It s true they may say he plays the Tyrant in that but yet God hath given him the onely supreme power both to inquire saith Mr. H. and judge of Professions and Religions which is true and ought to be maintained which is false and ought to be rejected And if so the many godly who fled from Old England to New England because of Prelatical Tyranny of conscience did believe that the late King Charles had power as a King to judge the Service book and Ceremonies imposed upon the godly in England yea and upon Scotland also was the onely true Religion and had power given him of God as supreme Magistrate to command all the three Kingdoms to be of the Kings Religion or then let them all be banished out of his Dominions But is not this to make the King a Pope and the onely carver and Lord of the Faith and Religion of his Subjects and so the King by his Office is the Messenger of the Lord of Hosts and a Royal Prophetical Teacher who watches for the souls of all his people What Scripture puts the King in such an Office 2. Did not the godly and sound condemn such an Headship in the Oath of Supremacy and in the Kings Proclamation in which he as King commands all to receive such a Religion as he thinks fit even the substantials of the Mass and no Prayers but book-prayers the other Prayers being fancies And this command is equal to a pastoral or Synodical Decree 1. Because it comes from the King having no act of the Church but onely having taken the counsel of his Clergie and so by civil power peculiar to his power Royal and place as Mr. H. speaks p. 56. 2. Because its the onely form of worship he thinks fit 3. Because he commands it to all Ecclesiastick persons Arch-bishops Bishops c. as the onely Spiritual Pastor of Pastors on earth Hence if Christ hath given such power it s not lawful without breach of the fifth Command to embrace or profess any Religion in a Christian Kingdom except it be first instamped by or with the Authority of the King the Head as the Chaplain calls him of the Churches by his Royal Authority Yea our Book of Canons say that Christian Kings now have the same power in causes Ecclesiastical that the godly Kings among the Iews had And are they not then Prophets by office and may write Canonick Scripture as David and Solomon did and so we must not without Rebellion profess the Faith or the Christian Religion but when and where such as the King commands us contrary to Mat. 10. 32. or we are to confess Christ before men but not except the King teach and command a confession and such a confessor 3. Paul must have told us Eph 4. 11 12. of the King as well as of the Apostle given to edifie the Body and gather the Church if so be that he is the onely supreme Iudge of true and false Religions And he must be some spiritual officer and one who chooseth a God and a Religion to his Subjects and he must be â—he holiest Subject who can say The Kings God is my God When I read this I was sad to see Mr. Tho Hooker speak and write like the Royalist Mr. Rich. Hooker 4. The Magistrate supreme and inferiour except Mr. H. be an Erastian is a member of the Church and under the Scepter of Christ in the preached Gospel and to be edified by the Word Seals Rebukes and Censures for otherwise He that despiseth you despiseth me and if he hear not the Church let him be as a heathen and Faith comes by hearing must suffer a strange exception in the person of the King he may despise pastors and the Church without guiltiness for he is above the pastors and carves their Religion and prescribes as our cited Proclamation saith the causes why Bishops should excommunicate and censure to wit if they refuse the Kings Religion and Mr. H. warrants him by a power peculiar and supreme so to do 5. We reade not that the Kings of Israel and Iudah prescibed what was true and false Religion but were subject to the Priests and Prophets who spake the word of the Lord and the Prophets rebuked Kings as Ieroboam and others for intruding themselves in that office Moses Samuel David Solomon were Prophets 2 Chron. 36. 16. Isa. 50. 19. 6. The Magistrate is the Minister of God and bears the Sword to take order with evil doers and is Custos vindex utriusque tabulae and the Religion is supposed to be before the Ruler 7. It s somewhat heathenish like Numa Lycurgus who to procure obedience and authority to themselves gave out that they prescribed what Religion was true and that they conversed much with God 8. All questions and controversies of Religion in the Nation must be determined all cases of conscience resolved by this Pope who onely can determine what is true and what is false Religion and the King must be the Oracle and Priest with whom onely the Urim and the Thummim must be 9. All fallings against Religion must be Treason against the King whereas Kings and people are rebuked because they hearkened not to the voice of the Prophets not because disobedient to the word of the Lord in the mouth of the King Either this is to take both the Swords from the Pope and to give them to the King or it is nothing for without controversie the King bears the Sword to take vengeance of him that doth evil Rom. 13. 4. 1 Pet. 2. 14. and whosoever determineth by his supreme power what is true and false Religion to all the Subjects must bear the other Sword 10. M. H. makes out his Assertion thus Kings could not provide for their Subjects to live in godliness and honesty except they had power to inquire and judge of true and false Religions Now this is spoken of Nero and of heathen Kings 1 Tim. 2. 1 2. But out of doubt God never made heathens that are enemies to true Religion supreme determiners of true and false Religion And if this agree to Rulers as Rulers as M. H. saith it is peculiar to their power and place then all Rulers Heathen Christian high and low sound in the faith and corrupt and heretical should be carvers of so many sundry Gods and Religions But the next Reason is ill and worse if because the King is a Nurse-father to the Church he must be father and a begetter both of Religion and of the Church because he protects and defends the true Church then true Religion must be before him As also when Mr. H. saith that the Prince is a Nurse father to the Church he means the Independent Church onely so that he owes no protection to Presbyterians nor justice to them And if the Nurse-fathers care be that there should be a right opinion and worship openly professed within his Territories the Magistrate is to do this no other wayes but
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 fâ—…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. constâ—ue 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
organick body but it hath power to edâ—fie 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 Pagâ—in Mercerus Shimlâ—rus Buxtorf Ark of Noah Mr. Leigh and all Dictionaries expound the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when given to House Prison Gaol Kingdom and Stephanus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Mr. H. dictates against the authority of all the Learned Interpreters and Linguists and tells us besâ—de 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 Teachâ—rs 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 proâ—iseth a â—…sonable soul and the second and specifick acts of discoâ—rsing 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 â—eyes must in their official power begiven to Peter as representing the Guides â—nd 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 â—â—ofold relation but that Peters binding and loosing on earth are acts of office or at least include â—cts 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the acts and exercises 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
Judg. 2. 19 20. Deut. 29. 25. Ezek. 2. 3. yet if they repent Lev. 26. 42. then I will saith God remember my covenant with Iacob and also my covenant with Isaac and also my covenant with Abraham will I remember and I will remember the land I will not cast them away c. Nor is this a Temporeâ—â—â—rcy onely 〈◊〉 Ezek. 38. 24 25. 1 Kings 11. 32. 8 19. 〈◊〉 Kings 19. 34. 20. 〈◊〉 Psal. 132. 10 Isa. 37 35. Now if the Parent nearest be the adequate cause the mercy is not conveyed by David oâ— for Davids sake as the Scripture saith more than to the wildest Pagan And that 1 â—or 7 14. must be meant of the farther off children as Rom. 11. 16. If the root be holy so are the branches he means the branches to be graffed in again v. 23. the branches beloved for the fathers sake v. 28. far off branches not yet ingraffed again until the fulness of the Gentiles be come in v. 25 26. Mr. H. In the place Exod. â—0 the Lord â—ies not himself to a law but walks in breadth as best beâ—â—omâ— his Wisdom so â—e eximes some from the threatning and withhelds the expression of his love from others Ans. The expressions of the Lords love and mercy is one thing the Lord useth the latitude of soveraignty here and the extending of covenant-mercy to the thousand generations is a far other thing 2. When Mr. H. saith that the Lord withholds the expressions of his love from others in the thousands mentioned if he mean the expressions of his covenant-love as he must what is this from contradicting the words of the Text Calvin whom Mr. H. misciteth saith it s meant of covenant-mercy to be propagated to the thousand generations according to that I will be thy God and the God of thy seed Now neither Scripture nor Calvin ever meant by seed the nearest seed of the nearest parent onely Quod Dâ—… gratia inquit Calvin in famâ—… pâ—orum aeterna resideat Perkins is as clear in this I wonder that Mr. H. was not afraid to cite these worthy servants of God for an opinion so repugnant diametrally to the letter of the Scripture and 10. To the longanimity and patience of God For an earthly Prince making a covenant of grace with a man and his family were it grace and gracious dealing to cut off all his posterity for the fault of onely the nearest parents so as all the rest of the blood-line should be to him as damned Traitors and Rebels And 11. It close everts the liberty of God in his free election of grace for doth not Scripture and Experience teach that the Lord never sent his Gospel to a Nation but he had there among them his chosen ones both of the seed of the Elect and Reprobate Acts 18. 9 10. and therefore the Nation called of God by the Gospel is also the chosen of God and the loved of God according to the most precious part So the Scripture Deut. 7. 7 8. 10. 15. Eph. 1. 1 2 3. 1 Cor. 1. 26 27. Psal. 132. 13 14. 15. 147. 19 20. Now if he should eâ—â—t off men from the covenant for the real defection of the onely nearest parent he must remove the Gospel for the same defection and conclude himself that he should not choose to life the children of some Reprobates contrary to Scripture and it s as great a wonder to me that Mr. H. should claim to Zanchius for this opinion for he expresly refutes it Mr. H. They who imitate the sins of parents may expect plagues they that follow the obedience of faithful parents may expect mercies Ans. It s impertinent for such as follow the sins of parents are none of the thousand generations of them that love God not the latter of them that hate God 2. Though both these be true Mr. H. must prove that mercies promised Exod. 20. are covenant-mercies derived from the nearest parents onely else he saith nothing for his owne cause Mr. H. The mercies here promised are not all the particular blessings and priviledges that the parents were possessed of Israel wanted circumcision fourty years in the wilderness and in the time of the Iudges and in the 70 years captivity they wanted sundry priviledges they enjoyed under David and Solomon the mercy here must be grace and glory Ans. 1. This is for me But when Mr. H. would have Infants of nearest parents excommunicated to be excluded both from Baptism and Covenant-mercy and have them in the case wholly with the Infants of Pagans they must be excluded from grace and glory else Mr. H. must shew with Anabaptists some way of Salvation of Infants who are without the covenant and so have no share in that onely precious Name by which men are saved 2. I hope Mr. H. will not say Israel wanted circumcision in the Wilderness for the sins of their nearest parents onely there was a physical impediment the Lord who loves mercy better than sacrifice would not have Infants wounded in that â—earisome journey Nor was it for their nearest parents Idolatry onely but because they and their fathers from Egypt until that day Ezek. 2. 3. rebelled they were deprived of this other priviledge 3. Mr. H. must prove that the people in the Wilderness in the time of the Judges a stiff-necked generation who did worse than their fathers despised mocked and killed the Prophets were all of them visible converts a generation of lovers of God and such as kept his commandments Mr. H. This being the meaning as Calvin Zanchius Junius Perkins what inference can be made for the conveyance of the right of Baptism from remote parents to children I know not for how doth this agree to children to love the Lord and keep his commandments who are not yet capable being not come to years to put forth such acts Ans. I shall not invite Anabaptists to triumph in pulling this Argument for Infant-baptism from our Divines for if the words must be expounded of actual love to God and actual obedience in Infants so that if Infants be not capable of actual love and obedience to God the covenant-mercy must be broken off in all Infants who die before they can come to years to actually to love the Lord and keep his commandments And if the flux of covenant-mercy be suspended while Infants come to be capable to actually love God and obey him where then shall be covenant right in the males of the Jews to be circumcised and in the Infants born of covenanted parents under the New Testament to be baptized For the Argument if any be must be thus To such as cannot actually love God and keep his commandments for want of age there be no covenant-right to Baptism conveyed But this want of age and capacity to love God and actually obey him is in all Infants in Old or New Testament except Mr. H. mean that nearest parents can supply the want of capacity