. as thee only who art a member of the congregation whereof he is a member yea as touching Church binding neither is he a known guiltless visible Saint to all Churches on earth It is nothing but a naked evasion to say he is consequently cut off from right to ordinances in all other congregations for because one species of corporations hath condemned a man saith Mr. H. page 236. it follows not that therefore all have condemned him to imprisonment perpetual or the like Ans. Yea what one City doth in punishing a Malefactor by Law power common to all England that same all England doth in law for twenty Sons have by the same Law and Authority of the Fathers right of twenty Tables of twenty Families of the Father One is for sedition against his Father cast out of one Family whereof he is a fixed member the other nineteen though they know nothing of the fact and doe never actually cite him yet do legally and by the Law and the same very wil of the Father that ruleth them all cast him antecedently out or concomitanter or then another Law must appoint the other nineteen Families to cast him out So the same right idem numero that Peter hath to Christ and Ordinances in one Church he hath it in all and that same act of the Keyes administred according to the rule of the Word in one Church removing that right removes it from him all the World over 3. Visible Saints by this
2 Cor. 11. 28. command Schismatick Churches 2 Cor. 10. 8. plant and lay the foundation of Churches as wise Master-builders Acts 16. 12. 13 14 15 16. 18. 7 8 9 10 1 Cor. 3. 6. 11. appoint new offices in the Church Acts 6. 6. Now if God have seated the Apostles in such a way in every congregation as ordinary Teachers are then the Apostles proper place must be onely to water and confirm visible converts and members of a fixed and framed congregation where then are the Apostles Letters Patents to build to plant to lay the foundation 3. When it s said as it must be or it comes not home the King hath placed in England the whole integral body of the Kingdom of England the Lord Keeper the Lord chief Justice the Constable as he hath placed in the Church Apostles and Teachers in the whole integral Church These extraordinary and ordinary officers it cannot be meant the King hath placed a Lord Keeper and a Lord chief Justice in every Town and City of England so neither hath the Lord placed an Apostle in every congregation upon the same account and he who is an Apostle in one congregation can no more be an Apostle in another than a Major of one City can be a Major in another and it must run so The State hath placed a General Colonels Captains in their Armies i. e. in every particular society of the Armies and so every company must have a General therefore hath the State set Generals Colonels Captains in their Armies in the plural number Now the State hath set but one General over all the Army as the Church is but one 4. If the Argument run thus As the Major of Norwich may not rule as Major of York so neither may a pastor in one congregation teach rule as a pastor in another congregation This is utterly false and it s an Argument like this As God hath confined Rulers to one society onely in the civil State so hath he confined the officers of his Sons House one word of Scripture to prove this should silence Mr. R. It s not lawful to devise parallels between the Civil State and Christs Kingdome Suppose all the Majors Rulers Citizens of all the Cities and Towns in England had the same divine right to command in all the Cities and Towns in England and that these Majors were Rulers equally and in common to all those Towns and that it were a matter of providential Order not of Divine Jurisdiction that A. B. should be fixed Major of Norwich and C. D. fixed Major of York and so forth then if C. D. by providence should be at Norwich he might rule as a Major at Norwich or any Town or City of England as well as at York and so is here the matter a called pastor is a pastor and may act pastorally and dispense the Seal of the Lords Supper to those of another congregation say our Brethren and so to another whole congregation for there is the same reason in both So all visible professors have the same divine Church-right to the same Christ the Head 2. To the same Gospel and Covenant of grace for dâ—stinct Church-covenants are mens lawless inventions as used by our Brethren 3. To the same Lords Supper 1 Cor. 10. 17. 4. To the same eternal life So Mr. H. shall gain nothing by this but lose for there is no such right civil common to civil Rulers and civil Citizens One Town hath City priviledges that no other Town in the Kingdom hath Mr. H. Right of Iurisdiction flowing from office-call a Pastor hath not save in his own congregation Ans. There must be one call or other for a Pastor to exercise his office but a new office or new right of jurisdiction other then pastoral which he received in ordination is not requisite for a pastor to act as a pastor Yea he sins against his office-charge and talent if in all congregations he do not preach the word be instant in season and out of season not at Ephesus only for an Evangelist such as Timothy was not an ordinary fixed Teacher if he do not reprove rebuke and exhort with all long-suffering 2 Tim. 4. 1 2. The danger of perishing of souls or the absence or removal of the Pastors by death is a fit call of God though the greater part of Sardis love not to be rebuked Mr. H. God hath set in his Church i. e. in the congregation existing in its particulars Apostles c. and therefore all congregations are here intended Ans. 1. By this God hath set Apostles Miracles in the single congregation whether as Apostles or as Pastors if the former speaking with Tongues working of Miracles which are for unbeleevers and heathen 1 Cor. 14. 22. shall be officers or gifts ordained for visible Saints converted By what Scripture 2. Though the Church exclude not the congregations but in some respects include them yet it is a body called Christ mystical v. 12. to which Christ is head by influence of his spirit and brings no small consolation to us as Beza Calvin Pet. Martyr who make this the Catholick Church 3. Whereas Mr. H. his single congregation of Magus and Iudas can hardly stand under the weight of that denomination Nor 4 can it well be said that great Apostles Prophets workers of Miracles such as speak with Tongues are eyes and ears fixed in single congregations for this is such an organical body v. 12 13 14 15 16 17. Never Interpreter neither Occumenius nor Augustine nor Beza Calvin Martyr Pareus nor judicious Papists Victorinus Carthusian Estius Cajetanus expound it as Mr. H. of a single congregation but of the Catholick Church saith Martyr of men of all nations saith Pareus though they dwell in divers places of the earth saith Pareus this is the mystical body saith Estius membra autem omnes fideles the members are all the faithful He proves saith Cajetanus omnes Christianos esse unum corpus Christi all Christians behold the Catholick Church to be the one body of Christ because they are all begotten into one Spirit by Baptism 4. The Church here is the Church all baptized into one body whether Iews or Gentiles whether Bond or Free which all drink the same drink in the Lords Supper Mr. H. In all these congregations are comprehended both Iewes and Gentiles for the whole nature of the General is comprehended in the Particulars Well and the Spirit that is in all the body must be one Genere and the drink in the Lords Supper must be one Genere and so must the Christ of which we partake be one Genere Hence there being many species and kinds of congregations different in nature there must be many Christs different in nature many Spirits many Bodies many Lords Suppers different in species and nature of which we partake Who ever heard in the Church of Christ many Christs many Baptismes Yet Mr. H. makes many congregations so
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
Judg. 2. 19 20. Deut. 29. 25. Ezek. 2. 3. yet if they repent Lev. 26. 42. then I will saith God remember my covenant with Iacob and also my covenant with Isaac and also my covenant with Abraham will I remember and I will remember the land I will not cast them away c. Nor is this a Temporeâ—â—â—rcy onely 〈◊〉 Ezek. 38. 24 25. 1 Kings 11. 32. 8 19. 〈◊〉 Kings 19. 34. 20. 〈◊〉 Psal. 132. 10 Isa. 37 35. Now if the Parent nearest be the adequate cause the mercy is not conveyed by David oâ— for Davids sake as the Scripture saith more than to the wildest Pagan And that 1 â—or 7 14. must be meant of the farther off children as Rom. 11. 16. If the root be holy so are the branches he means the branches to be graffed in again v. 23. the branches beloved for the fathers sake v. 28. far off branches not yet ingraffed again until the fulness of the Gentiles be come in v. 25 26. Mr. H. In the place Exod. â—0 the Lord â—ies not himself to a law but walks in breadth as best beâ—â—omâ— his Wisdom so â—e eximes some from the threatning and withhelds the expression of his love from others Ans. The expressions of the Lords love and mercy is one thing the Lord useth the latitude of soveraignty here and the extending of covenant-mercy to the thousand generations is a far other thing 2. When Mr. H. saith that the Lord withholds the expressions of his love from others in the thousands mentioned if he mean the expressions of his covenant-love as he must what is this from contradicting the words of the Text Calvin whom Mr. H. misciteth saith it s meant of covenant-mercy to be propagated to the thousand generations according to that I will be thy God and the God of thy seed Now neither Scripture nor Calvin ever meant by seed the nearest seed of the nearest parent onely Quod Dâ—… gratia inquit Calvin in famâ—… pâ—orum aeterna resideat Perkins is as clear in this I wonder that Mr. H. was not afraid to cite these worthy servants of God for an opinion so repugnant diametrally to the letter of the Scripture and 10. To the longanimity and patience of God For an earthly Prince making a covenant of grace with a man and his family were it grace and gracious dealing to cut off all his posterity for the fault of onely the nearest parents so as all the rest of the blood-line should be to him as damned Traitors and Rebels And 11. It close everts the liberty of God in his free election of grace for doth not Scripture and Experience teach that the Lord never sent his Gospel to a Nation but he had there among them his chosen ones both of the seed of the Elect and Reprobate Acts 18. 9 10. and therefore the Nation called of God by the Gospel is also the chosen of God and the loved of God according to the most precious part So the Scripture Deut. 7. 7 8. 10. 15. Eph. 1. 1 2 3. 1 Cor. 1. 26 27. Psal. 132. 13 14. 15. 147. 19 20. Now if he should eâ—â—t off men from the covenant for the real defection of the onely nearest parent he must remove the Gospel for the same defection and conclude himself that he should not choose to life the children of some Reprobates contrary to Scripture and it s as great a wonder to me that Mr. H. should claim to Zanchius for this opinion for he expresly refutes it Mr. H. They who imitate the sins of parents may expect plagues they that follow the obedience of faithful parents may expect mercies Ans. It s impertinent for such as follow the sins of parents are none of the thousand generations of them that love God not the latter of them that hate God 2. Though both these be true Mr. H. must prove that mercies promised Exod. 20. are covenant-mercies derived from the nearest parents onely else he saith nothing for his owne cause Mr. H. The mercies here promised are not all the particular blessings and priviledges that the parents were possessed of Israel wanted circumcision fourty years in the wilderness and in the time of the Iudges and in the 70 years captivity they wanted sundry priviledges they enjoyed under David and Solomon the mercy here must be grace and glory Ans. 1. This is for me But when Mr. H. would have Infants of nearest parents excommunicated to be excluded both from Baptism and Covenant-mercy and have them in the case wholly with the Infants of Pagans they must be excluded from grace and glory else Mr. H. must shew with Anabaptists some way of Salvation of Infants who are without the covenant and so have no share in that onely precious Name by which men are saved 2. I hope Mr. H. will not say Israel wanted circumcision in the Wilderness for the sins of their nearest parents onely there was a physical impediment the Lord who loves mercy better than sacrifice would not have Infants wounded in that â—earisome journey Nor was it for their nearest parents Idolatry onely but because they and their fathers from Egypt until that day Ezek. 2. 3. rebelled they were deprived of this other priviledge 3. Mr. H. must prove that the people in the Wilderness in the time of the Judges a stiff-necked generation who did worse than their fathers despised mocked and killed the Prophets were all of them visible converts a generation of lovers of God and such as kept his commandments Mr. H. This being the meaning as Calvin Zanchius Junius Perkins what inference can be made for the conveyance of the right of Baptism from remote parents to children I know not for how doth this agree to children to love the Lord and keep his commandments who are not yet capable being not come to years to put forth such acts Ans. I shall not invite Anabaptists to triumph in pulling this Argument for Infant-baptism from our Divines for if the words must be expounded of actual love to God and actual obedience in Infants so that if Infants be not capable of actual love and obedience to God the covenant-mercy must be broken off in all Infants who die before they can come to years to actually to love the Lord and keep his commandments And if the flux of covenant-mercy be suspended while Infants come to be capable to actually love God and obey him where then shall be covenant right in the males of the Jews to be circumcised and in the Infants born of covenanted parents under the New Testament to be baptized For the Argument if any be must be thus To such as cannot actually love God and keep his commandments for want of age there be no covenant-right to Baptism conveyed But this want of age and capacity to love God and actually obey him is in all Infants in Old or New Testament except Mr. H. mean that nearest parents can supply the want of capacity
shall not be the same spiritually politick body visible being of divers congregations contrary to Scripture expounded by Mr. H. and Mr. Cotton we being many are one body visible and visible of twenty congregations partaking of one bread and body of Christ. Now by this as a finger cut off Paul is not a finger cut off Iohn for Iohn hath all his ten fingers entire and Paul hath his nine fingers only So also if Thomas disobedient he cast out of only his own congregation he is never cast out of Church-right to Christ and ordinances in the rest of the congregations for excommunication by consequence is only a declaring by witnesses as Mr. H. saith pag. 242. that the man is cast out of his own congregation Now the declaring that Paul's finger is cut off is not a cutting off of his finger that is impossible Far less is it possible that the declaring that Paul's finger is cut off can be either a declaring that Peters finger is cut off or that that declaring is a cutting off of Paul's finger or a cutting off of Peters finger Therefore Peters being cast one of his own Church-right and Church only is no casting of him out of other Churches or real removing of his Church-right to ordinances in other Churches For that which was never really removed and Peter once had it must remain with Peter yet now Peter was never a member of any congregation but of one then membership to another congregation cannot be taken from him 4. A member is cast out as really scandalous his adultery obstinately continued in makes him be deprived of Christian fellowship with Brethren as Brethren Ergo he is deprived of the Christian fellowship of all Brethren For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 followeth upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And 5. It is thus confirmed his visible scandal is a Church-offence to one of a Sister-congregation and is apt to bring a Church-contagion to these of another congregation who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one body with him at the Lords Table and therefore are they now to look on him as an Heathen But who put him in that state if he be not really and formally cast out of that body when his own Church excommunicates him 6. He that hears not the Church heares not Christ and he that despiseth any Pastor sent in the name of Christ despiseth Christ Mat. 10. 4. Luke 10. 16. Iohn 13. 20. Now if this stand good one that despiseth his own Pastor only and his own congregation only though he despise all the godly Prophets Pastors and soundest Churches on earth despiseth not Christ nor his Father that sent him nor is he first in foro Dei bound in Heaven and guilty before God nor deserves he to be excommunicate for he hath not failed against that He that despiseth you despiseth me For that is true only when any despiseth their own Pastor or their own congregation And if so then when one is cast out and judgeth an heathen for not hearing of his own Church he is not heathen in Heaven and in foro Dei as touching his communion with other Pastors and other congregations 7. Peter before he was excommunicated had a real right to the Lords Table in all Churches on earth and so a sort of membership and visible communion with all these Churches Now if by the act of excommunication in his own Church this right be not taken from him then must it be taken from him by all the Churches and so all the Churches must excommunicate when one excommunicates and by the like all must admit one into membership when one admits into membership Mr. H. The Sister Churches Mr. R. receive members of other Churches to communion by an intrinsecal Church power Ans. By an authoritative Church power we can enjoyn our own members to come to the seals or else censure them but we cannot so deal with others if it shall seem good to them to refuse Ans. This only follows that the congregation hath a larger Church power over their own members both to censure them if they come not and positively to admit them if they come but Mr. H. must confess that the congregation admits strangers of other congregations by a meer private pâ—wer and by no Church power which is gross Erastianisme and makes it arbitrary to one single Pastor to admit some to the communion as he pleaseth and some not 2. By no Church power is the Sacrament tendered to strangers of another congregation so may the Minister give this seal to a stranger in his chamber which is a private communion for there is no authoritative Church power required to give it to some Whereas Paul saith it is a priviledge of the Church coming together to eat the Lords Body 1 Cor. 11. 17 18 21. 1 Cor. 10. 17. 3. This Supper must be given to our own Church members by Church authority to strangers by no Church authority 4. It is by accident that the congregation cannot compel strangers to come to this seal for in Collegio the Elders of the congregation may joyntly with the rest of the Presbytery censure these of another flock who altogether refuse the seals 5. Mr. H. grants that a congregation excommunicates in the general nature of a congregation Well then the general nature discourseth in man and so doth a Church in an Island excommunicate Ergo that Church proceeding according to the rule of Christ casts the man formally out of all the congregations on earth Mr. H. addeth yea the neighbour Churches are saith Mr. R. to exercise the punishment of avoiding the excommunicate person as an heathen which follows from a power which is no wayes in them what conscience is here Ans. A good conscience if we may carry our selves to a scandalous mâ—n so dâ—clared by two or three witnesses as we avoid his company far more upon the testimony of a whole Church are we to avoid his company Ans. Then nothing is left to the neighbour Churches but is he excommunicate or not by one onely congregation they had no hand in it onely they must believe the man is rightly cast out upon the word of five or six of the male-Church who are both Judge and Party This is what I said A declararation of Excommunication is no Excommunication And then must the congregations about with the meer judgment of discretion which women have eschew the man as a Pagan Obj. By Mr. R. his way you have the testimony of the Church only which did excommunicate Ans. Yea place is left to many Churches and Synods to judg this is another matter then four of the male-Church that are both Judge and Party who declare he is cast out Mr. H. One classical Church excommunicates not antecedenter But a man in the confines of two Presbyteries is excommunicated by the Presbytery only of which he is a member saith Mr. R. Ans. What ropes can tie the consequent with the antecedent What Mr. R.