divers congregations to be acts of Adultery 3. It makes a Pastor to be married till death 4. When the congregation is dissolved by persecution the godly Pastor is cast out of his Masters service by the nature of this covenant because he is faithful to Christ and that by Christ himself 5. It divorces between all godly Pastors and all Churches on earth so that it is not lawful to preach pastorally or to tender the seals to another congregation or any member thereof though Letters of Recommendation as our Brethren say may give Church right to the seâls to those of another congregation to be admitted to the Lords Supper yet we still desire to Quere Whether the Pastor upon the banishment or death of the Pastors of sister congregations may not lawfully pastorally preach and tender the seals to them or not if the former here is a strange man acting as a husband to another mans wife 2. Here is a Pastor acting as a Pastor and a Shepherd to those that are not his flock and that by no intervening of a Church-covenant and he wants the essentials of a Pastor which is the choise of that people 3. Here is Mr. H. his relation between Pastor and People broken and their principles destroyed if the latter be said 1. What difference is there between his tendring of the seals to those of another congregation in his own Church and in another Church except the walls of the house make the difference 2. Why should he not tender the other seal of Regeneration common to all covenanted ones Act. 2. 39. as well as the Lords Supper 3. If he may not as a Pastor in another congregation How or by what authority of Scripture are Pastors onely Ambassadors of the King Messengers of the Lord of Hosts Workers with Christ Stewards Dispensers of the Mysteries of the Gospel Sent of God Friends of the Bridegroom and can act onely as such within the precincts of a congregation and lose both name and thing when they pass over the line to visible Saints of another congregation The Priests might not offer sacrifice and offerings but in the place that the Lord should appoint in his Word shew us a word confining pastoral acting ãâã Ambassadors to one flock onely 6. This destroyes the communion of Churches as Churches and makes Synods in which Pastors act as Pastors to other congregations associate as Mr. Cotton teacheth to be no Ordinances of Christ. 7. The same husbandly power must be in Doctors so that they write not books as Doctors to other Congregations but onely to their own 8. What Scripture warranteth the same Pastor in the same Sermon preaching to his own flock and to many strangers of another congregation to act as a Pastor to his own onely and to others as a gifted man and to hear in the same word to the conscience of the one by pastoral authority and to the other by private authority such as a gifted plowman or woman hath 9. Onely Christ is the Bridegroom Spouse Husband of his Church Ioh. 3. Eph. 5. Cant. 6. 1 2 3 4. and it will not suffice to say Christ is the supreme Catholick Husband of all Churches but the pastor is the under-politick head and husband of the congregation as some distinguish For the Husband and Bridegroom are as incommunicable Titles proper to Christ onely as to be the Head of the Church Eph. 1. 22. Col. 1. 18. and yet Jesuites do but mock when they say That Christ is the principal and perpetual Head of the whole Church in a soveraign and principal manner but the Pope is the Ministerial Head Nor do Papists make the Pope a Father Husband Bridegroom and Head of the Church by the spiritual influence of life motion and grace yet are they refuted by Willet D. Fulk Cartwright and ours And Mr. H. will but ad nausâam inculcate that the Pastor is the married Husband and the Congregation his onely Wife and that he may not act as a pastor toward others than his own flock more than a man may venture to take the place and to do the duties of a husband to a woman and tell her he is in the Covenant of grace and there needâ⦠Marriage-covenant Hence I infer he cannot dispense the Lords Supper to one of another congregation contrary to himself and his Brethren except he be married by a Church-covenant to them and so he must be a husband and perform the duties of a husband to a hundred persons of a hundred associate congregations But it had been fit Mr. H. had produced any words of mine that bear that being in the Covenant of grace can warrant a man to discharge pastoral duties either to one congregation or other before he be lawfully called of God by the Church and before he formally consent and engage not implicitely but formally and expresly to feed the flock of God or that any mans being in the covenant of grace licenses him to do all duties whatsoever of a Pastor of a Magistrate of a Husband of a Physician bâfore he be lawfully called of God to the calling of a Pastor a Magistrate a Husband a Physician And Mr. H. wrongfully would that the Reader should believe That Mr. R. so teacheth There are some actions indeed that the visible and professed being in the covenant of grace warranteth a man to do to wit to partake of the seals in all congregations without any new Church-covenant to gain a trespassing brother to counsel teach rebuke comfort Church-members of all congregations where it shall please God he shall be for the present And Mr. R. denies that these are either pastoral or husband-duties and thinks Mr. H. in a great errour for if one of another congregation should trespass against a member of a sister-congregation near by Mr. H. hath furnished the offender rebuked with this Reply You and I are not congregational Brethren nor married members of the same congregation and therefore the covenant of grace warrants not you to rebuke me or to tell the Church of my obstinacy in Adultery except you and I had both sworn in the same Marriage-congregational covenant for the covenant of grace no more warranteth you to gain me in a Church way than it warranteth a man to do husband-duties to the Woman with whom he never made any Marriage-covenant and so all duties of this kinde performed by Presbyterians never so godly must be Antichristian and adulterous Mr. H. This new Covenant makes the new adjoyner a member of the congregation saith Mr. R. never ãâã of us saith Mr. H. said any such thing The Church as totum essentiale made of visible Saints covenanting to watch over one another in a Church-Way is before her officers the particular members are members before they choose their Pastors and therefore are not made Church-members by this new covenant Ans. There be too many wayes to the Well here I said the new covenant makes the new adjoyner a member of the
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-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 ãâã ãâã ãâã ãâã ãâã 1 Cor. 12. 28. ãâã ãâã ãâã ãâã ãâã 1 Tim. 5. 17. ãâã ãâã ãâã ãâã ãâã 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 grounâ say they coyn a new Church of their own unknown to word Mr. H. indeed elswhere saith
in a Doctrine that concerned thousands as well as them 2. What a mystery of Logick this may be who is so happy as to divine Every particular Elder can and doth put forth general actions that are common to other Elders Why The species determines the act of the genus The Reason contradicts the Conclusion which it is brought to prove For if Socrates confines the acts of Humane Nature to himself they leave off now to be general actions and by being contracted to the species his species is Socrates a single person they are now most special actions Mr. H. takes our meaning to be That the members of Synods and of the Presbytery determine of the Ideal general abstracted Nature of Men of Doctrines of Actions in communi that needs not saith he for the congregational Elders put forth general actions but confined and contracted to Socrates So doth the Classis the National yea the Oecumenick and General Assembly put forth acts determinations both of general Doctrines and condemn them also as confined and contracted to Socrates to Balaam to Iezabel to the Nicolaitans and to the single men of that impure Sect. And Acts 15. 24. the Synod condemns some certain particular individual men ãâã ãâã ãâã ãâã ãâã Some men from us have troubled you and said Ye must be circumcised Now the abstracted nature of men disputed not and made not the ãâã ãâã ãâã ãâã ãâã and the rent as v. 6 7. but some single men And this comes from another wilde notion of Logick that Mr. H. teacheth That the Catholick visible Church is the Genus and under it is this or that Independent Church Of this hereafter Sâ the Church of Boston is the Catholick integral Church for Gânus praedicatur de specie Mr. H. It s as undeniable there be general acts in preaching and watching which are common to all congregations which the Presbytery neither do nor can dispense conscienciously because the Pastor cannot attend them It will not suffice to say He was Pastor to the Catholick Church before for then before the combination he had as good power to exercise jurisdiction as any of them This is against Mr. R. who grants that one Church hath not power over another An. 1. It s undeniable That the Apostles who were Pastors of the Catholick Church could not attend acts of Teaching and Ruling in all the single Congregations for that is physically impossible But Mr. H. saith It s morally impossible and unlawful for a pastor to put forth a pastoral act in any Congregation but that to which he is married more than a man can perform marriage-duties to any but to his own wife which is shameful Doctrine 2. Mr. H. frequently deviseth Objections of straw and then fires them at his pleasure He knows Mr. R. denies that to be a pastor of the Catholick Church gives so right to the Apostle to preach and feed in Bithynia but there was need of a call of God going before as is clear Acts 16. and so must pastors of the Catholick Church now have a call from Presbytery and Congregation before they can lawfelly put forth in act their general pastorship which they have to the Catholick Church Nor is this against the Church not having power over a sister-sister-Church because a pastor of one Congregation hath power joyntly in a Synod to exercise pastoral acts Synodical over many Churches CHAP. IV. The following Arguments of Mr. H. against a Presbyterian Church are removed That the classical Elders separate Ruling from Teaching are Prelates non-Residents and Pluralists and what not by Mr. H. his way MR. H. That course which severs which God hath joined together is unlawful But the classical combination doth this Ruling and teaching belong to the office of a Pastor and Teacher they have the prwer of the Keys and there cannot be full binding and loosing but by ruling and tâaching Act. 20. 28. 1 Pet. 5. 1 2. 2 Both binding and loosing are required as necâssary to Christs end the gathering and perfecting of the Saints Eph. 4. 12. Ans. The assumption may import that the Presbytery must be Rulers and by office no Teachers as the Prelate is who by majority of power is the rule of the Pastors and they his Deputies the so severing of teaching and ruling in the subject cannot be charged upon us but that the severing of them in regard of the object is no sort of dividing of those which God hath joined is clear because the Pastors teach some and rule in common others associate And Mr. H. hath not proved the assumption For 1. Elders in Synods dogmatically and authoritatively teach as Mr. H. teacheth par 4. pag. 5. conclus 3. therefore Mr. H. himself separateth teaching and ruling And Mr. Cotton saith more 2. The people without officers may excommunicate all their officers and so bind them and receive them in again upon their repentance and so loose them as Mr. H. teacheth par 1 c. 9. pag. 92 93. and yet the people cannot teach these officers as their Pastors Is not here an irregular separating of ruling from teaching 3. Such of the flock as are from their youth kept under by the terrors of God Ps. 88. Godly Elders who are not to be rebuked but intreated as fathers 1 Tim. 5. 1. need not juridical Church-binding and loosing and yet need the preaching of the promises Then in regard of the act and object exercise of jurisdiction may be severed from teaching 4. Pastors can exercise no jurisdiction but only in the Court but Pastors not in Court may teach pastorally the whole flock 5. The Churches that meet in a Synod may exercise the power of non communion toward a Church which is a Church-governing for their edification if the Church obstinately maintain an heresie and yet the Churches so convened cannot pastorally teach this Church Let Mr. H. see if he be not as prelatical as Mr. R. If this be Prelacy I thought Mr. H. had been better versed in the doctrinâ of Prelacy Mr. H. Grand-fathers and Fathers do bear a relation to the same Children divers ways So Mr. R. So then as a Grand-father saith Mr. H. cannot be both a Grand-father and a Father to the same Child neither can an Elder be both a proper Elder and a classical Elder to the same Congregation Answ. One man cannot be both a Grand-father and a Father to the same Child True nor is one man a proper Elder to his Congregation and a classical Elder to his own Congregation for he is formally a classical Elder not to his own but to all the associated Congregations 2. It is but a comparison and so admits of halting a Grand-father is a Grand-father to his childrens children but a Father to his nearest children so the same man is a classical Elder to all the associated Churches and a proper and providentially fixed Elder to his own flock as one was both a Priest to judge between blood and
Jurisdiction in many in a Presbytery is warranted by Scripture But for the power of judging and of giving of power potest as donationis to others to preach and administer the seals in the people who have no power themselves it hath neither the countenance of Scripture nor Reason and is but a device of Merellius holden by Mr. H. Calvin saith The thing before judged was cleared to the people Pet. Martyr Pareus and others say well Excommunication would not be done nisi plebe consentiente without the consent of the people which includes women and servants over whose consciences faith and practise Rulers are not to domineer more than over the consciences of men Cyprian by the plebs and universa fraternitas the people and fraternity understands the whole redeemed flock men and women It s true Cyprian threatens some Presbyters that if they go on in their scandalous way they should give an account to the people apud plebem universalem and writes to some that desired to be reconciled to the Church of Carthage All things shall be examined you the people being present But judging there as frequently with Cyprian is no authoritative judging given to the people He who answers to Pamelius in his learned Annotations gives no more to the people but the knowledge of Church-affairs About Anno 70. as Eusebius saith Simeon the son of Cleophas is chosen in the room of Iames all the disciples consenting The Council of Carthage Anno 420. Let not a Bishop ordain any Clergy-man without an Assembly of the Clergy and let him seek the peoples consent connivance and testimony So was Cornelius made Bishop of Rome by the Authority of God and of the Clergy and by the suffrages of the people Our Divines Bucerus Calvin Bucanus Tilenus Beza Virttut give consenting and in some cases correcting not judicial power sure but which is great enough a Negative consent for eschewing of a Schism And the Professors of Leyden Urfine Pareus Iunius give the people a vote a consent in Excommunication and this cannot exclude women who are offended when the whole Church is offended The times of Ambrose did witness more pride in the Clergie who began to do all without the people Chemnitius Daneus the Confession of Bohemià of Helvetia the Synod of Middleburgh the Synod of Tylleburgh in Nassovia Anno 1582. teach That the whole Church with consent of all did excommunicate but the judging Authority is in the Eldership Mr. H. The power of election is especially to be attended by the end as a corporation hath power to choose a Major and to give him power 3. The safety of the whole is to be attended and that is to submit one to another and be rebuked one by another Ans. Papists prove the Pope and Prelats from such have their warrant peoples choosing of their Pastor is from the rule of the Word not from civil corporation from which it differs 1. The people makes one of no King to be a King and does not onely choose him 2 Chron. 29 22. the people kinged Solomon Sâul 1 Sam. 11. 15. David 1 Chron. 12. 38. but the choice of the people doth not make an officer but the laying on of the hands or ordination of the Presbytery doth that 1 Tim. 4. 14. 2 Tim. 2. 2. Tit. 1. 5. Act. 6. 6. 2. The Corporation civil may limit the Major in regard of time for a year and no longer 2. they may make him half a Tyrant a Dictator and absolute or give him less power that he shall rule none but with the consent of 12 Assâssors but the people may not make him a Pastor for a year and then lay him aside for no fault as a Major is unofficed nor may they limit him so as he shall not preach in season and out of season but by the consent of 12 men 3. The Corporation may erect it self in a Kingdome or Commonwealth and may create Consuls Dictators Praetors Tribunos Plebis c. as may most serve for the safety and peace of this State but the Church may bring in no new officers but those appointed by Christ nor may they alter the government and metamorphose it into another than that which is according to the pattern shewed in the Mount 4. Women and servants have no vote in choosing or creating Rulers but since they are to be fed and this concerns their conscience it is not so here in the Church though men may domineer over the civil power of women yet not over their faith If some acts were to be performed by a King or Major without the skill knowledge of counsellors and of which the counsellors are as ignorant as the Church of believers ordinarily are of Tongues and Controversies it might well be said that the Wisdome of God never appointed such counsellors and for such an end as to appoint such men to be counsellors and such to create Pastors and therefore it s a naughty Argument taken from a Civil Corporation and Popish From a worldly Monarchy Papists prove their Monarchy in the Church Yea this Argument proves 1. That Pastors as Pastors have no warrant by any Institution of Christ to try ordain and lay on hands upon Pastors for 1. that which is to be done according to Divine Iâstitution by a company of visible believers to whom Christ hath committed the power of the Keyes as to the first and prime subject before officers be created that cannot be done by officers as having the power of these Keys 2. So visible saints and women as well yea and by better right might appoint Elders i. e. chuse and elect them in every City then Titus could do yea Tit. 1. 5. ãâã Tim. ãâã 22. ãâã bâtter right then Timothy as for the place Eph. 5. 21. whââh Mr. H. had no leisure to cite every one submit unto another what Logick is here is every Womaâ a Church to another for it is not spoken of Church-subjâction but as Ambrose of the subjection of humility Mr. R Boide Zanchius of tâe subjection in families and Common-wealths as of the Wife to the Husband the Children to the Parents of the subjection of Lâve as Calvin and Beza Hieronymus poniâ generalâ principium politiae Christiana So Cajâtan Paul Baines saith it is the submission of humility which the highest owe to the lowest the husband to the wife is not every woman the daughter to submit to the mother is not this a busing of Scripture may not the father the son be in divers congregations and though it were meant of Church subjection owe not I Church-subjection to these of another congregation as to these of my own and should Mr. H. limit the sense of the Holy Ghost to one single congregation i. e. submit only to these of your own congregation Mr. H. The power of rebuking pertains to all ãâã ãâã ãâã ãâã ãâã to rebuke Mat. 18. 15. ãâã ãâã ãâã ãâã ãâã to judge 1
congregation when that Church is dissolved are no more baptized and as Pastors cannot exercise pastoral acts but to their own Church neither can they act as baptized professors in another Church baptizing being a Citizens solemn incorporation to the Church and by this way to the Church independent only as a man that is only a free Citizen in Norwich cannot for that be a free Citizen in York or perform the acts of a free Citizen in all free Cities in England as he can perform them in Norwich And suppose that Norwich lose its freedom the man is a Citizen of no free City of England for as he is made solemnly by admittance into the Church into which he is baptized a visible member incorporated by Baptism as by his Burges Writ or Burges Ticket when the City is dissolved and no free City either his Burges Ticket to be a member of that City is null or then by his Burges Ticket he was made a member of all other congregations Iohn Baptist and the Apostles Act. 8. Ioh. 3. after a confession never asked for their conversion but baptized for ãâã ãâã ãâã ãâã ãâã straightway without delay even in the night for so the word noteth Matth. 21. 19. Luke 4 39. 5. 25. 8. 44. The Jaylor and his house Act. 16. Cornelius and his house Act. 10. the Eunuch the multitude of Iohn Baptists hearers were baptized members of the universal Church 1 Cor. 12. 12 13. where there was no particular congregation to receive admit them as members as Mr. Richard Baxter solidly observes nor is it worthy the refuting that the Apostles by an extraordinary power might baptize them though to no certain Church but Pastors now have not that power for the Apostles baptizing and preaching and administring the other seal differ not in species and nature from the ordinary pastoral acts of an ordinary Minister they speak with tongues work miracles as Apostles but they preach and baptize hic nunc as ordinary Officers And as to the other part the calling of a Minister so must be up and down as he officiates to his own Church he acts as a Pastor as to these of another flock he tenders the Lords Supper as a gifted man 5. Though a congregation be of Divine right and Paul be assigned to teach the Gentiles Peter the Circumcision Gal. 2. by an ordinance of God yet it follows not that Peter acts not as a Pastor when he baptizes Gentiles or that Paul acts not as either Apostle or Pastor when he baptizeth the Jews and that Paul was ten hundred times a Pastor and again no Pastor as God called him to act pastorally in ten hundred congregations and went from them for the call of Gods divine leading where to preach and where not in Macedonia not in Bithynia Act. 16. but the local division of congregations and provinces as the second General Councel defines and that the provinces that belonged to Ephesus were added to Constantinople as Socrates saith was from custom When the Bishop of Spalato defending the Supremacy of the Pope saith that he thus differs from other Bishops that he is universal Bishop of all the Churches on earth but other Bishops are Pastors of their own particular Diocesses and Chu-ches D. Ioan. Crakanthorp Chaplain to King Iames wrot a learned book in which he proves that all Pastors are Pastors of the Church Universal habitu actu primo as well as the Bishop of Rome especially because in General Councels 2. and without them they are to care for all the Churches on earth 2. That the particular designation of single congregations is by no divine right assigned by Christ but by the prudence of the Church 1. For if it were not so there could be no transporting of Ministers from one Church to another 2. Because Churches then could not be enlarged nor diminished nor changed which we see may be done Cyprian as most sound in many things so in this is to be considered we are saith he Many Pastors but we feed one flock We saw how Mr. H. was pleased to fall upon me because I said that every Pastor is a Pastor to the Church-universal by exhorting in Word and Writ yea by ruling in Councels and is not tyed as a Pastor to employ his labours to one single flock only we therefore condemn in our Brethren 1 That the care pastoral of any Church but of one congregation of which the man is Pastor Iure divino quasi globâ affixus is perished since the Apostles died 2. That they distinguish not between a Pastor as he is a Pastor to all Churches as the Lord in providence shall call and between the same pastor as tyed to his single Church rather than to another by no divine right but the prudence of the Church which is not infallible 3. That it is utterly unlawful to transplant Pastors upon any necessity of the greater good of the Church against the law of nature Mr. H. 2 Arg. It s in the power of the Church and Fraternity to admit members Ergo to cast them out as appears in the admitting of officers Ans. 1. Observe the circular probation between this and the former Argument as is said 2. Give us one Scripture or jot where the Fraternity is either called the Redeemed Church for so women are not Redeemed or the governing Church for the officers are not Rulers or let Mr. H. give us a third Church 3. That the Fraternity onely and no women gave their tacit consent to the chusing of Matthias Act. 1. of the Deacons Act. 6. of the Elders Act. 14. 23. since their consciences were concerned and they are parts of the fed and redeemed Church as well as men can never be proved and who can deny women to be of the plebs people and fraternity as Cyprian speaks and of the brethren that Paul Iames and the Apostles wrote unto Doth not Cyprian divide the Church in stantes la psos were there not women that both yielded to the Persecutors and denied the truth and stood to the truth and suffered Reade Cyprian cited by Mr. Cotton and in other places M. H. 3 Arg. Either the people have a causal virtue in judging or onely a consent the latter cannot be To consent to evil is sin to dissent from a just sentence makes them to hinder the execution of a just sentence Ans. This is already answered and hath not the weight of the some of the water Elders have either a causal virtue in judging or onely a consent the former I see not how they have Mr. H. Mr. Tho Goodwyn and Mr. Philip Nye give them onely an authoritative directing power such as Parents have in the marriage of their daughter which is an authority extrinsecal which the Magistrate and Pastor in their kinde have but the Virgin hath the onely formal and intrinsecal power to consent and so to make the marriage and to
must say my God is the Rock of this institution of a single independent frame And whereas persons are set upon a Rock that this new institution is builded upon the Rock by the hand of Christ and whereas persons are tempted by the ports of Hell but being upon their Rock they are kept to say institutions are tempted but being upon their Rock they are kept is new and insolent Divinity If it be said the persons are built by Christ in this Church-frame of Independency they believing and professing sincerity it is almost the same For then 1. the persons in the very frame are kept in the frame so that the ports of Hell shall not demolish the visible frame they sincerely believing but since the promise is made to all that sincerely adhere to their profession and fulfil the condition shall all such godly incorporations as by persecution and malice of Satan and the ports or strength of hell are dissolved and all godly and visible Saints who by banishment exile or violent death are pulled away from visible membership be thrown off the rock Christ And doth the gates of Hell prevail against such believers If it be said yet in a spiritual sense such are eminently and satisfyingly made members of a more glorious society even of the Church triumphant as the promise of the fifth command Eph. 6. of long life is fulfilled to an obedient gracious son who dies young and so here I am sure it will not be found especially in the New Testament that the Lord tyes a promise spiritual of perseverance in grace and deliverance from the prevailing temptations of Hell to any single visible Church-frame But 2. the building on the Rock and deliverance from the prevailing temptations of Hell by this exposition is made by the grant of Mr. H. to the visible profession that may be in Iudas and Magus and is it to be believed that Christ promiseth with his own hand to build upon the rock Magus and Iudas who are as essentially stones of the building and whose acts of the Keyes are aâ valid as these of sincere believers so as the gates of Hell shall never prevail against these sons of perdition So Mr. H. expounds it 3â Many Martyrs faithfully perform congregational duties yet doth not Christ make good this promise for when members are dissolved by banishment they are thrown off the rock That which by our Saviour is set down as contrary to their comfortable union with and building upon Christ their rock is being foiled with the Temptations of Satan and Hell and being thrown off the rock like the Hypocrite Matth. 7. who is the house builded on the sand for the strength of a war City as Calvin noteth and Pareus were in iron gates and bars Psal. 127. 5. Deut. 3. 5. and so by this interpretation the Lords dissolving of a Church which often is a work of mercy and putting of his children to an honourable condition of Martyrdom and glorifying of God by suffering and scattering of his Church as Acts 8. 12. must be a throwing them off the rock Christ and a prevailing of the ports of Hell against them contrary to the scope and intent of Christ in the Text. 6. It is a most uncomfortable doctrine that men and women builded on the Rock Christ and chosen to salvation have only right by this so expounded Text to union with Christ their Rock and victory over the gates of hell in so far as they are inchurched covenant wayes into such an independent corporation when the Saints builded upon the Rock and persevering by the grace of God contrary to all the machinations of hell may be scattered 1 Pet. 1. 2. wander in the mountains and desarts Heb. 11. 38. and have no certain dwelling house 1 Cor. 4. 11. and sojourning visible Saints and be not so much as visible members and it is cruelty to say such are no members of Christs visible body but ãâã ãâã ãâã ãâã ãâã without and not builded on the Rock 7. Mr. H. grants a man may give Petors confession par 1. c. 6. page 62. and men may be scattered stones visible Saints and yet through some opinion concerning the visible Church be members of no such congregation are they for that not builded upon the Rock and Mr. H. brings this interpretation Salve ââliore judiciâ by stress of argument 2. As to the Minor But the invisible Church is not built by a visible profession upon the Rock as Peter was It is most false for there is a twofold invisibility and twofold visibility 1. Such as in the election of God only and are not called yet are invisible as Saul persecuting such indeed are not actually built upon the rock by visible profession as Peter was But 2. Peter and all sincerely professing Christ as Peter and the other ten are both the invisible Church in so far as sincerity of faith and love is only in the heart and known infallibly to none but to God and to the man himself who hath received the white stone the new name Rev. 1. 17. and also they all such are and may be built by the same visible confession of Peter real and sincere for of a sincere visible and audible confession only as real and saving our Saviour speaks Mat. 16. as Mr. R. holds upon the rock I grant there may be degrees of real sincerity more or less in men and women but the same in nature spââio that is in Peter is in women by which they are built upon the rock and so they are invisible members in the latter sense and are also built visibly really upon the rock by Peters faith coming out in a real visible confession and the invisible Church in this sense is also the true real visible Church and a visible confession or profession is either real or hypocritical and seeming that it is real of which the Text speaks Mr. R. proves because from it Christ pronounces Peter really blessed 2. Because it was taught Peter by the Father of Christ and not by flesh and blood Mr. H. contendâ that it may be seeming only I desire he or any for him may prove it was seeming only or may be seeming only yea it was exclusive of Iudas the Traitor his confession for he knew nothing of the revelation of the Father nor was he blessed as Peter nor is it our Saviours purpose to praise and commend hypocrisie Mat. 16. and therefore there is not truth in that which M. H. saith that there is a contrariâty or opposition between visibility and invisibility So expounded the opposition is not ãâã ãâã ãâã ãâã ãâã nor ãâã ãâã ãâã ãâã ãâã as Aristotle and Ramus both require and therefore it is granted that the house of God 1 Tim. 3. 15. in which Timothy was to behave himself right was the visible Church of Ephâsus and the other Church Presbyterial but that this cannot consist with invisibility is most false
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 ãâã ãâã ãâã ãâã ãâã followeth upon ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 pâwer 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 mân so dâclared 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.
him and the City then he ceaseth to be an occasional Physician to any sick in the countrey when the health of the Inhabitants of that City can permit so as he can exercise no acts of a Physician to any beside It follows not at all to be a pastor occasionally to all Churches and to be a fixed pastor ordinarily and by covenant to this flock are most consistent Mr. H. That which the communion so Mr. R. of sister-Churches requires to be done that pastors lawfully may do Mr. R. ought in conscience to do But that a pastor as a pastor may officiate to other congregations and their members saith M. R. this the communion of Churches require in the necessary absence of the pastor to defend the flock from Wolves The Assumption is denied and left wholly destitute of proof Supply may be lent in such cases by Christian counsel and by mutual consociation of advice though there be no expression of Iurisdiction nor can we be said to take away communion of Churches where God hath granted no right of communion Ans. Mr. H. cuts and divides my Arg. for it hath a demonstration of the truth of the Assumption Christ hath established the communion of Saints and of all Saints in specie and of Churches in Church-praying one for another Church-praising one for another Eph. 6. 18. praying always with all prayer ãâã ãâã ãâã ãâã ãâã for all Saints but Churches as Churches are Saints Mr. H. gives us the name of communion of Saints by advice and counsel which is the communion of Pagans and Saints for Saints owe Christian counsel and Christian advice to Pagans and Idolaters And Mr. H. gives us this goodly Divinity God never granted any right of communion between Churches therefore it cannot be taken away Hence one congregation owes no more Church-communion to another than to Pagans contrary to their own express Doctrine for if the Brethren hold a communion of divers members of divers Churches in partaking of one Lords Supper at the same Table then must they hold a communion of Churches as Churches But the former they held as the words cited clear Mr. H. If Ministers saith Mr. R. in his second Arg. may labour to convert unbelieving strangers and to adde them to their flock that they may enlarge Christs Kingdom then may they exercise pastoral acts over and above others than those of their own charge 2. Divers congregations are to keep visible communion of exhorting rebuking one another Ans. Those that were no officers but dispersed yet preached the Gospel Act. 8. Apollos no officer edified those that believed Acts. 18. 27 38. that these may be done where no pastoral acts are is evident Ans. Mr. H. is pleased to answer my Arg. The proof is added where no need is that which is feeble false that hath no shadow of truth to wit the consequence is not at all confirmed nor any attempt made to that purpose It s well known a fixed pastor in his own Pulpit preaching to his own flock hath in the same act been instrumental to adde to his own flock real converts Let the Reader judge what truth it hath that in the same numerical single act of teaching the man acts both as a pastor and as no pastor but as Apollos a private man onely as Mr. H. saith 2. Whether it be feeble or no that a pastor tenders the Lords Supper to one of another congregation which he may lawfully do say our Brethren as a pastor if he tender it as a private man I know how feebly Mr. H. and all Anabaptists and Socinians can defend this Then there is a real truth in this that a pastor may exercise pastoral acts to others than to those of his own charge 3. It seems to me feeble though the instances of the dispersed who preached Acts 8. and of Apollos Acts 18. as private Christians and as no officers were granted which to me is false therefore when a pastor in one and the same Sermon and words preaching to his own flock converts one of his own flock and one of another flock that be acts as an officer and opens pastorally the gates of the Kingdom of Heaven to the one and acts as no officer as not sent of God but as a private man to the other except Mr. H. maintain the Socinian sending to preach I see not how Mr. H. can here expede himself 4. Mr. H. will not say all that were scattered Act. 8. for they were all scattered except the Apostles ver 1. did preach the Gospel for there were of them women ver 3. then some of them onely preached And if Mr. H. say they were not officers Mr. R. says they were officers and that the extraordinariness of their condition supplied the want of a Church calling and let Mr. H. but attempt to bring a proof for it 5. If nothing extraordinary was here lât Mr. H. or any for him vindicate the place Act. 8. from Anabaptists who alledge the same place Act. 8. to destroy the standing Ordinance of the Ministery and reade the judicious Tractate of the Ministers of London of Mr. Collings 6. I had rather believe Oecumenius and Chrysostome who judge Apollos to be a Minister and far rather follow Gualther Diodati and Calvin who âeach that Apollos was a renowned Minister the Successor and Collegue of Paul at Corinth 1 Cor. 3. 6. Mr. H. not caring for these Lights without warrant of Scripture determines Apollos no officer and so do many Anabaptists with him 7. Nor is there any disease in my third Arg. for take away Church-rebuking and Church comforting and pastoral acting of officers toward fellow-Churches as Mr. H. expresly and in terminis doth and turn all those into Christian counsels and advices which Christians out of Church-order and women owe to those that are no Churches even to Pagans And you 1. Take away all communion of Church-talents and Church-gifts and graces for the edifying by Word or Writ sister-Churches 2. You destroy all pastoral and official gifts to sister-Churches in extreme necessity of ravenous Wolves raging among them for a pastor as a pastor must be able to convince gainsayers Tit. 1. 9 10 11. And suppose the officers of the Church of Sardis were sick and imprisoned there is taken away all communion of pastoral talents to convince Arrians Nicolaitans the Disciples of Ebion and Cerinthus or to strengthen and heal backsliders 3. The sister members of the mixt congregation as private Christians in their closets and houses may pray for their sick sister but it is unlawful for the Church to put up any Church-prayers or Church-rebukes let them perish a thousand times Is not the Lord offended at this wicked selfishness But Mr. R. saith That one congregation hath no power over another nor one Classis over another Ans. He bids at all that two parallel members two parallel Churches as perallel are coordinate and have no power juridical to excommunicate one
the pastors It is but a poor evasion of Mr. H. that the people doth excommunicate the officers not as officers but as members for none are sure to be excommunicate but as scandalous and rotten members The ruling Elders there alone with the people have no power by the Word to judge the Pastors Pag. 189 190. It is no staple rule that one cannot be compelled to joyn in a congregation The Ruler makes no Church-laws but he may compel Christians yea and subdued heathens in some case to obey them when they are made Pag. 190 191. There is no Scripture that unofficed men have a power of creating of officers Ames in Bellarm enervato âom 2 l. 3. c. 2 Oves rationales foeminae adulti pueri servi possunt eligere sibi pastorem non per jurisdictionem sed potius per subjectionem See the mistakes of D. Bilson Perpetual Governm c. 7. Page 191. Many breâhâeÌ have no divided powers to make âne an officer The fraternity or brethren are in no place of Scripture put for the male-Church of Redemed ones far less for the congregational male Church Way of the Churches cap. 1. sect 1. pag. 1 2. Stephan in Concord N. T. Mr. Leigh Crit. Sac. N. T. p. 7. Beza ãâã ãâã ãâã ãâã ãâã achava pro fratrum coetu Calvin Pro fratribus collectivè sumptis English Divines and Lorin ipsam Ecclesiam Esthius Qui regeneratione fratres sunt Piscator ãâã ãâã ãâã ãâã ãâã die brudârschaff id est totam multitudinem fratrum sic infra 5. v. 9. sic Latini nobilitatem pro nobilibus Cyprian lib. 3. Epist. 17. Cum fraternitatis nostrae vel utilitas vel necessitas sic utique gubernetur fraternitatem universam meo nomine salutate So Cypr. lib. 3. c. 18. Augustine Basilius Epist. ad Galliae Episcopos fratres If brethren Church be all one women must be no members of the Church M. H. makes censuring no act of ruling Cottons Keyes c. 4. n. 2. p. 16. Excommunication is one of the highest acts of rule in the Church and therefore cannot be performed but by some Rulers Now where the Elders are cuâpable there be no Rulers left in that Church to censure them Lâx-Rex ãâã 6. pag. 28 29 seq Page 191. M. H. abusâs but expounds not the place Heb. 13 17. in making all pastoral autority over the people to be in the pastors presiding and ordering of the meeting in the censures especially of Excommunication Calvin Ut plebs fidem reverentiam pastoââbus habeat âarâus Obedient in domino Marlorat In summo pretio habeant cum charitate 1 Thess. ãâã 12. Piscat Hortatur ad obedientiam erga ipsorum duces ductores id est pastores ââctores gubernatores Cajetan Subditos ad obedientiam hortatur Esthius idem Survey par ãâã c. 11. sect 2. p. 192. Cypr. lib. ãâã Eâ 4. paâ 1. ca. 11 p. 186. Par. 1. c. 2. p. â5 The way of our brethren in most of ãâã pââ¦ples is the ãâã ãâã Episcopius Arminianorum antesignanus in respons ad diâeÌmata decem Pentificia to 2. quaesit 2. p. 255. NuspiaÌ sub Ecclesiae nomine pastores Episcopi Doctores veniunt uti videre est Act. 14. 1. 14. 22. 15. 12. 20. 17 18. 1 Cor. 12. 18. 14. 4. Philip. 1. 11. pag. 156. Si quaesitor secundo sensu à nobis judicato Ecclesiae vocem sumit unam sanctam ca holicam Christianam multitudinem vere pâo um simplicium Christianorum reperiri qui ubique in sacris Christâ oves aut ovâle Christi corpus Ecclesia vocantur pro certo etâaÌ apâd nos esse professioâem cum dicimus notâm Ecclesiae inquit idâm Episcop part 3. disp 28. thes 9. eam intelligi volumus quâ non singulitantum sed plerique singulatim doctrinam Christi salutarem profitentur dictis ac factis sed juncti etiam ea faciunt quae Deus fieri voluit quae non nisi in coetu fieri possânt Remonst in declaraâ suâ c. 22. ãâã 9 10. thes 7. Externâm mandatorum Jesu Christi observationem nâtam esse Arminius in disp 54. 11. 8. signa haec sunt verae fidei professio vitae sâcundum spiritus praescriptum instinctum institutio quod ad externas actiones attinet de quibus âolis judicare possumus homines disp 58. 11. 3. Concilium nullum maxime orthodoxum potest successoribus suis praescribere Episcop par 3. disp 31. 11. 12. nec enim fas est ut quis se socium in celebratione nominis ac beneficiorum Jesu Christi faciat ejus quem niâil minus quem Christianum esse novit Ecce manifesta est separatio prorsus illicita Idem ââsp 32. th 5. Si vero ad decidendum alicujus in religione capâtâ sive veritatem sive necessitatem indicantur non tantum non utiles esse conventus sed pericalosos etiam tyrannicos asserâmus R menst âeclar c. 25. th 2. 6. conditio Synodorum si quod in iis statutum est libere semper examini 1 Ioh 4. 1. 1 Thess. 5. 21. ulteriori tevisioni subjectum relinquâtur R monst Apolog. c 22. Scriptura testatur nos per fidem fieri filios Dei membra corporâs Jesu Christi imâ corpuâ Jesu Christi visibile de quo lâquuntur ut unum quidem corpus cum eo esse per eundemque fiuci spiritum Ioan. Volkelius Socinianus de vera Religione Lib. 6. cap. 1. Particularis Ecclesia eo hominum coetu continetur qui in certo quodam loco convocatus est veluti est Ecclesia unius domus ac familiae c. 15. p. 690. Animadvertendum est Ecclesiam loci illius in quo res ista geritur totam in unum locum âogendam esse ut nimirum tum omnes de ejus qui excommunicandus est peccato justissimum judicium faciant tum ipsius animadversâ malâtiâ uno consensu eum in Christi membris nullo pacto haberi posse statuant c. 16. p. 695. Ubi sit vera Ecclesia res non est scitu necessaria ad salutem c. 17. p. 669 700. Nullae sint notae aspectabilis Ecclesiae quas credis esse has assignatas à Protestantibus non sint verae Theoph. Nicolaides de Ecclesia missione Ministrorum râsu cap. 2. p. 9. Ego ostendo Socinum affirmare quaestionem de Ecclesia non omnem sed aliquam nempe quaenam apud quos sit esse non simpliciter absolutè sed vel propemodum vel modo quodam inutilem resut c. 3. p. 27 28. Certe etiamsi in Ecclesia esse possunt tam boni quam mali non est tamen vera Christi adspectabilis Ecclesia in qua mali sunt perpetuo Nam mali qui sunt in Ecclesia qua mali ferendi non sunt sed aut ad frugem perducendi vel tandem excommunicandi ita ut dici non posset jure ita plane Robinsonus in Ecclesia esse vel bonos vel
like bowls before the altar yea that every pot in Ierusalem and in Iudah may be holiness to the Lord of Hosts Zech. 20. 21. We pray for the coming of his Kingdom and praise him that the number of those that seek the Lord in Scotland are not diminished but grow even under evil shepherds and lazy feeders which is the lilly among the thorns though we go under the name of Protesters Separatists hypocrites unpeaceable implacable spirits are made as the filth of the world and the off-scourings of all things yea troubled on every side in the streets Pulpits in divers Synods Presbyteries c. more then under prelacy yet not distressed perplexed but not in despair persecuted but not forsaken cast down but not destroyed We desire to believe our cry shall come up before the Lord though we be afflicted and helpless and look on the right hand and behold now man knows us refuge falls us It s wonder if there be a power now on earth who saith in reality as Iob did when the secret of God was on his Tabernacle Job 29. 11. When the ear heard me then it blessed me and when the eye saw me it gave witness to me because I delivered the poor that cryed and the fatherless and him that had none to help him the blessing of him that was ready to perish came upon me and I caused the widows heart to sing for joy I put on righteousness and it clothed me my judgement was as a Robe and a Diadem I was as eyes to the blind and feet was I to the lame I was a father to the poor and the cause that I knew not I searched out c. And now to other snares this is added That our Brethren have framed and defend one engagement which every Intrant to the Ministry must take and subscribe otherwise there is no maintenance for him that he is resolved to live peaceably and unoffensively under the present government and how far we are from siding with any seditious unpeaceable treacherous and malignant way and from raising tumults is well known but we dare not deceive our souls and deal doubly with the Lord and with the present powers to make a difference betwixt a resolution to do a duty and a promise or engagement to do a duty as our brethren do when the resolution is declared and subscribed 2. When it is judicially declared to understanding and wise men who cannot take the sense to be he is resolved for the present but hath power to alter his resolution to morrow and judges in conscience he may alter without equivocating For when the resolution is declared 2. Judicially inforâ declared 3. When it is declared ad modum compacti by way of covenant if the present powers shall give order for his enjoying the stipend he is resolved to do such a duty Let any say whether he doth not covenant promise and if he speak sincerely as a Minister of Christ he may not swear the same This we disown as no lawful act of a Presbytery though it be said to be done by a surreptitious meeting of Correspondents from the Synods of this Church without the knowledg and consent of some and of hundreds of godly Ministers 2. As we desire not Presbyterial government to be reproched for such judging so neither are Prelatical acts of Synods for debarring from the holy ministry men of an holy and unblamable conversation and for the grace of God in them and their knowledge and utterance able and fit to preach the Gospel upon this account because they are unpeaceable and hold up debates that is because they will not be satisfied with the publick resolutions for taking in to places in the Church Parliament Army Committee of Estates all the malignant party in the land or will not promise silence in their matters 3. Nor doth it belong to the essence of Presbyterial Government that all members of this Church and inferiour Judicatures should so submit to the superiour respective Judicatures that if they be grieved with the sentence they ought to acquiesce thereunto and not to contra-contra-act but onely appeal until there shall be a general assembly to determine the matter This never was and I trust nor shall ever be their mind who are for Presbyterial government nor do our brethren justly father it upon the general Assembly ãâã 1648. Sess. 30. For our Church acknowledgeth no subjection nor subordination of inferiour Judicatures unto superiours but in the Lord and so to submit to any sentence and to forbear a duty of preaching the Gospel praying visiting exhorting catechising pastorally in families to abstain from the Lords Supper and from acts of due censure necessary for the flock upon the known unjust sentence of a Synod until a general Assembly which possibly cannot be convened in an age to determine is to 1. obey men unjustly forbidding a called Minister of Christ to preach in season and out of season rather then God for they unjustly forbid and the Lord justly commands therefore the called Minister must act and contra-act to their unjust sentence and not forbear for an hour as the Scripture clears 2. Tim. 4. 1 2. Act. 20. 31. 18 19 20. 1 Cor. 9. 16. Isa. 58. 1. Ier. 1. 17. Ezek. 2. 3 4 5. 3. 10 17. Act. 5. 28 29. and so this is unjust 2. It is to make Synods and Ecclesiastical Judicatures Lords of our faith which the Reformed Churches detest in popish Councels for all men and Councels most lawful can challenge only limited obedience and submission in the Lord to their determinations if they speak and command according to the Law and the Testimony Isa. 8. 20. otherwise there is no sight in them And so it is popish 3. We conceive in performing acts of that government which Christ owns in his Word we do not sin for no authority of a Judicature can make that to be the word of God and obedience to God which was not as to the matter obedience to God before that authority nor on the contrary Now to abstain from preaching praying eating and drinking as the Lords Supper in a called minister and in a visible professor duly called and fitted is sin then cannot the authority of the Church fat less their known unjust senâence make it lawful 4. Suppose the general Assembly should ratifie and confirm the unjust sentence of the inferiour Judicature or annull their just sentence the people of God are not obliged to stand to either the one or the other So we disown the point which our Brethren delivered to us in their papers for union sought by us as nothing belonging to the essence of Presbyterial government but reject it as unsound tyrannical and popish 4. As we desire to be humbled for our accession to the sins of the Land so it s no part of Presbyterial government owned by us that many unsufficient ignorant and wickedly weak not a few yea too many scandalous malignant and prophane Ministers and
some spirituall operation from Christ as a head therefore such onely are members of a Church Answ. No man seems more to study to darken the matter then the reverend arguer 1. He omits all along the word visible which is mainly in question 2. He himself is forced to distinguish a two fold headship of Christ for Christ is head to the visible Church either politick according to the politick government and guidance he lends to it or according to the influence of saving grace life the members of Christs body according to the politick external government are fit alone to be members of a true Church visible or truly visible such as Magus Demas and many gifted men are the proposition is true and granted But onely visible Saints who according to the rules of reasonable charity may be conceived to have some special good or which is all one to be reall believers are onely members of Christs body according to politick and external government the assumption is false and never proved a meer begging of the question for not onely such as are conceived in charity to to be real converts such as Magus Iudas c. but also Peter Iohn and such as prosess subjection to the Gospel and withall do really believe ãâã members of the true visible Church and the Lords visible confederates whether they be conceived to have some special good of conversion and saving grace in them or not nor does the formality of a visible member or a visible confederate depend upon the judgment of men And it is most false which is said in the probation that onely conceived and so judged visible Saints have the politick influence of some spiritual operation from Christ the head for godly professors whether they be conceived and judged or not conceived or judged godly professors have both real and internal in foro Dei and also external and ecclesiastick right to the ordââ¦ces of Christ should all the world say the contrary And by our brethrens nay workers of iniquity and these that are never known nor chosen of God but are exactly gâlded hypocrites and never receive any power or trial at all in their kind from their head Christ as may be proved from Matth. 7. 22 23. Matth. 22. 11 1â Matth. 13. 47. 48. Matth. 25. 3. 2 Tim. 3. 3. are visible Saints not because they are so but because they are falsely so esteemed by men to be such Hence 1. our brethrens way makes not a whit a cleaner visible Church then our way 2. The politick influence of Christ the head upon such painted tombs can be none at all before their membership How then can they have virtual influence of some spiritual operation from the head supposed influence is no influence at all And not any of these texâs say that the Church 1 Cor. 12. 12. and Ethes 4. 12 13. is not the body of Christ visible except men conceive it to be his visible body such new divinity is unknown to Scripture If the other part of the distinction be applied to the argument both the propositions shall be false so the members of Christs body by the influence of saving grace are fit alone to be members of the true visible Church nothing is more false for then the true visible Church should be made up of only true and real converts glad shall Anabaptists and Familists be of this doctrine and except the propositions be so taken M. H. but paints us a false Church 3. The places 1 Cor. 12. 12. Eph. 4. 12 13 speak nothing of Mr Hookers single congregation but of the Catholick visible Church which shall meet all in the unity of faith and in which the Lord hath set Apostles 1 Cor. 12. 28. and 4. 14 15. and that is not a single congregation 4. Though the places speak of the visible Church yet do not these places say that the visible Church as visible but as the real mystical body of Christ which shall be glorified with Christ is called Christ Ephes. 4. 13. ãâã Cor. 12. 12 13. and the body of Christ by the influence of saving grace CHAP. III. Other arguments of M. Hookers for the constitution of the Church of his visible Saints MAster Hookers two reasons These are âis to be members of Christs Church that are subjects of Christs kingdome The Church is the visible kingdome in which Christ reigns by the scepter of his word ordinances and discipine he is our king he is our Law-giver they who are in professed rebellion are traytors not subjects the members of the body are under the motion and guidance of the head Wolves are contrary to it But visible Saints as formerly described are onely subjects of this kingdome Christ is the king of Saints not of Dâunkards Atheists they alone Saints proclaim subjection in their practice Answ. The terme onely is wanting in the proposition which is in the assumption and conclusion contrary to right Logick 2. These are fit to be members of Christs Church visible that are subjects by an influence of grace to wit from their head and king calling effectually Acts 15. 14 15. Isai. 55. 4. 5. and giving them repentance and forgiveness of sins Acts 5. 31. of the kingdome of Christ visible or invisible the proposition is true but that such visible Saints as Magus and Iudas the traytor which are the visible Saints M. H. defines in terminis part 1. cap. 2. pag. 15. conclus 2. are subjects and onely subjects of this kingdome as his assumption sayes in express termes is most false now that the argument must mean of the subjects of Christs kingdome real and of members by the influence of saving grace from Christ their head and king I prove from the argument that M. H. brings from Isaâ 33 22. for M. H. his visible Saints Magus and Iudas cannot ãâã Say the Lord is our Law-giver the Lord is our Iudge the Lord is our king and he will save us if Sorcerers and Traytors should say so they should lie Isaiah speaks of real converts and the true Sion whose stakes and cords shall never be removed so as the gates of hell saith Marlorat on the place shall not prevail against them He speaketh as yet saith Piscator to the godly Iews so that saith Calvin God is in the miast of her therefore she shall not be moved for saith Musculus my sheep shall no man pluck out of my hand 2. He speaketh of these not of such as Iudas and Magus who shall be protected and saved by the Lord vers 21 22. he speaks of the true Church which acknowledges God her Law giver and King so Calvin the Church saith Bullinger is so armed with the grace of God that she yields not to evils nor is broken but remains ever sure 3. He speaks of that kingdome and people whose inhabitants shall not say I am sick the people that dwell therein their iniquity shall be forgiven them vers 24. onely the citizens
whether really or supposed only presently without delay as is well observed by M. R. Baxter in his accurate treatise they baptize Magus Act. 8. 12. 13. such as hear the word among whom were Ananias and Saphira who were baptized members Act. 2. 41 45. compared with Act. 4. 33 34. and Act. 5. 1 2 3 4. c. they baptize Cornilius and his house Act. 10. 44 47 48. When the Corinthians and Crispus and his house believed they were baptized and the Jayler and his house Act. 16. 30 31 32 33. Lydia and her house ver 14. 15. And the Eunuch having heard the word and believing was baptized Act. 8. 35 37 38. when the multitude hear Iohn and confesse their sinnes they are baptized Mark 1. 5. and that without any such conjectures of the congregationall way of trying members as is above said The third Case is When the Christian Church is framed out of the visible Church and in this I propound these considerations 1 Act. 2. There is no such processe as M. H. talks of pag. 14. 15. 2 No hint of a covenant to a single Congregation except ye speak of a baptismall Covenant 3 The Apostles shall not act as Apostles but in an erring way choosing Ananias and Saphira reprobate mettall in this first Temple and say that they acted as Pastors ordinary in a Church way and fallibly it is not to be supposed that they more de facte actually erred and that they thrust in chalke stone and rotten timber apt to destroy the whole building such as were Ananias and Saphira in the first samplar then they erred in making heterodox and erroneous acts Act. 15. in their first samplar of Synods and yet we prove they acted not as infallible Apostles in that Synod but by a fallible and ordinary gift yet so that de facto actually they erred not 4 Any man judge of M. Hookers words pag. 30. that Peter required of these 3000. to repent and be baptized according to the like call of Christ and that Philip saw the like in Magus ere he baptized him and that the Apostles had a large measure of spirituall discerning But if their discerning was put out in admitting none but such as they judged to be reall converts it failed in this and they laid hands suddenly in few hours space upon Ananias and Saphira and so did Iohn Baptist upon an huge multitude Matth. 3 Mark 1. Luk. 4. nay their admitting of such whereas their eminency of discerning could have framed the first samplar of Church-constitution without one hypocrite sayeth to me That it is the revealed will and intent of the Lord that men usurp not the chairs of Christ to passe a sentence upon the inward state of Church-members before they be admitted into his work-house of conversion Yea it is destructive to the Lords end to close the gates upon many heirs of glory and lock fast the doores of Christs office-house his vineyard his kingdome his house upon multitudes to be saved and wrought upon and espoused to Christ after they are unchurched untill they be visible converts 2 Cor. 11. 1 2 3 4. Gal. 4. 19. 5 The Apostles are accurate in trying of some Church-members to wit of Elders and Deacons and bid receive some and reject others Act. 6. 13. Act. 13. 2 3. 1 Tim. 3. 1 2 3 4. c. 10 11 12. Tit. 1. 9 10 11. 2 Tim. 2. 2. 1 Tim. 5. 17 22. But shew us rule Canon precept practise of Apostles for judiciall electing of Church-members yea to me it is one act of the Lords deep providence in the execution of his decrees of election and reprobation for when the Lord sends the word of his kingdome to a Nation and calls them and they professe to hear there hath the Lord a visible kingdome and the Lord builds his house not Moses not Paul 6 The place Act. 2. pleads more for a reall and internall repentance and continued and prorogated all their life ver 46 47. they abiding in the Apostles doctrine and fellowship stedfastly 42. then for a visible repentance in the judgement of charity though we exclude not visible repenting of some but in our brethrens sense visible repenting i. e. reall and sincere so farre as the judgement of charity can reach 2. Reall and sincere repenting of all and every one 3. Antecedently and before admission to Church-membership we ever exclude and we say there is not one Jotâ in the word that the Apostles had such a judgement of Ananias Magus and our brethren cannot prove it The believing of Magus and his aâdent continuing with Philip Act. 8. 13. with eagernesse as dogs in hunting to follow the prey ãâã ãâã ãâã ãâã ãâã Beza cites Mar. 3. 9. Budaeus to stick to any as an assiduous convey proveth not what M. Lock âr sayeth for Luke inspired by the holy Ghost who needeth not borrow the judgement of charity but seeth the heart testifieth of Magus that he believed in his way All our Divines Calvin Gualther Piscator Marlorat Beza Brentius Bullingerus Pomeranus Sarcârius Diodati English Divines say it was but an historicall and temporary faith if the holy Ghosts meaning were that Magus did savingly believe we shall not eschew the Apostasy of true believers The Text saith not that Magus savingly believed to the judgement of Philip and the Church of Samaria they saw his faith as they saw his wondring in his cleaving to Philip and yet this our brethren must prove Now they saw only such a faith in the effects as the Text speaks of but the Text speaks of a temporary faith but that they believed the sorcerers temporary faith to be saving faith and would not otherwayes have baptized him that M. Hooker and M. Lockyer conjecture but in the Text there is no shadow of such a thing had there been praying with liberty and in the holy Ghosts strong perswasion much labour of glorying in tribulation rejoycing with joy unspeakable by selling all and following the Gospel something had been said and if the Church had refused without these to baptize him 7 I retort the argument thus Such should be the members of the visible Church before they be admitted as Peter requireth the thousands to be before they were admitted members But Peter requireth of the 3000. reall repentance Repent and be baptized c. Yea such repentance as thereby their anxious conscience might be satisfied who asked Men and brethren what shall we doe Ah we slew the Lord of glory Ergo The members of our Church must have reall not visible repentance only before the Church can admit them But the conclusion is absurd even to the Anabaptists The proposition is M. Hookers and our brethrens in terminis the assumption is the holy Ghosts Act. 2. Yea and the characters of reall conversion Act. 2. are spoken by Luke inspired of God not in relation to the fallible discerning of Apostles There are not only visible signs but 1.
Church members Ans. If the faithful scattered in sundry Congregations have an invisible communion onely by faith and so make up an invisible communion and an invisible Mystical Body then two Sister-Churches that cannot meet in one place though they may do all the duties of Church-gaining one another as Mat. 18. yet are not a visible body noâ their acts acts of Church-profession not are they visible members of the same Body of Christ because they partake noâ of the Ordinances within the same walls as do members of the same single Congregation so there is no visible communion but within the walls of one Church which is absurd and repugnant to common sense 2. It is uncharitable and against the Word to teach That when a Church is dissolved by no sin and scandal visible but by persecution or pestilence that the dissolved members though both real and visible converts have no right to the Ordinances for if the formal cause to wit their confederacy into one visible body as Mr. H. saith be removed their visible and external right is removed The like is to be said of visible professors and of members of another Congregation and known godly sojourners these Mr. H. excommunicates for no scandal visible and invisible for impossible it is that they can meet together in one place with their own Church with which onely they are incorporate by this confederacy Mr. H. This confederating implieth two 1. The act of mutual engaging which passeth away arising from the act of obligation the state of membership The nature of incorporating members to mutual duties will constrain to yield to this Ans. 1. An Oath or Covenant is no passing away thing as Mr. H. saith but leaveth the person under the tie 2. The state of trying these persons and their seed to be baptized onely into the single Body is a dream even to Mr. Robinson and the engagement that gives them right to Ordinances onely with that single Congregation and in one place and with no society else to partake of one Bread and of one Christ 1 Cor. 10. 16 17. is a Scriptureless imagination for 1 Cor. 12. 12 13. We are baptized all Iews and Gentiles by one Spirit into one Body Catholick not a single Congregation onely and are all made to drink into one Spirit in the Lords Supper even all not of one single Congregation onely but of several Congregations whether they be engaged Mr. Hâ way or not Mr. H. The judgement must be of persons free in regard of humane constraint for they may joyn or not joyn to this Congregation to receive them or not receive them 2. It gives power to each over another to watch over one another Answ. Mr. H. makes three properties of this engagement but he is sharp-sighted who can difference the third from the first 2. Freedom from humane constraint iâ dubious If from the Christian Magistrate compelling to Elicite acts of the will Never man I think dreamed of such constraint as may be laid upon men to believing loving fearing If it be freedom from compelling the external man to Imperate acts our Divines say The Magistrate may civilly in his way compel to the means of Salvation the baptized ones especially both to hear and to eat and drink at the Lords Table in some true Church If it be freedom from a Law of God or the Church constraint as this it must be or then nothing is said 1. God hath commanded all to come to the house Pro. 1. â0 Prov. 9. 1 2 3. Matth. 22. 3 4 5 6. Luk. 14. 16. And that is a Prophesie to be fulfilled under the New Testament Zach. 14. 17. And it shall be that who so will not come up of all the families of the earth unto Jerusalem to worship the King the Lord of hosts even upon them there shall be no rain The English notes say it figures the Elects gathering together into a particular Church to which every one must reduce himself to partake of the communion of Saints And they are also the words of Diodati and Calvin Iunius Piscator Danaeus say the same in sense It is true preaching to a particular Church should be voluntary but not by such a Covenant and so all worship should be and it were not enough to say Lord thou commandest us to get us to the shepherds tents Cant. 1. 7. And to come into Wisdoms house but we have freedom to enter Members to this or this or all the Churches on earth 2. And it is in all the Churches on earths power to receive us or not which is also false One is born baptized comes to be a visible professor in the Church of Boston is not that providential necessity a ground to the Magistrate to command him to do his duty and for the Church to constrain him by Obâestations Censures being born a member to partake of the Ordinances as his duty is O but he is not satisfied with the Ministery of Boston but he hath freedom to enter a Member of a Church a hundred miles distant by a new Church-oath shew a warrant why he ought not to worship the Lord there where his Calling and Trade is he must confess Christ before men in all places it is not arbitrary then 3. Not one word of God is alledged that this engagement gives power to watch over one another in this Congregation onely and not in all Congregations where Providence shall dispose he shall be as if all these Church-duties to Members of Christ of warning one another comforting watching over one another taking care for one another mourning with those that mourn Col. 3. 16. 1 Thess. 5. 5 11 14. 1 Cor. 12. 26 27. Heb. 10. 24 25. 3. 13. Rom. 12. 15. were forbidden as contrary to the Rule of the Gospel in order to all precious Church-membes of other Congregations of which we are not Members Mr. H. There is good cause why visible Saints uâ supra who are thus to engage to watch over one another should be acquainted with each others fitness c. and because the work is weighty it would be done with fasting and praying which is not requisite when one single Member is admitted Ans. That the thousands baptized of Iohn Baptist and the three thousand Acts 2. who were to engage themselves that is before they were admitted could have acquaintance and knowledge of the spiritual fitness one of another is impossible and not onely wants the authority of the Word but is expresly against it for it was impossible in some few hours to be done 2. Ten neighbouring sister Churches lying together are obliged to watch over one another then they ought by the Rule of the Gospel to come under the same engagement Mr. H. An implicite covenanting may be sufficient as suppose a Congregation consist of the children of Parents expresly confederate but vocal and express confederation comes nearest to the Rule Mr. R. his bitter clamours that we make all
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 Trâlâatius 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
the word no Scripture for any one of them The fiâst is most frequent saith he and includes a resolution to maintain But resolution as such is a secret heart purpose and profession must be visible 2. Profession saith he is yet larger and includes a suitable carriage of life Say stricter The species is not larger than the genus or that which is as genus man is not larger than animal a living creature 3. Profession with some errors should have been more warily delivered left it set up toleration the ruine of the one true Religion 1. Profession in Scripture is rarely distinguished from Practise when it is differenced from it then it s condemned 1 Tit. 1. 16. They profess they know God but in works they deny him Jam. 2. 14. What doth it profit if a man say he hath faith c For 1 Tim. 6. 13. 2. 10. Heb. 3. 1. 4. 14. 10 23. Matth. 16. 17. 10. 32. it includes a holy practise Now Mr. H. saith The pinch of the question is Whether such as walk in a way of profaneness though otherwise professing and practising the things of the Gospel have allowance from Christ or may be counted fit matter according to the terms of the Gospel But sure this is a pinch of a question made of contradictions Whether one walking in a way of profaneness and yet not walking in a way of profaneness but professing and practising the things of the Gospel have allowance to be the fit matter of a visible Church A strange pinch 2. Mr. H. takes allowance from Christ by his command to be all one with being accounted fit matter of the visible Church by the Rulers for the account must be of men and the allowance of them as fit matter must be of Christ. But the truth is there is no pinch of a question Who aâe they that are fit matter of themselves in se inââinsece who have due right to Ordinances Seals we say onely sincere real professors But the question is Who are fit matter having right to Ordinances in the account of Rulers and the Church whether they have true right or not 3. Allowance from Christ is ambiguous for if it be referred to the Rulers as Mr. H. seems to take them both for one then the question must be Whether Christ allow and command Rulers to admit such as walk in a way of profaneness that is visible hypocrites to be fit matter having right to the holy things of God that was never a question to either side Whether Christ command to cast pearls to known swine or the allowance or command of Christ may be referred to the so walkers then the question is as blasphemous to wit Whether doth Christ allow and command men to be gross hypocrites and to take his Covenant in their mouth though they hate to be reformed Mr. H. Profession conceived according to the compass of the âârmân explication adde a causal power with Baptism too doth make a member of the visible Church and a member of all Congregations in all the earth the expressions of Mr. R. load me thus to cânceive his meaning As. Then Mr. H. granteth that his own conceptions not my words for he ought to have cited them lead him 2. I own no such explication of Mr. H. as I have shewn Mr. H. Profession lawful of the whole truth hindereth Mem bership as suppose one believe mistakingly all the Churches on earth are ill gathered he dare not be baptized and made a Church-member If therefore profession hindereth Membership as this doth then is cannot constitute Membership Answ. I retort this Argument forbearing of all known sins and practise of known duties cannot constitute Membership as Mr. H. saith For suppose one to be admitted a Chruch member in a wicked mistake fall in an act of Adultery and to cover that in a known act of Murther then cannot practise more than profession constitute this visible Saint a member for that which opposes and hinders baptizing and so kinders the formality of membership that doth not help forward membership So Mr. H. But such a practise blemished with Adultery and Murther hindereth both one to be baptized and to be made a member for this practise will cast a man out Ergo it shall hinder him to be admitted a member So also Mr. H. ibid. Arg. 2. pag. 92. So here an erroneous profession of a Seeker denying either Baptism lawful Ministery or right Churches to be on earth until the Apostles arise again constitutes not membership but hinders it Ergo a sound profession gives not formality of membership it follows not though Mr. H. conclude nothing against me Mr. H. That which giveth Membership to a party who had it not before that can restore Membership when he hath lost it But this cannot restore Membership Now if Profession and Bapâism were sufficient to do the deed Baptism remaining the same as before his Excommunication and now his profession being renewed there is the whole formality of Membership which is false Ans. 1. The Argument supposeth that I make bare profession separated from a non-scandalous practise the formal cause of Membership but if one renew his practical profession by Repentance he is fit to be re-admitted a member 2. There may remain in one excommunicate person 1. Sound profession 2. Evidences of Saintship in Dâvid excommunicate except in the matter of Uriah 3. A real purpose to adhere to the Church-covenant yea and all the three remain and holy and blameless walking beside in a dissolved member Ergo the Church-covenant gives not formality to Membership but the conclusion is contrary to Mr. H. Therefore the Minor is denied in the sense that Mr. R. holds of real profession as is before declared Mr H. That which gives actual existence to a Member must give interest to the whole actually existing and therefore to some particular Congregation for onely Individuals exist and since such an individual person is a Member he must have reference to the whole that doth actually exist and this the general nature doth in the particular Congregations onely Ans. What is concluded is not the present question but it belongs to what follows 2. Individuals onely exist firstly and kindely but the common nature of a man exists in Peter in and with the Individual and the nature of a Congregation exists in this or that Congregation but the nature of the whole integral Church of which Peter is a member as we shall hear does no more exist in a Congregation than the whole organick body existeth in the left hand or the whole body of the Element of Water exists in a drop of the River Euplorates But the Catholick integral visible Church existeth in this or that Catholick integral visible Church Nor doth that which gives actual existence to be a Member give the same way exâstence and interest to a totum a whole integral body the Thumb hath one
26 27. Rom. 10. 9. 2. If this be a Gospel ordinance give us Scripture for it 3. Dissolved members are never loosed from Church-warning comforting rebuking otherwise they were not to gaine their brethren 4. Christ by no hint or shadow layes the duty of gaining a brother upon our membership with single Congregations a thing of order and providential necessity but upon brotherhood Mat. 11. If thy brother trespass against thee c. Now he is as near my brother who is of another Congregation or a dissolved member as he who is my Congregational Brother 5. The inclosed gainable trespassing bretheren within the pinfold of a single Congregation seem to make onely the Congregation the visible Kingdom of Christ the Scripture teaching Nations the Kindreds and Kingdoms of the world to be his Rev 11. 15. Rev. 2. 1 2 3. Ps. 22. 27 28. Ps. 72. 3 4 5 6. Ps. 2 8 9. Isa. 60. 1 2 3 c. It is true Christ exerciseth his Ministerial power as King in Congregations yea and in Synods also saith Mr. Cotton 2. The oneness of his visible body is larger then a Congregation 1 Cor. 10. 17. 1 Cor 12. 12 13 c. Mr. H. That a Minister swear an oath of fidelity saith Mr. R. to the flock a Father a Master to discharge duties to Children and Servants is lawful but to tye the essence of a Minister Father Master to this oath so that he is no Minister before he thus swear is to lay bânds where Christ hath laid none and will-worship Ans. The instance of a Father because it results upon a rule of nature without any free consent required is not to the purpose the other two cuts the throat of Mr. Râ cause can any charge another to be his servant without mutual engagement that which makes a man a Pastor to this people is the free choice of the people we do not make the swearing to do our duty to be our covenant a witness ties himself by oath to tell the truth in a Court here is no covenant between man and man at all Those are to be distinguished 1. An agreement of persons to combine and associate 2. The doing of these duties 3. The swearing they will do them the first is the form of the Corproation the other two may be done after they be combined Ans. 1. The instance brought by me is as well of a moral father as a natural father and his either agreeing by promise or oath to the people makes him not a Pastor a Pastor to them is another thing nor doth the election of the people make a Pastor the ordination of the Elders by prayer makes him a Pastor Act. 6. 6. 1 Tim. 5. 22. 2 Tim. 2. 2. 2. The being a Pastor to the people doth not make a Pastor for it is but actus secundus the exercise of his calling not the essence of the Minister 3. The man doth tender the Lords Supper which is a specifick and proper act of a Pastor and that warrantably to these who are of another Congregation and never chused him for their Pastor 2. The other two hurt not the truth I desire not to plead mine own cause a man is made a servant to a master by mutual agreement true Ergo a Minister is made an Embassador Pastor and Servant of Christ by the election of the people it follows not for were he a servant in relation to the people onely this were something but the peoples chusing of him hath not any influence at all in the essence of a Pastor 3. My Argument proves that swearing as it includes a free agreement to the duties of a Father Moral or Officer or Master or Pastor doth not make the man a Father a Master a Pastor especially when the man is Father servant of Christ and Pastor habitu and actu primo to all the Churches on earth before he agree to be Father and Pastor to this Congregation as I thus illustrate a free City appoint four men fearing God to be Rulers or Bailiffes to them the City divides it self into four quarters the first quarter agreeth with such a man to rule them The next quarter agreeth with the second to rule and so do the rest Now no man can say this first quarter made the man a Magistrate for the whole City made all the four of private men to be publick Magistrates and quarters by agreement did only appropriate their labours to them So Titio covenants with a Mason with a Gardener to build him a House and plant him a Vineyard yet this agreement makes neither the one a Mason nor the other a Gardener for they were such before nor doth the sick mans chusing of such a Physician to cure him make the man a Physician Any man knows that the people call and chuse Epaphroditus not that they may make him a gracious and an able Minister but because they discerned him to be such therefore they chused him 4. A Witness who swears to tell the truth engageth covenant-wise to tell the truth though the engagement be put upon him by the command of the Judge Mr. H. Neither the incestuous Corinthian 2 Cor. 2. 73 74. saith Mr. R. nor these 3000. Act. 2. nor Samaria nor any planted Churches of Ephesus Acts 19. of Corinth Acts 18. Berea Philippi Thessalonica Rome give any hint of a Church-covenant Ans. The Churches forgiving and confirming of their love to the incestuous Corinthian was a receiving of him of new to covenant had his profession at large made him a member he had been a member whether the Church received him or not or had baptism made him a member that remaining he should have been a member a disfranchised man is so received by Covenant anew to City-priviledges Ans. 1. Nothing is answered to these celebrious Samplar-Churches planted without this new covenant 2. One excommunicate for a particular scandal as the incestuous Corinthian was retaining some profession retaineth some membership and is onely deprived of Church-honour and of some Ordinances 3. But of Baptism before 4. The forgiving of that man may say somewhat to the restoring of him to the priviledges of the Covenant of Grace but nothing of a Church-covenant 5. The civil Corporations way of re-admitting disfranchised members is no binding Rule to the Church of God Mr. H. There is no word of Church-covenant in these places Acts 2. it follows not Ergo it is not in the word Ans. The consequence is not valid from particular Negatives but if there be no Covenant in any place where mention is made of planting of Churches it holds well Heb. 7. 14. Moses who in his writings speaks of all sorts of Priests spake nothing concerning Priesthood in the Tribe of Iudah Ergo there is no Priest of that Tribe And there is no hint in Scripture where the sacrifice of Christ is spoken of that there is any ungodly sacrifice Ergo say our Divines the sacrifice of the Mass
believe all baptiz'd Infants are regenerate But the truth is the inward state of none can be said either a falshood or reality to the Church following the Rule of the Word in dispensing of Ordinances for in the like neither regeneration nor non regeneration can be the object of the Churches discerning Also this is to be observed that Christ hath made the sounder part of the visible Church the Church in the actual exercise of Ordinances For 1. Christ never gave a power to erre or to sin to his Church visible or to any part thereof as Nature gave not a power to the locomotive faculty to halt but to move therefore he cannot have given a power to a Synod as many but as proceeding right and to Members as choosing discerningly not as erroneously 2. Those must be the Church to whom the Promise is made they fulfilling the condition to wit he must promise his presence to those that are convined in his Name But if the larger part be the Church visible because larger and more numerous to whom the Promise is made then when the major part errâs and meets not in his Name Christ should be obliged to fulfil the promise to them that fulfil not the condition and ought not to fulfil the promise to those who meet in his Name and fulful the condition of the promise which is abominable for very often the larger part erres and meets not in Christs Name and the lesser part meets in his Name and shall those who fulfil the condition be defrauded of the blessing promised because they are fewer Obj. But so no questions shall be determined in Church meetings for two may say they onely meet in Christs Name Ans. These are but words for if they not onely say so but it be a real truth and if all the rest erre in that act these two are onely the visible Church though men judge them turbulent Schismaticks Hence by the way a word of that necessary and judicious question moved by Calvin Matth. 18. 18. What ye binde on earth c. Since the Church tolerateth many hypocrites and absolveth and looseth many who do but counterfeit and fancy Repentance shall we say that such are loosed and pardoned in heaven Some say by heaven here is meant the visible Church and they distinguish between Sin and Scandal and therefore that by binding and loosing here is meant not forgiveness or justification or absolution from the guilt of sin in heaven or in the Court of God or condemnation for that sin but onely deliverance from scandal and the removing of scandal and admitting of the man into the visible Church as a Member suppose his repentance be but hypocritical yet when the Church proceedeth impartially according to the Rule of Christ the sentence is ratifiâd by God and the man is loosed from the scandal though not from the sin the sin is yet bound before God because he hath not really repented otherwise the Church who knows not heart-actings and who really repent who not though proceeding right according to the Rule of Christ should not have the promise of ratifying in heaven what they do on earth fulfilled to them which cannot be said But taking it for a good observation that Calvin hath here that Matth. 16. Christ speaketh of binding and loosing concional by the Word preached but here Matth. 18. he speaketh especially of binding and loosing juridical in the Court of the Church by Excommunication or Absolution from that Sentence In the former consideration the question is easie No Pastor in preaching Gospel-promises or threatnings can binde but conditionally If the party do not believe and repent the mans sin is bound in heaven if he do believe and repent his sin is loosed in heaven As to the other we finde in the Word no such signification of binding and loosing in regard of scandal but they are ever spoken of in regard of sin and the guilt thereof And therefore 1. Calvin saith well That the speech of Christ is directed to no other than to those who duly and sincerely do reconcile themselves with the Church and the Lord being willing to comfort trembling consciences is not setting down a Rule for comfoââ¦g of âypocrites But by the contrary because hypocrites Soldly provoke to the Tribunal of God when for gross scandals they are justly cast out our Saviour saith The sentence of Excommunication is ratified in heaven The Scripture-rule is for such as obey and for those who fulfil the condition non de obliquis As to the doubt That the Church often absolves such who really repent not how then can the hypocrite be loosed in heaven when the Lord knows he does but fancy Repentance Ans. Two things hère are to be distinguished 1. The Churches proceeding in the external Court as relating to them if they impartially according to the Rule of Christ proceed and be not sudden in re-admitting but see the incestuous man near swallowed up though one mans measure of visible repentance be not the Rule to all before they confirm their love to him and forgive him 2 Cor. 2. Suppose his repentance be but counterfeit or not saving and real as was that of Ahab yet are they to receive him and admit him to the Ordinances and the Lord ratifies what they do in heaven As 1. The Lord ratifies Philips baptizing of Magus and the Lord approves the Servants inviting to the marriage-supper the man that wanted the wedding-garment for what the Lord commands that he must approve and ratifie in heaven 2. What in charitable judgements is praise-worthy that God also must ratifie in heaven yea it is praise-worthy in the Disciples when they heard Christ say One of you twelve hath a Devil one of you shall betray the Son of Man every one suspected and feared himself none of the eleven suspected Iudas but gave him charity 3. Without this God should not approve the gathering of Churches nor the casting of the draw-net in the Sea nor the sowing of seed upon all sort of grounds the way side the thorny the rocky the good ground that the chosen who are yet in the state of nature may be brought in and effectually called But in receiving in Excommunicates the Church would not be sudden In the ancient Church Sacrificers to Idols were six years before they were received they that defiled themselves with Beasts were debarred from the Sacrament thirty years Adulterers seven women who made away their Births ten years such as uncompelled denied the faith twelve years What other years Burchardus and Gratianus have may be seen Something for edification sure there was here 2. There is another thing here which concerneth the conscience of him who is to be received and when the Church-Court applies the sentence to the conscience for his personal pardon sure whatever satisfaction the people have for removing of the scandal the sentence of Absolution so relating to him is concional not properly juridical
rebuking gaining to Christ persons in all Congregations he shall come unto for sure to be buried with Christ in Baptism and to rise again to newness of life Rom. 6. 3 4. Col. 2. 11 12. Gal. 3. 27. 1 Pet. 3. 21. 1 Cor. 12 13. engages a man when converted to strengthen his brethren to gain others Ps. 51. 12 13. Luk. 22. 23. 1 Cor. 7. 16. and undeniably to gain a trespassing brother Mat. 18. and it must be commanded in the covenant of grace and to exhort another while it is to day Isa. 2. 3. Isa. 19. 23 24 25. Zach. 8. 21 22. Ier. 50 4 5. And therefore it must be will-worship and unwarrantable to teach that a visible professor is not called nor can lawfully gain a trespassing brother as Mat. 18. until he be inchurched a member to that one Congregation and that he is not to gain to God and to bring into fellow Church-duties the inhabitants of another City nor in covenant way to exhort one another while it is to day nor to strengthen one another in Church duties of love while first we be all inchurched by particular agreement and covenant to this only Congregation Yea it is the nature saith Mr. H. of all Corporations that one cannot be a Member or free Citizen without the consent of that Corporation Ans. If entring the covenant of grace and professed faith in Baptism put me not in a state of brotherhood to any but to the five thousand men and multitudes beside of the same Congregation Acts 4. 4. and also Acts 5. 14. Acts 6. 7. whose faces I never saw nor can see to enter this new covenant with them Then 1. All of other Congregations as to the duty of Church-gaining as to me are Pagans 2. Mr. H. must warrant from the word the distinction of Christians and of Congregational brethren 3. To Christs sâcond coming none can be made my Church-Brother though visibly and professedly he have with me one hope of Calling one Lord one Faith one Baptism one God one Father of all Eph. 4. 4 5 6. but one of the same Congregation and that by this new covenant 4. He is never my Congregational brother but by this new engagement Nor 5. Of the same visible body with me notwithstanding of the oneness Eph. 4. 4 5. but by this 6. Nor can he eat of one bread with me contrary to Scripture 1 Cor. 10. 17. 1 Cor. 12. 13. and our brethrens way being not my brother nor a member of that houshold of Faith Eph. 2. which to Mr. H. is only a Congregational houshold 7. Nor should I love him as a visible brother to me contrary to 1 Ioh. 3. 14 15. nor give him alms as such contrary to 1 Ioh. 3. 17 18. 3 Ioh. 5. Iam 2. 14 15. M. H. The word saith Mr. R. teacheth that I should confess Christ walk before God c. but that I am under a divine law to swear this covenant which is different from the covenant of grace in relation to this duty is no divine law Ans. But to say there is no divine law to necessitate a man to enter into another covenant for marriage beside the covenant of grace is strange So a man may take the place and do the duties of a husband to a woman and tell her I have been these many years in the covenant of grace and there is no necessity to make a mariagecovenant beside A Nimrod might say the Gospel teacheth to pay tribute to Princes and the Prince to exact it and there needs no other covenant between Prince and people Ans. The reason is altogether impertinent for a Pastor is no married Husband no Monarch to rule over one single Congregation only So when he dispenceth Bread and Wine in the Lords Supper to fourty of another Congregation which he may lawfully do 1 Cor. 10 17. 1 Cor. 12. 13. As our brethren teach the Pastor saith I am no married Husband nor Church-covenanting Pastor to you fourty forraign members of another Congregation but yet I do the duty of your own sworn and only Husband and Pastor to you in dispensing to you this Seal of the Covenant and there is no need of a marriage covenant between you and me Is not this by Mr. H. his own doctrine to quit the argument when it undoes his own cause and to say the comparison of husband wife is blasphemous And the like is said of that of Prince and people for he is no Prince nor Magistrate to a people which never promised nor covenanted with him for subjection and obedience and a covenant is necessary in both these but a Pastor may and doth discharge pastoral acts to these with whom he never entred a marriage-covenant all our brethren grant 2. Mr. R. denies not but there may be a Covenant between a fixed and a proper Pastor to make him fixed and proper not to make him a Pastor and this Congregation but that agreement makes neither Husband nor Prince but my argument is that the covenant of grace gives marriage membership to the man who entereth it to all Congregations on earth and warrants the sound professor to gaine a trespassing brother in all Congregations without the new fansied marriage or covenant between him and them And the covenant of grace entred did this See and answer my Arguments and prove not to me a marriage-membership with this only Congregation by an asserted comparison wickedly said But Mr. H. speaks dishonourably of partaking Church-ordinances and seals in another Congregation and from another Pastor when he will have these acts to be adulterous and traiterous performed by no Husband but by a strange man and a forraign usurper and tyrant Mr. H. That of Baptisme is removed Ans. The answers of Mr. H. are removed Mr. H. The Gospel requires me to seek for the help of a godly Pastor and to marry and not to burn therefore there is no marriage covenant to make a husband and such a man a Pastor to me Ans. This heedless similitude ever brought to the fields is already removed 2. There is a difference between making a man a Pastor to me fixed and making him a Pastor simply the former I grant and Mr. H. shall gain nothing thereby 3. If the Gospel bid me pray every where remember the Lords death till he come gain an offending brother every where teach warn comfort the brethren every where Ergo I must pray Church-ways partake of seals c. at the Church of Ephesus of Philippi of Rome c. without any new engagement or covenant superadded to the Gospel-covenant CHAP. XXV Whether a Pastor or Professor be first a member of the Catholick visible Church before he be a member of a single Congregation MR. H. Some Paradoxes fall from the Pen of Mr. R. a Pastor gifted and called by the Church is a member of the visible Church before he be their Pastor though he be a member of no Congregation 2. That a
the complete object of Christs intent 2. The complete and adequate matter of his work and soul-travel on his incarnation dying rising ascending interceding giving of the holy Spirit Luke 19. 10. 2. 10. 1 Ioh. 2. 2. 1 Tim. 1. 15. Rev. 1. 5 6. Heb. 7. 25. Ioh. 16. 7. Isa. 53. 11. 3. The onely complete recipient and principal subject of all the gracious and saving actings of Christ of Church-callings of the Promises Covenant preached 5. By this the congregational body may say I have no need of thee Obj. Yea I have materially need of thee for counsel rebuke Ans. But is Body-need Organ-need and Church-need that Paul speaks of 1 Cor. 12. 26. Peters body hath no Organ-need of Pauls feet to walk for he hath two feet of his own but he may have physical need of another kinde So the Congregation hath need of Heathens to rebuke them but this is no Church-need 6. Paul 1 Cor. 12. would have no schism in the body but would have the Churches to have the same Church-care one of another and not to be divided in one Faith one Baptism one Church-head one Church-Gospel c. which must be if I be not a member of all congregations 7. We are to suffer one with another rejoyce one with another but no Church-feeling is required of me if I and those of another congregation be not of the same visible body by vertue of the fellow-feeling between the members the Apostle cannot speak of a natural compassion for humanity will teach Christians to mourn at the destruction of Heathens but they are not for that of the same body of Christ with us But as all these prove that there is a visible body of mâây congregations and so that there is a Catholick integral visible body So we thus argue If the Church-actings and sufferings and rejoycing condition of those of associated Churches be visible and audible to us no less than the Church-actings and sufferings and rejoycing condition of the single congregation whereof I am a member then must the one be a visible Body and Church as well as the other But the latter is true The Proposition is clear for if the properties and accidents be visible the subject is visible because this is the formal reason why a congregation is visible for we see not the spirits and faith in the hearts of the single congregation but we see their profession in single persons and their meetings in one place for hearing praying praising and partaking of the seals Now all these we see in three or four or six meetings or conventions of the Churches associated which shall but make one numerous congregation of ten thousand as the dissenting Brethren said of the Church of Ierusalem and we see them severally meet as we see the Church of our own single congregation As for their poverty sickness imprisonment and the sufferings of these of the same congregation of which we are members we see not these in Church meetings but in single members and these must be visible in many congregations as the famine in Iudea for which Paul made a collection as well as in one From all this its clear that it is false which Mr. H. saith That all particular Churches are all the members that the Church visible hath For Apostles godly sojourners dissolved members are not members of congregations not are they congregations themselves and yet they are members of the visible integral Catholick Church CHAP. XXVI Other Arguments against the Church-Covenant are vindicated Mr. H. Mr. R. plainly affirms That when one enters a member of such a Congregation under the Ministery of A. B. he cometh under a new relative state by an implicitâ or virtual covenant pag. 95. which is cross to that which was affirmed pag. 92. Ans. Mr. H. cites not my words to the full I deny not but he that enters a fixt member of a congregation comes under a new relative state of a virtual covenant and so does he that enters a member of a Christian Army of a Family of a Society in a Ship But the state of the question is not touched for the state of the question is not Whether this new Covenant make the adjoyner a member of the visible Church where as he was no visible member before that is whether a born Englishman by being made a citizen of London was made an Englishman and a born Subject of England whereas he was not a born Subject before 2. Whether doth this New-covenant give him right and claim to Church-ordinances and seals of the Covenant of grace so as without it the man hath no right at all to Ordinances Sure it s a great sin to lay more weight on either the Temple or the Ark than God hath laid on them But this Covenant so used is a fancy Mr. H. A Church newly erected becomes a sister-Church with others yet she needs not a new Covenant saith Mr. R. to accomplish it Ans. No certain our Covenant once entred all the relations that depend thereupon are included in the first Covenant A woman once being married all duties to the husbands kindred results from the Marriage-covenant there is no need of a new Covenant Ans. Yea but a Church newly erected becomes as really a part of a Synodical body that is really obliged to engage for association saith Mr. H. and it s both lawful and useful as a person becomes a member of the single congregation And officers are no less married to Synodical duties by the light of nature and right reason saith the same Mr. H. than single persons are married to congregational duties therefore a covenant is as necessary in the one as in the other magis minus non variant speciem if there be a marriage here officers are more married to the associated Churches in general as to the complete correlate than to the single and inadequate correlate the bit of a single congregation 2. A man born in the Covenant of grace and baptized is engaged in all duties Mr. H. The Apologie said It s not the Rule of the Word touching Man and Wife Magistrate and Subject that makes people in such a state but the Covenant thus stands unanswered by Mr. R. Ans. This is for me but he being born in the Gospel-covenant and baptized to all Churches he is a son a married member to all congregations 2. Mr. R. constantly denied the naked comparison as blasphemous and Popish the Church is Spouse to no sinful man Pope or any other Enaristus The Councel of Carthage of Sardis of Antioch so judge That the Bishop is the Husband the Church his Wife Innocentius the III. As Almighty God hath left the Marriage-covenant to be dissolved by his own judgement onely so let not the Bishop leave his Church But Calvin and Luther say The Lord is the Husband of the Church So Bullinger Musculus Gualther 2. It makes communion between the Pastor and those of
congregation Yea I adde A member of the visible Church whereas he was no better then a heathen before and the Churches of New England say with me Though Mr. H. say That never one of them said any such thing And sure this is one Church-covenant by which persons are made fixed members of a congregation Ergo they are by this covenant made members of the visible Church whereas they were as pagans before But there is another Church-covenant by which pastor and people are married and every member so married as they cannot act as Church-members without their own congregation and he cannot act as a pastor toward any but toward his own flock Hence a new Quaere Whether there be two different Church-covenants 3. It s without question that the family of Abraham was Gods covenanted people before circumcision was instituted Gen. 17. nor is there any ground for a formal Church-covenanting among themselves And it speaks against all Scripture to say there was a Church covenant in Egypt and in the Wilderness Exod. 19. 1 5. for they were not made Church-members for members they were before by these covenantings with God And this is Mr. H. his own consequence They are members before they chose their Pastors Ergo. So I retort Mr. H. If this covenant difference the visible Church from the invisible as the formal cause then there have been no visible Churches since the Apostles times till now Now the Churches saith Mr. H. in England Holland c. have the implicit covenant at their practice evidenceth Ans. Yet it must fââ¦ow since presbyterian Churches believe and practice juridical power without the bonds of a single Independent Church in divers associate Congregations 2. And do not contend for but are against really supposed Saints as only constituent members of the visible Church and in the causes internal and external And 3. are so contradictorious to Independency there have been no Church according to the rule of the word since the Apostles dayes 2. If an implicit covenant suffice we shall find popish Churches to have much of that Mr. H. Though many unwarrantable wayet convey this covenant yet it self may be warrantable Ans. If by ways Mr. R. mean as he doth wayes inseparable causes pillars means and undeniable consequences the covenant must be the more unhappy as the unlawful wayes of the Mass the lifting up of the bready God and Idolatrous Ceremonies inseparably conveying it render it unlucky Mr. H. It is a dream to say that when the Apostles came to plant Churches that private men not the Apostles converted them Where is the man of ours that will affirm that all All are converted by private Christians Ans. The reply auswers not a whit to the Charge of Mr. R. now when the Apostles are not 2. The Apostles by our Brethrens way are not Pastors so much as extraordinary nor publick men for extraordinariness destroys not the nature of Pastors and to our Brethren Pastor and flock are relatives but the heathen are no fed stock nor these who now teach the Gospel to the heathen Apostles nor Pastors 3. These who teach that now Apostles ceasing Pastors as Pastors convert none according to the revealed command of Christ but pre suppose all are converted before they be admitted members they convert not as Pastors Ergo they must convert them as no Pastors Ergo they convert them as private men except there be a middle preacher between a preaching officer and a private man but this every where is taught by our brethren now this middle uncalled man must be the ordinary converser of all 2. Mr. H. teacheth that the Church homogeneal in ordinary now when there are no Apostles is before Baptism and Ministry now this Church is all the visible sovieties of confederate converts on earth Let Mr. H. tell us who converted them not Pastors for they are a framed Church in esse and operari the Fathers and sole Creators of all Officers Mr. H. It is unwarrantable to say Pastors now convert not Indians and Heathens saith Mr R. It is warrantable enough saith M. H. Answ. Enough is a feast Converters of Heathen now are either Apostles Evangelists or Ordinary Officers and Pastors or of some middle new Officers this latter cannot without Scripture be said not the former for they want the gift of tongues and miracles nor are they ordinary Pastors For Pastor and flock saith Mr. H. Shepherd called and Church chusing Husband and Wife are Relatives But Indians are no chusing Church Mr. H. Men must be satisfied in conscience of the conversion one of another saith Mr. R. Ans. To reasonable charity they should saith Mr. H. and no doubt it was in Ananias Saphira Ans. But their long conversing together for this satisfaction Mr. H. bringeth down to two poor experienced Witnesses Magus and Iudas for every one must witness of another and that witnesses were called and judicially deponed that all the 3000. Act. 2. and all Iudea and all round about who were baptized Matth. 3. 3 4. Mark 1. 5. Luk. 4. 21. were real converts who can believe except you believe for so saith Mr. H. Mr. H. What is all this to overthrow the covenant Ans. Very much for it destroyes the Ministry for though some private Christians may convert some yet no man can shew me by our brethrens way that pastors now do convert any at all contrary to Mat. 28. 19 20 Rom. 10. 14 15. Eph. 4. 11 12 13. 1 Cor. 3. 5. 2 Cor. 5. 20. Act. 26. 16 17 18. or if they convert any they do it not as pastors M. H. They which have no Church-power can put forth no Church power but such as Churches to other Churches Ans. The proposition is weak they put forth an act of love of counsel of approbation of conjunction as well as power Mr. R. grants one single Congregation to have no power over another many Churches sent to Parliament to declare their judgement may approve of their determinations if holy if not may confute them yet they have no Church-power over the Parliament Ans. 1. My argument is mistaken many Churches suppose mine have not power by this way to receive in one Church nor Iames Cephas and Iohn power to receive authoritatively Paul as they do say Calvin Pelicanus Pareus Piscator Diodati Beza yea Ierom also before them Mr. H. If Mr. R. constâue a token of consent consensionis to be a Symbole of authority it is beyond my understanding Ans. Mr. R. never understands private consent or private counsel such as one private man or woman may give to another private person of their own or of another congregation to be publick authority but I acknowledge a publick authoritative and Aopstolick consent to be in Iames Cephas Iohn and their meaning was Brother Paul our counsel as Brethren is and our consent you be a Preacher but we have no Apostolick authority from the Lord to own you as an Apostle
absundity to say She destroyeth her own Ministerial feeding her own sacramental communion by which she is one body with all the Saints on earth as the Brethren grant and its sure from 1 Cor. 10. 16 17. 12. 13. as touching any spiritual well-being and feeding by these wretched feeders but they have no authority to do it I see no inconvenience why a Corporation may not out and lay aside all their Aldermen and Major if they turn Lions and Leopards and so destroy the present individual Government while they labour their own safety and the safety of their priviledges But the case is not alike except Mr. H. prove That the Church of believers hath the same positive power of Government intrinsecal without their officers and onely fathers who begat them to Christ to use the Keyes and formally to excommunicate them as a free City hath over their Magistrates 2. If the officers die sure the organical Church dies and the organical and the ministerial and politick essence of that visible Church as it is totum integrale dies 2. I retort the Argument When the Church of the Jews Acts 13. 18. turns heretical and blasphemes and refuses to be the married wife I speak in our Brethrens language if the Church of officers reject them and turn to others it shall not follow 1. That the officers destroy their own husbandly power while they labour their own preservation which is the great absurdity that Mr. H. puts upon Mr. R. as enough to cast the cause 2. Shall it follow That the officers without the people or governing without yea contrary to their consent is a true visible Church in no sort Mr. H. When the tents are removed they are not the shepherds tents to remove the candlestick is to remove the Ministery and remove all the Officers the Church is not a body visible eating one bread 1 Cor. 10. 16 17. So Mr. R. But Mr. H. answers Yet they are called tents fit to receive shepherds and are the same they were before the shepherds were chosen and remain the same To remove the candlestick is to remove the Ministery because Ministery and Ministers have their dependence on the Church destroy the man the whole you destroy the parts but it holds not contrariwise its true in a Ministerial Church i. e. an organicum totum when you take away any part you lame the integrity of it but you dedestroy not the essence of it as it is totum essentiale Ans. It is enough to me if ye remove all Officers and Shepherds it is no ruling Church though the fitness of choice which is no act of government do still remain yet the fitness to ordain and to excommunicate remains not for they never had it Luke distinguishes the one from the other Acts 6. 3 5. the multitude ãâã ãâã ãâã ãâã ãâã chused not the Apostles but the twelve Apostles not the multitude ordained them by praying and laying on of hands v 6. as the Elders do and they only in the New Testament 1 Tim. 4. 14. 1 Tim. 5. 22. 2. It is good that Mr. H. grants that to remove the Candlestick is to remove the ministââ¦y I hope he means the shining burning and guiding Ministers and Watchmen 1 Tim. 3. 1 2. Mat. 5. 14. Ioh. 5. 35. But in the other page 91 32. It is cross to all mens apprehensions saith he that the Candlestick should include Candles and Lamps 3. Nor is it true in Mr. H. his way that to remove the candlestick is to remove the Ministry for there remaineth a preaching and a praying Church which is at the ordaining of Officers and sending them Act. 1â15 6. 24. Act. 13. 1 2 3. Act. 6. 6. which doth only make and unmake officers saith Mr. H. 4. Destroy the whole saith he and you destroy the parts but it holds not contrariwise why not contrariwise if you destroy all the parts otherwise the Logick is naught take away eyes and ears and hands and feet and all the integral parts or all the essential parts and you destroy the whole in any sense too much of this Logick Mr. H. gives us 5. Take away saith he in an Organick or Ministerial body a member you lame the integrity Now the ministry and officers are removed by the people because they are heretical as Mr. H. teacheth page 90. I pray you remains there a ministerial or organick body no saith M. H. there remains a homogeneous body 4. Take away any part you lame the integrity take then away the ministry you lame the body O Logick the ministry is a separable adjunct to Mr. H. page 92. Here it is an integral part is an integral part an adjunct is the eye an adjunct of the organical body is the integrity hurt because a separable adjunct is removed 5. Nor is this true take away any part in an organical body and you lame the integrity it is only true of an organical part not of any part take away ten members believers only the Church remaineth an entire and unlamed integral body let ten free members of a City be removed by death yet the City remains an unmaimed entire body of Citizens ruled by Major and Aldermen 6. Remove the ministry the essence and organical body remaineth not Mr. H. That which is added is more beside the cause It is granted where Officers are not there is no communion of the Sacraments is there therefore no Church-communion Ans. If this communion be removed there is no communion of the Church which being many members is one body 1 Cor. 10. 16 17. 12. 12 13. And what reason but a Church and the only instituted visible Church in the new Testament as the book of Discipline of N. E. makes it should be a complete Church in being and operation and partake of all Church-communion though it want the officers which are to Mr. H. but poor harmless separable adjuncts page 92. and this is somewhat for the cause M. H. We have done now with the first Quere and made it clear That this Church is before all Officers and may be without them Ans. So Mr. H. hath done and made it as clear as midnight darkness with whole two Arguments the one whereof is a poor Grammatication and scarce that and the other a begging of the question that there is a ruling Church before and without officers which may make and unmake officers CHAP. II. Of the Nature and Being of a Presbyterial Church Mr. H. The qualification of the Church as totum essentiale in the order and prâcedency of it in regard of her true Officers we have dispatched Now we speak of it in comparison with a Presbyterian Church Ans. Let not then the Reader exprest any visible Church organical to be spoken of Organs are but separable adjuncts the only Church spoken of and acknowledged by Mr. H. and our brethren is an homogeneal Church of onely believers which Mr. H. now calls the Church before
he called it a Church and this Church page 94. but we ask the question whether the word Church Mat. 18. 17. Tell the Church 1 Cor. 1. 2. Unto the Church of God which is at Corinth And 2 Cor. 1. 1. 1 Thes. 1. 1. 2 Tim. 2. 15. be this congregational Church without the separable adjuncts of officers and the truth is the place Matth. 18. The principal copy of the Independent Church can mean no Church according to our brethrens way for no reason can say that the Keys of the Kingdom of Heaven Matth. 16 19. and the power of binding and loosing Matth. 18. 17 18. are given to the separable adjuncts of the Church but such are the officers saith Mr. H. page 92. and to such as are no essential parts of the instituted Church and of the only visible Church of the New Testament But M. H. makes it clear as he sayes that the Congregational Church is before the Officers and may be and is without them therefore officers can be no essential parts of the Church of the New Testament And so this Church void of Officers must be to our brethren the first and principal subject of all Government Rule Keyes Officers and what not Mr. H. being to evert Presbyterial Government he begins at the Pillars The Presbyterian Church consists of three Pillars 1. There must be several congregations made entire of such members to make up an integral body of Rulers and Ruled Ans. There is a crack in this Pillar it is not essential to a Presbyterian Church that all the congregation be entire and formed Churches having their own Officers distinct from the offices of others we cannot determine that Matthias had a determinate flock to which onely he was a fixed Pastor and Peter another and Iohn a third we rather judge the whole twelve fed in common sometimes in one congregation in this house dayly and sometimes in another but all the huge thousands could not feed in one house otherwise many congregations framed and fixed or not framed and fixed are all under one Presbytery as the Learned and Reverend Assembly at Westminster teacheth If the Pillars be dreams the house that M. H. storms is also a dream To the second Pillar we shall speak hereafter if the Lord will 3. These Churches send Rulers by way of delegation to whom they submit Ans. This also is a faulty Pillar 1. They so send as they may be present to hear dispute dissent to what is amiss nor are the Pastors delegates 2. They submit to them not simply But first reserving judgement of discretion Secondly and with liberty to appeal 3. The whole Elders of six congregations in a City may all meet in one common Presbytery without any delegation and that is a Presbyterial Church as is the meeting of a Congregational Eldership Mr. H. To their power of Iurisdiction the Churches must submit but it ariseth from a power of order or office to preach Ans. Well said then cannot they exercise the highest acts of jurisdiction to excommunicate all the Elders as Mr. H. saith page 92. they do for the people hath no power of order or official power to preach the Gospel and administer the Seals page 92. and yet Mr. H. saith they may communicate all their officers Mr. H. There is a Iurisdiction official that issues onely from the office this the officers have Answ. This Lenitive is a Corrosive Here is the matter the people have jurisdiction and do excommunicate but not by an official jurisdiction but by another power So a Midwife baptizeth in the Roman Church but not by a power of Order as a Priest but its valid An Usurper judgeth but not by a power derived from the Royall Power of the Soveraigne Ruler 2. By what Scripture can any power of the Keyes given by Christ onely to the Church of believers be given to separable adjuncts of the Church Mr. H. None is a steward unless appointed over the Family by Christ 1 Cor. 12. 27 28. Hence Papists and Prelats erre officers and offices are coronation-mercies and proceed from Christs ascension Eph. 4. 11 12. 2. They are means of worship instituted by him 3. He onely can blesse them Answ. 1. None are stewards to put in and put out stewards and excommunicate them but such as are appointed of God But believers without officers are no stewards at all 2. Censuring and excommunicating is an authoritative way of edifying 2 Cor. 10. 8. 1 Cor. 5. 4 5. 1 Thess. 3. 14. shew in all the Word where believers and private Christians are to edifie and build up in the faith their Pastors and that in an authoritative way The people so must 2. Be coronation-mercies and gifts given of Christ ascending to heaven for the perfecting of the Pastors and the work of the Ministery to gather in Apostles Evangelists Pastors to Christ. Whereas the Text saith the contrary That Pastors were given to gather in the people and the people or unofficed Brethren were not given to gather in Apostles 3. If Excommunication be a Worship administred by the Brethren upon Pastors then must a promise be made to unofficed Brethren who excommunicate Behold I send you as Matth. 10. 16. This we reade not Mr. H. He that is called and appointed an officer according to God and the Rules of the Gospel as he needs no other power but that of his office to authorize him to execute it So there is no power by rule or right that can hinder him in the due execution thereof Ans. This is a ground against both Episcopacy and Presbytery Presbyters may preach in other congregations than their own if they be officers over it as Bishops may in many congregations 2. The Pastor if called of God may do his office without horrowing a power from the Pastor of pastors to do it but he must preach hic nunc in an orderly way upon a day and time of the day appointed by the Church 3. He hath an office to preach and administer the seales any where yet must he have the call by desire consent or some other way before he can do it in another congregation 4. Nor can he rule or administer censures as his alone extra collegium without the authoritative concurrence of the Elders and tacit consent of the people though he be an appointed officer of Christ. So this ground is weak Other weak grounds we shall consider after CHAP. III. The Arguments of Mr. H. against the Presbyterian Churches are removed as weak MR. H. Arg. 1. If the Churches combined have no more power than they had before they were combined they can exercise no more Iurisdiction than before and therefore have no Presbyterian power are no Presbyterian Churches But they have no more power after their combination than before Ergo. The Assumption where the doubt onely lies is made out thus They who have no more office and officers than they had before they have no more
jurisdiction as in the first ground power of jurisdiction flows from power of office But they have no more officers for each send their own therefore they have no more power Ans. Mr. H. says The doubt is onely in the assumption and takes the proposition for undeniable The major is false for by this argument two single congregations each a hundred in number lying so near as they may most conveniently meet cannot lawfully unite in one Church for the better attaining the end of Christ which is edification for say they be the same number of offices and officers then they can exercise no more power of jurisdiction after the combination over two hundred than each of them did over one hundred But the Conclusion is absurd Yea this Argument destroys the Synod Acts 15. for suppose the number of offices and officers to be equal in the Synod after the Synodical combination and in the Church of either Antioch onely or Ierusalem onely before the combination which is a facile and ordinary supposition then they can exercise no more Synodical power it matters not what be the kinde whether of power of jurisdiction or not after the combination of these Churches than before and so the judgement of a Synod should be no more than the judgement of a Congregation But the consequence is absurd Let Mr. H. see to it and deal with Mr. Cotton to answer him 2. To the Proposition If the Churches combined have no more power extensively feeding a larger number after the combination than before then they can exercise no more jurisdiction no more by way of extension it is false for their united power is extended to a larger number now then the divided power was before to each single flock If the Churches combined have more power intensively of the same species and nature after the combination than before then they can exercise no more jurisdiction intensively than before It s true it is the same power of Christ the same valid Excommunication the same binding and loosing as to the specifick nature of binding and loosing that is exercised by five Churches in a City and exercised by ten Churches about We multiply not species to make all congregations to differ in nature and specie as Mr. H. doth against Logick whereas they have the same essentials Christ the Head the same Ordinances Seals the same Faith but then it shall never follow Therefore they have no Presbyterian power over many Churches and therefore they are not distinct Presbyterian Churches in local distinction magis minus non variant specious Nor are Presbyterian and Provincial and National Churches different in nature but onely in extent of Jurisdiction 3. It s a wide mistake That a Presbyterian Church hath its formal essence from a voluntary actual combination in such bounds or such a circuit more or less that is not a Pillar of Presbyterian Churches for their near association by dwelling where they may edifie or scandalize one another gives them right to be an associated Church not simply habitation but the habitation of such and such professors in covenant with God baptized and giving themselves up in profession to Christ as disciples before there be a formal consent they are obliged to associate yea nor doth that voluntary combination make a Presbyterial Church Mr. H. Arg. 2. If the Presbyterian Ministers have Iurisdiction then over all the Churches of the combination or onely âver some not over some onely for that is against the definition of a Presbyterian Church Therefore they must have Iurisdiction over all the Churches ten or sixteen If they have Iurisdiction over all these then they are Officers Pastors Teachers Ruling-Elders in office to them all for there must be an office and so officer before Iurisdiction and there is no Iurisdiction exercised but by an officer To say they are Pastors of them all is to make a road and ready way for Pluralities Non-Residencies Ans. Mr. H. gives us as also the Dissenting Brethren in the Assembly at Westminster did in stead of Scripâure a number of supposed incongruities which with equal weight fall upon their own way as upon ours For suppose that the twelve Apostles Act. 2. 4. 6. for divers years were Pastors to the many thousands that made up divers eight or ten congregations who daily convened from house to house Act. 4. 46. 5. 42. in Ierusalem and that all the twelve feed all the ten congregations in common Matthias not being a fixed Pastor to this congregation more than to this nor Peter a fixed Pastor to this flock rather than to this which is a thing most ordinary in great Cities where there be 12 Flocks and 24 Pastors and variety of gifts by interchange proves more edifying All the Pastors have jurisdiction yea and Pastoral charge over every one of the twelve Then 2. must they be Pastors and Teachers to every one of the twelve and because all the 24 cannot every one of them be residents and dwellers in all and every congregation of the ten or twelve Churches in Ierusalem that is physically impossible here shall be Pluralities and Non-residents and that which our Brethren call Diocesan Prelates here 2. That the Presbyterial preachers be pastors and teachers habitu and actu primo and in common to all the Churches of the combination in acts of common concernment though they be not actu secundo actual labourers proper and fixed pastors residents and dwellers in every congregation for that was physically impossible to the Elders of Ierusalem to all and every congregation is not absurd but necessary and the charge of Pluralities and Prelatical Non-residents follows by no Logick except you call the twelve Apostles who preached fixedly at Ierusalem some years Non-residents because that they could not every one of them dwell in every family of so many thousands at once In which sense multitudes of Independent Ministers shall be Non-residents and suppose there shall be a common Treasury to pay the labourers their wages and that collected out of the goods of all the thousands so combined the Independent Ministers upon the same account must be Pluralists and receive wages from many to whom they neither are nor can be fixed and proper and peculiarly feeding Pastors 3. Wisdome may forbid the Brethren to use this Argument There is no jurisdiction exercised but by an officer for the whole people men and women the onely Church instituted in the New Testament or their unofficed Male Church the Fraternity exercise the highest Jurisdiction and excommunicate all their officers and yet they are not officers by their own principles Mr. H. Mr. R. denies the Assumption That they bear the relation of proper Pastors to every one of these Congregations Mr. H. Proper Pastors they must be to all If the relation of Eldership to a Classical Church be founded upon the same office that a Pastor hath to his particular congregation then the Elders bear that same
because it is Scripture that is spoken and this is all the authority of Synods Would the Lord appoint Men Elders and Brethren and Churches to come many hundred miles to heal rent and spoyled Churches and the result of all is a meer counsel which a woman at home may give for the Scripture by the law of Nature warrants women to give this as well as men 2 Sam. 20. 16 17 21 22. 1 Sam. 25. 25 26 27. 32 33 34. 2 King 5. 3 4 13. And God reveals to women servants poor ones as much of this as to others of higher place Nor shall it help the matter to say it is safer to seek counsel from men then from women from many then from one for in the multitude of counsellers there is safety Ans. It is true But 1. This is no ground to seek to a Synod of Fathers and Elders of the bounds of these who are no Pastors nor Elders to us and can put forth upon us no Synodical no Pastoral acts upon this ground we should select Counsellors out of one or many Churches that have no relation to us and so this is nothing for such a Synod but only for many gracious Counsellors private or publick nothing at all for a Synod of Elders 2. When all is done their Counsel is but a Counsel that hath as much weight as it hath conformity with the rule of the Word and so hath the counsel of a Woman or a servant And it is considerable that the book of Discipline of New England hath no Chapter nor Discourse of Synods which shews they little value them Mr. H. These authoritative actt which are put forth in other Churches issue from him either as a Pastor or as no Pastor If as no Pastor then acts of Iurisdiction may flow from him that is no Ruler Mr. R. will gain-say this if they proceed from him as Pastor then either as Pastor of his own Church which cannot be or of another Church and then one man may have two Pastoral offices And all these Churches must be either his flock or not his flock they must be if he be Shepherd to them for that the nature of relatives requires the combined Churches are many distinct flocks and he cannot be a Pastor of many flocks Ans. This is the former argument with a new dress quod fuiâ demonstrandum But did Mr. H. believe his Topick probabilities would be received for demonstrations 1. To that These acts proceed from him either as Postor or as no Pastor Let him be a Pastor to a Congregation compassed about with nine single Congregations in Ierusalem in convenient nearness he feeds his own particular flock as a fixed Pastor actually imploying his constant labours upon them and by the same pastoral office as Pastor habitu actu primo to all Churches and more nearly to these nine he exercises acts of government for edifying all the ten in points of concernment which necessarily must concern them all and it no more doth follow by a shadow of consequence that he exerciseth two pastoral offices over many Churches then the same Pastor exerciseth three Pastoral offices or four over his own particular flock as if it were four flocks because he preacheth pastorally to some and administers the Lords Supper to others as to strangers 2 Others as Infants he baptizes as unconfirmed members Or 3. Others he excommunicates 4. Others he converts as finding them no visible Saints by one and the same office he feeds and governs all 2. The same argument is retorted Archippus administers the Lords Supper as Mr. H. his book of Discipline and Mr. Cotton teach and the word warrants him to do to fourty godly visible Saints out of fourty Sister-Congregations either as a Pastor or no Pastor to these fourty either as to his own flock or not his own flock not as no Pastor Mr. H. Mr. Cotton except they follow Socinians and all shall gainsay that if as a pastor then by Mr. Hookers argument he must have Pastoral offices over fourty Churches So the same argument destroys the Synods though some way soundly established by Mr. Cotton yea Mr. H. grants it is lawful to tender the seal of the Lords Supper to those of other Congregations yea he is warranted by the word so to do 1 Cor. 10. 16 17. 1 Cor. 12. 13. Eph. 2. 12 13. Eph. 4. 1 2 3 4 5 6 11 12 13. It is against the Congregational way and it is not equal to bring quod fuit demonstrandum such strong demonstrations as he calls them against Mr. R. and the Presbyterian Church which destroyes his own congregational way 3. If he act as a Pastor and Shepherd to them his flock they must be for that the nature of Relatives require This is a mistake of the nature of Relatives for the adequate and complete correlate to which every ordinary pastor is referred as a Shepherd to the flock as a husband to the wife actu primo is all the Churches on earth as a physician is referr'd to all the sick on earth not adequatly to this one sick person but actu secundo in the actual exercises of the ministerial calling very pastor indeed now is refer'd to one flock as a fixed providential feeder and to these round about the same way in acts of government that concern associate Churches but it follows not as is said that he is a proper fixed pastor to these Churches round about for these words feed the flock which is ãâã ãâã ãâã ãâã ãâã amongst you 1 Pet 5. 1. Act. 20. 28. Take heed to all the flock over which the Holy Ghost hath made you Overseers Have no such sense as feed the one single Congregation only as a husband to your wife that is in Ephesus and beware of the spiritual adultery of taking pastoral care of the other Churches of Christ that are ãâã ãâã ãâã ãâã ãâã amongst you Mr. Cotton saith the Church in the Canticles and say I the pastors also take care not only for her own members but for her little Sister which she thought had no breasts Cant. 8. 8. And I hence infer that a pastor is to take a pastoral care of the Churches associate Acts 8. 14. 2 Cor. 11. 16. for they were among them as well as the single congregation And when Paul saith take heed to the whole flock ãâã ãâã ãâã ãâã ãâã he meaneth not only a single congregation but divers congregations and many sheep in the flocks of divers congregations as ãâã ãâã ãâã ãâã ãâã signifieth not a few but exceeding many in Scripture Phil. 2. 21. 1 Tim. 2. 6. Heb. 2. 9. 1 Tim. 2. 4. Ioh. 11. 48. Ioh. 12. 32. Rev. 5. 13. Mr. H. The Presbytery are Elders to the classical Church saith Mr. R. in some respect not simply ãâã ãâã ãâã ãâã ãâã not in things proper to each congregation but in things common to all the united Churches to wit in things which rather concern the
consociation of the thirty Churches about then the thirty Churches combined in particular By our Saviours rule Matth. 18. saith Mr. H. the offender is privately First to be rebuked Secondly then before two Thirdly before the Church nearest the Congregation The classical principles admit not this 2. Suppose the man in his private fault continue obstinate this obstinacy is reâ propria proper to the Congregation why may not the Congregation without the Presbytery then oast him out for this pertinacy was made known only to the Congregation or Church Object But the neighbouring Churches must avoid his company upon knowledge given Answ. So must the Churches of another Presbytery or Classis or of another Province and therefore there is no more need the one should have a hand in the censure then the other Ans. 1. The congregation in private scandals by our principles which Mr. H. it seems knows not doth admonish and the offended person is to admonish according to the order of Christ Matth. 18. 2. Mr. H. taketh for granted that the place Matth. 18. is a Rule for removing onely private scandals 2. And that by the word Church Matth. 18. is meant onely his own Independent congregation 3. That Christ Matth. 18 shews of no removing of scandals between two visible Saints dwelling in one Christian family who by the principles of Mr. H. may by their own free choise be members of divers congregations a strange dream 4. He supposes it must be onely one single man that trespasseth against a brother but if ten or many sister-Churches transgress against sister-Churches Learned Whitaker Calvin Beza Pareus all Protestant Divines all Fathers all learned Doctors Papists Lutherans Doctors Councels all the Martyrs who by the Text Matth. 18. appeal to a General Councel did but abuse the Text in applying it to Synods whereas Tell the Church is now found to be onely the single congregation whereas the contrary is sure There is a figure 1. In thy brother for he means many brethren within or without the congregation 2. By trespassing by a Sydecdoche he means all scandals else we were not to complain of publicke scandals to the Church 3. By the Church he means all Churches respectively as those of Antioch in case of scandalous doctrine Tell a Synod Acts 15. 2. The obstinacy is not proper to that congregation if publick the offence of it stumbles the neighbouring Churches But 4. It will not follow that All of another Province should have hand in the censure as well as the Presbytery because those of another Province may hear of it for that is non causa pro causa for they are not in danger to be leavened so as those that are nearer and the wisdome of Christ hath accommodated Discipline to our bodily craziness For as when there be twelve thousand members at Ierusalem he will not have them all to meet at one house since they have twelve Apostles to teach them but in sundry congregations Acts 2. 46. 5 42. not can they partake of the seals in one house nor can they personally watch over one another as the new Church-covenant teacheth So neither will he have Elders ãâã ãâã ãâã ãâã ãâã in cities where many thousands were baptized purging their own body and it s not to be supposed that actual government for ordinary scandals should be by the personal presence of the Elders of remote Presbyteries and Provinces far less of the Elders of the whole Catholick visible Church For Nature Reason and the practise of the Apostles would say Except the scandal be more than ordinary wide and spreading only the Churches nearest to be edified or stumbled should have hand in healing and censuring though the whole Catholick and visible Church have also here some influence to wit tacit and virtual in that common Rule of Discipline which regulates the whole Catholick body as is said hereafter Mr. H. The second difference assigned by Mr. R. is that the Presbytery takes care rather of the regulating of the acts of governing in all these Churches than the governed Churches Mr. H. They express their care in judicial acts and that directly and immediately upon scandals and scandalous persons of any congregation Ans. Mr. H. should have added my words to the full that the Reader might have seen my minde What I speak comparatively Mr. H. would not hold it out to the Reader as if I meant it absolutely For 1. The Presbytery is glad that lesser evils be healed by Rebukes within the congregation 2. I deny not but the Presbytery doth and must directly and immediately judge greater scandals especially between congregation and congregation between Elder and Elder and Rulers and Ruled of the same congregation but ever under the former Reduplication as they are an associate body Mr. H. 3 Differ The Presbyterian Elders are Elders to all the Churches as the Elders themselves are in collegio Presbyteriali and properly as they are in Court Ans. But I assume saith Mr. H. the Elders there are proper Pastors of their own particular congregations therefore they must if at all be so here A Pastor in an Island cannot teach admonish excommunicate but in coetu congregationali or severed from his Church yet this hinders not but in these regards he is a proper Pastor to them Ans. Mr. H. yet halfs my words and sets down one member of a distinction and leaves out the other They are Elders to the Churches in the Presbyterial Judicature but separatim out of that say I pag. 326. they do not watch in such a way for all the souls of the Presbyterian several congregations as they do for the single congregations of which they are fixed Pastors And this is enough to make different relations pastoral which is my intent between the Elders in order to their own congregations and to the associated congregations as the Elders of Antioch are Elders judging in the Synod Acts 15. one way to Ierusalem and other to Antioch where they have their proper fixed charge to teach and rule and I shall not stand to yield that they act as Elders and by the same office of Eldership in the Presbyterial and in the congregational Judicature but an accidental difference there is 2. It s most unfound that Mr H. saith That a Pastor cannot teach admonish excommunicate but in a congregational meeting This is first to make him a congregational Pope or Prophet as the Papists do the Pope onely in Cathedra in the pulpit or before the congregation 2. All the dayes of the week except in the actual congregational Assembly he is a private man by this reason But the Word shall warrant the pastor as a pastor to visit to warn from house to house Col. 1. 28. Acts 20 20. 2. 46. 5. 42. in season and out of season 2 Tim. 4. 2. 2. 25. for he does not these as a private gifted man 3. By this reason a pastor is so a pastor a
husband a watchman to the flock actually assembled onely but not a pastor to give an account of this or that man or womans soul to God in the flock then if this or that man perish through the fault of the Elder who gave not warning Mr. H. hath taught the Minister a good excuse I cannot be charged as an unfaithful watchman with the blood of this single man who is lost Mr. H. saith I am onely a Pastor in relation to the flock assembled Church-ways but I am not a Pastor nor Watchman to one single man But ah this distinction shall not save the man from the charge of blood Ezek. 3. 18 19 20 21. 33. 13 14 15. 34. 4 5. Heb. 13. 17. I would not have expected from such a mans pen such a Tenet 4. Differ The Presbytery hath a Church relation to all these thirty congregations not takin distributively but collectively as they are united in one Church classical and in one Government Ans. If the Presbytery put forth acts of Iurisdiction upon these Churches distributively as they are severed then they have a Church-relation to them distrâbutively But they admonish and censure several persons of several Churches Ans. 1. So do the Synod Elders at Ierusalem Acts 15. put forth authoritative pastoral acts by the grant of Mr. Cotton upon the several Churches distributively taken yet are they not the proper pastors of these Churches and Commissioners of Parliament upon persons of a single city but as they have failed not against the Laws of that city but against the general Laws of the whole Nation and Parliament But it follows not that these Commissioners are Aldermen or fixed Judges of that city and so Mr. H. his consequence is weak Mr. H. These Presbyterial Elders must exercise jurisdiction over congregational Elders which is conceived by Mr. R. to be absurd Ans. Pastors with majority of official Jurisdiction over pastors of another lower species as Bishops above pastors I still look upon as absurd But that Elders in a Synod exercise Jurisdiction over Elders of a congregation that are the same in nature and degree with them is no more absurd than for an Eldership of a congregation to exercise Jurisdiction over some two or three scandalous Elders of their own number which Mr. H. will not call Episcopacy Mr. H. Mr. R. addes Elders of an Independent congregation are not Elders of their single congregations being separated from their Courts It seems a paradox for if separated from their Court their office remain then jurisdiction must remain Ans. It s not a seeming but a real paradox my words are halfed I said They are not Elders separated from their court in the notion these are my words omitted by Mr. H. of the relation of a Church-jurisdiction for they can exercise no jurisdiction neither excommunicate nor relax from excommunication being not in Court except they be prelates But Mr. H. addes a real absurd paradox that they cannot exercise pastoral acts of teaching but in the Church-assembly which refuted before Mr. H. 5 Differ Congregational Elders have power of order and power of jurisdiction without the Court but they have not power of jurisdiction but in the Court Elders have a power of jurisdiction as watchmen but a power of Church-jurisdiction they have not but in the Court. Ans. I never heard that their entring into the assembly should adde a new power 2. Nor did Mr. R. say their entring and sitting in the Court addeth a new official power they had the official power actu primo before but they can no more put it forth in acts being separated from the Court than a pastor might excommunicate his alone in his private chamber which were tyrannical and null Mr. H. The example of the great Sanhedrim toucheth not the cause or then destroyeth it Nor doth the example of Commissioners of Parliament for they get a new office to sit in Parliament but an Elder of a congregation by sitting in the Presbytery gets no new office Ans. It is a weak answer to say it helps not and not shew the cause but to lead the Reader implicitly for the great Sanhedrim ruled over all the Tribes and yet a Judge out of the Tribe of Dan though a member of the Sanhedrim did not rule over the Tribe of Benjamin but onely in the Sanhedrim and in some common cases The getting of a new office is neither up nor down the Commissioners of Parliament rule in that Court over all the Shires in the Land and by that Commission every Commissioner becomes not a Major of every City or a Judge in every Shire And by Mr. Cottons grant the Elders in a Synod exercise pastoral acts and lay on burthens Acts 15. upon the Churches and get no new office thereby But they do not for that become proper Elders and pastors over every single congregation in the bounds of the Synod Yet to Mr. H. this is a principle That if the Presbyterian Elders put forth pastoral acts upon all the congregations then must they be pastors to all the particular flocks for shepherd and flick are relatives Arg. 2. 101. But the Conclusion is absurd This is no less against Mr. Cotton than against Mr. R. and against himself who admits strangers to the Lords Supper c. Mr. H. It is obvious to every man that the Elder of the congregation hath the nature of an Elder in general and so can and doth put forth general actions that are common to other Elder Where the act is the object must be in its proportion and all this he doth without the Classis in his particular station for the species determines the act of the genus as Socrates confines the acts of the humans Nature to himself and it s known the Classis meddles with the particular offences that are as special as any Elder in an Island doth meddle within his owne place Ans. 1. It s obvious to all men That Mr. H. speaks new Logick obvious to the understanding of no man I doubt to his own For the Elders of a congregation because independent and subordinate and countable to none on earth but to Iesus Christ as Papists say of their wooden Head the Antichrist determine within themselves Suppose they he but some twelve of the twelve thousands at Ierusalem if these be once a formal Covenant-wise married Church of people and officers they do determine of the Doctrine of Circumcision of the Doctrine of Balaam Acts 15. Rev. 2. 14. for Pergamos is to them an independent flock and of Arrianism and of Doctrines and Scandals that concern many hundred Churches about and whether they determine right or wrong it s against the liberty and power Christ hath given to that Redeemed Body of ten and twelve to tell the Churches Oh! they must not part with their Soveraignty so or if they consult it s but of courtesie for single Pergamus is rebuked say our Brethren for not using their Church-power
blood and yet if the matter was too hard the same man was a Judge and a Member of the Sanhedrim Deut. 17. Mr. H. his last difference The Iudicature of Classis and Congregations do not differ formally saith Mr. R. but onely in more or lesse extension of power Ans. Then there are no specifical acts that the one puts forth but the other can put forth as occasion shall require gradus non variant speciem then they can ordain officers and excommunicate in the Congregation He said before if there be the same office there is the same definition and the same causes to wit of election and choice of the Classical and of the Congregational Elders Ans. The difference is only of more or less as of a River and the whole Element though divers learned men judge the Congregation to be no governing Church at all but only their Elders the delegates of the Presbyterial Church which consisting of divers Congregations is the first governing Church 2. There are no sââcifick acts which the Elders collectively taken may not exercise in both the one and the other but then shall it not follow thââ a single congââgational Eldership may ordain and exââmmunicate in one ãâã Congregation there alone divided from the body for congrââ¦nal Elders cannot teach oâderly and he is the God of ordâr ãâã ãâã in his Church in all the Congregations without a calâ Nor 2. Exercise the power of a Synod in them all 3. I ãâã this argument Archippââ hath the same office to the whole Congregation and to the single mâmbers who chused him and whom he feeds or then he hath so many officer as there be chusing and fed members ââught by the word and ruled which is absurd Eâgo as the single voââ of one member made him a Pastor to one and of a second made him a Pastor to a second and so forth So the âotes of the whole made him a Pastor to the whole for that is the same officâ thââ hath the same causes and the same choice and election saith Mâ ãâã Ergo where the same causes are not the same office cannot be but one single electing vote and the electing votââ of the whole Church by Mr. H. his way cannot be the same causes for one vote makes him not a Pastor 2. If Archippuâ hath the same office to the whole congregation and to every single member then as he ãâã pastoral acts of teaching and ruling to the whole so to the parts and single members but this latter is denied by Mr. H page 104 who saith That a Pastor cannot put forth Pastoral acts but in the Church assembly A strange imagination Mr. H. By the same official power saith Mr. R. that a Pastor teacheth his own fleck viva voce he teacheth others by writing Ans This is a new invention that I never heard of before 1. The official power by which he preacheth he receiveth by election and he may be rejected from it by the people in case of delinquency 2. By his official power he may require them to hear but may not require all Churches to read his writings and if they offensively refuse to read he cannot censure them as he may censure them that refuse to hear the word 3. If this power of writing of Books to edifie the Churches proceed from his office all Ministers by their office should write Books 4. That which another may do with as much authority and more authority of truth as being more able yet being out of office that cannot belong to the officer but to write books is such Ans. 1 Official power is not from election but from the saying on of the hands of the Elders 1 Tim. 3. 1 2. 1 Tim. 4. 14. 1 Tim. 5. 22. 2 Tim. 2 2. Tit. 1. 5. 2. It is true that a Pastor cannot require by his office those of another Congregation to hear him preach and receive the seals from him nor censure them if they refuse but it is a bad consequence of Logick therefore he doth not exercise these pastoral acts to them by his office as the Brethren grant 2. A Minister by his office may require his hearers to give much alms pray much read and confer much both these of his own and other flocks yet he cannot censure them for not coming up to the highest pitch of these affirmative duties except he may rebuke them and so may he do all who are remiss in reading edifying writings and the Church may censure unsound books Acts 15. 24. 3. Neither Mr. R. nor any judicious man can teach that either a gift to write Books or of eminent preaching praying exhorting proceeds out of a power of office it is a sanctified gift which the Church seeth and judgeth to be in any before they call him to office and any gift is by order of nature and time before the office and so proceeds not from the office and therefore it is not required that every Pastor should have a gift of writing books but if the Lord have given it to any they exercise it as such gifted officers as the Prophets and Apostles as such Prophets so gifted did write Canonick Scriptures so are Pastors if gifted to write and preach in their way and both to write and preach by their office Nor is it good Logick that all in office should write books because some by vertue of their office writ books for a Minister gifted with four Talents is obliged to gain with these four Talents and that as a Minister by vertue of his office but it is weak Logick to infer Ergo all Ministers by vertue of their office are obliged to gain with four Talents for many are obliged by vertue of their office to gain with only two to their Lord and with only one 4. It was needless to Mr. H. to prove writing of books doth not belong to the power of office because a learned man out of office may do it with more authority for Mr. R. had no such intention For sure if such a thing agreed to the office-power as the office-power then all Officers Pastors Elders were obliged to write books and yet Mr. H. does not very happily prove it because many learned men unofficed may with more authority of truth write books then officed men It is only some officed men he must mean or it is not true And then I retort it thus many officed men may write books with more authority both of truth and of office and two are better then one then some unofficed men less learned Ergo some gifted Pastors do not as Pastors so gifted and by vertue of their office relating both to the presbyterian Church and their own Congregation edifie all the Churches about by writing books It follows not Mr. H. We are told that Elders are ruling in all Churches collectively taken and they are teachers ãâã ãâã ãâã ãâã ãâã in some reserved acts not constant teachers he that rules teacheth but always the
same flock Ans. Take classical Elders as they are congregational Elders and that is all one as to say no classical Elders and then they are no teaching Elders and all that is gained is this a classical Elder as he is no classical Elder is a teaching Elder And so there is no distinction Ans. Such quirks become not grave M. H. What is a Synodical Elder Mr. H. saith a counselling Elder I reply that is no Elder but a counselling Brother or Sister But Mr. Cotton and our Brethren say better A synodical Elder is an Elder synodically teaching the Churches with pastoral and dogmatick authority without all power of jurisdiction that is a Synodical Elder as no Congregational Elder but as he judgeth in Synod is a teaching and a ruling Elder Then I infer that al Synodical Elder must be both an Elder and no Elder So animal as he is ãâã ãâã ãâã ãâã ãâã is non hâmo but he is vivââs It were easie to weary the Reader with many wild unsolid notions such like Ergo animal is homo non homâ Mr. H. So a Pastor may be a teaching Pastor to one Church and a ruling Pastor to two or three or thirty This is a Bâshop Obj. The Bâshop arrogates thiâ to himself alone Ans. Shew a rule of Christ why the Elders may not join many Elders to join with him for you have no rule of Christ to join many to him to rule many Churches nor hath he a rule to assume many to him Ans. Not any of the separation ever refuted with that strength of Scripture Reason Antiquity the domineeringg prelacy as the godly presbyterians in Britain and the reformed Churches But so many thousand Independent Monarchies and two Congregational or three Elders for a Deacon is for Tables Act. 6. subordinate in point of jurisdiction to none on earth is a more lively image of a domineering Prelacy then all the Presbyteries on earth 2. There is no rule to join other prelates or elders to a prelate an unlawful officer having power of jurisdiction the only proper pastor and all others are but pastors under him and his delegates But Mr. H. cannot say that the pastor of a congregation is an unlawful pastor to whom so many bastard pastors are added if he do this shall reflex upon his own way for the Synodical Elder is a pastorally teaching Elder to many Churches Antioch Ierusalem and also a teaching and ruling Elder to one congregation by our brethrens way Is the Synodical Elder therefore a pastor of pastors and a Bishop And Mr. H. cannot say but that there might have been divers congregations in Ierusalem and yet unformed Churches and that the twelve Apostles did feed and rule them all in common and so shall Peter teach one Congregation at once and rule many whom he cannot teach for physically it is impossible he can feed many at once and yet there was but one Presbytery and this we shall hear Mr. H. confess hereafter Ergo the twelve Apostles and Church-Elders feeding many Congregations not formed with fixed Pastors shall bring in such sort of Bishops as Mr. H. charges upon me Mr. H. If they do not both rule and teach they cannot fulfâl their Ministry Ans. How is it proved that Pastors cannot fulfil their Ministry except they both rule all the Churches with acts Synodical and their own Congregations also 2. How is it proved that there is a blank in the Ministry except Pastors both teach and rule these same persons some of the Congregation are so experiencedly taught of God that rebukes and censures of excommunication are never drawn out nor need to be drawn out against them never Interpreter so expounded Col. 4. Mr. H. If Pastors be Pastors and in office when they are out of Court then have they Church-jurisdiction out of the Court but the first is true Also censures shâuld be dispenced in the Congregation and there they must preach also Ans. Priests when not actuâlly sitting in the Sanhedrim Members of Parliament are Members sitting in the House and Pastors are Elders actu primo when not sitting in the Congregational Judicature Ergo they can exercise acts of jurisdiction out of Court in their Houses and may the Eldership preach out of the Court it is a shame to hear such Logick 2. Belike Mr. H. thinks it unpossible to dispence censures but the Elders must preach Ergo when the people excommunicate their whole Officers because heretical they must also preach pastorally for it is pastoral ruling and teaching which makes a fulfilling of the Ministry but the conclusion is absurd let Mr. H. see to it CHAP. V. The Argument from the onerousness of Presbyterial Ruling of many Churches and of Congregationally feeding of others against the Presbyterial Church are discussed MR. H. The classical course layeth a burden upon teaching Elders which Gods word never laid and which they are not able to discharge the Apostles appointed Elders in every Church to feed the flâck not the flocks Mr. R. the way of watching over Sister Churches is as dreadful for onerous careful laborious watchfulness in the way of conscience as to be bound thereto by way of duty for this bond of lovely and brotherly consociation which is the foundation of Presbyterial governing ties us to doe no more in governing and helping other Sister Churches then if We had no further warrant to promote their ed fication then the alone relation of brotherly consociation The sentence is saith Mr. H. unperfect and therefore that it may reach his purpose I think is must be thus expressed the bond of brotherly consociation tiâth us to do no more in governing Sister Churches then brotherly consociation simply can do is true but impertinent to Mr. R. his scope which is to compare the bond and burthen between brotherly association and office-imposition as if there were a parity between them Ans. 1. The classical course layeth no other burthen upon teaching Elders by way of united jurisdictions in governing neighbour Churches that are the same body and have the same seals common as Mr. Cotton and his own Discipline agrees as I often cite then the way of Churches both associated by brotherly association and by Synodical and authoritative governing as the same Mr. Cotton teacheth and Mr. H. saith it is true but not pertinent and if it be true why contend we 2. That it is not pertinent to my purpose is denied Why Because saith he Mr. R. his scope is to make a parity and equality between the burthen of Brotherly consociation and of Office-imposition But that is a change of my words and therefore must lie upon Mr. H. as his not my words except they be wrested Nor is it my scope to make an equality in quantity as if there were as Mr. H. most mistakingly saith the like care onerousness and labour required in duties of Christian watchfulness in a brotherly way as in duties of office relation But in equality of
people left to my pastoral care then as a Christian over these of another Province whom I am occasionally only to gain and whose faces I never saw Ans. Mr. H. leaves out the words in point of conscience to answer for them to God Which I have Otherwise in regard of using of more means he is obliged to more constant feeding by word seals dayly watching over the single flock then over all Christians on the other side of the Sea and some thousand miles distant from him But if the foundation of governing classical Churches be the love and union of the members of one body of Christ then there is much care onerousness and labour which is required in brotherly consociation to help as the care onerousness which is required in officership Mr. H. Ans. The proposition hath no truth because I love all consociated in one Synod whom I never saw and with whom I could never meet to do good or receive good But if I should be bound to put forth the like onerous and laborious care for their spiritual good as for these to whom by way of office I am bound in the same Congregation Then officers must either do too little or be bound to do too much Ans. This is neither my Argument nor my words my words are Par. 1 pag. 332. Now if we distinguish ONEROUSNESS CARE and LABOUR by way of jurisdiction the former is as GREAT IN FORO DEI in the Court of conscience as the latter These words are left out by Mr. H. qua fide let the Reader judge for the toil care onerousness and labour in point of conscience in the kind and sphere I urge in both by necessity of a divine command but the like care onerousness and labour in quantity in the use of more means in constant preaching personal comforting to all the Christians on earth as to the single congregation I utterly deny But can Mr. H. deny but the Apostles and Brethren Act. 15. did ow as much care onerousness and labour in a binding conscientious way in laying on synodical burdens which bind not onely saith Mr. Cotton materially for the weight of the matter imposed by divine precept but also formally from the authority of the Synod upon the Churches of Ierusalem Antioch Syria Cilicia as any pastor ows to his single flock and that because these Churches are all one consociated body and yet Elders of the Synod were never to see the faces of all these members of the Churches And I put this quere to the Brethren what warrant of Christ is there that a member of an Independent Church ow Church-care to watch teach admonish rebuke comfort as Col. 3. 16. Heb. 3. 13. 1 Thes. 5 14. to a fellow member of the same congregation only and ow no Church-care to another brother dwelling in the same house with him having with him the same faith the same baptism the same Lord the same covenant of Grace the same Saviour only because he is a member of another Independent Church Mr. H. Arg. 5. If they be Pastors over all the Congregations of the circuit then they were new chosen by the Congregations or not c. Ans. This is a repeated blast of an old horn there is this required that Churches about by their silence approve him as Pastor to one single Congregation but that all Congregations make a special election of him to be their fixed Pastor is no more required then that the Churches of Antioch and Ierusalem chose the Apostles and Elders who yet Act. 15. exercise pastoral and official acts over them by the grant of Mr. Cotton and our Brethren They are Elders of Ephesus i. e. of enery Congregation of the combination as all the Kings if they were met in one royal Court to govern the Nations in things of common concernment to all yet are called the Kings of the Nations These are words saith Mr. H. to darken the Elders met here have a new power distinct from the power over their several Congregations a Commission i. e. a new Creature The Kings if so convened have a joynt power of confederate Princes to act in things of common concernment and if that power were distinct from the particular power that they have over their own territories the comparison were parallel Ans. We may suppose such a convention of Kings the Commissioners or Mâssengers of the Churches have no new office but only are met to determin of such a thing as disturbs the Churches Act. 15 5. they differ as Elders and such Elders sent and nominate by the Church and act as Elders by the same official power common to Elders that are not sent and are called by the Church Apostles and Elders Act. 15. 23. 16. 4. 21. 18 25. then sending and commissionating is a condition of order appointed by the God of order no devise of men and the Churches submit to them as to no new office But 1. as to the messengers of the Church and gracious and sound Elders 2. If they speak according to the Law and the testimony not otherwise and the answer is as much against Act. 15. and against Mr. Cotton and all that are for Synods either juridical or consultative as against Mr. R. for they go to Synods who so go by a new power of order not by a new office Mr. H. This course nullifies the power of Elders and proplââf a Congregation and their proceeding in a righteous way for the Classis may judge a member to be excommunicated whom the Congregation judgeth and that truely not worthy of that censure here the power of Elders and people which act in a way of Christ is wholly hindered Ans. This weak Argument is fully answered by me before That Government which of its own nature hinders and nullifies the righteous proceeding of the Congregation is not a power from Christ. True but now the assumption is false for the presbyterial power added to the just power of a Congregation does strengthen and not nullifie the power of the Congregation That Government which by accidânt and abuse of their power in over voting two Elders who proceed according to the rule of Christ hinders and nullifies right proceeding in onâ single act is not from Christ is most false For because an abused power and abused government is not from Christ it follows not that the power and government it self is not from God I added an answer to this in my Book which Mr. H. passeth over in silence Suppose the Congregation and Synod agree in the truth as they do Act. 15. Will you say that Peter Paul and Iames their power is nullified and their three votes are swallowed up in that greater convention because to their power is added in this dogmatical determination the power and voices of the rest of the Apostles and Elders yea and some say of the whole Church Act. 15. 2 6 25. 16. 4. 21. 18 25. So say
one differ in nature from the acts in the other it no more follows then this Peter laughs to day ergo it shall be rain to morrow That Elders must constantly and fixedly teach and feed the Churches whom they govern synodically is denied by Mr. Cotton and that they must put forth all the acts of the essence of the office and that constantly and fixedly to all the Churches congregational presbyterial synodical to which they are referred as pastors in their several relations respectively is most false Mr. H. If it be one and the same office of a Pastor to the Classis and to a Congregation as Mr. R. saith l. 2. 329. then the office relates one and the same way to both the classical and congregational Church then if the congregational Church be their proper flock so must the classical Church be quae sunt idem inter se sunt idem uni tertio Ans. the first consequence is naught If it be the same office then the office relates the same way to both the classical and congregational Church A Pastor hath the same office to the whole Congregation and to one single man to whom he preaches for he is not two Pastors one to the whole and another to the part An Elder is the same officer to Antioch and to the Synod at Ierusalem Act. 15. for he is not two officers in reference to these two But it follows not that the office relates the same way to one man and to all the Congregation nor is he referred to the Synod as the fixed and constant feeder of the Synod but he is referred to a Congregation of Antioch as their fixed and constant Pastor it is wild Logick that one and the same office must relate one and the same way to one and to ten hundââd to the adequate and to the inadequate correlate and these that are one in one Faith one Baptism one Lord one and the same Seals it will not follow that they are one every way but in illo uno tertio For the whole Congregations on earth are one in all the essentials of a Church one Faith one Lord but it follows not that all the Congregations on earth are but one single Congregation The thumb is referred to the hand as a member and also to the whole body as a member yet it is referred to the hand as a nearest and proper member but to the whole body in a more common relation as the toe is referred to the body yet is not the toe a part of the hand as the thumb is but both are parts of the body Mr. H. The combination of Churches gives no office and so no power to the Elders of many Churches for they were Elders before the combination Ans. That they were Elders before the combination and made and ordained by the laying on of the hands of the people which is your homogeneous Church is an unwritten Tradition 2. The tacit consent of Sister-Churches even before the formal combination is enough on their part who neighbour with them to make them Elders M. H. Would you see a Pastor that hath the formal essence of a Pastor and yet never did nor is bound to preach it is the classical Elder 2. The Pastor may preach in his own Congregation and Minister the Sacraments but ãâã Presbytery keeps the key of jurisdiction 3. The classical Elder is not bound to preach to them over whom he hath jurisdiction And this is the Bishop Ans. A bishop is rather a Pastor to Pastors then to the Churches Envy cannot say this of the Elders of the Presbytery 2. The formal essence of a Pastor is not in being fixed to one Congregation as a Husband to a Wife so that it is adultery to act as a Pastor either in a Synod or in another Congregation as Mr. H. teacheth for so Elders in a Synod Apostles and Evangelists should not have the formal essence of Pastors 3. It is false that he is not bound to preach and minister the seals to another Congregation or members thereof if he be called thereunto But the Bishop is a Byshop ex officio is bound to preach to none but a Sermon to the Clergy once a year and not that he may be a Bishop and never preach 3. The Pastor of a Congregation as a Pastor hath power of jurisdiction in Collegio and hath no majority of jurisdiction and ordination at all as the Bishop hath 4. The Pastor of a Congregation yea all the officers thereof poor men have no jurisdiction without the people yea the people without them have majority of jurisdiction to make and unmake all the officers which is the formal essence of a prelate by Mr. H. his way the prelate is the virtual Church tell the Church i. e. tell one single man the Prelate who need neither do by vote or consent of other Elders or people as the prelatical way teacheth Our Elders are neither over the saith of the people nor can they dispence censures contrary to the mind of the Godly So Mr. H. hath not found the prelate with us but the Male Church which is above all their officers and all others is the prelatical Church But what if the Elders meet and confer this powâr of sole Iurisdiction upon one man and make him more then a Moderator Ans. What if the firmament fall if they make a Bishop they make a Bishop I cannot stand but see more of the prelates their majority pride dignity priviledges in the Authors cited in nature and essence distinct from our Elders or from Synodical Elders against whom the argument fights with the like strength as against us What famous Independents have refuted prelacy I or a few can read Mr. H. What rule of Christ condemneth the Churches of error for giving the power of jurisdiction to one man but will condemn the iâvesting many Elders with jurisdiction over many Churches let Mr. R. give me one place of Scripture or one sound Reason for it that one may be a Pastor to a people by whom he was never chosen c. Ans. The places of Scripture that tell us the Elders of Ierusalem were over so many as their constant officers who could not meet in one Congregation declare they had jurisdiction over that Church otherwise Elders of that Church they could not be but they could not all of them be chosen their Elders constantly teaching in all the Congregations for that was unpossible And our grounds for a Presbyterian Church and for Presbyterian Elders are these 1. To appoint Elders ãâã ãâã ãâã ãâã ãâã in every City Tit. 1. 5. Is to appoint a Colledge or Church-officers in every Church the Town or City of Samaria receiving the Gospel 1. As many even from the greatest to the least as were bewitched by Magus Act. 8. 6. 9. 2. Both men and women were baptized v. 12. and so were made a Church 3. The number being above the strength of Philip and so more then
one Congregation they stood in need of Peter and Iohn v. 14. to help in the work 2. The first samplar Church of Ierusalem is one Church in Government for their Elders are called the Elders of the Church of Ierusalem Act. 2. 43 44 47. 8. 1 2. 5. 11. 11. 30. But that this Church was not all one Congregation is clear 1. From the multitude thereof Act. 2. 43. three thousand 2. Act. 4. 4. Five thousand And then ãâã ãâã ãâã ãâã ãâã multitudes of men and women Act. 3. 14. and yet they were multiplied ãâã ãâã ãâã ãâã ãâã exceedingly and a great company of the Priests hard mettal to be wrought upon was obedient to the faith Act 6. 7. 2. They meet in sundry places from house to house Act. 2. 46. 5. 42. for the celebration of the Lords Supper breaking of bread nor is it like they durst bring into the Temple the new seal of the Supper The dissenting Brethren refused that 3. The multitude of twelve preaching Apostles for some years and seven Deacons for the poor declare that in 1. Such a plentiful harvest 2. In such a necessity of gathering souls 3. Of preaching in season and out of season that one Apostle could not preach to one Congregation the other eleven hearing that were twelve reapers all in one ridge in one single Congregation where eleven that time must be silent 4. The Apostle spoke with divers tongues that these of all nations understood Act. 2. 1 2 3. Therefore in divers meetings nor is it clear that all the three thousand heard Peter the Text saith v. 37. they that heard were pricked Act. 2. 11. the rest of the Apostles also spoke as Mr. H. thinketh 5. What agreeth to the Apostles as Elders agreeth to all Elders but the Apostles Act. 6. as Elders not as Apostles which is a Presbytery of twelve Elders over divers Congregations chose Deacons lay hands on them and praying ordain them v. 6. and use the joynt concurrence of the people for the chusing of them as a standing example to the Churches Now what they do as Apostles either in writing Scripture working miracles speaking with tongues c. they neither seek nor need the help or occurrence of others either people or any else There is no ground to say that all these thousands meet in Solomons porch Act. 5. 12. at one act of divine worship Congregational or that they were all joyning in one and the same prayer or that they returned to wit Peter and Iohn to their own that is all the thousands but to the Apostles who spoke the word with boldness Act. 4. 23 31. nor doth the word ãâã ãâã ãâã ãâã ãâã multitude note every individual person man and woman Mat. 8. 37. The whole multitude of the Gadarens besought Christ to depart Festus Act. 25. 24. All the multitude hath dealâ with me about Paul Luke 1. 10. The whole multitude were praying without See the Reverend Assembly at Westminster They meet ãâã ãâã ãâã ãâã ãâã in every house it notes a Church-meeting Act. 5. 42. 16. 15. 20 7 8 10. Rom. 16. 5. 1 Cor. 16. 19. Phil. 1. 2. but that all these thousands interessed in ordinances and government as the Brethren say meet for the same word breaking of bread government and censures in the same house needs no refutation it refutes it self 3. The Church of Rome though one body had many members Rom. 12. and could not be one single Congregation 1. In it were many Churches lesser as the house of Aristobulus Rom. 16. 0. Of Narcissus v. 11. 14. Philolâgus Neâea Iulâus and all the Saints wâth them v. 15. the Church at the house of Aquila and Priscilla many teachers and fellow-helpers veâs 3 9 12. 4. The Church of Thessalonica could not be one single Congregation their faith being heard in all Achaia and all places 1 Thes. 1. 6 7 8. of them Paul gloried in all the Churches v. 16. Paul at one Sermon converted of them ãâã ãâã ãâã ãâã ãâã a great mul titude and of devout women Act. 17. 4. not a few also what must be the growth of that Church ãâã ãâã ãâã ãâã ãâã Act. 15. 33. when they tarried at Antioch Steph. some time Beza not a little time Paul and Barnabas continued there ãâã ãâã ãâã ãâã ãâã with many other Teachers and when God layeth the dayly care of all the Churches upon one man 2 Cor 11. 28. and upon other eminent members of the same body that the Lord sent so many eminent Teachers and Prophets to one Congregation only at Antioch at Corinth who can believe it 5. The Church of Ephâsus had divers Congregations if not more then one 1 Cor. 16. 19. The Churches of Asia saluââ you Aquila and Priscilla salute you much in the Lord with thâ Churâh at their house So Marlorat so Parâus and Bâza on Rom. 16. See the English Divines on the place and Diodati There were divers small assemblies in one and the self same City See 1 Cor. 16. 19. Col. 4. 15. So were Church-assemblies ordinary for praying in the house of Mary Act. 12. 12. Joh. 20. 19 26. in an upper chamber at preaching praying and chusing of an Apostle Act. 1. 13. praying and baptizing in the house of Iustus Act. 18. 7 8 preaching in the Schoâl of Tyrannus Act. 19 9. preaching câlebrating of the Lords supper in a house of Troas Act. 20. 8 20. 5. 42. 10. 24. The Assembly of Divines at Westminster proveth that there were more congregations then one at Ephesus 2. That there were many Elders over them as one flock Act 20. 17 c. 3. That these congregations were one Church Rev. 2. To which adde 1. The multitude of converts Luke saith Act. 19. 10 17. three times ãâã ãâã ãâã ãâã ãâã all the Iewes and Greeks in Asia and at Ephesus heard the Gospel a great door there was opened Sorcerers converted Act. 19. and Paul giveth direction to Timothy how he should govern in the house of God 1 Tim. 3. 15 16. at Ephesus 1 Tim. 1. 3. upon whom he should lay hands 1 Tim. 5. 22. 1 Tim. 3. 1 2. 1 Tim. 6. 4. to what faithful men able to teach others he should commit the Ministry 2 Tim. 2. 2. Had it been a single congregation where one might teach at once only what needed such watching over false Teachers speaking perverse things and gathering Disciples and Churches out of one single Church Act 20. 27 28 29. and trying of false Apostles Rev. 2. 1 2 3. who were not sent to one single congregation and there hath been need to take heed to such as speak lies sow unprofitable questions 1 Tim. 4. 1 2 3 6 11 12. 2 Tim. 6. 3 4. 2 Tim. 2. 14 15 16. and so there must have been many preaching Elders there 6. At Corinth there have been many instructers 1 Cor. 4. 16. many Doctors and prophets 1 Cor. 14. 24
31 32. 7. Though there be many Churches in Galatia Gal. 1. 2. yet must they be one lump who have power to judge and censure false teachers Gal. 5. 9. and there is a Church restoring made by spiritual officers Gal 6. 1. otherwise they might have replied We Galatians have no power in one body to cut off a troubler who infecteth the whole lump every single congregation is to see to that and the troubler is without our Churches save to one only single Independent power say our Brethren 8. It s not possible that the Churches can send their common Messengers whom they choose 2 Cor. 8. 19 23. except the Churches convene men women and children or then convent in Elders of many Churches or the Apostles must have gone from Church to Church to beg suffrages and votes which sort of Election is never heard of in any Writer sacred or profanâ As to the first who can believe that men and women and children capable to hear and be baptized also which is the onely Church of Believers owned by our Brethren the externally covenanted and redeemed did send the Apostles to Ierusalem or received the Apostles and did welcome them or salute the Saints as Act. 16 3 4. Rom. 16. 16 Act. 15. 22 27 28 therefore need for it the second must be said That the Churches in their Heads Rulers Officers sent them which is a very Presbyterial Church 9. If divers Churches meet for laying on burthens by power of the Keys as M. Cot. saith exercising acts of Church-government then there is a Presbyterial Church governing without and above a single congregation by pastors neither chosen to be fixed and constant teachers nor that can possibly teach many congregations But the former Mr. Cotton and our Brethren teach Obj. This is no Church-power for a Synod is not a Church bâcause it is no Church-jurisdiction Ans. 1. The Antecedent is false 2. The Consequence is naught A number of private Christians wanting all official Authority so might lay on Synodical burthens binding materially if this be no Church-power 2. They are called the Decrees of Apostles and Elders Act. 16. 4. written and concluded Act. 21. 25. Saith Iames Act. 15. 22. It seemed good to the Apostles and Elders with the whole Church to send chosen men Now whether Church note the Apostles Elders and Brethren or the multitude of believers onely or the Church of Ierusalem made up of both the Decrees must come from Church-power governing teaching uniting and removing a Schism Though it were no power of jurisdiction yet here is a Church-power above a Church except it be said that so many pastors of the same or of divers Churches or so many private Christians commissionated from no Churches made the Synod Act. 15. and Synodically said It seemed good to the holy Ghost and to us But this shall no more import the promised presence of Christ to such as are convened in his Name Mat. 18. 19. 20. 28. 19 20 21. Ioh. 2. 21. than if so many private Christians had been convened and so may such of a sister-Church remove all Schisms and a Synod shall be nothing at all 10. If Christ build the power of binding loosing gaining upon brotherhood Mat. 18. If thy brother offend c. then as far as brotherhood goes if I possibly can converse with him and may be offended or edified by him so far must the power of jurisdiction be extended because these two The gaining of a brother 2. The safety of the Church by edifying of others and removing of scandals are intended by Christ. Mat. 18. but brotherhood is without the bounds of the congregation whereof I am a member Rom. 16 14. Salute the brethren that are with them 1 Cor. 16. 20. All the brethâen salute you These were brethren of other congregations 2. If there be no Church-tye upon me to gain any but those of mine own congregation then 1. There may be communion of Saints onely within the same congregation and no communion of Churches what Scripture is for this 3. It must be the will of Christ that we bestow no Church-rebukes upon other Churches which must be contrary 1. To Christian love to save others 2. Contrary to zeal for the Lords glory 3. Spreading the Gospel 4. Desire to remove Scandals 5. To be made all things to all men to save some 6. To serve one another in love 7. To promote the common interest of the whole catholick Body of Christ. 8. It s against our praying for the Church and that all Israel may be saved 9. Against the Doctrine of our Brethren who say That Churches ought to rebuke exhort warn comfort Churches 10. It s against the communion of Spiritual priviledges of one Head and Saviour one Covenant one God one Faith c. It s not enough to say We are the same Body entitativè for that entitative Body without this congregation is either visible or invisible if visible then members of divers congregations are of the same visible body and to say that other congregations are not as visible as that whereof I am a member to me and others about is to deny twice three to be six for one Christ one Faith one Profession the same seals are as visible in a Church within few paces to me as in the Church whereof I am a member to say it is invisible is to speak against sense CHAP. VII Of a Church in an Island MR. H. If a Church in an Island may dispense all Censures and all Ordinances then every congregation may But such a Church may For 1. it is a City and a little Kingdome of Christ. 2. The essential notes of a visible Church agree to it Ans. The consequence from a broken arm to a whole arm is not good or because Iames the day before he be beheaded in strong prison cannot discharge all Christian duties to brethren and to neighbour Churches therefore he is not actu primo a Christian. A Church in an Island is not actually associated with other Churches and so cannot in the full extent dispense all Ordinances of rebuking comforting neighbour Churches and of withdrawing communion from them because of the want of the object not because of defect in the subject I might retort the argument Therefore associated congregations cannot dispense all Ordinances of rebuking comforting c. But the latter is absurd 2. An homogeneal Church in an Island void of pastors and men able to teach cannot administer the Seals by Mr. H. his way 3. A Church so divided and not associated is imperfect and may remove scandals within it self but it follows not Ergo every associated Church may remove scandals within it self and without it self also independently and without any subordination to united powers of the associated congregations it follows not the notes of a visible Church agree to such a Church imperfectly except it be said That the same Church from its own intrinsecal and
internal independency can dispense censures it proves nothing but the independency here is extrinsecal and objective and so accidental and the affliction not the power of jurisdiction in this Church Mr. H. There be all the officers in such a Church in an Island and all the operations operari sequitur esse and the end is the same in both the perfecting of the Body Ans. There be neither all the Church-operations because there is no dispensing of pastoral acts censures Church rebukings Church-warnings to neighbour Churches nor is there the same adequate end which is the perfecting of the visible body round about as far as may be which is the complete end of an associated Church the perfecting of one single congregation is a mangled and imperfect end Mr. H. 3 Ground Where there is an office or power appointed of God there needs no other power but the office to authorize the work Ans. There is nothing more false Every pastor hath a power to preach but there is need of a call of God to preach to Macedonia not to Bithynia Acts 16. There is need of a call to preach fixedly to this not to this flock and to ossociated Churches 2. How is it proved its but begged that there is a power independent in an associated congregation Mr. H. If the power be the same and the end the same the power must be vain if it be not put forth to the end the power and institution of Christ should be wronged if it should be hindred in attaining its end Ans. This is also a false ground Power of admonishing of rebuking of preaching is not wronged when the object to wit neighbouring Churches are not and the Lord cannot wrong his own institution It s a carnal reason to say an institution is in vain a power when they are not put forth in all possible acts Steven is stoned Iames is beheaded Paul imprisoned the Church scattered that they cannot by a physical impossibility meet to remember the Lords death preach the Gospel dispense censures is therefore the power given by Christ to do all these in vain Mr. H. Neighbourhood of other Churches is but a separable adjunct it can adde nothing to the constitution and so to the operation of the Church for death and dissentions may take away some Churches and may nullifie them Ans. This is for me Neighbour Churches are extrinsecal to the nature of a Church in an Island Ergo the Church in the Island hath a ministerial and official power actu primo to rule and joyntly edifie the neighbour Churches if they be If any say Evah was accidental to the nature and to the operations of Adam will it hence follow a power of procreating children is accidental also to Adam no more does it follow from the notexistence of neighbouring Churches that the Church in the Island hath no power to edifie and joyntly rule those nighbouring Churches its poor Logick because the object is not to remove the power Such a man is in a dark dungeon Ergo he hath no visive faculty and because light and colours adde nothing to the visive faculty or to its nature and essence Ergo if light and colours be removed the visive faculty is removed So associated Churches are accidental to the Church in an Island Ergo that Church is deprived of all politick power to govern associated Churches if they were it follows not Mr. H. Suppose a Church be gathered in a wilderness any latter Church planted beside it cannot binder nor abridge the liberty power authority and operations that all are from Christ and when the same intrinsecal power of constitution according to God remains unaltered the operations remain the same Ans. 1. A Church or Churches added do not hinder or abridge nor bring any privative power but the added Churches bring a perfecting helping and cumulative power to perfect objectively in complete operations the former Church in the Island in things of common concernment in which hoth that Wilderness-Church and the added Churches must be either edified or scandalized 2. When the same intrinsecal power remains unaltered the operations may be altered to the better and perfected Mr. H. deviseth much Logick of his own When the visive faculty of a man brought out of a dungeon who could not see the day-light seeth now should the operations remain the same when he is brought forth Ergo as he saw not before so he sees not now Mr. H. If it be said the Church in an Island should submit to a combination of Churches as well as combine as members of a congregation Ans. 1. This is to beg the question 2. Suppose they will not submit then thâ other Churches cannot coÌmand that no more than a particular congregation can coÌmand me to be a member 3. They ought not so to combine as to prejudice the operations of that power they have received of Christ and there is no warrant of Christ to hinder the operations of a Pastor or ruling Elder more in one act of his office than another Ans. The contrary is a begging of the question For 1. The Church in an Island should submit to the counsel and advice of new added Churches as to the Lords Word by Mr. H. his grant Ergo a new addition of Churches as an addition doth help and not hinder the power 2. The addition of a new power of jurisdiction to the power that was in the Wilderness-church and that in matters of common edification as in dogmatick points by grant of Adversaries is no prejudging âxcept they over-vote in a corrupt way the Wilderness-church And we say Christ never gave any power of erring or male-administration 3. The adding of 50 members to a Wilderness-church consisting of 25 shall have the same inconvenience for the Wilderness-church is to submit to these added members if added according to God as we suppose as to as lawful a Church-judicature as the Wilderness-church was before the addition But what if they will not submit Let Mr. H. see to that I should think by Mr. H. his grounds they ought to submit for they are added according to the Rule of Christ and by Mr. H. his grounds they ought not to submit which is a contradiction For 1. The power of the Wilderness-church the authority within themselves offices officers were before complete were all from Christ. Ergo the operations should be the same and they should vote and conclude as they did before without the addition of 50 members 2. Those 50 added are separable adjuncts to the constitution and nature and so to the operations of the Wilderness-church For by Mr. H. the Wilderness-church being of 25 members was complete in essence and operations before the addition of 50 members 3. The 50 members over-vote and nullifie the righteous preceeding of the poor holy Wilderness-church of 25. Ergo here the power of a single congregation in the Island and the Wilderness must be over-turned by these three Arguments
of Mr. H. Let his defenders see to it 4. A congregation may command me a visible professor so and so dwelling near the Fountain to confess Christ before men and so to be a member Obj. They cannot excommunicatâ a râfusâr to be a member for a non-member cannot be câst out Ans. It s all along a false principle that a man is no member until 1â A Court congregational judicially judge of his Regeneration 2. Until he actually consent and give up his Name as a married party 3. and that to one onely congregation all are rotten and headless principles What way pastors may be hindred in exercising pastoral acts or acts of ruling is clear he may not publickly preach in a set time of his own appointing without the Churches consent by whom he is to be regulated which is no hindring of the exercise of his power as Mr. H. imagines but a regulating thereof Mr. H. The addition of any thing besides an office addes no power of right or jurisdiction Ans. True but it extends the right of the Wilderness-church to so many members added to 50 Infants to be baptized when born to ten Churches about when the Lord shall adde them not to rule over them but to rule joyntly over the whole combination with them for promoting the Gospel in all Mr. H. The ground of the combination is of no force to wit the preventing or curing the taint and polluâion that a scandal will bring by the nearness of combination Therefore the combination is of no force the scandal falls out in another Classis 2. In the outside of the combination nearer the congregation of another Classis than their own 3. It goes far to another Province and Nation The righteous proceeding according to the Rule of Christ is a cure appointed to remove it whereever it falls out farre or near Ans. By combination we do not mean onely a combination of a Presbytery but also of a Province Nation yea of all the sound Christian Churches on earth as the Synod of Dort 1618. condemned the unsound Doctrine of the Arminians by writing to all those either within or without the Church and nearness of habitation is not the adequate ground though a ground it is 1 Cor. 5. 1. It is reported there is among you fornication c. of the danger of pollution 2. The reason Because the scandal may fall out without the combination of the Classis is no reason why the combination is of no force for the combination is upon other grounds also to wit the establishing in the faith the increase of the Churches Acts 16. 4 5. the gathering of the Saints and perfecting of the body Eph. 4. 12. edifying the body beside the preventing and curing of scandals 3. It s to beg the question to say that the proceeding of the Independent congregation of Antioch say it were so is a cure for the scandalous Doctrine of salvation by circumcision preached at Ierusalem Acts 15. 1. troubling the Churches of Syria and Cilicia Acts 15. 23 24. Yea this is for Mr. H. to say the holy Ghost used not a sufficient cure As for that to say scandals should not be prevented and cured by the combination because they may fall out without the combination his meaning is without the combination classical or congregation it makes Christs remedy nonsufficient that either there can be no Provincial no National scandals contrary to experience or then Christ hath provided no Church-remedy to remove them but onely the power of a single congregation which hath no power at all but over themselves Hence this rotten principle That Church feeding is due to none under the New Testament but to persons hampered into the Pinfold and Judaical Prison of one single congregation against which 1. it licenseth the most godly Saints on earth residing at Corinth if they be no Church-members of that Church 1. To deny Christ and Church-ordinances before men when Christs sends out his servants as Mat. 22 3 4. Luke 14. 16 17. for they may say the Lord calls none to Church-ordinances at Corinth but members of that Church and such are we not 2. It licenseth them to despise Church-prophecying Church-praying Church-praising 3. To disobey a Gospel-command though they have visibly to the conscience of all tried themselves Do this in remembrance of me whereas Christ limits his invitation to all who can discern his body Mr. H. must say its adultery for the members of the Church of Philippi to remember the Lords death in the Church of Corinth 4. That Doctrine is not of God which debars the birds sheep and children of God sojourning in what fields or land soever as it were from feeding as his Eagles upon the carrion in every lawful Church-way or from watching at the gates and waiting at the posts of the doors of Wisdom except in that onely congregation to which they are sworn by marriage oath or from seeding at any table of the Lord or dwelling all the dayes of their life in the New Testament-sanctuary to behold the beauty of the Lord Prov. 8. 35. 36. Psal. 23. 6. 27 4. except in one single congregation but such is the Doctrine of an independent congregation the onely visible Church of the New Testament as they say 5. That Doctrine is not of God which confines Church-comforts Church-praying c. to one single congregation and puts us in a worse if not in as hard a condition as the Jews whose publick Temple-service was tied to the Temple whereas in the New Testament 1 Tim. 3. 8. as in the Old also in some sense we may pray in every place lifting up holy hands without wrath and doubting But we may not pray praise and heat Church-wayes in any place by this way but in our own congregation although the Lord promise to create on Zions assemblits a cloud and a smoke by day and the shining of a fleming fire by night Isa. 4. 5. and that upon all the Lords Mount 6. The sojourner is left to the Eunuchs complaint I am a dry tree there is glory in this assembly but I have neither part nor portion in it Nor will it establish the heart to say I see the beauty of the Lord in my own congregation for these under the New Testament can finde no solace and comfort from that Psal. 106. Remember me O Lord with the favour that thou bearest to thy people Nor can it be the comfort of an Institution which is something more to a believing sojourner and David banished to want then we conceiveâ when Davids spirit is overwhelmed when he wants the joy presence and comâort of instituted holy dayes Psal. 42. 4. and of Tabernacle-consolation with the covenanted people of God which made the sparrows more happy than he was Psal. 84. 1 2 3 4. and yet he had soul-refreshments in lively desires Psal. 63. 1 2. For the godly sojourner is not of that covenanted visible body with the Church to which
teach any of them or all of them is not sinful But sure the Apostles might govern send their decrees and Epistles to many Churches the members whereof they never saw in the face Nor could all the many thousands who had power of judging with the Elders as our Brethren say meet in one place comely and comfortably to act and therefore Christ so must never have appointed such a judicature to rule all these congregations who are entitatively one so must they say what we say and more For all the congregations on earth are entitatively and in nature one and yet our Brethren will be far from saying that they are all under one government as they say that these meetings at Ierusalem were M. H. The rest of the examples of Antioch Ephesus Rome though it were granted upon their greater growth and increase and so want of Elders they might meet in divers places for the while these might still be under one presbytery their officers in a distinct manner attending upon them And therefore Gerson Bucerus in his answer sayes here Quis adeo ineptire sustinuerit c. Who can say that because they meet in divers places they were under divers Presbyteries or Elders Ans. 1. This is a short way of answering with a leaving out of the Church of Samaria a great City wherein all both men and women were baptized the Church of Corinth of Thessalonica c. 2. And yet there is no lesse cause to say all the Saints at Rome Antioch Ephesus Samaria could not meete in one place then that these of Ierusalem could not 2. If they might meet in divers places for the while and yet be under one Presbytery Here is a Presbyteriall Church of many Congregations for a while Here is a Prelaticall and Antichristian Government for a while at least ordained by Christ. And Mr. H. writes a Book with a huge noise of absurdities with which he burdens his Brethren the Presbyterians yet he will suffer their Church to stand for a while 3. Who told Mr. H that a Presbyterial Church may stand for a while during the time of the growth of the the Church of Ierusalem Antioch Ephesus but no longer for when the swarmed out Churches are once setled the Presbyterian Church must downe againe since the Scripture speakes nothing of this Who gave Mr. H. leave to set up an Antichristian Tabernacle for so is the Presbytery to him for an houre and pull it downe again 4. It is a wonder that Mr. H. should cite Gerson Bucer cuttedly as a Witnesse so much for a Presbyteriall Church not in the swarming out of Churches onely of which Bucer hath not one word but in the setled state of the Church for Bucer contradicts Mr. H. and all his as foolishly erring when they say such Churches meet in divers places for the Word and Seales Ergo they are independent in their government and cannot be under one common government Bucer saith if they lie near together it is folly to say they are under divers Presbyteries and so say we Mr. H. 2. It doth not appear out of any Text nor any evincing Argument gathered therefrom that setting aside the Church of Jerusalem they should needs meet in several places Ans. Then the Church of Ierusalem met in sundry places by Mr. H. his argument but this shall offend the dissenting Brethren that maintain against the Synod at Westminster that they meet all in one place 2. Mr. H. should have given a reason why the Church of Ierusalem met in sundry places and not the other Churches of Antioch Ephesus but because he saw our Arguments run as strong for other Churches as for Ierusalem He was pleased to dictate what he could not demonstrate and so leave the Reader in the dark 3. Before I leave this let Mr. H. or his teach what is meant by this that there were about three thousand added to the Church Act. 2. 21. whether by the Church be meant the one hundred and twenty of which ch 1. and whether there the one hundred and twenty were there to receive the three thousand as members at that time in a judicial way And if they were not there how the three thousand were not added primarily to the Catholike Christian Church that then was and secondarily to this or to that Church as we say For when there were said to be added to the Church they were not added to themselves Mr. H. 3. Let it be considered whether by Church may not be meant many Churches Saul made havock of the Church i. e. of the faithful of many Churches Ans. It is weak as water Saul persecuteth the Church i. e. members of the independent Church Ergo there is no Presbyterial Church Ergo there is not such a thing as a Synod for he persecuted Iames Peter and the Elders and Brethren members of the Synod where he might find them now the Apostles were not fixed member of congregations and let Mr. H. consider whether Luke gives not a better interpretat on then he Act. 83. Saul made havock of the Church entring into every house and haling mân and women and committed them to pâison So that Saul destroyed the scattered members that were nât inchurched and where he found any of this way Act. 9. 2. whether members of a congregation or not even members of divers meetings under one Presbytery as he grants he persecuted them And by this the Church at Ierusalem Act. 11. 22. must be Churches congregational at Ierusalem And Act. 2. The Lord added to the Church such as should be saved that is the Lord added to divers Independent Congregations such as should be saved good but this Church and these common Elders meet for acts of Government Act. 2. 18. and the day following Paul went in with us to Jâ⦠and all the Elders verse 25. were present Sâre the place shewes they meet for acts of Government Yea Act. 11. 30. 21. 18. They sent alms to the Elders of Iudea to be distributed to the distressed in Iudea As also the Elders of Iudea were members of the Synod Act. 1â And how could there be administrating of the seals without any jurisdiction at all to debar the unworthy CHAP. IX The Arguments of Mr. R. for a Ministerial Church from Matth. 18. are vindicated from the Exceptions of Mr. Hooker MR. H. If Christ allude to the Synedry then must Mat. 18. be expounded of a Presbyterial Church Mr. H. both Proposition and Assumption is denied Ans. Mr. H. leaps from one Book to another I no where frame an Argument from a meer allusion but so if Christ so allude to an authoritative company that hath power of binding and loosing as the Jewish Sanhedrim in this Mat. 18. then he judgeth the Church Mat. 18. to be a Juridical Church 2. It s a poor Argument he alludes not to the Jewish Synagogue because that Synagogue had no power of Excommunication as this Church Mat. 18. hath
officers binde and loose as officers nor hath Christ given this power to the officers as officers by this way of our Brethren For they say 1. That the Keyes were given to Peter Mat. 16. as to a believer not as to an officer 2. Officers to them are but adjuncts of the visible Church and the Keyes are given to the visible Church before they have officers and the people may make and excommunicate them 3. Here is strange work the Keyes were not given to Peter as an officer but as a believer and yet he useth the Keyes as an officer 4. The Church is not made Ministerial by us without the body exclusively wholly for Christs Government is voluntary nor ought any new thing to be concluded in our Assemblies while the people hear of it for if the Romans used rogare suadere legem and obtain the consent of the people thereunto far more are they not to be acknowledged as Church-laws that are to be obtruded upon the godly against their will and knowledge and much more if they be against the Word of God and former godly acts with consent agreed unto by the Church that is whether the people consent or not but yet without the body whether they exercise acts of jurisdiction or not for no act of jurisdiction is due to them and to exclude the consent of women no less interessed in practise of conscience than men is to be Lords of their faith Mr. H. The sixth argument refers to former proofs c. Ans. And Mr. R. refers to former Replies Mr. H. It s evidently false that there can be no complaint to a multitude for complaints may be made to a Parliament Ans. How can complaints be made to ten thousand of the Church of Ierusalem for that Church as Mr. H. grants pag. 128 129. met in sundry places not in one No Parliament or Judicature consisteth of such a number We cannot complain to the many Churches of Galatia of their wicked tenet of Justification by Works for they are scattered in divers societies and its unlawful say our Brethren to meet in their officers to exercise jurisdiction Mr. H. Arg. 8. The house of Cloe complained to Paul 2. Paul gives rules about the Elders receiving of complaints Ans. That house complained to Paul because his Apostolick Authority might have been helpful but they might have complained to any of the Church of Corinth Paul advises Titus to hear complaints to prepare them for the Church 3. If the people must consent tacitly to the censures before they be dispensed they must hear the complaints Ans. Paul gives rules and directions to Timothy 1 Tim. 5. 19. v. 1. and Titus cap. 2. as to pastors not as to believers concerning the manner of receiving complaints nor is there in Scripture Precept Promise or practise of believers to receive complaints we are surer than our Brethren and its safer to expound thi Tell the Church that is Tell Timothy and the Elders then Tell the Church that is Tell any member of the Church at Coâinth i. e. Tell any woman or servant for they are as essentially members as Timothy or any of the Elders 2. and must joyn their consent to censures because members must hear the scandals because they must tacitly consent before censures be dispensed it follows not that members must be told for the tacit consent of women is requisite for they may be scandalized or edified by the good or evil dispensing of censures as well as men 2. They may not converse with excommunicate persons more than men 3. Their consciences must not be Lorded over more than the consciences of men in the dispensing of censures 4. They must have a vote tacit or formal in choosing of a Pastor and must not take him blindly and complaints to women sons servants yea and the precepts of withdrawing Rom. 16. 17. 1 Cor. 5. 6 10. 2 Thâss 3 14. 2 Tim. 3. 5. Tit. 3. 10. Ioh. 10. 11. oblige the consciences of women sons and servants then women may receive witness against Elders as well as Timothy 1 Tim. 5. 19 20. but with such qualifications and limitations For Mr H. maintains this connexion Complaints may be made unto the Church Tell the Church Mat. 18. to all without whose tacit consent there can be no proceeding to excommunication But without womens consent there is no Excommunication no Admission no Election Responde it a vol non Mr. H. The people may censure heretical Elders in an Island Ans. So they may in justa tutela aeterna salutis but not by the power of the Keyes 2. And so may the Elders remaining godly and sound remove with the Tabernable and Candlestick from a people in an Island if they dance to the golden Calf and be incorrigible Yea if the Elders and men in an Island turn Familists and the women sons servants remain sound Let Mr. H. shew what the sounder part of the Church may do And though women be forbidden authoritatively to teach in the Church 1 Tim. 2. 7. 1 Cor. 14. and publickly yet they may teach the younger women T it 2. 2 3. give a seasonable rebuke and counsel to men 2 Sam. 20. 16 17. 1 Sam 25. 23 24 32 33. and a woman a sister is to labour to gain a sister by Matth. 18. and that in a Church-way and women as other Church-members are to teach exhort warn according to their place as well as men Col. 3. 16. Rom. 15. 14. 1 Thess. 5. 14. Heb. 3. 13 20. 25. Let M. H. teach us how their faith is included in the men in these duties in consenting that a savoury man not an Heretick be their pastor Mr. H. Arg. 9. That Church is here understood to whom the Keyes are given Mat. 16. but they are given onely to a Classical Church Ans. The minor is barely affirmed Ans. My Argument is divided The minor is not barely affirmed The Keyes are given to Peter as representing Elders and Apostles to whom Christ saith Iohn 20. Whose sins ye forgive they are forgiven to whom he said As my Father sent me so I send you but this official sending is most undue to the people and its equivalent to that Mat. 28. Go teach and baptize But Christ said not to unofficed Brethren Receive the holy Ghost Whose sins ye forgive c. Go teach and baptize So Cyprian Mr. H. Arg. 10. of Mr. R. The onely apparent argument against this interpretation is weak and therefore this sense hath ne strength Ans. Both parts fail 1. There may be other Reasons given 2. It doth not follow that the different sense is clear because many better Reasons haply may be rendred than were alledged Mr. Ball according to his sagacity and sharpness of dispute seeketh far and wide where to finde where the word Church noteth onely the Elders but all cometh to this One may suppose such a sense Ans. 1. Mr. H. denies the Antecedent and the Consequence and proves both
to be false with the same Argument Because many better Reasons may haply be given which is bad Logick for other Reasons may be given and Separatists Morellius Anabaptists and Prelatical men have besieged but never taken in this Text but if this be the onely seeming and apparent reason given for popular jurisdiction yea or that can be given the consequence is not proved by Mr. H. his Adverb haply which implies No as well as I. And when Mr. R. saith the Reasons against our sense are Sophisms it s not an answer to say I. but stronger arguments haply may be rendred by others such as never were alledged before What if one should say stronger Reasons and clearer Scriptures yet than ever have been alledged may haply be rendred for unwritten Traditions Image worship Praying to the Dead Papists should be little stronger than they are 2. The Argument is but this If the word Church in all the Scriptures so often mentioned be never taken for the Elders onely it a strong suspicion it is not so taken in this place Matth. 18. But the word Church is such 1. The major is denied All the judiciouâ Interpreters finde a word onely in this sense in this place and that it cannot bear sense according to the analogie of faith but in this sense onely as scope matter and circumstances of the place inforce and yet the same word must be otherwise taken in many other places And when all is done the conclusion of the apparent reason amounts but to a suspicion and Mr. H. of his own addes the qualification of strong suspicion and Mr. R hath leave upon better grounds to adde that his own suspicion is weak Mr. H. wrongs that eminently learned and godly man Mr. Ball who proves the Elders here must be meant and no other Church and Mr. H. touches not with one finger his reasons 2. I retort the Argument If the word Church of the Redeemed meet to partake of all Ordinances Word Seals Censures c. often mentioned in Scripture be never taken for Brethren onely excluding believing women sons come to age of 15 or 16 years which are the far larger number of the Redeemed confederate visible Church called sanctified as 1 Cor. 1. 1. 2 Cor. 1. 1. Eph. 1. 1. Col. 1. 2. 1 Thess. 1. 1. 2 Thess 1. 1 c. then can it not be so taken Mat. 18. and the Assumption must be as strong That the word Church in this sense is destitute of the least loving look of the allowance of any Text that might be a second in the field as is the Rhetorication in place of Disputation of Mr. H. therefore we desire a parallel place for the acception oâ the word Church or onely male-Church of Redeemed meeting for all Ordinances Mr. H. answers not when he tells us that Women for their sex and children for want of the exercise of understanding are excluded from governing Ans. That is another question whether they be excluded from governing from this what is the notation of the word Church Mat. 18. and whether women children come to age and servants be not essential parts and the far larger part of the Church of believors fed redeemed of the Church which Chrâst hath instituted in the Gospel that is saith the Discipline of N. E. of a combination of faithful godly persons meeting for that end to partake of all the Ordinances of God in one place-built on the Rock Mat. 16. If such a signification of the word Church be not in all the Scripture is not this to have in the bag a stone a stone when we say Tell the Church and if he hear not the Church Mat. 18. is the Church-meeting in one place for hearing the Word receiving the seals professing the faith of Peter built upon the Rock which essentially includes women aged children servants but yet Tell the Church is not Tell the women aged children and servants for they are excluded from governing say they true but they are not excluded from being members of the Church Mat. 18. which in its proper signification as our Brethren say signifieth only this redeemed visible Church built on the rock meeting in one place c. 3. The word Church ãâã ãâã ãâã ãâã ãâã must in Scripture be restricted to the subject matter and the end wherefore the convention is instituted and seldom is it taken but it excludes some such as Act. 19. it cannot signifie the Church of Christ but a civil tumultuary meeting The town Clerk dismissed the Church 2. Eph. 5. 26. Christ loved his Church and gave himself for her The Church there is such a Catholick body visible or invisible as he shall present without spot or wrinkle and excludeth rotten members professors as Magus who are no more but visible members but includeth all real Saints Men Women Infants Jews Gentiles c. 3. It notes these who convene in the same place to be fed with Word Seals Censures Act. 11. 26. a whole year they assemble with the Church 1 Cor. 14 4. he that prophecieth edifieth the Church It must exclude Infants who though members of the visible Church yet cannot be edified by prophecying but cannot but include Women more aged children and servants and say there were but one place in all the World where the Church came together for the hearing of the Word receiving of the Lords Supper that one place were sufficient to teach what the word Church notes in that place And so here Mat. 18. is the like case 4. Tell the Church must be tell the Church that hath power to bind and loose on earth and which if the offender hear not he must be declared a heathen but this is neither women children nor servants by our Brethren 2. The binding and loosing here is to be expounded of the specifick acts of office never given to any by other Scriptures but only to officers 2 Thes. 5. 12 14. Luke 10. 16. Heb. 13. 17. 1 Tim. 4. 14. 1 Tim. 5. 17 20. Act 20. 28. Rom. 12. 7 8. Mat. 16. 17. 1 Pet. 5. 1 2. Tit. 2. 5. Ioh 21. 15. Ephes. 4. 11 12. Is. 6. 5. Ier. 3. 15. 5. Tell the Church if he hear not the Church shall be by us gladly expounded of both Rulers and Professors in their own kind 1. Let him be to thee as a Heathen that is to the whole Church women and servants by withdrawing from his company Puâge out all ye who have been puffed up and mourned not and such were women and so men also to whom he writeth 1 Cor. 1. 1. And women were a part of the lump in danger to be infected and upon that hazard were not to eat drink with an excommunicated man 1 Cor. 5. 6 12. and were not to be mixed but to eschew scandalous persons 2 This. 3. 14 Rom. 16. 17. nor receive such a man unto their house nor bid him God speed 2 Ioh 10. 11. Tit. 3. 10. which the women were to
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 ãâã 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 Tâââefore the incestuous Corinthian ãâã said to be râ⦠of many and so judged of many not by the judgement only of discration for so they might judge these that were without but legally Ans. Mr. H. answers not one word of Scripture for telling the complaints to the Elders Christ saith Tell the Church that is tell all the visible Saints say our Brethren 2. That the incestuous Corinthian was rebuked legally of many that is of the Elders and Brethren or Male-Church only that is said not proved If we speak of judging by the judgement of discretion he was rebuked of Elders Brethren Women aged Children Servants for it concerned them in conscience to have knowledge of it and to yield to withdraw from him and to forgive him upon his repentance to joyn with him else their obedience must be blind 2. The minor is false 1. For though they judge Heathen with the judgement of discretion it follows not that therefore Brethren Women aged Children and Servants should not also judge an excommunicate person by the same judgement 2. The probation is faulty for I appeal to the conscience of our Brethren whether there be not sundry kinds of judgement of discretion and whether Church-members have not one kind of judgement of discretion toward the excommunicate man who is now under a medicinal Church-cure and another judgement of discretion toward them that are without and were never members Mr. H. to Mr. R. his twelfth Argument It hath received an ãâã 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 maâe a Church nor spake I of womens ruling there But yet I say women children of years of discretion servaââs 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. âââting every Lords day to partake of all the Ordinances and therefore if the Church Mat. 16. signifie such a Church ãâã âhat 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 ãâã Church of Believers partakers of all the ordinances excluding women and such children and servants since there ãâã neither made nor female bound nor free to be regarded in the condtion of believing visible Saints Gal. 3. 28. ãâã 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
scandal ver 6. 3. As those who were to keep the feast Christ being sacrificed for them With sincerity ver 8. 4. As those who should not familiarly converse with scandalous fornicators ver 11. but all of them were to judge and put away the wicked person from among them ver 13. in a way suitable to their place that is the officers with Pauls Spirit or a pastoral authority like unto it the brethren women children of age and servants professing the faith in their way by consenting and by the judgement of discretion so far as belonged to their practise in withdrawing from the delinquent 2. Not did I deny that the Church of Corinth should have excommunicated the man before Paul wrote to them but that they should have done it without Pauls knowledge is onely said not proved and that any save officers and such as were indued with such a pastoral spirit as was in Paul could have done it is onely asserted by Mr. H. his sole word and this answer insinuates that the onely male-Church did it and they needed not any pastoral spirit onely Paul addeth ex superabundanti his encouraging consent whereas the work might have been done without officers by this new male-jurisdiction which is contradicted by Mr. Cotton and not owned by the Scripture LIB III. CHAP. I. Of the first subject of Ecclesiastick Power Of the delegated Power of the Church THere is a double Authority one Supreme and Monarchical onely in Christ and another Subordinate and Delegate which ãâã a Right given by Commission from Christ to fit personâ to act iâ his House according to his order By Right is meant jus or ãâã ãâã ãâã ãâã ãâã which according to God certain persons possess in their external administrations issuing from such special relations unto which they are called by Christ. 2. It s given to ãâã persons who are capable to receive this power not to women children âad-men c. Therefore let the Reader take notice of that as not worthy to be considered If power be in the Church of believers then women and children may exercise it ãâã Mr. Ball Mr. R. for they are not fit persons appointed by Christ to manage this power Lastly they must act according to Gods order The whole Church is an Army terrible with Banners but the parts do fight in their own order The power is in the whole firstly but each part knows his rank the officers in their part order and manner the members in theirs The whole acts some things immediately some things mediately Ans. A Monaâchical power in Christ we know and authority delegate of Jurisdiction in the Ambassadors and Officers who are called ãâã ãâã ãâã ãâã ãâã 1 Tim. 5. 17. ãâã ãâã ãâã ãâã ãâã 1 Thess. 5. 12. ãâã ãâã ãâã ãâã ãâã Heb. 13. 17. Rulers we know but that the people or Church of believers especially separated from officers are called Rulers or indued with any delegate power over we know not whom we reade not in Scripture 2. By the Keyes he must mean both the Keyes of Knowledge and of Jurisdiction But what Scripture gives the pastoral Key to unofficed Brethren I do not know a right given to fit persons without any mentioning of the first subject the Church of confederate Saints as Mr. H. which includes women children of age servants for these are fit persons to be members of the Church built on the Rock and of the Church of Believers Ergo they are fit persons and as fit some of them to wit children of years of discretion and believing servants as the Brethren for neither Sex nor want of understanding nor distemper of judgement the three causes of unfitness owned by Mr. H. can render them more uncapable than the brethren yea the brethren being often unlettered Tradesmen and many of them dull and rude though believers are most unfit persons to judge of sound and unsound Doctrine and of controverted points whether the Pastors teach perverse things Acts 20. 29. hold the doctrine of Balaam Rev. 2. 13. or not and yet by Mr. H. they are the onely and none but they are to judge and try the learning ability of Pastors unsoundness in Socinian Antinomian Popish Arminian c. Tenets though they know no more the Tongues Arts nor Sciences than some Priests who can scarce reade the Mass-book in Latine nor understand the Languge thereof and they onely have power to depose them all for Ignorance and Heresie 2. As for women they are redeemed built on the Rock and have a voice tacit or no let Mr. Hooker say 1. To choose or refuse Officers 1. They are of the sheep that can discern the voice of Christ in sent Pastors Joh. 9 and this is Mr. H. his argument to prove that the people should call their own pastors as hereafttr he saith 2. Women must have a vote in admission of members which Mr. H. calls potestatem judicii a power of judging for they are not to own as Church members and to rehuke and tell the Church and to gain brethren and sisters blindly they by the judgement of discretion if not by more according to Mr. H. must have some hand in this Women are to try by the judgement of discretion the spirits of Teachers whether Antichristian or not whether they be of God or no and to hold what is good as men 1 Ioh. 4. 1. 1 Thess. 5. 21. Ergo they must try both men and doctrines and must as was said withdraw from the unsound and scandalous therefore what Mr. Ball and Mr. R. say touching them must be considered If the power be in the whole Church firstly then must the power of the Keyes be in all the members firstly also if Logick have place and if it be in all then it s in women How came it to women shew the Scripture And whereas Mr. H. saith The whole Church is terrible as an Army with Banners it saith the Church ruling and conquering by the Keyes both of Knowledge and Iurisdiction is made up of ruled commanders and ruled souldiers not of a number of onely brethren and souldiery acts of ruling for of the Church that beareth the Keyes Mr. H. must now speak in women Mr. R. would know for that terribleness is in acts of Discipline not a little if all be terrible then also women Your homogeneous Church which onely and none but they by Mr. H. his doctrine may lift a Banner against all the officers and depose and excommunicate them every man But Mr. Cotton saith to this What haste brother Mr. H Mr. H. This power is either a power of many when combined and this is either a power Of judging judicii or of donation Or its power in one a power of Office The power of judgement the whole hath and doth use in admissions and excommunication the same powâr that takes in must cast out Ans. The distinction of power of Office or Order in one who is a Pastor and of
the Rock made up of Brethren and no Sisters Ah! are women servants aged children nor redeemed not built on the Rock So is there a Gospel-instituted Church described The word ãâã ãâã ãâã ãâã ãâã as Stephanus tells us is onely twice in the New Testament 1 Pet. 2. 17. Love the brotherhood that is the company of the brethren say Mr. Leigh Beza Calvin English Annotators The company of the brethren Lorinus The Church Esthius The brethren by regeneration and new birth So Piscator The brethren that are regenerated as the Nobility is put for the Nobles Let any man judge if name or thing be so much as hinted at when Paul and the rest of the Apostles export the brethren Iam. 5. 12. My brethren swear not does he not forbid women to swear or speak they of the brethren onely of a single congregation Yea and when Paul determined to come to the brethren at Rome Rom. 1. 13 14. to whom he was debtor to preach the Gospel came he onely as such a debtor to brethren of a single congregation or onely such brethren of a single congregation justified by faith are they onely no debtors to the flesh Rom. 8. 12. 7. 1. 10. 1. 7. 4. Wherefore my brethren ye are becâme dead to the law by the body of Christ are not women dead to the law through Christ See Rom. 8. 12. 1 Cor. 1. 10 26. and in many places of the Old and New Testament if the Scripture mean onely unofficed men by the Fraternity and Brethren Cyprian hath the word Fraternity the whole Fraternity but all that reade him know he means most ordinarily the whole Church and flock of men and women And when it is taken for onely men it is brethren in office Act. 10. 23. 15. 23. never for brethren of this new devised Church Augustine useth it sometime for brethren in the Ministery and so doth Basil and the Fathers Mr. H. However the Elders are superior to the fraternity in regard of office rule act and exercise which is proper onely to them and not to the fraternity the people or Church are superiour to the Elders in point of censure each have their full scope in their own sphere and compass The office of Major King Emperour is not prejudged because the Corporation Parliament Princes and States for faults may depose them Ans. What he calls the fraternity in the one line in the next he calls it without all Scripture the People or Church as if women and servants were no part of the people and Church redeemed by Christ. 2. Whereas he makes the people or Church superior to the Elders all of them if Hereticks in regard of censure not of office and rule He makes censuring or excommunicating no part of rule contrary to Scripture Excommunicating is either an act of teaching or 2. of administring the Seals or 3. of visiting by private exhorting convincing or comforting for an act of feeding for publick edification it must be 1 Cor. 5. 5. 2 Cor. 10. 8. But that it can be none of these it needs no probation to excommunicate is not to preach c. 2. It is contrary to Mr. Cottons words 3. The Ordinance of Christ is prejudged where ânofficed men take on them the name of the Church and are not the Church and to excommunicate where they have no such power of the Keyes given to them by any word of Christ. The instances of a Major King c. prove nothing All free Societies may by the Law of God create and also choose Solomon David to be their King and unking them again for a fault as elsewhere I have proved And here is a clear Law of God but that a new devised fraternity of some few unofficed brethren should rule and over-rule and the sheep excommunicate all their officers must have a word of institution not Mr. H. his naked word M. H. Hence the censure of Excommunication for the act is common to the Elders onely for the manner of managing of it its peculiar for the Elders to be leaders in that action and thence it is they are called Leaders ãâã ãâã ãâã ãâã ãâã Heb. 13. 17. Ans. I know not why the censure of Excommunication should not be common to both the Elders and this new fraternity both in regard of the power and the act of Excommunication except Mr. H. shew that the office addes a new power of Excommunication which the fraternity hath not and if so 1. The fraternity before they were officers and now when they are all turned grievous Wolves do excommunicate and yet they want this new official power of Excommunication which is strange for then they shall not have the complete power of Excommunication and yet they exercise the act with commission from Christ. 2. It is to me a mystery what superiority in the manner of managing the act of Excommunication the officers have above the fraternity they load i. e. they preside and moderate in the actual dââpensing of censures and therefore are called Oversâârs Heb. 13. 17. Good Ergo moderating the acts of judging makes the Pastor an overseer and watcher for the souls of the members of the Iudicature as one who must give an account to God for so the place Heb. 13. 17. 18. is Was ever Scripture so tortured The scope of that place is Heb. 13. that men women obey their watchmen feeding by the Word preached by Seals and Censures the flock so the words So Beza Calvin Pareus Marlorat Piscator so Cajitanus Iustinus Martyr ãâã ãâã ãâã ãâã ãâã Rulers Never man I dare say Father Protestant Luâââran Papist or Interpreter who expound that passage dreamed that the officers are called overseers Heb. 13. 17 18. because they lead and preside or convene and dissolve the congregation For it follows the Moderator of a Judicature hath a superiority of office over the members of the Synod and watches for their souls 2. That he is the Pastor of Elders and Pastors in the act of Excommunication and rules them but reacheth them not and this is the Prelate 3. When there be twelve Pastors over one congregation of Ierusalem in acts of censure Peter or some other leading the action must be a Pope with superiority of office over these to watch for their soulâ 4. When the Brethren excommunicate all their officers an unofficed Brother must lead the action as an overseer Heb. 13. â7 What superiority of Jurisdiction hath this or any Moderator or Speaker in Parliament or Prolocutor in a Synod for he hath but one vote If it be a priority of honour for age and grace and gifts we must obey all the aged and such as in learning and holiness exceed us for they watch for our souls by the place Heb. 13. 17. as Mr. H. teacheth us CHAP. II. Of the first subject of the power of the Keys MR. H. The power of the Keys is committed to the Church of
not as a congregation so our Brethren in this as in many other points abuse but expound not the word Mr. H. The power of the keys is in her the Church congregational of Believers as in the cause subordinately under Christ and it may thereby here be acted as potestas judicii in admission of members in the absence of Ministers in censuring by admonition for each man is a Iudge of his brother and there is a judicial way of admonition when the parties are in such a state as in foro exteriori they can make process juridicè against each other so there is a power of gift in all elections Or else this power of the keys is communicated from her to the officers the soul doth not see but by an eye makes an eye and sees by it so that the Church makes a Minister and dispenseth Words and Sacraments by Officers Answ. We seek Scripture and see only Mr. H. his naked assertions 1. The power of the Keys is radically in the Church of redeemed ones to wit the male-Church of redeemed ones a creature for name and thing not in the Word 2. That this male-Church by a judicial power admits members prove that 3. In the absence of Ministers this is done then Ministers and Elders with the male-Church excluding women aged children judicially admit members then all female members and children and servants with blind obedience must own these members and watch over them prove this for women have neither consent nor vote 4. That every one may judicially process another that is judicially accuse one another and complain and bring witnesses against one another and prove the scandal that is true and may judicially accuse before the Church the daughters or servant women yea or men that are incorrigible after private admonition but that the members of the male-Church judge one another by the power of the Keyes is the question Give us Scripture for it 5. There is Potestas doni a power of a gift in all elections well a power of a gift of discerning trying who shall be my Pastor sure women have their gift of discerning why should Pastors be obtruded upon women blindly should men have dominion over their faith I am glad that Mr. H. gives no juridical power to the call and making of Officers but only a power of gift Potestas doni But the Church communicates this power of the Keyes to the Officers that is the male Church of redeemed Brethren This is proved by no word of God but by a similitude in which it is said by poor Physiology The Soul makes an Eye and the Brethren make their Officers which we deny God makes them by the laying on of the hands of the Elders Acts 6. 6. 1 Tim. 4. 14. 2 Tim. 2. 2. 1 Tim. 5. 22. Mr. H. The power of judgement is the Church formaliter Ans. It is often said never proved to be formaliter in your male Church CHAP. III. Whether Mr. Hooker his Arguments conclude strongly that the People have a power of judging MR. H. 197. The power of judgement is in the Rulers directively as formally in the people they out of an office power leading the whole proceeding therein Ans. I never heard that a chief member either Speaker in Parliament or President in Councel or Chair-man in Committee or Moderator in Assembly was a place of juridical power or office over the Judicature or Members of the Church a place of priority of order it is which one may have to day and want to morrow for the nature of order requires that one open the Assembly and moderate the meeting if this be all the official power that Mr. H. gives to officers is weak and of no worth 2. There is no power no act of ruling and governing given to the Pastors above the Brethren For 1. To call an Assembly Ioâl 2. Is not proper to the officers the Assembly by its intrinsical power from Christ may convene in his name Nor 2. To examine members whether they be Apostles or not by their way cannot be proper to the Elders ruling for it agrees to other members as welâ as to them 3. Ordination is and may be according to our Brethren and creating of Officers though Mr. Cotton make it peculiar to Officers because of Act. 6. 6. 1 Tim 4. 14. as Mr. Cotton cites yet Mr. H. saith the Brethren may do it 4. It is no act of the Key of Authority that the Elders open the doors of speech more then that one speak before another or that Elihu speak more then the rest of the friends is no act of the power of the Keyes Nor 5. Is the preparing of matters and receiving of complaints by our Brethrens way proper to them then to other officers more since Mr. H. saith all equally have the power of the Keys from the Church of Brethren What power of the Keyes the Pastors have in preaching and exhorting they have it rather over the congregation then over the male-Church of Brethren nor is it so properly a superiority of rule as of doctrine which in Synods they have over Churches nor can the Pastor have a directive power as a Pastor over the brethren since by M. H. his way they may judg and censure him Can the King be their Judg with a directive power who not being a Parliament may judg authoritatively whether he should be King or not and may dethrone him Mr. H. Arg. 1. Ejusdem ist instituere destituere The people have power to consure and depose Officers in case of heresie or otber iuiquity for they gave power by election to Rulers Ans. It is ordinary to our Brethren to prove in a Circle the fraternity have power to chuse Officers ere they have power to depose and they have power to censure excommunicate he whole being above the part ergo they must have power to ordain we deny the Fraternity can either make or unmake officers 2. That is not so undeniable a proposition an Assembly of Officers a Church of thirty may constitute themselves in a Judicature and so may a Parliament by an intrinsecal power in themselves Ergo they may for heresie and scandal against the Law of Nature destroy and censure themselves it followeth not 3. Apostles were immediatly called of God and made Pastors habitu by that call and special direction of the spirit which was in stead of Election Paul is forbidden to preach in Bithynia and called to preach in Macedonia how many times should the Pâostles be made Pastors and unpastored again if the present call be that only which makes them Pastors Levites were ordained to serve the Tribes joyntly and when the Tribes were dispersed the Levites were dispersed and remained Levites in whatever place they came to as Mr. Hudson sheweth 4. If Pastors be baptized and members of the Churchonly to which they are chosen Pastors then as to the former part they and all other baptized to one single
CHAP. IV. Mr. Ruthurfurd's Arguments that prove that the People are not the first subject of the Keyes are vindicated from the unsatisfying Answers of Mr. Hooker MR. H. That is not to be held that is neither in Scripture directly nor by consequence But that belivers lay hands on men for the Ministery or receive witness or have in them any such power of Government is such So Mr. R. c. Ans. The first three Arguments touch not the question for office-power is formally in some select persons who have a Ministerial spirit and gifts Mr. Robinson saith The Government before and under the Law and in the Apostles time and still now is not in the multitude but in some chief men But it follows not because office-power which is a little part of the power of the Keyes is in officers therefore the power of the Keyes is firstly in the officers but firstly in them who gave both the power and the office and therefore had a power before they gave it and therefore can take it away Ans. Mr. H. hath quickly expeded my Arguments with Veni vidi vici It is a scorn to say without all proof that the office-power is a little part of the power of the Keys For the includent by no Logick is a part of the thing included the City is not a part of the House which is a part of the City but the contrary now the office-power in Rulers includes preaching administrating of the seals as Mr. H. grants and also it includes a power of binding and loosing and of ordaining since the holy Ghost gives rules of right ordaining of Elders to Timothy and to Teachers 1 Tim. 3. 1 2 3 10. 1 Tim. 5. 17 18 22. 2 Tim. 2. 2. Tit. 1. 5 6 7 c. as to Pastors not as to Believers and by this to rebuke censure shall be no ruling at all if Mr. H. deny ruling power to agree to Pastors as Pastors or to be a part of office-power because ruling power in officers is common to both officers and brethren 1. He begs what is in question for the brethren are ruled and to obey and not Rulers 2. If it be said ruling power is not office-power it s replied that Mr. H. saith that the Elders are superiour to the Brethren or male-male-Church in regard of office rule act and exercise Now if ruling be common to both officers and the Brethren or such a male-Church of the redeemed then are not the officers as officers superiour to this Church in rule yea this Church giveth power and taketh away the power of governing by way of censure from the officers and so the brethren in ruling must be above the Officers as for the superiority official in preciding and managing the actual dispensing of censures as Mr. H violently alledges Heb. 13. 17. to this purpose it is a ruling over the ruling of the Brethren the like whereof was never heard the mouth of a Judicature ordereth but judgeth not the ruling and judging of the Judges Again if officers be both officers in teaching administrating the seals watching over the manners of the people and also in dispensing censures with the Elders then must office-power take up and include both official acts and also judicial acts and power in governing Ergo the power of office is not a part of the power of the Keys but the whole power of the Keys 2. It is not to the purpose to say that Government is not in the multitude as in the first subject for then the multitude and Church of Redeemed that meets in the same place for all the ordinances is not the instituted Church to which the offended must complain by Mat. 18. nor is it the first subject of the keys Expound to us then Matth. Tâll the Church i. e. tell some select persons the Church of some males only excluding women aged children servants alas that is not the Church Mat. 18. nor the New England instituted Church which is defined to us in the first words of their Book of Discipline for that is not a Church of selected persons but includes men women servants children of age as I demonstrate from their words 1. The Church which Christ in his Gospel hath instituted to which he hath committed the Keys of his Kingdom the power of binding and loosing the tables and seals of the covenant the officers and censures of his Church the administration of all his publique worship and ordinances Is costus fidelium a company of believers These are their words But I assume some select Brethren only is no Church 1. To whom Word and Sacraments onely are due 2. Such only are not such a Church as the Church of Corinth justified sanctified 3. Such only is not the company that meets in the same place to partake of all ordinances as they teach for women aged children servants were justified sanctified partakers of ordinances as well as select Brethren Ergo the visible Church instituted by Christ is not the first subject of the power of the Keys except you mean the virtual subject then it is not the first formal subject as fire is of heat nor is the complete virtual subject But Mr. H. saith cap. 11. sect 2. page 192. The power of the Keyes is committed to the Church of confederate believers as the first and the proper subject thereof Pro. 1. page 193. That the power of the Keyes is seated in the Church as the proper subject is no novel opinion âb We will suffer years to speak a little in this place The place of those that Peter sustained in Mat. 16. to them the keys were given But Peter speaks in the name and sustained the place of the Church as the Antients Origen Hillary Augustine frequently troops of our Divines say Ans. I pray our Brethren do the Fathers mean the Church of visible Saints the multitude of Believers or go our Divines in troops along with them in the formal first and proper subject of the Keys as fire is the first formal subject of heat As Mr. H. page 193. Now I judge Mr. H. means his own only instituted visible Church in the new Testament that meets together in one place for the ordinances if I should say the whole element of fire is the first proper and formal subject of heat and yet exclude four quarters or parts of this body as utterly uncapable of heat were I worthy to be called a Philosopher But the same way Mr. H. maketh the Church confessing as Peter Mat. 16. such a formal subject and saith the fourth part of this subject women children of age c. are not capable of the Keys if it be said the organical body is the proper subject of seeing of hearing c. yet neither legs nor hands are capable of either seeing or hearing I answer Then 1. the organical body is not the first and formal subject of seeing but Arms and Legs are capable of touching but women
nor receive witnesses as Paul Titus Timothy then are they not the first subject of the power of the Keys Ans. The consequence is false for ruling Elders cannot so lay on hands nor so receive witnesses as teaching Elders do yet they have the power of the Keys Ans. The Argument is not mine in that place I neither call the organick Church the subject nor the first subject but only say since the world was the people are never Key-bearers nor so called the Presbytery layes on hands 1 Tim. 4. 14. the Apostles Act 6. 6. Timothy a Pastor 1 Tim 5. 22. for to bear the Keys is borrowed from a Steward Oeconomus as all agree both Fathers and latter Divines As to bind and loose is borrowed from such as command Gâols as Pareus observeth Ps. 105. 18 20. 2 Kings 25. 27. Ps 149. 8. Act 12. 6. but no official power nor act of office as of a Steward or Jaylor is given to the people And it is like much Logick I have here met with the ruling Elders cannot so lay on hands and so receive witnesses as the teaching Elders Ergo teaching and ruling Elders for all that may well be the first subject of the Keys my meaning is they lay not on hands so that is by any pastoral teaching power But as for the people they bear not the Keys at all over themselves nor are they in any sort Stewards to feed themselves and therefore they are no more the subject of the Keys then private servants of the house to exercise the Keys authoritatively the Ethiopian is not white at all Ergo he is not so white as a Raven Mr. H. To whomsoever Christ giveth the Keys to them he gives a ministerial spirit by way of special Embassage to remit or retain sin Ans. This is unsound for the Keys are given to ruling Elders who have no such ministerial spirit it is not enough to say that power of preaching is not formally given to ruling Elders yet it is effective given in the fruit to them as Mr. R. saith for they who receive the same commission or equal power of the same commission must receive the power of the keys formally Ans. The Keys in a ministerial way of special Embassage to remit and retain sins are given to teachers by a concional way of remitting and retaining sins and to both teachers and ruling Elders effectually saith Mr. R in the judicial and authoritative application in the external Court of Christs Church but believers as believers and as visible Saints confederate have no such power judiciall formally or effectively Let Mr. H. prove this and it shall be seen there it sticks hic haeret ei aqua nor is it denied but ruling Elders have the same power of the Keys formally as touching the judicial application of the word preached in the external Court For the whole Court Teachers and Elders do formally in a judicial way apply to the conscience of the incestuous Corinthian his sin thus Thou by name hast committed incest we by the formal power and ministerial spirit given to us by Christ deliver thee to Satan c. All have alike formal and effective and so causal influence in this sentence 2. I also thus frame the Argument To whatsoever society Christ hath given the Keys to some of that society he hath given the spirit to remit and to retain sin by way of concional preaching the Gospel Iohn 20. 21 22. Matth. 28. 20. Mark 16. 15 16. for there is a binding and loosing chiefly in the preached Word and to all of them he hath given a formal power of binding and loosing in the Court of Christ conjoyned with the former binding and not to be separated from it Give us in the word Excommunication separated from the preaching of the Word But Christ hath given no power judicial of this kinde to excommunicate all the officers to ordain all the officers to the society of brethren destitute of Pastors And give us leave to keep this ground of vantage we can produce Scripture for this practise that the Elders laid on hands and ordained Elders Act. 6. 6. 1 Tim. 4. 14. 5. 22. 2 Tim. 2. 2. Tit. 1. 5. Let our Brethren shew where the male-Church of onely unofficed brethren did the like and give precept or promise and we are silent We may justly ask By what power unofficed men may make officers there must be an institution for this and its hard to prove positive institutions by far off consequences Mr. H. Ruling Elders do not effectually he should say effectively as I do which is a far other term apply the word in the external Court why because the application of the word thus dispensed implies that it is issued and ended Ans. If the meaning be the Sermon is closed and done and the incestuous man repents not therefore all place for judicial application of the Word to the conscience of the scandalous man in the Court of Discipline is ended How weak and watery is such a consequence except we say that the whole Court of Teachers and Elders do not apply medicinally to the man in the externall Court the Word preached which to say were to destroy all Church-discipline Mr. H. There is a Iudicial power in making application of the word preached by any of the members who have power to admonish judicially Ans. That is to beg the question for none have power to admonish judicially as the Church but the officers and those that are stewards who bear the Keyes otherwise women have power to apply the Word and to rebuke and to exhort 2. This contradicts the former just now spoken The Elders cannot effectively apply in the Court the Word preached why the Word dispensed and preached is ended But here every member may judicially apply out of the Court though the Word dispensed be ended Mr. H. Mr. R. Arg. 4. The government of the Church is complete in officers their number their dispensed censures of binding and loosing without any power of the keyes in the people and therefore it is superfluous yea if the believers have power there alone to excommunicate all the officers as Mr. H. saith the Elders in governing must be as superfluous as the sixth finger in the hand Ans. Though the people have power of judging yet they have not power of office which is necessary Ans. Power of office is necessary to the preaching of the Word and to the administrating of the Seals of which we now speak not I hope Mr. H. questions not the necessity of a standing Ministery to the end but since officers are created and all the officers may be excommunicated by the onely brethren as Mr H. saith contrary to Mr. Cotton and the Word now ordaining of pastors and excommunicating of them are the highest acts of Rule then the Elders are as superfluous as the sixth finger to the hand in the highest point of Ruling and officers must be onely necessary
Elect of God have Ioh. 10. 27 28. except women aged children servants be excluded out of the number of the sheep of Christ this is a turning of the Gospel upside down to Popishly confine all the Priviledges of Saints the anointing the spiritual disceâning what key will open the heart to some few male-believers 1. Aged 2. Incorporate so and so But I retort it thus To whom Christ hath given the onely qualifications spiritual of Rulers endued with power of judging those hath he called according to the rule of the Gospel to be such Rulers and they must dig their Lords talents in the earth if they improve them not for that end But the Lord hath given to all Beleevers as Beleevers of the same or of another flock whether in Churches this way or not to women as to males in some measure the anointing grace to know Christs voice Ergo. 2. Let it be observed that the tongue of the learned Esay 50. of which Mr. R. spoke to absolve and open heaven to a man swallowed up with griefe and a gift of a son of thunder to shut the gates of heaven against the obstinate and such as are to be delivered to Sathan are not required in the exercise of the keys of the Kingdome but onely such gifts as are in women is this a good frame of Church discipline Mr. H. God gives to men no calling to a place but he gives rules how they are to order and direct themselves in it But the Word hath no Canons how the people should order the Keyes Answ. Matth. 18. 15. If thy brother c. The Lord points his finger to the Fescuâ and says Build up one another in the most holy faith 1 Thess. 5. 11 12 13. 2 Thess. 3. 14. Heb 13. 17. Rom. 16. 17. Observe those that cause dissentions among you c. Ans. My Argument is mistaken If there be Rules in the Word how Officers should acquit themselves 1 Tim. 3. 1 2 c. how Judges Kings c. so ought there to be Rules how unofficed brethren the onely Judges for Church-officers do but order and regulate judging as our Brethren say should behave themselves But this is not by our Brethrens way 2. The Reader may observe all along that Mr. H. and his way lays the Ax to the root of the Ministery for he ascribeth the Church acts of office of opening and shutting heaven of the learned Tongue of Excommunicating c. to unofficed men or then he denies that there is any necessity of such in judging and ascribes such acts and qualifications as are in women to their judging Church the very way of Anabaptists and rigid Separatists 3. Mat. 18. 15. shall make every Church-member brother or sister who are to gain by admonishing one another a Church-Judge to exercise the Keyes one over another I thought the power had been given not uni sed unitati to brethren in the Judicature not to stones scattered The edifying one of another and comforting one another and withdrawing from dividers are acts of love required of men women and of Christians of all ranks and by no word tied to those of the same single congregation but to all the Catholick Church should not women withdraw from dividers and therefore these places 1 Thess. 5. 11. 2 Thess. 3. Rom. 16. are abused 4. Ambrose Theophylact Oecumenius Paraphrastes Beza Calvin Marlorat nor any Interpreter dreamed the place Heb. 13. 17. was meant of unofficed brethren who watch and must give an account for souls yea Mr. H. expounds it of officers and yet he cites Heb. 13. 17. Obey them that are over you in the Lord i. e. Brethren of the male-Church obey brethren Mr. H The prwer of the Keys is larger then the power of office and therefore the Lord requires not so much abilities in the brethren as in the Officers Ans. The difference is said not proved 2. If God require the highest abilities in officers to the laying on of hands 1 Tim. 5. 22. to the highest censurer 1 Tim. 19. 20 21. compared with 1 Tim. 3. 1 2 c. 1 Tim. 3. 6. 7 c. then he must require these same far more in brethren the first and proper subject of all power or then the Lord calls them to highest actings and promises to them no gift to or for these highest actings such as delivering to Satan cutting off of members Mr. H. The Keys are given to Peter as representing Church guides Matth. 16. not excluding the consent of the people Ans. We so give the power radically and fiâstly to the Church of Believers as by them we communicate office power to the Elders though they be not the first subject Ans. Such a shifting of office-power from the Church of believers which yet is but the third part of the redeemed single Church to Elders if Christ teach Matth. 16. or elsewhere we rest Mr. H. If the Keys be given to the Church the house of wisdom Prov. 9. 1. of God 1 Tim. 3. 15. Heb. 3. 4. builded by Pastors Teachers Ephes. 4. 11 then not the Church of Believers without Pastors Mr. H. the assumption fails for a Church without Pastors is wisdoms house as we proved and is Act. 14. 23. Ans. Mr. H. answers nothing to the places Pro. 9. wisdom hath maids and a table the house in which Timothy was to walk was built by officers Act. 20. 28. 1 Tim. 3. 1 2 3. 1 Tim. 5 17 Give us a pattern of your homogeneal Church for clear it is the Church Act. 14. 23. was the Church of believers no politick ministerial Church until Paul and Barnabas with the free election of the people made them a politick Church so until Titus ordained Elders the Churches of Creet bear the name of ãâã ãâã ãâã ãâã ãâã Cities and though these Cities were Churches yet could they exercise no politick actions nor frame Organs official to themselves until the first founder made them politick ministerial Churches Otherwise as Paul and Barnabas exhorted them to continue in the faith so they should have commanded them to use that radical power to create officers and not have encroached upon their power of the Keys Mr. H. Paul charging the Elders to feed the Flock or the Church Acts 20. implyeth there is a Church distinct from feeders Ans. No doubt there is a flock of redeemed and fed ones of men women children 1 Pet. 4. 2. Iam. 2. 2. Act. 15. 35. that were of late Catechised Gal. 6. 56. different from watchmen but Paul bids the feeders censure the grievous Wolves v. 29 30. but he bids not the fed Church do it far less implyes he that the third part of the redeemed was the male-Church and did or could exercise discipline over both officers and women servants and children Let us see that implyed Mr. H. If they want Officers saith Mr. R. they want the power of edifying Ans. They want the power of edifying as an
organick body but it hath power to edâfie it selfe as totum essentiale Ans. Christian edifying one of another in divers congregations 1 Thes. 5. 12. Col. 3. 16. Heb. 3. 13. by women and children of age we deny not but a Church edifying without Pastors or a perfecting of the body without officers Eph. 4. 11 12. 1 Cor. 12. 12 13 28. 1 Cor. 14. 4 12. we find not 2 Your male-Church edifying without Pastors must also edifie as an organical body In it women and children be silent and some unofficed brother teach pray and preside in the creating of officers and do the like when the Officers turn grievous Wolves and are to be cast out for then some unofficed brother must be Mouth and Organ to the rest and that is the very charge that Peter sustained in pastoral preaching at the creating of an officer and the Apostle Matthias Act. 1. 15. Mr. H. Let Mr. R. tell how God set teachers in the Church if teachers be before the Church Ans. Let Mr. H. tell how God giveth breath to them that walk on the Earth Isa. 42. 5. Was there breath before there was a living man walking on the earth or was there a living man walking on the earth before there was breathing Teachers are before Converts as Fathers are before Children Iohn Baptist and the Apostles were before such as they converted to the faith and baptized Noah before the Vineyard which he dressed God planted Apostles and Teachers even in the organical politick Church before it was a politick organical Church for by setting Organs in the body he made it an organical body but it is a senseless inference Ergo these Organs who are both Organs and Fathers and causes procreant of the Church had no being before the politick Church had being for natural organs in a physical body are only organs but not causes of the natural body but politick organs may be both and in this case are both Mr. H. To these are the Keys promised who are Stewards of the mysteries of God 1 Cor. 4. 1. servants of his house 2 Cor. 4. 5. Ans. The Servants are Pastors and Teachers in these places then the ruling Elder shall bear no Key Ans. Yet the conclusion is strong against the unofficed bearers Mr. Cotton the New England Discipline and Paul are herein as much crossed as I am for to them the ruling Elders are Stewards applying in censures in the external Court of Christ the Word as the Teachers apply it concionally Mr. Cotton makes the ruling Elders to be included with the Teachers of Ephesus Act. 20. And by the Argument Mr. H. may deny office-power of overseeing the house to all but to such as labour in the Word and Doctrine Mr. H. The places Isa. 9. 6. Revel 3. 7. speak of Monarchical power in Christ onely and prove not the point of delegated power Ans. Nor did I bring them for any other end but to prove that the Keys whoever bear them Head or Servants do signifie a power of office steward Oeconomus Commander of the Castle and so are never given to unofficed brethren for which cause I brought Fathers Doctors Divines Protestants Learned Papists saying the same And Mr. H. passes them all without an answer So the Learned Pagâin Mercerus Shimlârus Buxtorf Ark of Noah Mr. Leigh and all Dictionaries expound the word ãâã ãâã ãâã ãâã ãâã when given to House Prison Gaol Kingdom and Stephanus ãâã ãâã ãâã ãâã ãâã and Mr. H. dictates against the authority of all the Learned Interpreters and Linguists and tells us besâde an office power it noteth Matth. 16. a judicial power of the spouse and wife to admit unto or reject out in the family as cause requires But 1. one word of Scripture he gives not 2. Nor saith Christ Matth. 16. any such thing as he gives the Keyes to the Church upon the Rock as the formal subject though it may be gathered he gives them for that Church as the object and final cause Mr. H. To these Mat. 16. doth Christ give the Keyes to whom be giveth warrant and official authority for actual exercising of opening and shutting but this he giveth to Peter as representing Teachârs and Elders to thee will I give c. whatsoever thou shalt bind on earth c. So Mr. R. Ans. All may be granted and the official authority may be formally in the officers and originally and virtually in the Church 2. The proposition is fallâ to wit to them the power of the Keyes is given firstly to whom warrant and official authoritie is given for the exercise of the same Keyes for the power of the Keyes is larger then office-power Ans. 1. My Argument is yet wronged to the same person to whom he promiseth the power or keyes or the power in its essence actu primo to the same person he promiseth shall exercise the specifick acts of the power and the second acts that must be the first formal subject to which God proâiseth a ââ¦sonable soul and the second and specifick acts of discoârsing and that must be essentially a man Now unofficed brethren are not Embassadors but they are onely these to whom the Embassadors and officers are sent 2. By Mr. H. the âeyes must in their official power begiven to Peter as representing the Guides ând also the power of the Keyes in the power of ruling must be given to Peter as to the first subject representing believers If the Text speak this it is a new conceit that never an Interpreter dreamed of and it must be made out that Peter iâ spoken of in the Text in that ââofold relation but that Peters binding and loosing on earth are acts of office or at least include âcts of office and acts both of concional and also juridical remitting and retaining of sin and who despiseth Peter and the officers in either despiseth Christ and him that sent him is clear and that remitting and retaining sins is a binding and loosing cannot be denied and that remitting and retaining of sin flows from Christ calling the Disciples to an office is as clear Iohn 20. 21. As my Father Apostled me so send I you receive the Holy Ghost whose sins ye pardon they are pardoned c. And that this is a clear commission to Peter and all officers in him to exercise an official power of binding and loosing is apparent by this Text if by any in the New Testament But Mr. H. against this clear Text saith here Pastors have good warrant for their office power because the Church hath received power to admit chuse and refuse officers c. But because Mr. R said they have clear commission for the Keys both in power v. 19. ãâã ãâã ãâã ãâã ãâã and in the acts and exercises ãâã ãâã ãâã ãâã ãâã and what thou shalt bind on earth shall be bound in heaven But though the place be clear and all Interpreters teach it yet will not Mr H. grant
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 gâven 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 givân 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 mâliori 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 Amâsius 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 thââ 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 hâll 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 ââlls 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 ãâã Saints upon the Rock Christ so that the gates of ãâã shall ãâã 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 Deârce of God then must God have made the same general confused
Ans. If the Church congregational as congregational not as this or that congregation be built on the Rock then this or that congregation must of necessity be also built on the Rock If man as man be rational then so are all individual men Peter Iohn Anna if the congregational Church as such be built on the Rock then this or that congregation c. must be built on the Rock Quod conveniâ ãâã ãâã ãâã ãâã ãâã convenit ãâã ãâã ãâã ãâã ãâã But this presently Mr. H. recals This or that visible Church may doth and will fail But this or that visible congregation partakes of the common nature of a congregational Church and what reason this Church more than this should fall off the Rock since the promise is made to the congregation in its common nature then of necessity the Church must have the promise upon some other account than as the congregation in its common nature Mr. H. Each particular congregation is complete and independent for the exercise of all acts and dispensations belonging to a congregation or Church without any reference to any other congregation because they are distinct species which firstly and equally participate of the nature of the genus or the general nature of the Church Ans. 1. Then are there no clamours raised against you by those who say It is most unjust that 10 or 30 or 40 should be an Independent Male Judicature as if others had no souls countable onely to Jesus Christ for their administration 2. By Mr. Cotton his true principles they are not independent within themselves to exercise all acts belonging to a congregation for Synods not onely have power to give light and counsel in matters of truth and practise but also to command and enjoyn the things to be believed and done 1. If then the Synod hath a share of the Keys the single congregation must be too narrow a first subject of the Keys especially when the Synod as the Synod hath the power of the Keys to command the Churches as the Churches and several congregations 2. So the necessity of being circumcised or not circumcised if we would be saved Act. 15. must belong to a congregation and to all the congregations of Antiââh of Ierusalem c. then the Lord Jesus hath not given a power independent to any single congregation to exercise all acts and all dispensations belonging to them for sure they cannot determine in a matter belonging to other Churches and more belonging to other Churches than to themselves because of the multitude of concerned Churches but they must no less impose upon the consciences of other Churches if the same seem good to the holy Ghost and to them onely otherwise it s a bastard determination then if they should determine it contrary to the knowledge of their own Church congregational and members thereof 2. Mr. H. takes the word Congregation and Church for all one against the Grammar of the holy Ghost who taketh the word Church even in the New Testament for the collection of believers agreeing in one Faith one common Râdemâtion common Saviour common hope of Glory though they be ãâã a congregation that meets in one place Eph. 5 23 25 27 29. 1. 22. Col. 1 18. Hâb 12. 23. 3. The reason why they are independent in the exercise of all acts and dispââsations belonging to a Congââ¦gation or Church to wit because they are distinct species and Churches different in nature is most frâvolous for beside that the reason is false except Christ the Head of one congregation be different in nature from the same Christ the Head of another congregation and their Faith Baptism Hope of their calling be different in nature whereas they are all one in nature in all the whole Catholick Body Eph. 4. 3 4 5 6 1 Tim. 4. 10. Eph. 5. 23 25 29. Iudo ver 9. 1 Cor. 10. 17. They are as distinct species and Churches different in nature in regard of pastoral preaching and parâaking of the same seals as the Brethren teach if any difference of this kinde be as they are different in nature in regard of censures and so as it is unlawful by their way to one of this congregation to submit to the forreign and extrinsecal Jurisdiction of other Churches as they call it so it s as unlawful to submit to pastoral preaching and the seals tendred by the forreign authority of other Churches because if the Head Christ and power juridical be peculiar to one congregation independently so must pastoral preaching and the seals be to the same Church and a member must be as much restricted to their own officers onely for acts of office since they are set over them by the holy Ghost as our Brethren say from Act. 20. 28. 1 Pet. 5 2. Philip. 2. 25. as they are to hear Matth. 18. that Church onely in acts of Jurisdiction The Brethren are obliged to shew a difference or to yield to the Argument Mr. H. A particular congregation is species specialissima which hath in it the nature of the Churches in general and of the species or kindes of Churches are complete without the Classâs Ans. Let the congregation be complete as species specialissima in its kinde yet in extension of power it s not complete for we hold that Classis Synods Congregations differ in nature and that every one of them yea the whole integral Catholick visible Church are all species specialissima and Mr. R. grants they differ onely in more or less extension of power and therefore Jurisdiction is firstly in them all as the heat is firstly in the whole body of the fire not firstly in this or that quarter or portion of the Element CHAP. II. The Arguments of Mr. R. for the first Adequate and Catholick subject of the Keyes are vindicated from the unsatisfying replies of Mr. H. MR. H. The Apostles saith Mr. R. stand in the room of the whole Catholick ministerial guides when they revealed the Keyes Ans. The Apostles in that commission were extraordinary persons sent to all the world to lay the foundation of the Gospel by an Apostolick power and in this sense they have no successors nor stand in the room of any Ans. If the Apostles represent none in this sense Mat. 28. 19. Mark 16. 15. Iohn 20. 21. Go and teach c. whose sins ye remit c. Then none succeed the Apostles to teach baptize remit and retain sins Pastors then must do these without a commission from Christ or these ordinances must cease 2. Mat. 28. Iohn 20. he sends the Apostles and sayes behold I am with you to the end of the world in preaching and baptizing But the Apostles do not live to preach and baptize to the end of the world Ergo that ministerial presence of Christ must be promised to some represented by the Apostles So the English Divines Calvin Beza Diodati as Apostles gifted with power of working miracles c. they
represented none nor had they any successors So Mat. 28. the Pastors have the power of the Keyes and of office given them page 210. Mr. H. To that Church saith Mr. R hath Christ given as to the first subject the ordinances and ministry which he prinâipally intended to perfect to gather and to bring to the unity of faith But he principally intended to perfect to gather to bring to the unity of faith by these ordinances and ministry the whole Catholick visible Church and secondarily this or that congregation Ans. Mr. R. lib. 2. p. 248. professedly disputes for a Church invisible to be the first subject of all ordinances Christian priviledges and officers Ans. Mr. H. halfs my words how Mr. R. makes the invisible Church such a first subject is abundantly declared 2. These are not to me contrary for the Catholick visible Church which the Lord intends and decrees to bring to glory is both the invisible chosen and really believing Church the Church Mystical and also the Church Catholick visible fed by the visible and audible ministrie of Apostles Pastors c. onely in that place I deny that body Eph. 4. 12. to be visible in Mr H. his sense as he makes his congregation visible of which Magus and Iudas are members and therefore Mr. H. in vain alledges that those whom Christ purposes to bring to the unity of saith c. Eph. 4. 11. are such who certainly shall be saved and are true beleevers and it is undeniable ordinances and ministry in their saving fruits are given firstly to true believers if we regard the Lords intention as I ever teach Mr. H. Mr. R. teacheth that the intendment of Salvation and the giving of Ordinances and Ministry keep not equal pace each with other So the Arminians saith he teach lib 2 page 248. but that God doth intend principally to bring the whole Catholick visible Church that consists of Elect and Reprobate to the unity of the faith c is false Ans. Repeat my Argument as I frame it and the flubble is blown away To and for that Church as the subject and object and end hath Christ given as to the first Church the ordinances and ministry which he principally intends and decreet to bring to the unity of faith and to salvation But he intends and decrees to bring to the unity of saith and to salvation by these means onely the whole Catholick visible Church and that mystical Catholick body of it selfe invisible but made visible by a calling and inviting ministry of Apostles Pastors c Eph. 4. 11 12. for the Lord giveth for the loved world Iohn 3. 16. for the Catholick visible Church sanctified by the word and baptism Eph. 5. 25. for his sheep Iohn 10. 11. for all his scattered children Iohn 11. 52. for the whole world 1 Iohn 2. 1 2. Christ and Apostles Pastors Ministry Seals in their substance principally and all these for this or that or these real beleevers secondarily Mr. H. leaves out these words of mine first to and for the Saints and so perverts my Argument and frames another of his own for mine which I own not 9. If that proposition be utterly untrue These whom Christ intends to bring to the unity of faith are such certainly as shall be saved Then must Mr. H. side with Arminians who say that grace is common to all and that God by his antecedent will intends to save all without exception Elect and Reprobate but the Reprobate break that intention and decree of God So the Arminians 3. Saith he It is undeniable that Ordinances and Ministry are not given first to real believers Ans. It is undeniable that Ordinances and Ministry are given first to real beleevers upon a purpose and intention to save them Eph. 4. 11 12. and that all priviledges of special note in the Mediator Christ promises ministry seals in their fruit are given according to Gods gracious intention to and for onely the invisible Church as I demonstrate and not to and for Mr. H. his visible congregation whereof Magus is a member and according to my principles the intendment of salvation from God and the giving of ordinances and ministry first according to that intendment secondly in their saving fruit as Mr. R. demonstrates go with equal pace 3. That God intends to bring the whole visible Church of real beleevers to the unity of faith for visible and invisible in my sense are not conârary but the whole visible Church Catholick is both invisible being known to God only and visible also being called by a visible and audible ministry according to the purpose of God As Paul Rom. 8. 28. being a body perfected and gathered by the ministry of Apostles Pastors Eph. 4. 11 12. And 4. It is undeniably false which Mr. H. saith that the whole visible Church consists of good and bad Elect and Reprobate for this Catholick visible Church and body Eph. 4. 22. Eph. 4. 11 12. Colos. 1. 18. consists only of elect ones and real beleevers but Mr. R. will not undertake So much for Mr. H. his Catholick congregation of which Magus and Iudas are visible Citizens and such a Church is not the first and proper and principal subject of ordinances promises seals ministry in their saving fruits except Mr. H. will side with Arminians and Socinians in this point who teach that God intends grace and salvation to all but many are not saved and so the intention of God fails Mr. H. But what is all this to the present controversie that to the guides of the Catholick Church Christ hath committed the keys as to the first subject we argue thus To that Church which Christ principally intends to bring to the unity of the faith Christ hath given the power of the Keyes as to the first subject But Christ doth not principally intend to bring to the unity of faith c. and to gather the ministry of the Catholick Church therefore to the ministry of the Catholick Church hath he not given the Keys as to the first subject Ans. This is not to the controversie concerning the first subject of the Keyes nor did I bring it in upon that account but the question is concerning the constitution of a visible Church in which I deny that the visible congregation oâ our brethrens visible Church of which Iudas and Magus are as essentiall members and their Church acts as valid as Peter and Iohn the visibly and really beleeving Apostles are or their Church acts are I deny I say such a congregation to be the first subject of the stiles properties priviledges of special note of promises seals officers in their saving fruits in the Lords intention and have demonstrated that the Catholick invisible Church is only the first principal and proper subject of these and that our brethren mistake the nature of the visible Church I mean in all the dispute the integral Catholick visible Church militant otherwise Divines take the Catholick
Church for these that have been and now are glorified and shall be and are not yet born and that now are but none of the two former are capable subjects of the Keyes 2. The proposition is not mine nor the argument the Keys are given say I to the guides of the Catholick visible Church as to the formal subjectum first and proper and are exercised by them by the consent of the people men or women nor should any new act of Doctrine be passed or weightier points of discipline in Assemblies until the people hear of them the keyes are given to and for the whole Catholick Church of beleevers as the object and end for the gathering them in to the unity of faith Eph. 4. 11 12. and as this visible Church falleth under the intention and decree of God to be saved they are one and the same persons with the invisible Church as the body of Christ Eph. 4. 12. is taken for both the invisible body It is 2. taken more largely as the Catholick visible body comprehends all that hear and profess subjection to the Gospel elect and reprobate and the Lord gives a ministry seals and visible membership to all and every one of this body to Esan to Iacob to Iudas the traitor as to Peter a beleever not to bring all and every one of them to the unity of faith and to the acknowledgement of the Son of God but for other unlike ends finibus disparibus to save some to make others inexcusable Mr. H. If all ministerial power saith Mr. R. be given to a congregation as our brethren say under the name of a flock of redeemed ones as the body of Christ Acts 20. 28. Colos. 1. 18. Then it belongs to the Catholick Church for these titles agree first to the Catholick visible Church Colossians 1. 18. Ephesians 1. 25 26. 1 Tim. 3. 15. Eph. 2. 19 20. and so they come to our hand Ans. The Catholick Church admits of a threefold apprehension 1. As it implies a covenanting congregation of beleevers 2. As it represents the whole ut totum representative an Oecumenick Council 3. Ut totum integrale as it is the whole Catholick Church spread all the world over if Mr. R. mean the first we agree but the guides cannot be the first subject for the Catholick Church and the guides are different The second part Mr. R. grants that the ministerial power of the Keyes is given to a congregation under the name of the flock c. Hence his cause must needs suffer shipwrack that the Keys are given to the ministry of the Catholick Church Ans. That the first member of your threefold apprehension hath any warrant in Scripture or sound Dâvines is a meer apprehension I desire the Reader to consider the Catholick Church Aâ 1. It implyes a covenanting congregation of beleevers give a warrant from Scripture sound Reason or Divines for that The Catholick Church is the whole body militant on earth excluding none but a congregation of covenanting beleevers excludes all Churches on earth except fourty or fifty persons 2. The Catholick body organical of man includes all the body and organs of it head eyes mouth tongue feet c. Now what sense is here the Catholick organical body of man admits of a threefold apprehension 1. It implyes the congregation of five fingers combined in the hand and the hand is predicated of this or that hand and so is the Catholick body of the whole Catholick organick body of man Or to come to a politick body the Catholick body of England admits of a threefold apprehension 1. It implies the congregation of all the City of York covenanted together and the City of York is the Catholick body of England which is predicated and affirmed of this or that City of York No man speaks so but onely Mr. Hooker that I know Since the world was no man can say a single congregation take it either in the common nature of a congregation of a 1000. or for this or that congregation that a congregation is the Catholick Church no more then the hand is the Catholick organical body of man 2. Mr. R. grants saith he that the ministerial power of the Keyes is given to a Congregation under the name of a flock c. Answ. Reade my words if I deny not that and speak onely according to the grant and confession of our Brethren 2. Onely hypothetically if all power Ministerial be given to a congregation by our Brethrens confession under the name of a flock of Redeemed ones c. then it belongs firstly to the Catholick Church i. e. to the congregation I never dreamed that a congregation was the Catholick Church and I should be crazed in judgement if so I had spoken And how the Keys are given or belong to the Catholick integral body as the object and final cause to the Guides of the Catholick Church as the first formal subject I often declare and what shipwrack or breaking of board is here let the Reader judge I difference between the Ministers and the Catholick Church by this means but that Mr. H. hath said not one word to my Arment If power priviledges spiritual be given to the congregation as the redeemed flock and body of Christ then must power and priviledges be given first and principally to such a company to which these styles of The Redeemed of Christ The Body of Christ agree first but to be the redeemed of Christ to be the body of Christ to be his redeemed ones agree first not to the Church of Ephesus nor to any particular Church National Provincial Presbyterial or Congregational but to the whole Catholick Body Ioh. 3. 16. 10. 11. 11. 52. 1 Ioh. 2. 2. and when Christ is called the Head of the Body Eph. 1. 22. Coloss. 1. 18. I shall judge him scarce worthy the name of a Divine I cannot expound the places of a single congregation ãâã Eph. 1. â2 Col. 1. 18. the holy Ghost speaks of that Body which is the fulness of him who filleth all in all Eph. 1. and of the Body of which Christ iâ Head as the first begotten of the dead and of the whole body reconciled by the blood of the cross if it be said the congregation in its common nature is the first subject of the Keys for it contains all the Catholick Church Ans. It contains no women aged children servants nor sojourners nor dismembred visible Saints and therefore the congregation Independent in any sense is a narrow and impertinent subject of the Key and this is shipwrack really to the cause of Mr. H. as for that that the Church Cant. 6. is a congregation in general and that the Church is one there genere in kinde it s against the Text. 1. The congregation is not one but hath threescore Queens fourscore Concubines Virgins without number who are integral parts of that one Catholick Church ver 8. but essential parts of a congregation
follow them in as far as they follow Christ. Nor is delegation the formalis ratio of determining synodically it is only a necessary condition of determining and of synodical judging Obj. But Mr. R. saith Amen to this distinction of Mr. Parker Ans. True these two fitness and gifts together with a commission make a man a commissioner and messenger of the Church but delegation makes him not a formal Definer and a Judge nor do the Churches send them as officers but as such eminently able and faithful men who have hazarded their lives for the cause as Act. 15. 25. and they determine as such eminently holy and able officers their delegation is a thing of meer order because all cannot be sent nor doth it create them of new officers nor yet such eminent officers for they were both these before only their delegation puts them in an actual orderly capacity to determine formally Ut approximatio ligni aridi ad ignem non est formalis ratio comburendi Mr. H. Mr. R. l. 1. p. 305. to 309. runs all upon this the power of the keyer by order of nature is only in the Catholick representative body but the power of the Keyes was before there was any Representative some 300. years when there was no Oecumenick Councel and since the Churches give their power and officers to the Assembly they had that power before the Assembly Ans. Read from c. 10. sect 10. p. 289. to p. 346 347. where I speak of the Catholick Church I say only that such a synodical power of the Keyes as is dogmatick especially for light and peace as Mr. Cotton speaketh is first by order of nature in the Oecumenick Councel the doubting and contending Churches cannot bind Ecclesia dubitans non docet Ecclesia errans non judicat Ecclesia contendens non ligaân on solvit for the doubting the erring the contending of Churches are no ordinances of God and erring and contending Churches cannot heal themselves and therefore the healing power is seated by Christs appointment in the synodical Church which is more diffused and stronger as is clear when the Churches of Antioch and Iudea are broken renâand sick the wisdom of God Act 15. hath appointed that these should meet in a Synod of the select and choicest parts Apostles and godly Elders Ergo the healing power of the Keys must be first in them 2. Mr. R. runs not but assârts lently that power of the keys in binding and loosing and in opening and shutting heaven in the latitude of preaching and censures Mat. 16. was not before Christ gave it to the Apostles the then Representative of all the faithful guides to be in the Church christian to the worlds end and this grant was made to Peter and the Apostles not as to such private men Simon such âishers but by evidence of Scripture truth 2. The testimony of all sound Antiquity 3. The judgement of Protestant Divines 4. Canons of Councells 5. The Doctrine of sounder ancient School-men and Popish Doctors Occam Alenâis Almain Gerson Bonâventure c. not only not 300. years after but before Christs death and confirmed before his Ascension to heaven That ever Mr. R. said that the power of the Keys in their latitude of binding and loosing was in an Oecumenick Councel a Representative of formally sending Churches and a body of formally sent Commissioners is utterly denied and no where to be seen in any book that ever he wrote Such as cite him at random would remember 3 that I teach that the power of the Keys 1. In its latitude is first given to the Apostles Mat. 28. 19 20. Mat. 16. 18 19. Iohn 20. 21 22. Mark 16. 15. Act. 18. as the only then Catholick representative body sustaining the person of all officers to the end of the world and so the first formal subject of the power of the Keys in its latitude is not either the congregation or congregational Eldership nor the Presbytery or Synod all these are but parts and to make a quarter or a part of the body of the Sun the first and adequate subject of light and a quarter or a part of the body of the Element of water the first and adequate subject of the cold and moistness since these qualities are kindly in the rest of the quarters and parts of the body of the Sun and the body of the Element were bad Philosophy So the adequate first complete formal subject of this power must be the integral Catholick body of the guides as existing in their several Churches for this power is as kindly and natively in the guides of this Church as in the guides of that Church and equally in all 2. The power of the Keys as this power synodicall is considered either in the breadth of synodical power and so to condemn Catholick errors and heresies is in an Oecumenick Councel and where the local distance of visible Churches is greater and wider the external visible communion in being edified or scandalized is less and less use there is of censures A General Councel being onely necessary for the optimum esse the most Catholick union and peace of the Catholick Church that such a Councel is an ordinance of God Mr. Cot. proves from Act. 15. 3. As the power is narrower it becomes narrower then Oecumenical and descends to National to Provincial to Presbyterial to Congregational and all these are parts only 4. Though the Churches send Officers to the Synod and have some power of the Keyes in their kind before the Synods have being yet Mr. H. can hence conclude nothing of his purpose against me for it follows not Ergo the male-congregations have the complete power of the Keys in its latitude before the Synods have being nor does it follow that congregational Churches or Presbyterial have that complete power before Synods have being nor do they confer if we speak accurately a synodical power of the Keys they only send messengers who are materials of the Synod but the synodical power is in its parts scattered in the Churches of the Province and Nation as Immes of Gold in divers parts of the Earth and the synodical power comes from the institution of Christ who promises the holy Ghost and fulfils his promise as Mat. 28. 20. compared with Act. 15. 28. Nor can the scattered Churches bring forth of themselves any synodical power of the Keyes when they are met in a Synod the promise made to such as are gathered together in his name does the business and therefore that is soon blown away It is unpossible that a proper quality can be either in nature or time before its subject thâ gives it beâng but the power of the Keyes was 300. years before there was any General Councel in the world For this proves only that some certain power to wit formally synodical cannot be until the Synod be 2. Grave Divines judge the Synod Act. 15. to be a General Councel but though it were
have as primarily intrinsecally immediately in their sphere and orb the Keys due to them according to the proportion of the associated body as the whole integral-Catholick Presbytery and Church hath whether in an Oecumenick Councel or out of it It is then a wide mistake in Mr. H. to tell us If an Oecumenical Councel be the first subject of the Keys as it is not that there can be no act of power in ordaining of Ministers in excommunicating of delinquents but by vertue of an Oecumenical Councel giving their influence first to that work For if the meaning be as it must be that a General Councel must prove an act and put forth some actual Mandate commanding such a man to be ordained an officer such a delinquent to be excommunicate else the Churches cannot proceed for to take Mr H. his own comparison Richard or Ioshua cannot be a man or apt to laugh except the abstract nature of man give in his influence to the work And since Mr. H. and his Brethren make the male-congregation abstracted from this or that congregation the first formal subject of the whole power of the Keys what influence I ask doth the so abstract congregation give to the work of Ordination and Excommunication in a particular congregation Abstracted natures do not send abroad mandates to all the congregations all the world over before they can ordain censure or excommunicate If it be said this agrees to the nature of a congregation in general to ordain and excommunicate but there needs no other actual influence of a command to come from the congregation in general to this individual congregation for their using of the Keys True there needs not by the like that any mandate pass from the Oecumenick Councel in general to this or that individual Oecumenick Councel in the exercise of its Synodical acts But saith Mr. H. if the Oecumenick Councel be the first formal subject of the power of the Keys then inferiour Courts cannot ordain nor excommunicate without a warrant and actual command from them Ans. This is feeble for beside that the Oecumenick Councel is not at all any such formal first subject as is said it s a naughty consequence for though power of life and death be in King and Parliament as in the first subject it follows not that an inferiour Judge or free City cannot put to death notorious Traitors and Murtherers all England over without the influence of some actual Mandate from King and Parliament to the putting to death of every Traitor So when Christ gave power of Word Seals and Censures to the Apostles as representing all officers say we or as representing all believers saith Mr. H. it follows that officers and the male-Church cannot administer Word Seals Censures without the influence of a new actual command from the Apostles who did represent all such to whom Jesus Christ gave the Keyes by this arguing of Mr. H. Nor does Mr. H. his first deduction follow that if a General Councel be such a subject as it is not that therefore the existing of such a Councel is as necessary as the well-being of the Church For a Parliamentary power is necessary for England yet suppose by war and other invincible impediments a Parliament could not meet for divers years yet neither power nor exercise of Justice do cease So here Synodical power may be and by the care of the Lord of his House is continued in lesser Assemblies though such Councels exist not But 2. the Antecedent being true the Consequence is null Nor is the power of the Keyes in its latitude as is said either firstly or onely and so not perfectly in this Councel but firstly and intrinsecally in the whole integral Presbytery all the earth over Nor is it necessary that this General Councel though it were the first subject of the Keys always attain all its end in the use of the Keyes For the male-Church void of Pastors cannot attain all its end to wit the pastoral preaching the dogmatick and official sentencing of delinquents the right tendring of the seals yet is the male-Church the onely formal subject of this power to Mr. H. Mr. R. said well that a General Councel can hardly excommunicate a whole National Church for it could hardly be known to them but many are not obstinate in the National Heresie and Scandal who through weakness and fear of persecution dare not confess And it s enough that a National Church may be declared to be no Church as Moses removed the Tabernacle and pitched it without the camp Exod. 33. 7. and Paul turned away from the blaspheming Jews Acts. 13. 45 46. and yet neither the one nor the other is the excommunicating of a National Church for the word of the Covenant remained in the Nation of the Jews after Paul and Barnabas turned from them and preached to the Gentiles Iam. 1. 1. Heb. 1. 1. 3. 6. 10. 25. 1 Pet. 1 1. 1 Ioh. 1. 1. 2. 1 2. Nor is our Brethrens new censure of non communion of Churches so warrantable For 1. The removing of the Candlestick seems to be a judgment inflicted onely by Jesus Christ and they who declare such a society to be no Church must have the warrant of Christ going before and really removing the Gospel For if the Word the contract of marriage and seals remain there in their substance they can only the profession thereof not ceasing declare them an impure and corrupt Church but not to be no Church 2. The doctrine or practise of a Church may be erroneous hurtful and destructive to holiness as that of Pergamus and Thyatira and they defend it and yet remaining sound in other points they cease not to be a people in covenant with God and they cannot be declared no Church and the Ministerial acts of baptizing invalid and to be reiterate as is clear in the Church of the Jews though Idolatrous and in the Scribes and Pharisees corrupt the same way in practise and doctrine whom Christ commandeth to hear Mat. 23. 1 2. far more for a sinful act of Jurisdiction leave they not off to be a Church 3. How can it be clear to a sister-Church that there are not there the Church being above a thousand or many Churches for many Churches may be unchurched as well as one a few names that out of weakness onely are silent at the sinful doctrine and practise of the Church 4. It s hard to say the Church of Rome in which there are the matrimonial Tables the Old and New Testament valid Baptism and Salvation to a covenanted people by the fundamentals preached is no Church though communion with such a Whore be unlawful Mr. H. If the Churches refuse the sentence of Excommunication inflicted by the Court Oâcumenical it can never prevail to attain its end Ans. Ergo its unlawful It follows not the Churches the person excommunicate refuse to abstain from the society of one
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 communiâra 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 mân 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
militant redeemed body and mystical well neer of an equal breadth and latitude Not but that there may be and are many beleevers members of the mystical body who have little or no visible profession But it is enough to assert as truth that one and the same body is both invisible mystical and the saved body and also visible and clothed with a real sincere profession and that both these agree to the Catholick integral militant Church Though I deny not but that there be many hypocrites in this great body whose ministerial acts are valid But the Catholick visible Church in that latitude is not then both subject object and intended end of all Ordinances And I speak now of it Mr. H. I cannot think that Mr. R. takes the Catholick Church for the whole integral body Ans. It is mistaking charity of me Mr. H. that Church is meant 1 Cor. 12. in which God sets teachers helps ordinary officers firstly v. 28. But God sets not such in the integral body for they are set by the election of the people in particular congregations Acts 14. 23. 6. 5. Tit. 1. 5. Ans. This is my own argument but not rightly formed that Church is here meant in which the Lord hath respectively placed first Apostles and Teachers both Extraordinary and Ordinary Officers But God hath not set Apostles fixedly and firstly over congregations they being organs of the Catholick integral body and are sent to preach to Heathen who after were Churches As it is said Iacob served for a Wife to be married not married as yet who could not choose the Apostles as their pastors 2. Workers of miracles were not chosen by a single congregation noâ such as had the gift of Tongues 1 Cor. 14. 22. Tongues are for a sign to them that believe not to them that believe not See the Divines on the place Miracles and Tongues were to perswade unbelievers and were not firstly set to congregations nor could have any imaginable election and call from them 3. The places as elsewhere is said prove not any thing to the point Mr. H. Arg. 2. In what Church Pastors are firstly set over them they have firstly and primarily pastoral power in dispencing acts of ruling and preaching But ordinary Teachers have not this over the Catholick visible Church Congregations may justly refuse to hear other Teachers then their own but their own may preach to them though they refuse to hear Ans. Every word is censurable 1. Apostles were ãâã ãâã ãâã ãâã ãâã firstly both in regard of dignity of Office and of Apostolick Universality sent to all Nations to preach not to a single congregation to exercise pastoral acts firstly over it as fixed Pastors 2. By a catholick Church Mr H. means sed suis musis solus canit a congregation Now if the Apostles be firstly set in the congregation in general they must be secondarily set in this individual congregation then must the ordinary Teacher be set before the Apostle who was often his sender in the individual congregation 3. The Proposition is false A pastor may tender the Lords Supper to hundreds of a sister-congregation but Mr. H. I hope will not say that a pastor is set over and firstly over hundreds of another congregation The Antecedent and consequence are both Mr. Hookers 4. It s false that ordinary Teachers have not power to exercise pastoral acts to those of other congregations Nor is it proved they cannot exercise pastoral acts over them because they cannot censure them It s an illogical consequence ordinary to Mr. H. The Apostles both as Apostles by miracles and the gift of Tongues plant Churches among the Heathen and as pastors they exercise ordinary pastoral acts to the Heathen in planting and preaching the Gospel to them but they could not draw out Church-censures against the Heathen yet remaining Heathen because of the incapacity of the object they could not cast them out who were not yet within 1 Cor. 5. 12 13. but this they could not do not through want of pastoral power over them 5. It s false that other Churches may justly refuse to hear other Teachers than their own For if their own be sick and dead or if other Teachers have an earnest suit and desire from their own officers and some one of the congregation they most unjustly refuse to hear and come under the guilt of despising Christ in despising his Messengers as Mat. 10. 40. Luke 10. 16. Ioh. 13 20. except the sense be He that receiveth not his own congregational pastor receiveth not me otherwise not A strange and new sense 6. If the flock refuse all their own pastors to hear them as being ravening Wolves they unpastor them and recall the official being which our Brethren say they gave them in election and so unjustly refuse to hear them and they cannot justly preach to them who so refuse to hear for they justly refuse aâ Mr. H. teacheth Mr. H. God must either saith Mr. H have plââed in all the Church Catholick Apostles Teachers which we say or then in some part of it onely And what is that part which is excepted Surely he intends not salvation to that part of the Church in the which he sets no Teachers Ans. At the common nature of a Corporation exists in all corporations so the congregation-nature exists in this or this congregation So if the nature of a Corporation be common to all and the King hath set Major and Common-councel in all and every Town Therefore the Major of one Town may rule in another So all States set Generals Colonels Captains in the Army The King sets Constables in all towns Sheriffs in all counties Because Constables are common to all towns therefore a Constable may exercise his office in another town Ans. 1. The Argument must run thus As the King hath set in England the Lord Keeper of the Great Seal the Lord Chief Justice the Sheriff the Constable in every County and Town so hath God set in his Church that is in the congregation first Apostles secondarily Prophets thirdly Teachers after that miracles then gifts of healings c. But the King hath set in England the Lord Keeper the Lord Chief Justice the Constable in every County in every Town how many Great Seals how many Lords of Chief Justice should then be in England And do not our âound Divines condemn in Papists the Argument from civil Government and honour due to persons in the point of the government of Gods House and of adoring of God in Images He is a stranger to Bellarmine Valentia Suarez Vasquez Tanerus c. and to our Divines Reynold Chamier Calvin Bucanus Tilenus Daneus Chemnitius Luther c. who knows not this 2. Neither major Proposition nor Assumption have any truth for hath God set the Apostles the planters and framers of Churches out of heathen societies in no Chair but fixed them to a congregational Pulpit onely The Apostles have care of all things
2 Cor. 11. 28. command Schismatick Churches 2 Cor. 10. 8. plant and lay the foundation of Churches as wise Master-builders Acts 16. 12. 13 14 15 16. 18. 7 8 9 10 1 Cor. 3. 6. 11. appoint new offices in the Church Acts 6. 6. Now if God have seated the Apostles in such a way in every congregation as ordinary Teachers are then the Apostles proper place must be onely to water and confirm visible converts and members of a fixed and framed congregation where then are the Apostles Letters Patents to build to plant to lay the foundation 3. When it s said as it must be or it comes not home the King hath placed in England the whole integral body of the Kingdom of England the Lord Keeper the Lord chief Justice the Constable as he hath placed in the Church Apostles and Teachers in the whole integral Church These extraordinary and ordinary officers it cannot be meant the King hath placed a Lord Keeper and a Lord chief Justice in every Town and City of England so neither hath the Lord placed an Apostle in every congregation upon the same account and he who is an Apostle in one congregation can no more be an Apostle in another than a Major of one City can be a Major in another and it must run so The State hath placed a General Colonels Captains in their Armies i. e. in every particular society of the Armies and so every company must have a General therefore hath the State set Generals Colonels Captains in their Armies in the plural number Now the State hath set but one General over all the Army as the Church is but one 4. If the Argument run thus As the Major of Norwich may not rule as Major of York so neither may a pastor in one congregation teach rule as a pastor in another congregation This is utterly false and it s an Argument like this As God hath confined Rulers to one society onely in the civil State so hath he confined the officers of his Sons House one word of Scripture to prove this should silence Mr. R. It s not lawful to devise parallels between the Civil State and Christs Kingdome Suppose all the Majors Rulers Citizens of all the Cities and Towns in England had the same divine right to command in all the Cities and Towns in England and that these Majors were Rulers equally and in common to all those Towns and that it were a matter of providential Order not of Divine Jurisdiction that A. B. should be fixed Major of Norwich and C. D. fixed Major of York and so forth then if C. D. by providence should be at Norwich he might rule as a Major at Norwich or any Town or City of England as well as at York and so is here the matter a called pastor is a pastor and may act pastorally and dispense the Seal of the Lords Supper to those of another congregation say our Brethren and so to another whole congregation for there is the same reason in both So all visible professors have the same divine Church-right to the same Christ the Head 2. To the same Gospel and Covenant of grace for dâstinct 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 ââed 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 lawfuâly and to edification be Ambulatory and ââinerary 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 lawfâlly 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 âortified in their way by our Brethrens Doctrine to wait for the Lords naming from heaven Iohn Thomas to be preachers in such a place But to me 1. The nearness to the Savages 2. The knowledge of their Language as I suppose 3. Their weak desire or the professed not hating of the Gospel were equivalent to a command from heaven Go preach to the Americans and that in the capacity as proper pastors Mr. H. A Pastor is onely a Pastor of that flock saith Mr. R. over which the holy Ghost hath set him by the authority of his Church but yet so as when he preacheth to the other congregation he ceaseth not to be Pastor howbeit not the Pastor of that flock Ans. We are then agreed If a Pastor be ONELY onely a Pastor to that flock then is he not a Pastor so any beside then can he do no pastoral acts to them Ans. Great words are often small and weak Arguments His last answer saith he yields the cause wholly We are then agreed Mr. R. is not a whit agreed with either Independency or the present question If the Pastor be Onely onely the Pastor fixed proper actu secundo in the exercise of calling pastoral to that flock then is he not a Pastor actu primo habitu occasionally to act pastorally to any beside It s false and we are distant the whole breadth of a contradiction If a Physician be onely a fixed Physician to Colchester to attend their sick by a compact between
this flocks choice gave him causatively right and being not simply to be a Pastor ordination of the Elders Act. 6. 6. 2 Tim. 2. 2. 1 Tim. 5. 22 c. did that but to be this flocks fixed Pastor for we must distinguish betwixt a Pastor and this peoples Pastor a Pastor actu primo and a fixed Pastor in the second acts and exercise of his calling hic nunc to this people as touching their formales rationes if our Brethren will give us leave if not we value not Scripture and good Logick are for us 3. Mr. Ball and Mr. R. say not in several places yes no where that the people may preach and baptize if they give causatively being to Pastor and Teacher but the people may then do and perform as high acts official and juridical To the impertinent instance of Aldermen and Major I have answered 4. It is but ânsis and gladius that is in the reply for the peoples delivering up themselves by voluntary subjection to be ruled by him gives him no more being and right to be a Pastor but only right to be their Pastor which is accidental to their calling then the sick mans voluntary subjection of and delivering up of his body and health under the Lord and Creator of life to Thomas a skilled Physician to follow all his medicinal injunctions gives causatively being to Thomas to be Physician whereas he was a Physician many years before Mr. H. Ordination is not an act of supreme Iurisdiction but of order rather It gives not being nor constitution to an officer but is rather the admission and confirmation of him in his office Ans. That is said not proved if it be an act of order and commanded of God aâ where the regulating of a thing that it be not done ãâã ãâã ãâã ãâã ãâã rashly is commanded there the thing it self is commanded 1 Tim. 5. 22. 2 Tim. 2. 2. Then your ordinatihn by the sole male Church void of all officers and calling of officers without officers a thing without example in the Scripture except where God calls immediatly wants an act of order commanded of God and that in an ordinary way for your way is in ordinary the Church is before the officers and gives being to the officers 2. If ordination be but an approbation of the officers who have already being and not necessary that ordination should be where there is election of people then it shall be strange that there were officers at all the calling of officers we read of in the New Testament who yet need not be there but are ex superabundanti present as Act. 1. Act. 6. Act. 13. 1 2 3. Act. 14. 23. 1 Tim. 4. 14 1 Tim. 5. 22. 2 Tim. 2. 2. Tit. 1. 5. 1 Tim. 3. 10 c. and no where is there vola vel vestigium of a command or promise to the Church destitute of officers to call and give being to officers nor any practice of the Apostles for it And I am so far from owning such a Logick as Mr. H. puts upon me The Church have not received power of excommunicating all their officers Ergo they have not received that power aâ neither thing nor words are in my mind or book But I provoke all the Brethren for a warrant or shadow of a warrant by precept by promise by practice in Scripture for a Church void of officers that hath power to call and give being to officers or admit in or cast out members or perform any Church worship 3. Let it be considered if Christ have given any jurisdiction at all it must be in calling and in giving being to the officers of Christs visible Kingdom but the specifick acts of giving being to the officers are to set men over the work Act. 6. 3. ãâã ãâã ãâã ãâã ãâã to separate and set apart for the calling Act. 13. 2. to prove ãâã ãâã ãâã ãâã ãâã before they be put in the Ministry whether they have the requisite qualifications or not 1 Tim. 3. 10. to lay hands on men for the office cautelously 1 Tim. 5. 2â to commit the charge to faithful men able to teach others 2 Tim. 2. 2. Tit. 1. 5. are ascribed to Elders to Prophets to Pastors Shew me the like ascribed to your Church wanting officers Mr. R. his comparisons of an Embassador c. must stand then till you answer these often proposed Arguments It is weak that Mr. H. that the Elders of Ephesus was congregational Mr. H. answers not my Arguments on the contrary nor toucheth them 2. It s most weak to say Dath Paul exhort the Elders when they are assembled in the Classis to watch against ravâning Wolves or did they not this in their special charges As if a Judicature of civil Watchmen a Colledge of Physicians were not both alone and in their respective Assemblies to watch over the City and the sick Mr. H. When Churches were complâted with all officers that then ordination was acted by a Colledge of Pastors there is nothing in the Text saith any such thing Ans. The homogeneal Church yet wanting officers saith Mr. H. is complete to create and call its officers and aâ Independent in an Island without officers and hath that power and no word of precept or promise or any such practice for such a Church creating their officers Paul should have bid them use their power of ordaining as the twelve Apostles Act. 6. hids them use their power of chusing And Paul should not have charged Timothy to usurp ordaining of officers where there was a Church in an orderly way being the first formal subject of the Keyes to do it And Mr. R. gives instances where the Elders are commanded to ordain and lay on hands and sayes this command or practice is not to be found in the Word in the hands of the people My fourth Argument stands because every twelve in a family is an homogeneous Church True saith Mr. H. but they watch one over another by family rules Ans. That is a begging of the question for a family combination hath all the essentials of a Church combination if the Church be taken for an homogeneal association and wanteth only the name for they cannot watch over one another as touching seals and no more can any homogeneous Church of divers families so watch over one another CHAP. VIII Whether Covenant-right to Baptisme be derived from the nearest Parents only or from the remoter the Grand-Fathers MR. H. It belongs not to any ââ¦d ââssors either nearer or further off removed it is from the next Parents ãâã ãâã ãâã ãâã ãâã and firstly to give Covenant right of Baptisme to their Child ãâã when I say Predâââssors near eââ¦r further off I include and comprohend all beside the next parent Now covenant right agrees not to all other foâ them nor can the Pâ⦠ãâã this ãâã out the next parent in Church covenant who is the adequateâââsâ of deriving these
counselling Mr. Cotton for command and use of the Keys yields also so the question shall not be of the subject but of the power and of the bounds where acts of free choice of rectified reason for civil ends also have place But the Conclusion is naught So That which is not in the Word saith he is a device of man I assume the frame of the meeting-house for congregational Worship the number names trades callings of members the quantity of water in Baptism the quantity of Bread that every one eats aâ the Lords Supper are no more in Scripture than the Territories or bounds of Presbyteries yet are they not for that humane devices Mr. H. It is doubtful that all our singular actions as Mr. R. saith are mixed for eating and drinking must be for Gods glory and Omnis actio in individuo est moraliter bona vel mala Ans. If Mr. H. doubt of this Ames Didoclavius can speak to it There is such a thing as an action indifferent as Augustine saith or rather Ierome that is neither good nor evil but it is not a humane action properly as to spit or purge the nose But see all the Schoolmen Scotus Thomas Lombard and all that writ upon them and you shall never reade this new Axiome Omnis actio in individuo est moraliter bona vâl mala Durandus indeed and the Schoolmen say that every act individual which followeth deliberate reason is necessarily either morally good or evil See Greg. de Valentia 2. For the mixture of our actions its cleare there is something physical in eating at the Lords Supper as the word hath not set a rule concerning the physical quantity of Bread and Wins so there be not too much for it is not to feed the body nor too little for it must work upon the senses And there is in praying preaching the tone the accent of the organs of the voice and their motion so that we eat and drink for God and soberly and seasonably is moral and squared by the word but a man sins not in eating quickly or lently in the house or in the garden or sometime in his bed sometime at midnight upon necessity Mr. Hooker errs not a little in calling the acts of the Synod Act. 15. Councels such as godly men and women who are not Apostles and Elders may give to others for counsels are not burdens laid upon the people and Churches by the wisedom and authority of the Holy Ghost 2. By Apostles and Elders who sharply rebuke the pressers of circumcision as subverters of the soules of people 3. Neither are they indifferent advices âhich they might reject but these they could not reject without despising God and the Holy Ghost the very thing that the Lord saith he that dispiseth you dispiseth me which cannot be said of a counsel of the Heathen man to a Christian. It is saith Mr. Cotton an act of the binding power of the Keys to bind burthens as Acts 15. 27. 4. The Decrees of no properly so called Church on earth are called ãâã ãâã ãâã ãâã ãâã the Decrees of Apostles and Elders Mr. H. calls them only Advices and Counsels is it not safer to believe Luke Act. 16. 4. then Mr. H But a Synod is never called a Church say they this is but to contend for names for the word Church ãâã ãâã ãâã ãâã ãâã is three times Act. 19. 32 39 40. given to a civil meeting and Mr. H. will not have it given to bodies meeting for the affairs of the Church of Christ. Mr. H. Where there is no delegation of messengers by mutual consent there is no right of jurisdiction decrees onely bind the Churches who send them Ans. Antioch Act. 15. 2. and Ierusalem sent messengers therefore two Churches at least were sent and were bound as for delegation we shall speak hereafter of it 2. If they ought to send and stand in need of light and peace and send not they are the same way tyed that some hundreds absent when Iezabel is sentenced and excommunicate are obliged to withdraw from communion from her though they were not present to consent to the sentence Mr. H. It s no prejudice to the care and wisedom of our Saviour that the punishing of the congregational Throne be reserved to God only Ans. When scandals between congregation and congregation and members of divers Churches are greater in number and offence and necessity of edifying and scandalizing greater his wisedom must provide for the more rather then the less Mr. H. If when a Church offends I must tell a higher then must I at length tell an Oecumenick or General Councel Ans. General Councels being more abstracted from infecting scandals of conversation are rather doctrinal Remedies nor are censures the ordinary possible adequate way of removing of Scandal The Word and Censures exercised in the Catholick integral visible Church in parts integral is the adequate cause Mr. H. If every man be allowed his appeal to an higher then also to a General Councel then for many hundred years while the appeal be discussed pendente appellatione the appealer cannot be censured Ans. We allow only just appeals in case of oppression to relieve the oppressed 2. In difficult cases Deut. 17. which rarely are such as call for a general Councel in case of general defection in point of Doctrine such may be and the inferiour Churches that truth suffer not are to declare for the truth 2. We allow only what men jure may do 3. The argument supposeth that we approve a towering up of appeals even to a General Councel as a liberty of every member whatever unjust prejudice be in it and that every such appeal may stop the actings of Christs visible Kingdom and called Pastors Christ hath given no power to sin Mr. H. It s a wonder that because Churches may rebuke yea Christians may rebuke Heathens though not in a Church way that therefore the Synod hath a power of jurisdiction Paul rebuked the Athenians Acts 17. A ãâã these acts of Church communion Ans. My argument is not à genere ad speciem sed specie ad genus These convened in the name of Christ by the Holy Ghost who ãâã ãâã ãâã ãâã ãâã with one consent by way of suffrage and judgement ãâã ãâã ãâã ãâã ãâã Act. 15. 9. 21. 25. rebuke perverters of souls Act. 24. 28. and lay on burdens and commands ãâã ãâã ãâã ãâã ãâã to observe Act. 21. 25. and keep such things and ãâã ãâã ãâã ãâã ãâã to abstain from such things Act. 15. 29. and give Decrees by which the Churches were established in peace and truth Act. 16. 4 5. these have power to excommunicate the refusers of such acts according to Matth. 18. for Paul and Barnabas were scandalized and complained to the Church of Antioch Act. 1. who sent them to complain to a Synod at Ierusalem Act. 15. 2 3 6. and these who in a Church-way determine
against perverters of souls have juridical power if therefore these men had done the contrary and had refused to hear the Church or Churches convened and should teach these decrees came not from the holy Ghost were they not to us as Publicans and Heathens Yea and whââ more could the Church of Pergamus and that of Thyatira Independent ãâã say our Brethren do in making acts against such as hâld the Doctrine of Balaam of the Nicholaâ⦠against Iezabel Rev. 2. 14 15. 20. If they should after prctice and practice such impure doctrine but declare them perverters of souls and charge others to keep no fellowship with them and shall all be but a rebuke such a counsel as one private man giveth to heathen and sure Pauls rebuke of these at Athens Act. 17. though it made not up the rebuke of a Church yet Paul rebuked them not as a private man or as a godly woman may rebuke Idolaters but formally as a Pastor And Paul and Barnabas as Pastors removed the Caadlestick and turned to the Gentiles Act. 13. and unchurched the Jews which no private men could do So the prophesies of Isaiah Ieremiah Ezekiel against Babylon Persians Tyrus c. as they made not the people to be Churches so they came not from private men but from the immediatly inspired Prophets and such Prophets of Divine authority these are proved to be from these Prophesies So the juridical Church-authority of the Synod by Whitaker Calvin Beza and hosts of learned Divines is concluded from Act. 15. Not is it my mind that the Jews did excommunicate the Samaritans so formally as a single delinquent is excommunicate nor do I defend the superstition by Mr. Io-Weemes and Jewish Doctors in the manner of excommunicating them It s sure the Jewes the true Church deservedly renounced Church-communion with them Origen Iosephus Carâlus Sigonius and others tell us they were most corrupt in their Religion 2 King 17. and though Augustine say the Jewes so abhorred them that they would not drink water out of any vessel of the Samaritans and Christ refutes that seeking water to drink from the Woman of Samaria Yet since Christ saith Ioh. 4. 22. Ye worship ye know not what we know what we worship for salvation is of the Iews he evidently as Mr. R. said justifieth the substance of the excommunication which is all I intend let their fooleries pass Mr. R. granteth one Church hath not power over another Ans. True but one associate with many hath power Mr. H. A man may separate totally from a Church and from an assembly of Turks but for one man to excommunicate were a prâfanation of the Lords Ordinance Ans. A single person could not separate from the Church of the Jewes though they had not a few corruptions Mat. 23. 1 2 3. Mat. 8. 4. no single person can lawfully be a member of a Turkish Church how can he then separate from such 3. The Church of the Jewes and salvation was of the Jews Ioh. 4 2â was not one man therefore their excommunicating of the Samaritans is not hence concluded to be null 4. But when the sounder part though fewer separateth from the major part and the major part makes manifest defection from the truth and professed cause and covenant And 2 carry along with them the body of Atheists and malignant opposers of pure Religion and wicked men 3. And that the fewer and sounder part have the collective part of the godly and generality of such as make conscience of their ways with them And 4. That major part is again and again warned and ãâã go on to hold out and cast out as far as they can all not of their sinful way though in their conscience they in other things judge and prosess them to be sound and godly in that case I judge the fewer part the Church and their censures valid for the promise is made to such as meet in the name of Christ Mat. 18. Mr. H. If all common affairs that concern many congregations saith Mr. R. were managed not by one congregation but by the suffcages ãâã ãâã ãâã ãâã ãâã Act. 15. 25. Apostles Elders and select Brethren then Synods and their Church-power most be lawful but the former is true in the chusing of Matthias Act. 1. and the treasury of the Churches and callâng of their Deacons Act. 4. 6. are disposed by a Synod of Apostles with consent of the Churches Paul instructeth a Synod or meeting of ãâã at Ephesuâ in their duty of feeding Act. 20. Act 11. Peter gives an account of his going in to the Gentiles to a meeting of Apostles and Breâ⦠ãâã ãâã 4. It s true in the chusing of Matthias something extraordinary there was that the Apostles could not do as Pastors but as Apostles as Apostles they appoint two v. 23. God only could limit the call to two certain men all the Pastors and Churches on earth could not do that and as Apostles v. 24. they pray for the directing of the loâ⦠and Act. 6. as Apostles by the immediately inspiring authority by which they writ Scripture they appoint a new office of Deacons which was not in the Church before but they do most of the rest by the Churches going along Mr. H. There is no Synod in these 1. There be no delegate Commissioners 2. No gathering of members by common consent 3. No disputing 4. No common determination Ans. Neither the first nor the second are essential to Synods if they be persons in publick authority they have a material delegation a formal commission is a matter of order nor were the last two wanting not to say where the matter is plain shall it lose the nature of a Synod because it wants doubtsome ââ¦diations But Mr. H. and Mr. Cotton are obliged to give an instance scriptural beside the question we have Act. 15. a meeting of Apostles Elders Brethren exercising by the grant of Mr. Cotton and the 7. dissenting Brethren some specifick Churchââcts of synodical pastoral authoritative teaching and commanding of more congregations then one Ergo they have power to exercise juridical acts for if Peter may exercise one specifick act of a man let us suppose to play the Musician the Astronomer to number things numerable to admire to laugh no man can deny but Peter then must be a man and hath power to discourse and argue So if a Synod as a Synod can exercise one specifick act of a Church being convened in the name of Christ a reason must be given why a Synod hath not the essence of a Church to exercise all the specifick acts of a Church A Synod is not a congregational Church Ergo it s no Church est incons à negatione species c. Mr. H. Peter gives an account of his fact Act. 11. to the Iews who doubt of the lawfulness of his conversing with the Gentiles but here is no Synod Ans. Yea the Jewes ãâã ãâã ãâã ãâã ãâã Syrus Chrysostom
they accused Peter before the Apostles Epiphanius thinketh Cârinthâs set them on work Beza they chid It s like saith Gualther the Apostles did not understand this but they accuse noâ Peter But Calvin wel observes Peter willingly submits himself to the judgement of the Church and renders an account to the Apostles and Church and what is that but a Synod Mr. H. his answer is one with that of the Jesuits Lorinus and Cornelius that he gave out of humility an account to the people not to the Apostles for he was above the Apostles Mr. H. Act. 21. The Elders were occasionally ãâã they prescribe nothing âo Paul Ans. It seems Calvin takes up the mind of Luke ãâã for he saith Hence we may gather when any serious business was to do the Elders were in use to assemble and Paul doth nothing in the Church of other pastors âaith Gualther by his own private authority but gives an account to the Ministers Bâ⦠saith this was the fourth Councel Lorinus no for there were no vâtes asked saith he no debates c. Corneââus à ãâã also denies it was a Synod and sayes it was but a meeting that saluted Paul Mr. H. ownes their opinion for his own and calls it only an ââeasional meeting But say that it were so as all synodical meetings both that Act. 1. and Act. 6. and that Act. 15. it will not conclude it to be no Synod 2. The saluting of Paul was a Christian formality of courtesie but Paul in the Synod v. 18 19. gives them an exact account ãâã ãâã ãâã ãâã ãâã singula ordine saith ãâã particularly what God had done among the Gentiles which is a business of the spreading of the Gospel through the habitable world and they shew their judgement of Pauls carriage toward the Jews and the ceremonies were not fully expired to them and toward the Gentiles they confirm the act of the Synod Act. 15. businesses worthy of a Synod Mr. H. Independent Government is deficient saith Mr. R. because now when Apostles are not all the means of publick and pastoral propagating the Gospel to other Churches and to the heathen are confined to a single congregation whereas the Elders thereof can act nothing as officers and the members can act nothing in a Church-way without that one congregation This Argument of mine is not answered by that of Mr H. Those whom pastors cannot judge as being without to them because of another congregation and heathen over them they have ãâã pastor-like power For the Proposition is most false Pastors cannot excommunicate those of another congregation or heathen Ergo they cannot teach them as pastors It follows not ex negatione speciâi non sequitur negatio generis This is not a man therefore this is not a living creature So 1. A single pastor he alone cannot excommunicate an offender of his own congregation for one man is not a Church Ergo he cannot preach as a pastor to this offender The consequence is most false and contrary to Mr. H. for he hath no other proper pastor on earth but he So weak is M. H. his present Proposition 2. Paul and Barnabas preach as sent pastors authorized both by God and the laying on of hands and praying of the Prophets at Antioch Acts 13. but they have no power to excommunicate the Gentiles who are yet no members of the Church nor baptized Paul Acts 16. 15. is sent to preach to Macedonia without their choosing him to be their pastor and yet Paul could not cast out those that were no members until they should be member If it be said that Paul and Barnabas preached to the Gentiles not as pastors because not chosen by them but as Apostles this is well near nonsense For 1. Apostles as Apostles essentially are Catholick pastors not private Teachers and so Apostles preached as men not sent of God nor yet of men whose Baptism was neither from heaven nor from men 2. Why not pastors because not chosen by the people that is men onely can make properly so called pastors but God cannot Whither go we 3. Are not all pastors either Apostolick or extraordinary or ordinary the same pastors in nature and essence except acts of preaching Christ and of Baptizing differ in specie and nature as they flow from Apostles and as they flow from ordinary men which were to make Ordinances the Gospel the Seals of different nature better or valid or worse and less valid as they come from Apostles or from ordinary pastors Strange Divinity ãâã 3. By this Doctrine of Mr. H. the Gospel must be propagated to the world and Churches planted among heathen 1. Either by Apostles which are not now and shall gratifie Seekers or by pastors as pastors which we say and Mr. H. and his gainsay or 2. By private men or by pastors as private men gifted But 1. are private men successors of the Apostles to plant Churches among the heathen What Scripture for this Is that Promise Lâ I am with you to the end of the world left by Christ to private men Sure that Promise is made to the Apostles and their Successors in all acts of their pastoral preaching either in planting or watering So he sheweth saith Ierome that the Apostles shall ever live in faithful pastors to succeed them both in planting Churches that ye may gather to ãâã my Church and Saints saith Chrysostome out of all Nations Now by Mr. H. his way the Lord promiseth thus I will be with you and all faithful pastors in preaching when the Apostles are dead to their own formed congregations but I promise no presence nor Ministerial assistance at all to pastors ordinary when they preach in another congregation than their own or when they preach the Gospel to heathens and those that are not yet Churches of Christ for then they act not as pastors Then must either private Christians or some new kinde of officers that are unknown to the Word and are neither Apostles Evangelists Pastors nor Prophets nor Doctors be the onely planters of Churches among the heathen and where is there Scripture for that Or then this Promise of Christs presence must be made to private men But have not some private men brought the Gospel to heathens True but now we dispute of the onely fixed ordinary spreaders of the Gospel to other congregations and heathen societies since the Apostles are now dead yeâ and we finde that the Lord gave a sort of new calling to the Apostles touching those to whom they were hic nunc to preach as Peter and Iohn are called to Samaria Acts 8. Peter to Cornelius and the Gentiles Act. 10. Paul and Barnabas Act. 13. to the Gentiles Paul to Macedonia not Bithynia Act. 16. Now is there nothing of this in the ordinary pastors but private men must be heirs to these Apostolick warnings from God 4. It must follow if pastors be now so confined to one congregation in all pastoral actings then all
as a man may all his life never swear a National covenant be guilty of no sin so he may well say a man all his life may give nothing to the poor to Hospitals to maintain the Ministry and Schools and yet not be guilty for all these are free-will offerings It s a gross mistake to say the free-will offerings were not commanded as well as all sacrifices and other offerings Exod. 35. 4 5. Levit. 22. 21. Deut. 16. 10. they are free not from a commanding law I am ashamed of such weak conceits but are free in regard of the willing heartiness of givers and because the determinate quantity precisely fell not under a command as in other offerings but was referred to the holy freedom of the offerer Mr. H. The Rule is uneven a particular man may engage not to drink Wine as hurting his health and soul a Scholar swears he will study painfully a Plow man he shall labour diligently shall the whole land be tyed to such ââths yea the contrary rule holds for the most true Ans. A mistaken Rule is soon made uneven what morally binds one single man not as a Scholar or a Plow-man or such a special professor but as a Church-member baptized circumcised as a visible professor as to keep the Lords Commandments Psal. 119. 106. to be the Lords people to continue sound in the faith to confess Christ before men when called to it Matth. 10. 32. to seek the Lord God of Israel 2 Chron. 15. 13. 2 King 11. 17. that also morally binds the whole nation be it Egypt or Assyria in covenant with God when he shall call them to lay the band of an oath upon themselves as being tempted by higher powers to deny the truth and embrace popery as was our case in Scotland and this is our rule Mr. H. deviseth an uneven rule and would father it upon me A Plow man as a special professor swears he shall painfully till the earth Ergâ all in covenant with God may swear be they Kings Nobles Barons Burgesses and all the land may swear they shall desert all callings and only till the earth The like is to be thought of the other oath which often is the drunkards oath he shall never drink Wine and with a spoon he sips till he be drunk Ergo all the Nation may so swear but I know no such rule It shall be Mr. H. or any mans not mine Mr. H. The ends of general Reformation may be attained by the Magistrate commanding all the Churches in their several assemblies to attend the mind of Christ to humble themselves and fast and if Churches be corrupt they may be compelled by the civil power to attend the rules of Christ. Ans. It s too laxily spoken he speaks not one word of the Christian Magistrate or the magistrate godly and sound in saith nor of the rule the Scripture but only of the Civil Magistrate the Civil Power What if he be a Heathen what if he be a Papist a Socinian 2. That the ends of reformation may be attained by the Civil Power only who can believe For Mr. H. speaks not one word of the Concurrence of spiritual power and jurisdiction Will not Erastians approve this and say Church-discipline is needless Mr. H. sayes the end of Reformation may be attained by the Civil Magistrates commanding c. 3. Mr. H. tells us often that Church-duties should be willing free acts pag. 40. hearing fasting praying are acted by Ecclesiastical policy Gods people are free and wiââing but here they may be compelled by the Civil Power to act these duties Mâ H. the Church-power is above the Synod because the Churches sent the members Ans. It only follows that the Churches are above the Commissioners as they send them but in actu Synodico Pastoraliter imperandi as the Synod pastorally teach as Mr. Cotton saith and lay on burdens Act. 15. the Synod is above them How the male Church owe obedince to the dogmatick sentence of Pastors we heard before Mr. H. If the Synod erre Churches have power to call another Synod and pass sentence against them Ans. Nothing hence follows but what I yield the Churches in their way are above and worthier then Synods that erre Mr. H. A Synod may enjoyn a man to believe contradictions two Synods in two divers Provinces may conclude contradictory things a man goes to another Province to dwell he believes a contrary conclusion to what he believed before Ans. In some things of meer order in one country the Sermon begins at eight or nine hours in another Province not while ten but these are not contradictory faiths 2. There is no solidity but emptiness here an erring Synod could not jure determine contrary to the decrees of the Apostles and Elders Acts. 15. Christ hath given no power to Synod-Assembly or Churches to conclude lyes in dogmatick points the contradicent of a true and sound Decree deduced soundly from Scripture is a lye and came not from the Synod So Mr. Hooker may condemn Ministers Churches Preachers Doctors Assemblies all who give counsel and advice as no Ordinances of God for the men that are Ministers Churches c. may sinfully contradict the truth and lye but the Ordinance lyes not Mr. H. In all Synods but an Oââumenical its lawful to make an appeal and therefore to refuse Ans. In no Synod at all following the rule of Christ is it lawful to appeal but that is ever true which our Saviour saith he that despiseth you despiseth me It s a slandering of us as if we taught any appeals but from partial Judges and opressive sentences 2. In general Councels erring as they are not infallible we may appeal to another not erring General Councel and to the collective Catholick Church CHAP. XII Of the Magistrates Power in convocating Synods MR. H. It belongs to the supreme Magistrate the King as peculiar to his power and place and not to the Church to enjoyn the solemn and publick concurrence of the several persons of the Churches and to appoint and nominate whom he will have to consider of those weighty and doubtsome cases which concern the publick professing and practising of the worship of God within his Dominions Ans. Erastians and such as make the King the Head of the Church can give no more to the Prince than Mr. H. 1. By his Royalty he onely can convene Synods 2. He by that same power chooseth the members of Synods 3. Of his supreme Power in controversies we shall hear 1. The Apostles Elders and Church must then be in an act of Rebellion in convening Act. 1. to choose Matthias Acts 6. to ordain Deacons Act. 4. 5. to preach the Gospel in the Temple and convene a Synod Act. 15. from divers Churches without the knowledge or consent of the supreme power It cannot help to say There was no Christian Magistrate then for Mr. H. sayes it was peculiar to
his power and proves it afterward because Arg. 4. pag 58. he cannot otherwise maintain the peace of his subjects Arg. 5. he cannot give them protection without this pag. 59. But the heathen Magistrate as a Magistrate is to procure peace and protection to his Subjects Rom. 13. 1 2 3. 1 Tim. 2. 1 2. So must the Apostles who gave to Caesar the things that are Caesars have laid the foundation of the Gospel upon a rebellious usurping of that which is peculiar saith Mr. H. to the civil power and place 2. The Churches of Corinth Ephesus Rome c. must have convened to Divine Worship 1 Cor. 11. 17 18 c. without warrant for Paul rebukes them for going to law before heathen Judges 1 Cor. 6. Mr. H. They may as Christians maintain private communion one with another and as they be Churches use that Christian priviledge to further their own good and promote the work by counsel for what I do quâ Ethicus quâ Oeconomicus quâ Christianus in private appertains not to the Magistrate except it intrench upon his policy Ans. 1. Mr. H. makes all that Christians do as Christians and as Churches that is gathering of Churches hearing partaking of seals and censures to be private actings not belonging to the Magistrate Strange it is that the convening of the ten thousand Subjects in the same place as our Brethren say belongs nothing to the Magistrate sure it sides with peace or war And yet Mr. H. saith The Magistrate may compel men to attend the mind of Christ and solemnly to humble themselves by fasting and prayer See how these two consist 2. It s strange to say the Magistrate hath nothing to do with what a man doth as a moral man as a member of a family or as a Christian so they do these things in private which they do which is to say the Magistrate hath nothing to do with the Villanies Particides Adulteries and Robberies that men commit in private And Mr. H. saves not the matter by saying The Magistrate hath nothing to do with the man to punish him I judge in these capacities except he intrench upon his policy that is except he break his Laws But sure he can punish no man in any imaginable capacity private or publick except he break his Laws Beside that it s neither Law nor Divinity to say that a man intrencheth upon the Magistrates policy and violates his Laws as Ethicus a moral man or a member of a family either in private or publick for more abominable it is to say He violates Laws and Whores Murthers Robs as a Christian for Christianity teacheth men to deny all ungodliness Tit. 1. 11. for he must do all these as malus civis as a wicked member of the Common-wealth 3. I wonder more in what capacity the Magistrate can have to do with commanding and governing men if not as they converse morally with men and in their families as fathers and sons as Masters and servants and as Christians who both in private and publick may perform duties to one another or oppress one another else the Judge could not punish the rebellious son the wicked servant or the murthering father and the oppressing Master Yea the more secret that wicked acts are a godly Magistate doth the more resemble God who can say as Iob chap. 29. 16. I was a father to the poor and the cause that I knew not I searched out Nor do men except extremely flagitious commit Villanies Robberies Murthers Parricides Adulteries but in private And it appertains to the Ruler the more to search them out the more privately that they be acted But if Mr. H. mean that private actings of citizens of members of families of Christians that are good and indifferent do not appertain to the Magistrate who is an adversary to him in this Though all good actions done in private or publick deserve praise reward and protection from the Magistrate except Mr. H. expound that Rom. 13. 3. Do that which is good and thou shalt have praise of the same so thou do good in publick onely as hypocrites but thou shalt have no praise of the Ruler if thou do good within doors Is this good moral Philosophy of Mr. H But how godly Princes may compel to external worship see Margin Mr. H. Commission and just permission are all one A Ruler permits a Finder to set up a School he needs no commission Ans. If fencing be useful the Ruler must give him positive protection as others that do well else if one kill him when he teaches his Scholars the Ruler ought not to revenge that murther though most treacherously committed and say he promised to the Fencer onely permission and yet it s worse to say the Christian Ruler owes to Assemblies Pastors Schools onely permission Paul saith he owes praise Rom. 13. 3. which with good ground famous Interpreters expound to be countenanting favour protection reward stipends And if the Christian Magistrate do but permit Assemblies to convene as a very Episcopal man D. Bilson said permissio est à magistratu commissio à Christo What more influence if permission and commission be all one hath the godly Magistrate in the publick worship of God and Assemblies of the Church then heathen Magistrates Ahasuerus the Kings of Chaldea who permitted the people of God to worship the true God Esth. 4. v. 16 17. Dan. 6. v 7 8. or the Church of Rome have who by publick Order establish Stews and permit fornication See Emmanuel Sa who saith Bishops and Priests are by Law permitted to have Whores Mr. H. 1 Arg. That a right opinion and worship of God should be openly professed within the Territâ⦠and Iurisdiction âf a State appertains to them as that which comes within the verge and object of the State and policy to attend 1. They could not provide that the Subjâctâ live in godliness and honesty without this 2. Nor could be Nurse-fathers to the Church and Religion if they should suffer open blasphemy and idolatry to be maintained and professed 3. The Kings of Israel did punish such crimes not as types of Christ but by a civil power Ans. 1. If the Magistrate have onely a permissive power here as even now he said how doth Mr. H. again exalt the Magistrate as Head of the Church to inquire and judge of professions and of true and false Religions by his civil power as after he speaks If he do this by an antecedent Magistratical power as Mr. H. saith in the following words then hath God made the Christian Magistrate as the Magistrate by the power of the Sword for the Magistrates power is formally coactive not suasory or moral not Ecclesiastically juridical to excommunicate the onely Supreme Judge and Determiner of all true and false Religions which Bilson disclaims Henes 1. By his Office he may deny protection and justice to all that are not of his Religion and banish them out of his Dominions
all Gospel-vows to be unnecessary and will worship under the New Testament Whereas Papists tell us in the Mass they make a general vow of obedience to God See Durantus and Gab. Biel. Mr. H. For if the Magistrate were bound to follow the judgement of the Churches and Ministry if they should judge a toleration of all Religions lawful or judge the false to be true he then were bound to nurse the false Religion and false Churches Ans. 1. No shadow of consequence is here for neither Magistrate nor people can be bound to follow the judgement of the Churches or Ministry farther then they follow the Rule of the Word they follow their judgement conditionally not absolutely and simply and it is a great calumny of Mr. Burton and our Brethren that we lay bands on the consciences of Prince and people to follow the acts and determinations of the Church be they true or false and that there is no place left to appeal to the next or a better informed Synod and to the consciences of the collective Church of the godly judicious professors and to protest and deny obedience to erring Assemblies If it be said but where is there a Iudge to determine whether this or another well informed Synod or the conscience of the collective body of the godly be right This argument falls with equal weight upon all Judicatures all Judges Parliament Prince and Councellors with him upon all Assemblies for what they determine be it toleration of all blasphemies or a strictest uniformity in Worship and Religion it hath no power to bind the conscientious and moral practices of Prince or people more then to bind their conscience by this for the Fraternity and whole Church is tyed to follow the dogmatick determination of officers in preaching or in sentencing delinquents without gain-saying what the officers decree saith Mr. H. it is to all as the word of God But Mr. H. must answer us Churches and Ministry are bound either absolutely or conditionally to follow the Judgement of the King who judgeth popery is the only true Religion to which he can tender protection If the former what Tyranny are we under who must submit to the Religion of the Prince or be denuded of all protection and exposed to fire and sword If the latter be said to wit that Churches and Ministry are only conditionally to follow the judgment of the King so they find it agreeable to the Word otherwise not then it must be false which Mr. H. said that the Prince is the only supreme Judge of all true and false Religions to say they must either obey or suffer saith that Christ exposed all to Martyrdom Mr. H. If it be in the Magistrates power lawfully to forbid and hinder then it is not in the power of the Churches to do lawfullye for then the same thing should be in the same regard both lawful and unlawfulâ⦠and the rules of providence shall be opposite one to another but the supreme Magistrate may hinder any of another Nation to come into his Kingdom or his own subjects to go out otherwise he should want power to oppose them who come to lay waste the State and should not have power to require homage of his own people Ans. 1. The probation of the proposition is most false for the power of the Magistrate is not to forbid or command what he pleaseth but according to the rule of the Word and the Churches power is the same if both the powers be lawful their objects cannot be contradictory for God hath not given to two lawful powers any lawful liberty that the one may command what is lawful and the other what is unlawful for then he should give a power to command unlawful things and the command of a created power should make it lawful which is blasphemous this argument falls with weight upon the Independent way There is a Iezabel in the Independent Church of Thyatira and another Iezabel in the Church of Pergamus each Church say our Brethren hath an immediate Independent Church-power to excommunicate Thyatira useth their power and excommunicates Iezabel which is under them Pergamus absolves and defends their Iezabel Both powers are highest and immediate and countable to no juridical power on earth both are lawful powers Then must it follow if it be in the power of the one Church to wiâ of Pergamus lawfully to forbid and hinder the excommunication of their equally guilty Iezabel and the cââ¦ning of her blasphemous Doctrine for Pergamus absolves their ââ¦l and commends and defends her Doctrine as soââ¦d and ââ¦g then it shall not be in the power of Tâ⦠lawfully to excommunicate their Iezabel and condemn heâ plasphemous Doctrine for it shall follow that the same Doctrine must be in the same regard both lawful and sound and edifying saith the lawful power of Pergamus and ãâã unlawful and unsound and destructive to souls saith the lawful power of Thyatira 2. The probation is feeble and wacery the King hath sufficient power to oppose wasters of his Kingdom and to require homage of his subjects Suppose he have not an unlimited power to forbid these of other Nations and Churches and his own to go to a Synod within or without his Nation for the setling of the Churches in necessary peace and truth if the Churches must seek liberty and counsel for their soules good and edification nor hath he any lawful power from God to hinder his own subjects to send Commissioners to sound and godly Synods for counsel and synodical light more then Ieroboam could lawfully forbid the people to go and worship at Ierusalem upon pretence that they might be perswaded to cleave to Rehoboam their lawful Prince and waste his new Kingdom nor hath the Prince an unlimited and absolute power to exact such absolute homage of his people nor such a power over their moving from place for so the Church Independent of Ierusalem confisting of ten thousand if not more should have no intrinsecal power to meet for the publick worship of God but the Prince must have a lawful power to hinder their meeting or then the Church cannot have a lawful power to meet for the convening of ten thousands if abused is as dangerous for wasting of a Kingdom in its own way as the convening of a national Synod is or may be destructive to peace Mr. H. To appoint such solemn publick Assemblies is an act meerly civil Ergo the Prince may do it A civil act belongs not to an Ecclesiastick power A right opinion rectus de Deo sensus cultus of God and a right worship of God is a meerly civil act Ans. There is nothing here sound but evil and worse Christ ââ¦h given an Ecclesiastick intrinsecal power to his Church to meet it being a part of his free Kingdom and he himself a free King Suppose the Princes of the earth oppose Ps. 2. 1 2 3 4 5 6. Ps. 110. 1 2 3.
the Ordinances and if the Gospel be there he is obliged to profess it as he is to confess and not deny Christ before men 2. If any of Israel goodwell in another city or town where another Priest shall teach is it in his choice to be taught by that Priest or not or was there no freedome under the Old Testament but there is freedome now Prove this difference from the Word 4. The Donâ⦠in that contr Pâ⦠l. 11. c. 14. A wicked Minister can no more convert quam vivificare quenquam mortuus potest than a dead man can give life So our Brethren they are not fit to be edifying matter who shall destroy the Church 5. August lib. Retract 2. c. 18. Ubicunqus autem in ãâã libris commemoravi Ecclesiam non habentem maculam aâ⦠rugam non sic accipiendum quasi jam sââ sed quâ praeparatur ut sis Augustine owns no Church that in the esteem of Saints is without spot or wrinkle 6. Augustine condâ⦠the Donatistâ Aug. contr liter Petil. Episc. Donatistâ l. 1. ãâã 1. they were broken off from the catholick Church ab or bis ãâã sancta communiono that was sure no congregation for they set up congregations of their own but they said With themselves onely was the true Church 7. Petilianus said What hath righteousness to do with unrighteousness Augustine saith It s not righteousness taking part with unrighteousness Si Judas Petruâ paritor sacramenta communiâ⦠8. Petilianus applied the Scriptures that are spoken of real Saints as Psal. 1. Blessed is the man and Psal. 23. The Lord is my shepherd he leadeth me c. to their onely members of separated Churches So do our Brethreu Mr. Cotton Mr. Hooker So Mr. Robinson Augustine answers These words belong not to baptized Simon Magus They are not the words of the tares of the chaff but of the wheat 9. Petilian said the Catholicks admitted all to be just and members of the Church qui verba legis noverunt that knew words of Scripture and Satan knew Scripture The same Mr. H. objects to us See Aug. 10. The question between us and the Donatists is Where is this Body visible for it were madness to think the question was touching the invisible Church where it is Where the Church is What then shall we do shall we seek it in our words or in the words of her Head the Lord Iesus See August It s known Augustine acknowledgeth in all these Writings a Catholick Church from Sea to Sea to which men should joyn themselves as to the visible society of Christ. 11. Our Brethren will have none to be baptized except they be baptized into a particular congregation And Aug. condemns the Donatists who will have it no baptism which is administred without the Church 12. Our Brethren will have so many conditions of the visible Church 1. That the matter be fit visible Saints 2. That the form be a Church covenant 3. That they meet in one place c. Augustine following the Word saith All of Jews and Gentiles in covenant are the visible Church 13. This or that congregation or believer may fall off the Rock defecit ex omnibus Gentibus Christiana Religio excepta parte Donati except some following Donatus and some in America aut alibi See Aug. 14. They who saith Augustine teach That the Church which was to take its beginning at Jerusalem is not that visible City but by a figure is the whole Church that is in heaven and earth may say that also is spoken by a figure It behoved Christ to die and to rise the third day Then Augustine thinks the Church of Jews and Gentiles all the world over to be one visible City against the Donatists and our Brethren Catholicks as August teacheth said that it was the minde of Cyprian that the tares were in the Church not lurking but seen to which the Donatists durst answer nothing they were so moved with the authority of Cyprian Cyprian clearly saith the Lord gave first to Peter upon whom he built his Church nor did he then build the Church upon the confessing Church power to binde and loose as also he saith after the Resurrection to the Apostles As my Father sent me so send I you To Cyprian then one place in Ioh. 20. expounds Matth 16. Now Cyprian never thought that Christ sent the people as the Father sent him And Cyprian soli Petro dixit Quaecunque ligaverâs Quando in solos Apostolos insuâââvit Christus dicens accipite Spiritum Sanctum si eujus remiseritis pâocata Cyprian proves that the Church is one and Baptism one What talk they then of multiplied visible congregations and multiplied Baptisms And see Cyprian Et quamvis Apostolis omnibus post resurrectionem dicat Sicut âifit me pater c. tamen ut unitatem manifestaret unam Cathedram Petri constituit c. Cyprian expounding Matth. 16. 18. And I say to thee Thou âât Peter c. the Church is founded upon the Bishops and every act of the Church by these overseers is guided and therefore the lapsi should not have peace but by satisfying Church-discipline FINIS Isa. 15. 6 7. The adequate subject of Church discipline is not the visible Church as M. H. take ãâã it A Church without officers may not do what a civil corporation without rulers may do Pag. 13 14. What influence habitation hath to make Church-members Survey p. 1. c. 2. pag. 14 15. M. H. his visible Saints are not the onely fit matter of the visible Church nor is it proved but by conjectures Pag. 15. M. H. 1. Arg. Christ is two wayes a head by M. H. his way Or where Christ is in Scripture called the head of Magus M. R. desires to know Men are the confederate people of God visibly without any mans passing his judgment thereupon M. H. his Second Arg. part 1. pag. 16 17. M. H. 2. Arg. That reall Saints onely are members and subjects of the visible Church and of Christs visible kingdome the place Isai. 33. 22. doth not prove that M. H. his visible Saints are the onely matter of the visible Church Marlorat comment in Isai. c. 3â 20. tentorium firmum adeo ut ne portae inferorum adversus eam praevaleant Matth. 16. 18. Ioan. Piscator v. 20. adhuc alloquitur pios Iudaeos Calvin in Locum quin dominus in medio ejus ideo non commovetur Muscul. 16. oves meas nemo rapiet è manu mea Calv. in vers 22. notandum hic quae vera sit ecclesia Dei scil Deum logislatorem regem agnoscit Bullinger in locum ita instruct à gratiâ Dei ut malis nec cedat nec frangatur sed semper permaneat firma Calvin vers 24. notatâ dignum est quod soli ecclesiae cives hoc privilegio remissionis ornantur Gualter in loc ad solam ergo ecclesiam âujus cives illa
be of the invisible Church onely giveth right Ecclesiastick to the seals Par. 1. p 38 39 Due Right of Presbyt par 1. Iac. Gualterius Iesuita in Tabulâ Chronographicâ prim secuâ ad an 100. pag. 91. sect 17. probat liberum arb contra Calâinianos Quint. Classis repugnantiam continens quae saepe inter voluntatem nostram divinam intercedit Bellar. de amiss gâat l. 11. cap. 16. Mr. H. sides with Arminians Socinians and Papists in saying that the Reformed Churches ascribe to God two contrary Wills Armin. Antip. pag. 668. edit Bertiana at aio id quod Deus in mandatis promâssionibus dicit tale esse ut Deus citra contradictionem dici nequeat decreto aliquo suo contrarium ejus vellet statuere 665. insinuat Deum hypocriseos Corâ advers Molinaeum c. 4. sect 6. 7. Piscator alii voluntatem signi beneplaciti ut opposita considerant ut Deum non semper seriò velle quod mandato se velle significat est voluntas in Deum contumeliosa quae simulationem hypoâri sin in Deo ponit Remonst in Script Synodalibus Dordracen ar 1. de Praedestinat pa. 245. Is qui intrinsecè serio ad poenitentiam vocat reprobos quos tamen intrinsecè arcano immutabili decreto ab aeterno absolutè ad damnationem damnationis causas destinâvit is stmul it benevolentiam erga eos mel in ore ut dicitur ostentat ââl in corde ââvet Doctrina haec pa. 246. Deo duplicitatem animi simulationem cum deceptione conjunctam attribuit Deo hypocrisin mendacium p. 247. Collocutores Hagienses in appendice de reprobatione p. 129. Nam ea est simulatio aliquem ad fidem salutem vocre qui jam ante pâr reprobation is decretum ab utraque est absolutè segregatus Conrad Vorst Amor. duplic ad Piscatorem p. 13. par 1. pag 293. Esse sic vocationem Dei illusorium p. 391. Deum âubere ut credant mendacio But the Arminians in their Apology all along especially cap. 6. where this matter is handled and cap. 20. where they speak of Reprobation are as dumb as a fish of all these vain Objections which otherwise seem to serve their end not a little now as before But it is like they were convinced in Conscience they did proceed from a false and erroneous Exposition of the Lords will of Pleasure and of Precept and therefore I doubt not but Mr. H. did not a little sail against the truth in carping at this distinction acknowledged by all our Divines A clearing of that distinction of the Lords will of purpose or decree of his commanding or approving Will against Arminians and against Mr. H. his siding with them in that though innocently as Mr. R. in charity judgeth The decree the approving will of God are the same Of the right that real visible Professors have to the Seals that that right which Magus other painted Members have is no true right The command to be baptized as a simple command gives no right Ecclesiastical no right internal to Magus to be baptized except he believe Yet doth the Church without sin invite baptize Professors without passing a sentence upon their real conversion or hypoctitical Visible Professors that are sincere have both right internal external to the seals the marrow of the seals Peter Magus have not the same right to the seals M. H. his argument is retorted upon hâmself The right of hypocrites to Church priviledges seals which is onely Ecclesiastick external is no right real and true Par. 1. pag. 40. The Church is two ways visible How Christ is the Head of the visible Church The place Act. 20. 28 Feed the flack c. is answered by M. H. the same way that the Arminians answer to it Collo Hagienses in confor Thes. 2. p. 183. ad Acts 20. 28. Si hic per Eccle siam Christi Redempâam soli Electi sunt intelligendi Presbyteris Ephesiis ergo soli electi suerinâ in Ecclesia commendati sed hoc est absurduÌ quia 1. Ecclesia Ephâ siorum cujus cura illis mandatur erat ecclesia visibilis in qud etiam sunt qui non credunt 2. Presbyteri non poterant Electos noesse Ergo hic non intelliguntur soli Electi See the answer of Amesius in Coron art 2. de Redemptione pag. 145. As Arminians say the Church Acts 20. is the visible Church of the really Redeemed Elect and Reprobate So that Church saith Mr. H. is the really Redeemed Elect and Reprobate in the judgement of Paul and the really believing Church Rev. 2. 4 5. It is false that as many as were bought with the blood of Christ in the judgement of charity as were to be fed with Word Seals and Censures M. H. his interpretation of the bought Church Act. 20. to be all every one of that Church to be bought redeemed and sanctified in the judgement of charity must also make the world Joh. 1. 29. the whole world of Jews and Gentiles 1 Joh. 2. 1 2. to be in the judgment of charity the redeemed sanctified world How the visible Church is Christs body If a Church Congregational the onely visible Church may fall away as M. H. granteth then is not such a Church visible the first and principal subject of perseverance and of the like priviledges of special note in the Mediator as M. H. saith The single coÌgregation may fall away Ergo it cannot bâ either the subject or the first subject of a new heart perseverance in grace c. M. H. must expound all the precious Promises of the Lords giving the engraven Law in the heart of Christs bearing our sins on the tree with the like according to the judgement of charity Yea and the Lord doth not by this interpretation really commend his Church but onely in the judgement of charity as Cant. 2. 14. Thy voice in prayer is sweet in the judgement of charity and Cant. 4. 7. Thou art all fair my love in the judgement of charity and v. 9 10 11 12. must bear the like sense If Christ die for all the world in the judgement of charity he must intend in the same judgment to die for them must in the same judgement cââ¦e them to glory Redemption how it is not properly visible Little Stone pag. 7. Par. 1. pag. 41 42. Hypocrites have not any Ecclesiasticall right to the seals from the command of God as a command but from the command as it includes the fulfilling of the condition Iob had right to the seals Aug. de Civ Dei l. 12. c. 47. Nec ipsos Iudaeos existimo audere contendere neminem peâtinuisse ad Deum praeter Israelitas Iob nec indigena nec proselyta id est Advenâ populi Israel fuit sed ex gente Idumâa genus ducens ibi ortus ibidem mortuus est Genebrard in Chron. an Mun. 1239. tempore Patriarcharum vixisse
the churches of Christ in N. E. ch 6. sect 1. p. 203. and sect 203. Mr. Cotton keys ch 4. pag. 17. It is unpossible that the whole Church can be acquainted with the Church-hearing of every stranger visible Saint who comes to joyn from the Neighbour-churches See Jam. 2. 2. 1 Cor. 10. 23 24. Luke 4. 16. Act. 13. 14 15. Pag. 54 55. Mr. H. Survey par 1. ch 19. p. 55. Mr. H. without any ground ascribeth to Mr. R. that he maketh Baptisme the formal cause of visible membership Due Right of Presbyt par 2. q. 2. pag. 210. 211. 218. Synod at Westminst of Great Brit. Conf. c. â8 p. 58. Ib. Catech. larger p. 137. Calvin advers Anabaptist art 2. Homo in communionem Ecclesiae per baptismum cooptatur Calv. Instit. lib. 4. c. 15. sect 15. Est Confessionis nostrae symbolum âotestamur nos in Ecclesiam Dei ingredi 1 Cor. 12. 12. Bucan loc 47. q. 53. In unum corpus âo baptizati sumus 1 Cor. 12. Tilen Syntag. disp 59. th 4. In familiam patris coelestis cooptati per baptismum Synops. purior Theol. disp 44. th 34. In Ecclesiam visibilem particularem insertio Beza lib. quest p. 150. Christianos tum à reliquis hominibus sejungit tum inter se quasi unum sub eodem capite corpus consociat ut Apost 1 Cor. 12. 12. Pareus in catech q. 69. ar 2. pag. 387. Tertius finis ut sit symbolum ingressus receptionis in Ecclesiam quia Deus omnes Ecclesiae suae cives vult hoc modo recipi Pet. Mart. com in Rom. 6. Inferi autem nos visibili Sacramento Baptismi in Christum Ecclesiam declaratur hoc loco The ministery must be before the church of believers Par. 1. p. 55 56 Mr. H. his calling of a Christian scholar to be an unbaptized minister by unbaptized Pagans conveâted a supposition that proves nothing Answer to 32 questions q. 20. p. 67. Pag 56. Survây part 1. c 7. pag. 74. How Baptism is hurt in the excommunicate Of the Church of Rome 3. Arg. pag. 59 Iunius lib. de Eccles. c. 17. Calvin Instit. l. 4. c. 2. sect 1. Baptismum Deus primò illic conservavit faederis testimonium Sect. 12. Cum ergo Ecclesiae titulum non simpliciter volumus concedere Papistis non ideo Ecclesâa apud eos esse inficiamur Whitaker Controv 2. q. 3. c. 2. Rivetus to 3. tract 2. q. 7. In corpore agro peste insecto adhuc aliqua obscura Ecclesiae vestigia observamus Scriptural cet sulummodo occultata ibi rem insit itemque Baptismus quamvis variis additionibus corruptus ita ut si aliquid Ecclesiae ibi residuum sit id fiat ideo quod aliquid de notis nostris ibi supersit a Survey par 1. c. 2. pag. 29 30. b Par. 3. c. 3. pag. 11 12. Mr. H. makes Sacraments meer and naked signs Arg. 5. Answ. to 32. Quest. Q. 4. pag. 12 13 14. Baptisme is a seal of grace and priviledges which were before Baptism was A necessary discourse how profession gives right to membership how not Profession as profession gives no proâ⦠right to ãâã memâ⦠Profession in order to the Rulers gives a sort of right in professors to membership and ordinances without sinne which professors cannot receive without sin except they believe Three acceptions of the word Profession scarce warranted by the Word are brought by Mr. H. ãâã ãâã ãâã ãâã ãâã Par. c. 2. p. 20. The state of the question about visible members is perverted by Mr. H. Page 61. Page 92. Mr. H. his argument is an erroneous profession constitutes not membership c. a right profession doth not constitute membership Arg. 2. Survey par 1. c. 4. P. 45 46. Page 92 93. Existentia est tantum individuorum Mr. H. mistakingly all along maketh the Cath lick integral visible Church to be genus Par. 1. p. 63â Profession as such doth not make one a member married to one congregation onely It s not properly of divine institution that a man be a fixed member of this rather than of this congregation A man is not one and the same way a member of the Catholick integral visible Church and of a single congregation Par. 1. p 63. Page 64. We may be members of all congregations on earth though we cannot discharge all sorts of duties to all these congregations There be two sorts of duties common and personal which we owe to members of other Churches Mr. H. Arg. 2. par 1 p. 64 65. Way of the Churches of N. E. c 6. sect 6. p. 103 ibid. sect 7. M. Cotton keys c. 4. p. 17. How he that is a member of one congregation hath Church-power ãâã habitu and ãâã primâ in all congregations and how not Christ hath given no power to unjust appeals that are physically impossible Paâ 1 pag. 65â Mr. H. proves not that Ephesus is Smyrna or Smyrna is Ephesus because the same individual persons are common members to them both to all the Churches on earth except he conclude that the little finger is the thumb by the same reason for the thumb and the little finger are both nearer members of the hand and common and remote members of the whole body Congregations and all Churches differ not in their essence last specifick nature as Mr. H. wouâd make us believe but onely in meer accidents Rage 65 66. ãâã Pag. 66. Because Congregations differ ut res res they doe not differ in nature for members of the same Congregation differ ut res res and the faith profession and baptism of Peter differ from the faith profession and baptism of Iohn his fellow-member of the same Congregation ut res res Then there must be ten thousand species and kinds of members and faith in the one Church of Ierusalem Pag. 66 67. The covenants of master and servant and marriage covenants be of the same nature and differ onely in number it follows not that a master may claim all men on earth to be his servants or that a husband may claim all women on earth to be his wives but the contrary The necessity of a Church-covenant is Scriptureless and dark Par. 1. p. 68 69 Children are not under the tie of the Church-covenant Pag. 69. The covenant of grace being so necessary the Church-covenant is needless Brother is larger then a Congregational brother Par. 1. 72 73â The peoples chusing makes not a Minister The peoples choice of A. B. makes him not a Pastor but determines the exercise of his labours which is latter then the essence of a Pastor to them only fixâdly No Church-covenant in the first planted Churches There is no ground in Scripture for a Church-covenant Par. p. 75. The actings required by M. H. in gathering of churches are not to be found in the Apostolick Church Their persevering or resolution to persevere covenant-wise as is said could neither of them be
Councels Martyrs So widely D. Bils mistaketh the place Mât. 18. Perpet go vernm c. 4. Why only the nearest Churches have real hand in healing offences The differences betweene Elders governing in the Presbytery or Classis and of the same Elders in their fixed congregations Page 103. Mr. H. sets not down M. R. his words perfectly but often in halfs scarce that as here A pastor is not a pastor onely to the assembled congregation as Mr. H. saith but also to them all severally and to this or that single person of the flock M. H. pag. 103 104. Though pastors in a Synod by M. Cottons grant put forth pastoral acts upon many congregations yet shall it never follow that they are proper fixed pastors to these congregations so neither doth this militate against a Presbyterian Church Page 104. See Bilson perpetual Government c. 5. c. 12. Pastors can exercise no jurisdictioÌ being separated from the court but pastoral acts of teaching they may in private exercise and that from house to house Pag. 104 105. Sitting in Court gives no new power of office to elders but they cannot put it forth in formal jurisdiction but in the Court. It s a mistake all along in Mr. H. thââ if an Elder put forth pastoral acts in a Synod or in a Presbytery to this or that congregation that therefore he is a fixed pastor to this or that congregation How wide Mr. H. is in his Logick the Presbyterian Elders determine of special actions persons for species determines the act of the genus Neither to be an Apostle nor to be an ordinary Pastor doth so give right to any to feed the flock in Macedonia nor in Bithynia in this flock and congregation and not in this without the intervening of some special call of God Pag. 106 107. The separating of ruling and teaching in Pastors in regard of office is unlawful but the separating of them in acts and objects is not unlawful but necessary See Bilson Perpetual Government c. 5. c. 12. M. H. doth no less separate ruling teaching then Presbyterians do One may be both a classical Elder to the associate Churches and a fixed Elder to a single congregation as the same man is both a Grand-father and a Father to divers children Pag. 107 108. Pag. 108 109. A Pastor fixed to a congregation may exercise pastoral acts of writing preaching to other congregations then his own Pag. 109. Pag. 110. A Pastor teaching one congregation fixedly and ruling in Collegio other associate Churches is no Prelate Pag. 100. Pag. 110. 111. Pag. 111. Of the onerousness and labour in governing associating Churches how it is the same with onerousness labor in counselling united Churches and how it is not the same The obligatition to brotherly help to my brother though it be as onerous as an obligation of teaching the flock it doth not tie me to the use of all the means positively to go all the world over and warn and admonish as the other doth Apostles were tâed not as Apostles but as Christians to eat the Lords Supper in all Churches all the world over Pag. 115 116. Pag. 114 115. A man is tyed to use more means for feeding the single flâck that he is a fixed Pastor unto then as a christian he is to use toward other churches Mr. Cotton Keys of the Kingdom c. 6. pag. 25. Pag. 117. Pag. 117. 118. A commission in a Presbytery is no new office but apower of order appointed by the God of order Pag. 119 120. Due right of Presbytery The votes of associated Churches added to the votes of the Elders of a congregation strengtheneth but hindereth not right proceeding except by accident Due Right p. 335. Pag. 120. The sounder part of the Church is the Church Pag. 121. How the ordinances are not conttary to the Wisedome of Christ though they attain not always finem operis Png. 122. How Pastors are Pastors in reference to the Congregation and how to the Synod and associated Elders Par. 1. c. 9. pag. 122. It is and must be the same office of a Pastor in reference to the congregation and in reference to the Presbytery Synods superior Pag. 114. Pag. 123. The classical Elder hath nothing to do with Prelacy Niceph. l. 8. c. 11. Sozom. l. 1. c. 14 Tripart Hist. l. 1 c. 19. Cypr. Epist. 80. Bernar. Epist. 80. Euseb. l. 10. c. 3. Hieronymus in Episto ad Titum ad Euagrium Epist. 85. ad Nepotianum de vita Clericorum Socrates l. 7. c. 35. Cyprian l. 1. Ep. 4 l. 4. Epist. 2. Concil Antiochen c. 14. Bernard in Canti Ser 77. Epist. 82. Brightm in Apol. 3. See Archiep. Spalaten de Rep. Eccles. l. 3. c. 1. Edwar. Didoclav in altar Damasceno p. 24 25 26 27. fere per totum Beza De gradibus Ministr c. 1. c. August Epist. 19. Whitaker Cont. 4. q. 1. c. 3. sect 30. Waldenses aut Aeneas Silvius Histor. Bohem. c. 35. Thom. Waldens Doct. fidei Tom. 1. l. 2. c. 60. Tom c. 7. Reinold Colloq cum Haât A presbyterial Church was at Ierusalem Rome Thessalonica Ephesus c. Synod at Westminster The Apostles act as an ordinary Presbytery Act. 6. The Church of Rome was a Presbyterial Church The Church of Thâssalonica of Antioch Presbyterian churches Steph. Cum aliquid temporis ibâ consumpsissent Bâzâ Aliquandiu tempore non parvo Lorin In Loc. non solum Pâtrus sed Pauâus aliique Apoli Apostolici viri versati sunt Marloratus Hoc quidam exponunt quod sacer coetus in eorum dâiro cogeretur Pareus Com. in Rom. 16. Observemus veâo Ecclesiae nomen paucis fideââous Christi nomine congregatis convenire ubi duo vel tres nemo tamen inde colligââ Ecclesiam domâsticam esse infallibilem Bâza in Rom. 16. 5. Neque mirum est in tam ampla civitate distinctâs fuisse fidelium coetus Calv. ib. Horum itaque domum Ecclesiâm dixit non solum quia Christi fidem exceperunt sed quia hospitio credentes admitterent That sundây Churches send messengers prove a meeting of the Elders of those Churches for all men women who are the Churches of the redeemed ones could not meet in one place M. H. Survey par 1. c. 3. p. 40. There is a Church-power in a Synod without and above a single congregation Mat. 18. cannot warrant me to gain no trespassing brethren in a Church way but onely the brethren of that congregation of which I am a member Narration of the practise of the Churches of N. E. p. 16 17 18. Way of the Churches of Châm N. E. c. 6. sect 1 2 3. Cotton Keyes Par. 1. c 9. sect 3. p. 125. The independence of a Church in an Island is its affliction not its power There are neither the same perfect operations nor the adequate and complete end of edification in a Church in an Island Pag. 126. The non-existence of associated Churches addeth nothing to
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 ââ¦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 dâffer 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 âach that God intends to save many who are never saved Remons Syn. Doâdrac 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. Catâches Ruttoviensis c. 6. pag 210. Due âight of Presb. c. 9. sect 9. Pag. 242 243. Pag. 22â â17 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. ãâã ãâã ãâã ãâã ãâã 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 piâs in publica hac act one consilium a biââ¦ium potius quam suffragium requiritur Vid. th â1 Câlvin l 4. Inst. ãâã 1. Romano pontifici ejus satellitibus totum deferunt Com. Act. 15. v 12. Plebis modestia hânc colligitur quod postquam Apostolis ac Reliquis Doctoribus jââ¦m ge misit nunc quoque subscribit corum decreto pastorum Tyranniâ est excludere populum Bââ¦us loc 43. q. 21. Jus Ecclesiis conscio comprobante grege Vid. q. 23. Non exclusis L ãâã c. Tâen 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
dono vocatione 1 Cor. 14 32. See ãâã Theolog. Christian. ãâã 1. c. 28. Piscat loc 23. the 29. On the contrary are the Rhemist on 1 Tim. 5. sect 13. Bellarm. de Concil lib. 1. c. 19. Cornel. à Lap. Lorinus Act. 15. Mr. Cotton Key Two sorts of Representatives not considered by Mr. H. Commissioners neither carry the peoples conscience to the Synod not does their Commission give them a new office Par. 1. p. 231 232. Due Right of Presb. Keys of the King d. c. 7. p. 47 48. The whole body of al church guides is the first subject of the power of the Keys in its latitude of that power and the first subject of such a special power is a Synod A power synodical is but a part of the keys and was not before a Synod had being Inferior churches confer not properly a superior power to the churches ââ¦y have a synodical power by the institution of God Act. 15. To define in Councels is an act of officers Mr. Dickson Expos. Mat. 28. v. 19. doct 6. Par. I. p. 232 233. Ames Bellar. Eâârvat To. 2. c. 2. An soli praelati majores i. e. Episcopi habent jus suffragii ordinariè ex privilegio consuetudine etiam Cardinal Abbates Bellar. Affirmat nos negamus Ames To. 2. c. ãâã Th. 1. p. 4. Si esset proprium Episcoporum Pastorum nihil prohibet quin possit cum alii Theologis praesertim Ministris ãâã Deo institutis communicaâi Calv. Act. 15 6. Guâlth Act. 15. 22. Calv. sic non enim dicit Lucas totam Ecclesiam congregataâ sed eos qui doctrinae judicio pollebant qui ex âatione officii hujus causae legitimi eâânt Judices fieri quidem oâest ut coram plebe habita suâriâ disputatio sed ne ad tractandam causam vulgus promiscuè fuisse admissum putemus Lucas disertè Apostol os Presbyteros nominat Gualther ibid. homil 103. Non ita dominium imperium sibi vindicarunt Apostoli Seniores ut populum ab eorum cognitione excluderent âive arcerent quae ex aequo ad totam Ecclesiam pertinebant in populo modestia est quod veritati omnes libenter cederent haec Gualther Bullinger Act. 15. 6. convenerunt Apostoli palam hoc loco Admonemur ad Apostolicos viros pertinere rerum ad fidem quaestionem Bezâ Act. 15. 1â Multitudin is autem nomine intellige non totam Ecclesiam utpote quaenândum esset tota Advocatâ sed totum Apostolorum Sensorum coetum ut v. 6. unde apparet quae sit yera legitimae Apostolicae Synodi ratio c. How the whole body of Apostles Evangelists Pastors Doctors Elders are the first immediate subject of the whole power of the Keyes M. H. Survey par 1. c. 11. p. 186. Way of the Churches c. 1. sect 1. pro. 3. M. Cotton keys c. 7. p. 31. Inferior courts may use the keys without any influence of a command from a general Councel Though a general Councel âxist not yet âhe use of the keys ceaseth not in inferior courts Hardly can a general Councel excommunicate a National Church Non-communion of Churches as our Brethren use it is not warrantable See the paper of Accommodation at the Synod at Westminster anno 1644. Sept. 13. Par. 1. c. 13. p. 234 235. Excommunication attaineth not its end alway Ergo is not lawful M. H. so Nor doth the Gospel ever attain its saving end Ergo it s not the Gospel Mr. H. sorcââ upon Mr. R. a proposition as a principle in terminis beyond gainsay which was never in M. R. his mind nor book Simpson Cent. 1. c. 1. The want of gen Councels through providential impediments proves not that they aâe not Ordinances English Divin on Hos. 3. 4. Diod. Hos. 3. 4. Iun. Hos. 3. 4. Nam ex quo Israelitae in AssyriaÌ fuerunt deportati per Shalmanasarem id est ab anno sexto Ezekiae ad ChristuÌ incarnatum fuerunt anni quasi sexcenti octoginta Partus com ib. Zanch com ib. Dissenting Brethren in their Reasons against Synods 2 arg p. 120. The same God that suits his providences to his institutions would not have failed in what is the most soveraign remedy of all other that it might have been existent in all ages as we see his promise was to the Jews to keep their land when the males thrice a year went up to the General Assembly at Ierusalem Euseb. Eccles. hist. l. 5. c. 1. Bucolc Index Euseb. l. 2. c. 25. Epiphan cont haer Tertul. de Cor. milit in Apolo Cario l. 3. Monar 4. How loose that is that providences must suit with institutions The Catholick Church excommunicates antecedently when a particular Church excommunicates but the Catholick Church hath not nor putteth forth a deliberate act of citing accusing condemning before the particular Church act any The comparisoÌ of cutting off an infectious member from the whole Catholick visible Church is strained by M. H. He who is excommunicate in one Church is antecedently excommunicate in all 1 Cor. 10. 17. ãâã ãâã ãâã ãâã ãâã Excommunication by consequence is no excommunication at all A strange exposition of that he that heareth you heareth me which follows from Mr. H. his way Mr. H. allows of private Communions Page 240. Page 241 242. Survey par 1. c. 14. p. 243. Ames Medul l. 1. c. 32. Thes. 5. Ecclesia igitur particularis respectu commanis illius naturae quae in omnibus particularibus Ecclesiis reperitu est species Ecclesiae in genere sed respectu Ecclesiae Catholicae quae habet rationem integri est totum ex aggregatione variorum membroruââingularium compositum at que adeo respectu ipsorum est integrum That there is a Catholick integral militant Church Arg. 2. Arg. 3. Arg. 4. Arg. 5. Pag. 244 245. Arg. 6. Way of the Church of N. ãâã c 1. sect 1. p. 1 2. Mr. H. supposeth by no Logick that the same body of Christ cannot be both invisible and in another respect visible What way M. R. puts visible in an equal latitude with mystical what way not Calvin Bâza in loc Pareus Pet. Martyr Nec Corinthii cum âideles professione non Ethnici essent dono linguarum indigebant Piscator English Divines Diodati in loc Estius in loc Cajetan Page 186. A congregation onely cannot be meant 1 Cor. 12. 28. but also the Catholick integral militant Church Pastors may exercise pastoral acts toward many whom they cannot censure or excommunicate Par. 1. p. 247 248. Though the rulers of one City cannot fixedly govern in another yet it s not consequent therefore a Pastor cannot act as a Pastor in divers Churches God hath not every way seâted officers in his Church as the King hath placed Underjudges in the State Let M. H. answer whether the Major of Norwich may lawfully do justice upon one of York who is oppressed by his fellow-citizen of York as the pastor of Boston may tender the L. Supper
to 20 of the congregation of Hartford Here the parallel is broken I judge Way of the Churches of N. E. c 6. sect 1. p. 103. Mr. Cotton of the keys c. 5. p 17. M. H. Survey There is some call required for a Pastor to put forth pastoral acts but no new office no new right of jurisdiction The place 1. Cor. 12. 28. God hath set in the Church is not meant of only Mr. H. his congregational Church Beza on 1 Cor. 12. 12. Adeo ãâã Ecclesia tota nihil aliud sit quam unus Christus quoniam videlicet totum corpus mysticum à capite denominatur Calvin Locus plenus eximiae consolationis ut Christus nolit tantum in se sed etiam in membris suis censeri recognosci vocat Ecclesiam complementum illius Eph. 1. 23. Pet. Martyr Hoc corpus vivit spiritu Christi hac de re praeclarum habemus fidei articulum quo Ecclesiam Catholicam confitemur Occumenius Ibid. Ita Christus multa quidem habet mâmbra nempe singulos fideles unum vero corpus perfectum ergo Catholicum Pareus in loc Minus videtur fieri posse ut tam diversae sortis na ionis conditionis homines in unum corpus coeant tamen per unum Spiritum Christo omnes uniuntur ut sit in tanta diversitate intima societas Communio Sanctorum ubi cunque locorum habitânt August De unitat Eccles. c. 4. Totus Christus caput corpus est sponsus sponsa duo in una carne English Divines An. 27. All the faithful wheresoever they are make but one whole body You Corinthians are not the whole body but members only neither all the members but a part only How absurdly our Brethren say we are one body 1 Cor. 12. 12. How many congregations make one organical body and are organs and members of the same Cent. 1. Euseb. Eccles. Histor. l. 3. c. 32. Hieron Cato Scrip. Eccles. Nazia in laud. Athana Histor. Magd. Cent. 4. Socrat. l. 5. c. 6. Ruââin l. 1. c. 9. Theod. l. 5. c. 8. Sozo l. 6. c. 32. Congregations in their eminent parts are organical parts of the Catholick integral visible Church One congregation hath member-need of all the congregations ãâã they are all one body ââ¦ble Euseb. l. 6. c. 43. Socrat. l. 2. c. 38. Parum abfuit quin coâdunarentur Aug. de unit Eccles. sive cont Petilianum tâm 7. Quaestio inter nos vârsatur ubi sit Ecclesia utrum apud nos an apud illos quae utique una est quam Majores nostri Catholicam nominarunt ut ex ipso nomine ostenderent quae per totum orbem est Optat. Mâlivit adv Parmenianum Donatist l. 2. Ecclesia est una eam apud vos solos esse dixisti Ergo ut in particula Africae Calvin Instit. l. 4. c. 13. sect 14. Pet. Mart. Com. in 1 Reg. 12. Disp. de Schismate pag. 101. One congregation is to suffer rejoice with a fellow-feeling of membership at the weal and wee of all congregations on earth Ergo all the congregations on earth make one Catholick integral visible body Arg. 7. Eph. 4. 11 12 13. proves an integral Catholick Church visible Arg. 8. Matth. 16 17 18 19. proves a Catholick integral Church Arg. 9 In what sense our Divines affirm or deny the Church to be visible The Church which is catholick in regard of time and of all ages and of places and nations is not visible nor is it ever visible i. e. conspicuously glorious before men as learned Mr. Hudson Salmeron in Matth. 16. 19â Cornel. à Lap. Dat ergo ipse indulgentiam defunctis non per modum juridicae absolutionis quia defuncti illi non sunt ampliùs subditi sed per modum suffragii Bellarm. De purgato l. 2. c. 15. Justi defuncti sunt membra hujus corporis Bellarm. De purg l. 2. c. 16. Bellarm De notis Eccles. l. 4. c. 4. Prima nota est ipsum Catholicae Ecclesiae Christianorum nomân Ibid. Pacian ad Sympronian Dicit nomen Catholicum convenire capiti principali trunco illius arboris unde multi âanââ vaâ⦠temporibus excinduntur Roder. de Arri. To. 5. tract de fide disp 7. sec. 3. Est Catholica hoc est communis universalis extendit enim se licèt diversis temporibus ad totum munduÌ Ad. Tanne De fide spe disp 1. q. 3. dub 3. n. 75 76. Vincent Liâinen Tannârus Jesuita Tom. 3. Quod ubique quod ab omnibus quod semper de universalitate temporum ad finem usque mundi à primo sui exoâtu perpetuò Ps. 88. 30. Ponam in seculum seculi semen ejus universalitatem locorum Scripturae Ps. 8. Dabo tibi gentes haereditatem tuam Alb. Pighius Hierarchiae Ecclesiasticae l. 1. c. 1. pag. 2. Una universalis nullo certo loco nulla regiâne patria nulla Gente natione aut populo nullo denique tempore conclusa circumscripta aut determinata Whitaker de Eccles. l. 3. ad Duraeum fol. 69. Catholica Ecclesia non modo nostrae aetatis finibus circumscribenda non est sed ipsos quoque Patriarchas Prophetas Apostolos Sanctosque omnes qui vel sunt fuerunt vel futuri sunt complectitur haec Ecclesia ex singulis horum temporum Ecclesiis constans est visibilisâ nihil minùs Anton. Sedeel Respons Ad fidei quam vocant professionem à Monachis Burdega lensibus factam Aâ 1585. c. Ar. 60. pag. 5â3 Si Ecclesia Catholica significat veâos sideles electos qui fuerunt qui sunt quique futuri sunt oportet istos Monachos miro oculorum a cumâne praeditos perspicuitate si cernere possint Ecclesiam Catholicam necessariò igitur constituendum est discrimen inter Ecclesiam Catholicam Ecclesiam visibilem nam Ecclesiae visibiles sunt particulares ut erant Apostolorum tempore Ecclesiae Corinthioâum Ephesiorum in his solent esse Hypocritae Reprobi non pertinentes ad hanc Ecclesiam particularem See D. Willet 2. Gene. Contra. q. 1. par 2. pag. 67. Pareus in Ursin. q. 54. Art 2. pag. 303. Tilenus Syntag. dis 14. d. 1. Thes. 36 37. Professo Leid in Synop. Pur. Theol. dis 40. th 8. Partes hujus Ecclesiae ãâã ãâã ãâã ãâã ãâã consideratae statuunt Pontificii tres unam laborantem in purgatorio alteram triumphantem in coelis tertiam militantem in terra c. Th. 9 10 11. praesââ¦im Th. 26 27 28 30 32 33. Conspicuity of glory is visibility Buc. loc 41. q. 7. pag. 459. Ratione adjunctorum cacholica Ecclesia est invisibilis quae vera tantum Christi membra seu electos complectitur Idâiââo vocatur invisibilis hominum tantùm respecta Quia vera fides quae est differentia constitutiva Ecclesiae fides vera in coetu non in uno homine per quam Ecclesia est id quod est in corde sita est proinde
non à sola imaginatione ut cùm quâs fricat barbam pâocedens est individuo aut bonus aut malus secundum circumstantias Quia vel habet finem debitum vel non debitum Mr. Cotton Keyes of the Kingd c. 6. p. 23. Synods have more then power of counselling Absents from the Synod are tied to obedience Page 60. It suits not with the wis dom of Christ that no remedies should be for a scandalous Church What appeals we allow The juridical power of Synods is concluded from Acts 15. and their Church-way of rebuking c. Of the Samaritans and their âeligion See Tostat. Abulen in 4. Reg. c. 17. qu. 24. Ioan. Wolph Com. in 2. Regn. c 17. v. 24 25 c. pag. 346. The Jewes deservedly excommunicate the Samaritans Weemes Christian Synag par 7. Diatrâ 147. Origen To. 4. in Ioan. receperunt tantum scilicer libros Mosis Epiphanius haer 9. Ioseph an t 11. c. ult Quando res Iudaeorum erant prosperae se Iudaeos alioqui Assyrios se dicebant Iudaei convitium jactantes Samaritanum appellabant Ita Hieronym Epist. ad Algas 4. 5. Ioseph l. 13. antiq c. 14 Religione corruptissâ⦠crant Samaritae Carol. Sigon de Rep. Hebr. l. 1. c. 3. Ex Iosepho Ephraimitas praedicarunt se Iudaeis ab Antiocho Epiphane asflictis Samaritae perterriti se non Deum Iudaeorum sed Deos colere asseruerunt nec se Israelitas sed Sâdoniosesse dixerunt Templum ipsum Iovi Cretensi se dedicaturos esse professi sunt atque ita praesentem armati Bâgis iracundiam eluserunt August in iocum Ioan. 4. Omnino vasculis eorum Iudaei non utuntur The acting of Apostles in things belonging to many Churches wiâh the Churches concurrence proveth that a Synod hath Church power A Synod acting some specifick acts of a governing Church may act all the rest of the acts of the Church Peter Acts 11. gives an account to the Apostles Syrus Chrysostomus Valde offensi expostulabant Epiphanius haer 28. Beza alter carunt Gualth in loc homil 67. Atque semper eam in Ecclesia veteri consuetudinem fuisse cernimus ut Episcopi ab Episcopis sese judicari corrigi paterentur Calvin ibid. Sponte Ecclesiae judicio se submisit Lorinus Cornelius à Lapide in loc Summus pontifex non imperiose refutat non dicit vestrum est obedire c. Act. 21. Paul submits to a Synod of Elders Calvin c. 2â Colligere licet ex hoc loco quoties tractandum erat serium negotium Seniores convenire folitos fuisse c. Gualith homil 138. In Ecclesia ordine certo opus esse nihil enim privata authoritate agit c. Lorinus Corn. à Lap. in loc Surv. par 4. p. 32. That proposition of Mr. H. Those whom pastors cannot judge over them they have no pastoral power is many wayes false Private men as private men and as no pastors are made by M. H. the only spreaders of the Gospel to heathens Hieron in verb. Qui usque ad consummationem seculi se cum discipulis futurum promittit illos ostendit semper esse victuros se nunquam credentibus recessurum Chrys. in verb. Ut ex omnibus Gentibus Ecclesiam id est fideles sanctos mihi congregetis Par. 4. c. 37. The essence of a pastor is not in their call suit to whom he is sent Evangelists are now ceased as well as Apostles Rich. Hookers Eccles. Polit. l. 5. sect 78. p. 421 422. Euseb. l. ãâã c. 34. Tilen Syntag. dis 19. th 38. Apostolorum vice ubi res poscebat fungebantur Profess Leyd in Synops. purior Theol. dis ãâã thes 17. p. 605. Bucan loc Com. 42. q. 45. Calvin Com. Eph. 4. Apostolis proximi erant Evangelistae munus affine habebant Bullinger ib. In plebe potissimum eâudienda Zanch Com. ib. Apostolorum Comites non immediate miâââ sed assumebantur D. Ro. Bodius à Trochoregia Com. Eph. 4. p. 493. Apostolorum Comites modo huc modo illuc missi modo re vocati ab Apostolis extraordinarii Par. 4. pag. 38 39 40. The Church of the Jews was no more peââ¦se kindely but only accidentally a national Church then any kingdom under the N. T. is a national Church Surv. Par. 1. c. 5. p. 5. p. 59. arg 5. The Church was visible when there was no seal neither circumcision âo ãâã Calvin Com. Act. 7. v 6. Interea commonefiunt Judaei fuisse Ecclesiam Dei etiam Nationalem alibi quam in terra in qua degebant fuisse electos patres in populum peculiarem sub fide tutelaque Dei protectos antequam staret Templum vel instituti essent externi legis ââ¦s haec ad generalem cautionis scopum pertinent Gualth in Act. 7. homil 45. in v. 16. Ideo mortuos in Aegypto ut constet illos in âa Religione diem obââsse quae nullis externis ceremoniis nitebatur sed in sola fide c. To swear a covenát agreeth to all Kingdoms covenânted visibly with God as well as to the Church of the Jews A National Church differs not in nature and essential causes from a National typical Church See M. Robinson justif of Separat p. 145 160 161. who widely argues the Church of the Jews being National having one High Priest one Altar c. being now done away is not our Rule See pag. 162 163 164. Ans. We argue from the nature of the Jewish Church in gene al as National in Egypt in the Wilderness as Gods people in covenant as we our seed are before they had a Temple an Altar c. yea the synagogue worship was a sufficient Church-worship whatever M. Robinson say Eusebius de vita Constant. l. 3. reckons it to be an 333. Tomâs of the Councels Hist. Magd. cent 4. c. 9. Theodoret. l. 1. c. 30. alibi c. 17. c. 35. Socrat. l. 1. c. 27. 32. l. 2. c 8. 20. Sozom. 1. c. 7. l. 2. c. 16. l. 3. c. 5. Ruffia l. 1. c. 5. 6 c. l. 4. ãâã 6. D. ãâã 3 Gen. Controv. concerning Councels p. 120 121. M. Patr. Symson câââ 4. c. 4. Review of the Councel of Tââât in Prench translated an â638 by Gen ãâã D. Fulk Ans. to the Rhemists on N. T. Act. 15. An. 4. An. 5. p. 289 390 391 392 393. Tâo Cartwright his answer to the same Rhemists Act. 15. An. 4 5 6 7. p. 293 294 295 296. Whitaker de Conciliis Our nationalcovenant is sworn by Independent Churches in single congregations apart A national oath is lawful under the New Testament Par. 4. pag. 40. See Dan. Chamier in loc Com. l. 6. c. 7. pag. 286. in Baptismo voveri Deo Lombard l. 4. dist 38. Com mune votum quod in baptismo faciunt omnes Zanchius Tom 4. l. r. in 3. praecept thes 1. th 2. page 635 636. th 4 5. Et seq obligatio jurandi interdum oritur ex ipsa naturali lege ut reveletur
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 acuâately 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 pentinacloââ 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 Dââ 29. 3. stiff-necked Deu. 31. 27. aâ that time but professed repentance Deu. 29. 3. Our Saviours aime and decree or intention of saving which is hidden from us and the Lords deep dispensation in long bearing with the Church of the Jewes and calling them Lo-ammi not my people Hos. 2. for that he cites is no rule to us but the revealed will nor is the Church to forbear to censure so long as God punisheth not yea then should the Priests have admitted into the Temple the worshippers of Baal such as offered in the high places to other strange Gods for God cast not the people of the Jewes nor such Idolaters utterly off at that time but he sent Prophets to them And there is a farre other consideration of a whole Church and of Iezabel a single person He will not remove his candlestick from Sardis
but he offends that Iezabel is not casten out CHAP. XIIII The answers of Mr. Hooker to the arguments of Mr. Rutherfurd are discussed and disapproven The places Acts 2. 37 38. c. And Magus his admission Act. 8. 15. considered FIrst Argument In the first receiving of members by the Apostles there was but a professed willingnesse to receive the Gospel howbeit seme received it not from the heart M. H. answereth There was not only a professed willingnesse but a practicall reformation that in the judgement of charity giveth grounds of hope that there is something reall before the contrary appeare Therefore Peter who received Magus upon his approbation of the truth and outward conformity thereunto in the course of his life rejected him as one in the gall of bitternesse who had no share in Christ and therefore certainly would not suffer him in the priviledges of communion so persisting without repentance Ans. 1. Not professed willingnesse but also practicall reformation is required But is not professed willingnesse in murtherers of Christ who said What shall we doe to be saved some practicall reformation There is nothing but conjectures that the Apostles did not admit all and every one of the three thousand untill they had experience of their state of grace and judicially determined so of them all 2. This practicall reformation was not an experience of their practise of savoury walking required by M. H. p. 1. cap. 2. pag. 14 15. in visible saints before admission except some four or five houres time may create an habituall experience for the same very day they were baptized Acts 2. 41. 3 M. H. should prove that the Apostles found this practicall reformation in all Ananias Saphira and the whole 3000 and that the Apostles tryed and smelled the savourinesse of saving grace in all in Saphira the Text giveth not the least jot of this we muâ take it upon the naked assertion of M. H. 4 That this practicall reformation gave to the Apostles judgement of charity ground of hope that there was something reall that is the whole number about three thousand none excepted for all were made Church-saints visible gave grounds of hope that they were all really otherwise their speaking and hearing the word was reall that is not imaginary internally and effectually called and born over againe of the spirit and so chosen to life eternall from eternity before the Apostles durst without the offending of God admit them to Church-fellowship and visible communion those I say must be proven If I durst I am not farre from judging the godly and judicious in cold blood free of heate of dispute dare not so judge of the Text Acts 2. or Acts 8. 5 There is no shadow Acts 8. that Peter M. H. should say Philip admitted not Magus while he saw such grounds of the sorcerers reall conversion and reall predestination to glory 6 Peter said that Magus had no share in Christ. True but said he that he was an unbaptized man who had no share in the visible Church No. 7 But he would not suffer Magus to share in the priviledges of communion he persisting without repentance True but it is no answer to the argument from the manner of receiving in this is something to the casting out 8 that Peter reproveth him in the gall of bitternesse 2. Exhorts him to repent to pray for pardon were great priviledges of Church-communion bestowed upon Magus The practise of the Apostolick Church is to be considered in three cases The 1. Case is 1. When Churches are gathered out of Churches for example out of Galatia Ephesus where infants are born and baptised Church-members within the visible Church hence we seek a warrant why these who were once members of the visible Church and baptized as the answer to the 32 sayeth and so clean and holy 1 Cor. 7. 14. Rom. 11. 16. 2 In covenant with God Acts 2. 38 39. Act. 15. 14 15. Gen. 17. 7. 2 Cor. 6. 16 17 18. c. 3 And so redeemed by the blood of Christ and baptized into his body 1 Cor. 12. 13. even unto Christ Gal. 3. 17. Act. 2. 38 39. when they come to age are for no scandall unchurched and because they cannot give evidence of reall conversion yet for 60. or 80. years and to their dying day are no more Church-members then Pagans 2. How could ye baptize Pagans They are so straited with this that many among them call for Bishopping or confirmation againe 3. How is it that you once baptized them Church-members and within the Covenant and so baptized them but for the foresaid want How is it now 1 You teach exhort rebuke comfort them and you have no Pastorall call to them more then to Pagans 2 How or what calling or what sort of officers are your Pastors to them or who called you to take care and watch for their souls who are without and to you as Pagans 3 How can you offer Christ all the day long to Pagans 4. If they refuse to hear the Gospel you cannot judge them for they are without 1 Cor. 5. 12. to you and Christian Magistrates cannot compell them that are without to the means of grace by your way The second Case is When the Apostles came with the Gospel to the Gentiles Act. 14. 47 48. to Lystra and Derbe Act. 14. 6 7. to Philippi Act. 16. 12. to Corinth Act. 18. 6 7 8 9. to Ephesus Act. 19. 9 10. c. our brethren must prove 1. That the Apostles first teached to them as no officers having no Pastorall care of their souls untill they were in the judgement of charity reall converts and then they preached to them as Church-members 2 And untill they were satisfied in conscience of the good spirituall estate one of another as lively stones to be laid upon the spirituall building as their way teacheth And untill they in their practise and profession if we look sayeth M. Hooker in their course according to what we see by experience or receive by report and testimony from others Or lastly look we at their expressions favour so much as though they had been with Jesus And 3. The Apostles knew not any such thing in visible âconverts as that they should form themselves from an intrinsecall power in themselves into an organicall body and ordaine their own Elders for to draw this out of any thing we find in Scripture is done with as great difficulty as to extract water out of a stone all we find the Apostles did was to preach Christ to them and an interval of time as is clear after Act. 13. 14 they had preached the Gospel Act. 14. 6. ver 21. they returned to Lystra and to Iconium and to Antioch and ver 23. and ordained Elders in every Church all which times it appeareth they were visible Churches without seales and when they preached the Gospel to the aged and it was received by a profession of faith sincere
visible before they were admitted members To be ingraffed in the body is not to be ingraffed into a single congregation Page 76 77. The Texts Acts 2. and 5. concerning adding to the Lord to the Church are vindicated fâoÌ the gloss of M. H. and have no shadow of a Church covenant Calv. Gualth Erant medii homines Occumenius Virtus verè Evangelica idonea erat quae plurimum collaâdaretur Chrysost Nec convertentes se ad risumâ non ad âinas sed valde humani erant pâae aliis soliciti M. H. strengthens Anabaptists by his so reasoning froÌ the place Acts 5. Ans. to 32 qu. 4. p. 12. Of the binding loosing on earth in heaven Mar. 18. Calv. Resp. Non ad alios dirigi sermonem quam qui rectè ac sincerè Ecclesiae se reconciliant Mat. 18. is nota rule for comforting hypocrites as if their sins were loosed in heaven The Lord ratifies in heaven what the Church doth on earth though the hypocrite be not pardoned Can. Poenir Concil Ancyâan Can. Nic. Concil See Chemnit exam de Indul. Pag 727 728. Pââ¦r in Mat. 18. dâcu 11. v. 18 19. Cum ãâã exâ⦠onââ lâgiââmè peractae rata sit apud Deum eâveant exâommunicati ne illam contemnant recepti firmam fiduciam gratiae concipiant Calvin Ergo quisquis admisso delicto suppliciter culpam agnoscit ab Ecclesia veniam impetret is absolvitur non tantum ab hominibus sâd ab ipso Deo si ludibrio habet neque illi cum hominibus jam erit negotium sed Deus erit vindex Pareus Sit tibi judicium gitur Ecclesiae adversus contumacâs divinam habebit authoritatem Quaecunque ligaveritis Hilarius ad terrorem metus maximi Quaecunque ligaveritis Hieronymus quia poterit Contemptoris fratris haec esse responsio vel tacita cogitatio si me despicis ego âed spicio potestatem tribuit Apostolis ut sciant qui ab ipsis condemnantur hominum sententiam divinâ sententiâ roborari Ita Cyprian de Un t. Eccles. c. 3. Ita Chrysostomus Ita Augustinus in loc What ye shall bind Diodati proceeding in knowledge uprightness and wisedom English Divines An. in loc 18. Whatsoever ye shall bind Ioh. 20 23. 1 Cor. 5. 4. by convincing men of sin against God or of wrong done to you The sentence of Absolution to the penitent is concional and so conditional to the Church right proceeding is absolute and juridical There is not the like measure of visible Saintship required of one at his first admission and at his readmission after excommunication Par. 1. p. 77. Mr. R. 3. Arg. Mr. H. makes Infants to be no actual covenanters M. R. Arg. 4. Par. 1. p. 78 79 The covenant of grace solemnly entred in baptism ties us to all Church-duties in all Congregations without any special covenant-engagement making me a special Church-brother to these of this Congregation only and that by divine command of a new covenant different from the Gospel-covenant It is vain doctrine that none can be my Church-brother whom I am to gain but one under the same only Congregational covenant with me Way of the Churches c. 6. sect 6. pag. 103 sect 7. Cotton of the Keys c. 4. pag. 17. Mr. Hooker Survey A Pastor is not as a husband to his own Congregation only for he may perform pastoral duties to other members and Congregations See Mr. Robinson Iustific of Separat 317 318. in the the same mistake with Mr. H. but disputing more nervously then Mr. Hooker Epaphras though at Rome is a Minister at Coloss. Answ. A fixed Ministâr labouring among them in that part of the Vineyard true but he was actu primo habitu all the world over a Minister wheresoever he opened his mouth and tendered the seals Page 80. Page 81. One must be a member of the visible Church though no member of a Congregation before he can be a Pastor of a Congregation A Pastor is made a Pastor by only ordination but it follows not Ergo he is now lawfully made a Pastor by ordination separated for any designed and certain flock consenting and chusing him to be their Pastor When Augustine confesseth that the Donatists who separated themselves from the true Catholick Church did beget sons to the Church and had the true Sacraments he shews that they were members of the Catholick Church though members of a separated Church De Baptismo contra Donatist lib. 1. c. 10. Certe quidem nati erant nec tamen ad ipsam Ecclesiam de quâ nati erant per pacis uaitatis vinculum pertinerent ergo ipsa generat per uterum suââ per uteros ancillarum ex eisdem Sacramentis tanquam ex viri sui semine The woful absurdities which follow from the membership of Pastors and Saints confined to one only Congregation Churches and members of associate Churches are visible professors and members no less than single congregations A sort of covenant is not denied but the question is mis-stated Par. 1. p. 82. Survey par 4. cap. 1. concl 1. pag. 1 2. Mr. H. Survey ibid. The blasphem us comparison making the Pastor the Husband and the congregation his married wife until death is refuted Due Right of Presbyt l. 1. p. 127. Enarist Ep. 2. Concil Carthag 3. cap. 38. Concil Sard. Cen. 1. Concil Antioch c. 21. Enarist de Epist. ejectis Sicut vir non debet adulterare suam uxorem ita neque Episcopus Ecclesiam fuam ut eam dimittat Innocen III. Omnipotens Deus conjugium quod est inter Episcopum Ecclesiam suo tantum judicio reservavit dissolvendum Calv. Com. in Isa. 54. v. 5. Ecclesia agnoscat qualem maritum habere ac revereri debeat ãâã Deum Luther Com. in loc Habetis maritum non Mosem non Petrum non Paulum Bullinger Musculus Gualther Com. in Isa. 14. v. 5. Nor do our Divines acknowledge that Concil Gener. par 1. Epistola Papae Calixti secunda pag. 136. allegata est uxor legi quamdiu vir ejus vivit Rom. 7 c. similiter sponsa Episcopi quia sponsa uxorque ejus dicitur Ecclesia Mr. Cotton Keys c. 6. p. 25. Mr. H. Survey par 4. c. 1. concl 4 5. The Brethren make the pastor a married husband and head of the congregational Church as Papists make the Pope the Head of the catholick Church Christum caput Ecclesiae universae libentissime confitemuratqui sub Christo summâ capite vicarius ejus iâ terris caput ut sic dicam Ministerialò non principale rectò nominetur nâgari nullo modo potest ita Bellarm. de Sum. Pontif. to 1. c. 24. col 1. l. D. de pontif Rom. l. 1. c. 9. So the Jesuites of Rhemes on Eph. ãâã v. 5. Though Christ in a more divine ample absolute excellent and transcendent sort be severaign Head in regard of motion life spirit grace ââsuing from him to the members yet the Pope may be Ministerial Head Way