assumption is clear because that God be our God and the God of our seed Gen. 17. maketh both parents and children within the covenant yea also within the visible Church as the Church of New England truly teacheth and giveth them right to baptisme and when Egypt shall be the people of God as is foretold Isai. 19. 25. Egypt is the Church visible and all their seed when they so profess except these two be different to be professedly God 's people and to be a visible Church which cannot be said and therefore the argument presupposeth a falshood and beggeth the question that there is one thing required of a man of years born within the visible Church to fit him in the judgment of the Church for baptisme and Church-membership and another to fit an infant for baptisme and Church-member-ship when an infant born within the visible Church by his birth is fitted both for Church-membership in the judgment of charity and for baptisme and so the argument proveth that the children of believing parents must have some new qualification before they can be received members of the Church visible and yet it is granted their birth made them members of the Church visible so they are members and not members 2. If to be baptized and to be admitteed members infer each other to Mr Hooker saith ergo all that are baptized are members of the visible Church and all members of the visible Church must be baptized How then doth the Churches of New England refuse multitudes whom they know to be baptized and came from England to be Church-members 3. See how Mr Hooker maketh out the assumption to wit from the constant course and practise of Iohn Baptist Math. 3. 5 6. in which he laieth this as a ground that in all Iudea and Ierusalem for Iohn baptized them all Mark 10. 5. there was no visible Church no visible Saints no converts till Iohn made them such by baptisme I hold that Christ was born in the visible Church and that Simon Anna Zachariah Elizabeth and many others were visible Church-members before Iohn baptized them and that the Church of the Jews and of baptized Christians were both the same visible Church the one believing professedly in him who was to come the other in him who was already come 2. He presumeth that by Iohns baptizing these were framed up in particular Independent congregations by a Church-covenant for this is brought to prove the frame of visible Churches of New England by Mr Hooker but how the text speaketh this who can see except Mr Hooker himself for all Judea and Jerusalem were baptized Mark 1. 5. 4 How proveth he that all the baptized were visible converts that came to Iohn Those that confessed their sins by such a confession as Iohn required to wit which amounted to repentance and bringing forth fruits worthy of amendment these were visible converts before they were baptized Yea say I if the confession amounted so high in the practice of all Iudea as the precept and command of Iohn required then all the land of Iudea Ierusalem and all the region round about Ierusalem who were all baptized Matth. 3. 5 6. Mark 1. 4 5. all the people Luke 4. 21. were not only visible saints but did all really repent and bring forth fruits worthy amendment of life for Mr. Hooker his argument is not from the peoples practice but from Iohns command Bring forth fruits c. so Mr. Hooker They confessed their sinnes v. 6. it was such a confession as amounted to repentance that I confesse is a sea of Charity to all the visible saints Now hear how M. Hooker exponeth their practised confession The Baptist so interprets is bring forth fruits worthy of repentance and amendment of life Now sure Iohn commanded never such a confession as Magus the witch made Act. 8. nor a visible repentance such as maketh a visible saint but he commanded a reall internall repentance otherwise saith he if ye bring not forth good fruit Matth. 3. ver 10. see your doome every tree that bringeth not forth good fruit is hewen down and cast into the fire And therefore if the argument stand thus such a confession 〈◊〉 Iohn Baptist commandeth Matth. 3. 6 7. such must be in all before Iohn Baptist and the Church can lawfully baptize them or admit them to the visible Church otherwise they sinne who baptise and receive into the visible Church visible hypocrites But Iohn Baptist requireth reall and internall repentance without which the baptized should be cast into hell fire Mat. 3. 10. But the conclusion is so grosse that Mr. Hooker could not dreame of it But the truth is the precept of Repentance is not given to the Jewes so as obedience thereunto must be necessarily required before Iohn Baptist can lawfully and without sinne admit them to baptism and into the Christian visible Church but for their either more personall and fruitfull receiving of the Sacrament or farre rather that they may be saved from the wrath to come Matth. 3. 10. Luk. 3. 7 8. 5. And as to that Act. 2. 38. what shall we doe if it conclude any thing it must have this meaning men and Brethren what shall we doe before ye can owne us as visible saints and baptize us without your hazard of casting pearles before swine This is to doe violence to the word of God But these words what shall we doe must be all one with the like of Saul Act. 9. 6. and of the Jaylor Act. 16. 30. what shall we doe to be saved and to obtaine life everlasting and a due roome in the visible Church of grace here and at length of glory and it is clear that repentance which the Apostles command is the course of repentance all their life to be performed both before and after baptisme ver 40. and with many other words did he testifie and exhort saying save your selves from this untoward generation which is walk not in the way of this people and doth Peter advise no repentance but such visible repentance as was to goe before their baptism certain he adviseth repentance new obedience and perseverance therein to their lives end after they should be baptised 6. As to the ayme of baptism which is for remission of sinnes it importeth a confession such as amounteth to repentance reall and true yea constant and induring to the end Ergo they were justified and effectually redeemed in Christ and persevered therein to the end before Iohn could baptise them without sinne how weak are these and so these huge multitudes were never baptized untill they all died reall converts and that was never at all for the Baptist so requires before they were baptized 7. Who shall believe that when Iohn baptized Mark 5. all the land of Iudea and all Ierusalem and Matth. 3 5. all Iudea and all the region round about Iordan and Luk. 4. 21. and all the people that they were all in Iohn Baptist his
different in nature as he that hath right to Christ Seals especially Baptism hath no more right to Christ Baptism to his seed censures in another congregation then a Turk hath 5. It s absurd that Jewes and Gentiles are all baptized unto one single congregation We do not think that the Apostles ad Ioh. Baptist baptized all the thousands as tryed converts into visible framed Congregations whom they bâ—ptized Mat. 3. So the Brethren We think the contrary Nor can such dream as that these thousands so baptized can be warrantably obtruded as a platform of discipline upon the Churches of Christ. 5. This we are all one must be in the head Christ and by faith really apprehending Christ yea as the Father and the Son are one Iohn 17. 21 now not only members of an Independent congregation are so one but also all beleevers of a Province of a Nation yea all that shal beleeve in God through the word of the Apostles Iohn 17. 20. and all given of the Father to Christ who shall behold the glory that the Father hath given to Christ Iohn 17. 24. and who abide in him as branches in the Vine tree Iohn 15 4. Except we say no Believers even dissolved Members and such as live in the Church of Rome by faith and yet are afraid to confess are not one with God by faith because they are not members of the single congregation 6. No more can it be said we are all one as touching the nature of Ordinances and Seals so we beleeve But so Iudas Magus and a congregation of these is the body of Christ their head Give Scripture for that 2. Not the single Congregation only but also all these of divers congregations who eat one bread being many are one body 1 Cor. 10. 17. by our brethrens grant 3. This is an union by institution conditional and actu primo but the Text speaks of a real union by faith and the spirit 2 Cor. 12. 13. 7. By this interpretation when Paul saith the body is one he meaneth a generick body and the particular congregations are subjective parts suitable to the whole Now it is unconceivable to know how congregations are eyes and ears and organs to congregations except there be an integral whole body which they deny nor do we think that congregations are organs in the sense that Apostles or Teachers are organs to watch officially over congregations but otherwise the Elders of congregations are official organs and overseers to the associate congregations 2. It is only an elegant Allegory and holdeth only in the particulars for which it is brought especially in organical care and sympathy to be grieved and suffer with suffering members and to rejoice with the honoured members 1 Cor. 12. 26. Rom. 12. 5 15. And 3. Congregations are visible members one of another in regard of eminency of gifts holiness and zeal As Paul 1 Cor. 19. 9 10 11. 2 Cor. 11. 28. Iames beheaded Acts 12. Iohn was eminent for suffering Rev. 1. what Eusebius Ierome say of Iames the Son of Alpheus called Iustus thrown over the Pinacle of the Temple Simon of Canaan crucified under Trajanus prove they dying for the truth not as Apostles but as eminent witnesies edified by their gifts aâ—d zeal the whole Catholick Church Peter and Paul were martyred at Rome Andrew crucified in Achaia Matthew beheaded in Ethiopia Bartholomew in Armenia Simon Zelotes in Britain The eminency and learning of the Martyr Cyprian Athanaâ—ius his soundness in the faith against Arrians Epiphanius against the Heresies of his time Nazianzen against the Heresie of Apollinaris Basilius against the Heresie of Eunomius Hilarius Ambrose instrumental against Arrians Augustine against Pelagians Donatists and huge multitudes of famous instruments through the Catholick Church prove that they were not eminent as members only of a single congregation but that congregations in their eminent members are organs members and parts of the Catholick integral Church visible For all these were more visible in their times for the good of the Catholick body then of a part or single Independent congregation 8. Organs as organs are onely and principally for the proper functions and operations and good of that body whereof they are organs onely the eye to see for that body and should the eye of Iohn see for Peter Paul and thousands of individual men it should not be the eye of Peter onely no more can Apostles who see for all the Churches Mat. 28. 20. Gal. 2. 7 8. 2 Cor. 11. 28. Eph. 4. 11 12 13. and such as have the gift of Tongues and Miracles to speak to all Nations in their own language for the planting of the Gospel be set as eyes and organs to see and watch for a single congregation where the Gospel is received and believed already and where ordinarily they speak one language 9. The absurd inconsistency of Mr. H. is clear in his interpretation All the members of the body being many are one body that is one genere for the genus exists and acts in the particular kindes pag. 247. So Paul must teach us Logick and oneness Metaphysical here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Scripture teacheth us not Sure here it is not taught for the oneness here is in Christ v. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in one Spirit of Christ v. 13. in one common office of love to work every one for another and the use of another v. 14 15 16. in one sympathy and fellow-feeling of affection that one member suffer and rejoyce accordingly with another v. 26. 10. Ver. 21. The eye cannot say to the hand I have no need of thee By Mr. H. his interpretation one Church Independent of Boston can say I have no memberâ— need no organical-need of Hartford Church and so the gloss of Mr. H. contradicts the holy Ghost It will not help what our Brethren say One congregation hath need of another for rebuking teaching counselling 1. For a Papist an heathen Idolater stands in need of a Christian to rebuke and convince him of his Idolatry but it s no member-need such as Paul meaneth for Papists heathen Idolaters and a sound Christian are not fellow-members of one and the same visible body of Christ baptized by one Spirit of which Paul speaketh ver 12 13 14 15 c. Iohn blinde hath need of Thomas his eyes to lead him but that is not member-need or vital body-organical-need for then the eyes of Thomas should be organs and members of Iohn it s onely extrinsecal need So that yet every congregation must say to another I the congregation of Boston have no need of thee my sister or of any congregation on earth in the sense of the holy Ghost 1 Cor 12. as one member of the body hath need of another the head of the feet for I am a complete Independent body having no member-need of any sister Church on earth 2. If one congregation stand in member need of all the congregations of Jew
he owes to the Church from whence he departed as now being no fixed Member thereof Mr. H. 4 Arg. That society of men who may enjoy such priviledges spiritual into which none are admitted without the approbation of the whole that society must be in a special combination for such an act argueth a combined power which the whole hath and not any Member alone and that they cannot have but by their agreement But the Congregation is such They who have power to choose have power to reject their Officers who offer themselves to be Members Ans. If none may be admitted without the approbation of the whole Congregation then may no visible Saints Members of sister visible Churches be admitted to Church-ordinances Pastoral hearing seals rebukes comforts prayers in a Church-way but by some Covenant one or other made between the Church and these strangers that come to partake Let Scripture speak if communion of Saints be not here enough 2. This fell from a sleeping pen and what the conclusion is who can tell 'T is far from the question for the conclusion is Ergo the Members of the Congregation are combined Why not Valeat totum And the whole Church must admit the communicants the many thousands then ten or twelve thousand of Ierusalem must all be acquainted with the visible Saintship of each other yea women who have taken the Church-covenant as well as men then can none hear nor partake of Church-prayers and seals in another Congregation without the privity and conscience and consent of all the Members suppose they be ten thousand and without the consent of the whole now women are confederate Members as well as men Mr. H. Arg. 5. Christian affection makes not the Church for it is in such as never saw other Ans. It proves nothing they may be Members of the visible Catholick Church who never saw one another in the face Prov. 11. 15. Isa. 2. 1 2. 19. 25. Psa. 22. 27 c. 2. Cohabitation saith Mr. H. and meeting in one place makes not a Church for Turks may meet to hear the Word 1 Cor. 14. Ergo covenanting must be the formal of a Church Ans. 1. Divers other things are required to the essence of a visible Church as we shall hear 2. All is beside the question we dispute not now the essence of a Congregation CHAP. XXI Whether Mr. Hooker doth prove this Conclusion which Mr. R. never said nor wrote nor thought That Baptism gives formality or makes a Member of a visible Church Mr. H. If there be a Church and so Members before Baptism then Baptism cannot give formality for forma is causal and before formatum But the Church now considered as totum essentiale is before Baptism For Ministers are before Baptism else Baptism may be administred lawfully before by such as are not Rulers nor Pastors which is denied by Orthodox Divines and none can give a call to Ministers but onely a Church of believers Ans. It s a conclusion not ingenuously forged as if I made Baptism the specifick form of Membership visible he ought to have cited my words By Baptism I say we are received solemnly into the visible Church and Baptism is a seal of our entry into Christs visible Body as swearing to the colours entreth a Souldier a member to the Army and we teach not that Baptism constituteth the Church visible simply as the Church it s a seal of a visible profession I distinguish the simple being of a visible Member actu primo such are Infants born within the covenant visibly made to parents the promise is made to Church-members Gen. 17. 7. Acts 2. 39. from the solemn entry and admission into the visible Church 2. I distinguish between simple being of a Member and actual solemn communion or visible profession So speaks the renowned Assembly so Calvin Bucan Tilen Professors of Leyden Beza Ursine Trâ—lâ—atius Pet. Martyr Iunius Pareus Waleus it s a seal for our solemn admission and solemn ingraffing and adopting into the visible Church 1 Cor. 12. 13. For by one spirit we are baptized into one body c. 1. The conclusion is fancied and nothing against me who teach That Baptism is the door way and means of our solemn installing into actual communion with the visible teaching Ministerial Church which Arminians and Socinians deny Ergo must Baptism be before the Ministers 2. This fancied homogeneous Church visible of onely believers can be no politick Church and that in ordinary to Christs second coming which calleth Ministers for Ministers did baptize this Church then must the effect to wit called Ministers be before and that ordinarily the creating cause to wit the Church of believers who made them Ministers a dream If this homogeneous Church be a number of unbaptized believers and such Pagans they must be for Mr. H. saith They are a born Church before their fathers Baptizers then must unbaptized children a strange Church call and give Ministerial being and that ordinarily to their fathers and choose out of their own unbaptized body their own Pastors not yet baptized and who baptized these unbaptized not the unbaptized Church nor themselves Mr. H. I judge would deny both 3. As to that Whether the Church or the Ministery be first it is sure Adam and Evah as men were before the Word if any say They being created according to the Image of God were created a Church yet some priority there is of the subject before the concreated Law but sure they were not created a visibly professing Church and therefore the Word as preached in Paradise by the Lord the first Minister Gen. 3. 15 16. must be before Adam and Evah as a visibly professing Church For the seed is before the tree the means before the end the father before the childe and so some Ministery ordinary or extraordinary begetting there must be before the Church begotten Who baptized Iohn Baptist or if he was at all baptized is not much But that the Church in the ordinary way of Christ is before the baptizing and begetting Ministery is wilde Divinity Mr. H. If Baptism cannot be before a Ministerial Church nor a Ministerial Church before a Congregational Church which onely can call them to be Ministers then such a Church is much more before Baptism For before the coming of some godly zealous Christian and Scholar into a countrey where there are a company of Pagans converted they may joyn in Church-fellowship and call this man lawfully according to God to be their Minister therefore there is a Church before a Minister and so before Baptism Ans. 1. Mr. H. gives an extraordinary instance of his own devising without Scripture and of this he frames a fixed ordinary Rule May not converted Pagans which onely saith he can call Ministers call this Christian Scholar to be their Minister according to God No say we 1. God never did it nor is there any Scripture-proof for it 2. Why doth Mr. H. frame
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 mâ—â—y 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
31 32. 7. Though there be many Churches in Galatia Gal. 1. 2. yet must they be one lump who have power to judge and censure false teachers Gal. 5. 9. and there is a Church restoring made by spiritual officers Gal 6. 1. otherwise they might have replied We Galatians have no power in one body to cut off a troubler who infecteth the whole lump every single congregation is to see to that and the troubler is without our Churches save to one only single Independent power say our Brethren 8. It s not possible that the Churches can send their common Messengers whom they choose 2 Cor. 8. 19 23. except the Churches convene men women and children or then convent in Elders of many Churches or the Apostles must have gone from Church to Church to beg suffrages and votes which sort of Election is never heard of in any Writer sacred or profanâ— As to the first who can believe that men and women and children capable to hear and be baptized also which is the onely Church of Believers owned by our Brethren the externally covenanted and redeemed did send the Apostles to Ierusalem or received the Apostles and did welcome them or salute the Saints as Act. 16 3 4. Rom. 16. 16 Act. 15. 22 27 28 therefore need for it the second must be said That the Churches in their Heads Rulers Officers sent them which is a very Presbyterial Church 9. If divers Churches meet for laying on burthens by power of the Keys as M. Cot. saith exercising acts of Church-government then there is a Presbyterial Church governing without and above a single congregation by pastors neither chosen to be fixed and constant teachers nor that can possibly teach many congregations But the former Mr. Cotton and our Brethren teach Obj. This is no Church-power for a Synod is not a Church bâ—cause it is no Church-jurisdiction Ans. 1. The Antecedent is false 2. The Consequence is naught A number of private Christians wanting all official Authority so might lay on Synodical burthens binding materially if this be no Church-power 2. They are called the Decrees of Apostles and Elders Act. 16. 4. written and concluded Act. 21. 25. Saith Iames Act. 15. 22. It seemed good to the Apostles and Elders with the whole Church to send chosen men Now whether Church note the Apostles Elders and Brethren or the multitude of believers onely or the Church of Ierusalem made up of both the Decrees must come from Church-power governing teaching uniting and removing a Schism Though it were no power of jurisdiction yet here is a Church-power above a Church except it be said that so many pastors of the same or of divers Churches or so many private Christians commissionated from no Churches made the Synod Act. 15. and Synodically said It seemed good to the holy Ghost and to us But this shall no more import the promised presence of Christ to such as are convened in his Name Mat. 18. 19. 20. 28. 19 20 21. Ioh. 2. 21. than if so many private Christians had been convened and so may such of a sister-Church remove all Schisms and a Synod shall be nothing at all 10. If Christ build the power of binding loosing gaining upon brotherhood Mat. 18. If thy brother offend c. then as far as brotherhood goes if I possibly can converse with him and may be offended or edified by him so far must the power of jurisdiction be extended because these two The gaining of a brother 2. The safety of the Church by edifying of others and removing of scandals are intended by Christ. Mat. 18. but brotherhood is without the bounds of the congregation whereof I am a member Rom. 16 14. Salute the brethren that are with them 1 Cor. 16. 20. All the brethâ—en salute you These were brethren of other congregations 2. If there be no Church-tye upon me to gain any but those of mine own congregation then 1. There may be communion of Saints onely within the same congregation and no communion of Churches what Scripture is for this 3. It must be the will of Christ that we bestow no Church-rebukes upon other Churches which must be contrary 1. To Christian love to save others 2. Contrary to zeal for the Lords glory 3. Spreading the Gospel 4. Desire to remove Scandals 5. To be made all things to all men to save some 6. To serve one another in love 7. To promote the common interest of the whole catholick Body of Christ. 8. It s against our praying for the Church and that all Israel may be saved 9. Against the Doctrine of our Brethren who say That Churches ought to rebuke exhort warn comfort Churches 10. It s against the communion of Spiritual priviledges of one Head and Saviour one Covenant one God one Faith c. It s not enough to say We are the same Body entitativè for that entitative Body without this congregation is either visible or invisible if visible then members of divers congregations are of the same visible body and to say that other congregations are not as visible as that whereof I am a member to me and others about is to deny twice three to be six for one Christ one Faith one Profession the same seals are as visible in a Church within few paces to me as in the Church whereof I am a member to say it is invisible is to speak against sense CHAP. VII Of a Church in an Island MR. H. If a Church in an Island may dispense all Censures and all Ordinances then every congregation may But such a Church may For 1. it is a City and a little Kingdome of Christ. 2. The essential notes of a visible Church agree to it Ans. The consequence from a broken arm to a whole arm is not good or because Iames the day before he be beheaded in strong prison cannot discharge all Christian duties to brethren and to neighbour Churches therefore he is not actu primo a Christian. A Church in an Island is not actually associated with other Churches and so cannot in the full extent dispense all Ordinances of rebuking comforting neighbour Churches and of withdrawing communion from them because of the want of the object not because of defect in the subject I might retort the argument Therefore associated congregations cannot dispense all Ordinances of rebuking comforting c. But the latter is absurd 2. An homogeneal Church in an Island void of pastors and men able to teach cannot administer the Seals by Mr. H. his way 3. A Church so divided and not associated is imperfect and may remove scandals within it self but it follows not Ergo every associated Church may remove scandals within it self and without it self also independently and without any subordination to united powers of the associated congregations it follows not the notes of a visible Church agree to such a Church imperfectly except it be said That the same Church from its own intrinsecal and
him and the City then he ceaseth to be an occasional Physician to any sick in the countrey when the health of the Inhabitants of that City can permit so as he can exercise no acts of a Physician to any beside It follows not at all to be a pastor occasionally to all Churches and to be a fixed pastor ordinarily and by covenant to this flock are most consistent Mr. H. That which the communion so Mr. R. of sister-Churches requires to be done that pastors lawfully may do Mr. R. ought in conscience to do But that a pastor as a pastor may officiate to other congregations and their members saith M. R. this the communion of Churches require in the necessary absence of the pastor to defend the flock from Wolves The Assumption is denied and left wholly destitute of proof Supply may be lent in such cases by Christian counsel and by mutual consociation of advice though there be no expression of Iurisdiction nor can we be said to take away communion of Churches where God hath granted no right of communion Ans. Mr. H. cuts and divides my Arg. for it hath a demonstration of the truth of the Assumption Christ hath established the communion of Saints and of all Saints in specie and of Churches in Church-praying one for another Church-praising one for another Eph. 6. 18. praying always with all prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for all Saints but Churches as Churches are Saints Mr. H. gives us the name of communion of Saints by advice and counsel which is the communion of Pagans and Saints for Saints owe Christian counsel and Christian advice to Pagans and Idolaters And Mr. H. gives us this goodly Divinity God never granted any right of communion between Churches therefore it cannot be taken away Hence one congregation owes no more Church-communion to another than to Pagans contrary to their own express Doctrine for if the Brethren hold a communion of divers members of divers Churches in partaking of one Lords Supper at the same Table then must they hold a communion of Churches as Churches But the former they held as the words cited clear Mr. H. If Ministers saith Mr. R. in his second Arg. may labour to convert unbelieving strangers and to adde them to their flock that they may enlarge Christs Kingdom then may they exercise pastoral acts over and above others than those of their own charge 2. Divers congregations are to keep visible communion of exhorting rebuking one another Ans. Those that were no officers but dispersed yet preached the Gospel Act. 8. Apollos no officer edified those that believed Acts. 18. 27 38. that these may be done where no pastoral acts are is evident Ans. Mr. H. is pleased to answer my Arg. The proof is added where no need is that which is feeble false that hath no shadow of truth to wit the consequence is not at all confirmed nor any attempt made to that purpose It s well known a fixed pastor in his own Pulpit preaching to his own flock hath in the same act been instrumental to adde to his own flock real converts Let the Reader judge what truth it hath that in the same numerical single act of teaching the man acts both as a pastor and as no pastor but as Apollos a private man onely as Mr. H. saith 2. Whether it be feeble or no that a pastor tenders the Lords Supper to one of another congregation which he may lawfully do say our Brethren as a pastor if he tender it as a private man I know how feebly Mr. H. and all Anabaptists and Socinians can defend this Then there is a real truth in this that a pastor may exercise pastoral acts to others than to those of his own charge 3. It seems to me feeble though the instances of the dispersed who preached Acts 8. and of Apollos Acts 18. as private Christians and as no officers were granted which to me is false therefore when a pastor in one and the same Sermon and words preaching to his own flock converts one of his own flock and one of another flock that be acts as an officer and opens pastorally the gates of the Kingdom of Heaven to the one and acts as no officer as not sent of God but as a private man to the other except Mr. H. maintain the Socinian sending to preach I see not how Mr. H. can here expede himself 4. Mr. H. will not say all that were scattered Act. 8. for they were all scattered except the Apostles ver 1. did preach the Gospel for there were of them women ver 3. then some of them onely preached And if Mr. H. say they were not officers Mr. R. says they were officers and that the extraordinariness of their condition supplied the want of a Church calling and let Mr. H. but attempt to bring a proof for it 5. If nothing extraordinary was here lâ—t Mr. H. or any for him vindicate the place Act. 8. from Anabaptists who alledge the same place Act. 8. to destroy the standing Ordinance of the Ministery and reade the judicious Tractate of the Ministers of London of Mr. Collings 6. I had rather believe Oecumenius and Chrysostome who judge Apollos to be a Minister and far rather follow Gualther Diodati and Calvin who â—each that Apollos was a renowned Minister the Successor and Collegue of Paul at Corinth 1 Cor. 3. 6. Mr. H. not caring for these Lights without warrant of Scripture determines Apollos no officer and so do many Anabaptists with him 7. Nor is there any disease in my third Arg. for take away Church-rebuking and Church comforting and pastoral acting of officers toward fellow-Churches as Mr. H. expresly and in terminis doth and turn all those into Christian counsels and advices which Christians out of Church-order and women owe to those that are no Churches even to Pagans And you 1. Take away all communion of Church-talents and Church-gifts and graces for the edifying by Word or Writ sister-Churches 2. You destroy all pastoral and official gifts to sister-Churches in extreme necessity of ravenous Wolves raging among them for a pastor as a pastor must be able to convince gainsayers Tit. 1. 9 10 11. And suppose the officers of the Church of Sardis were sick and imprisoned there is taken away all communion of pastoral talents to convince Arrians Nicolaitans the Disciples of Ebion and Cerinthus or to strengthen and heal backsliders 3. The sister members of the mixt congregation as private Christians in their closets and houses may pray for their sick sister but it is unlawful for the Church to put up any Church-prayers or Church-rebukes let them perish a thousand times Is not the Lord offended at this wicked selfishness But Mr. R. saith That one congregation hath no power over another nor one Classis over another Ans. He bids at all that two parallel members two parallel Churches as perallel are coordinate and have no power juridical to excommunicate one
and infuse actual understanding to Infants that they may actually love God and keep his commandments which remote parents cannot do which is a mystery I am yet to learn But to the Reader it is clear that Infants have no right to Baptism until they come to years to actually love God Ergo they should not be baptized until they be converted But again no Anabaptist teacheth that any are to be baptized by covenant-right from parents near or remote except they personally believe and profess actually and the very like Mr. H. saith Mr. H. Where shall we stand if a thousand generations have interest in Baptism Then the children of Turks cannot be excluded for some of them are found between us and Adam Ans. Is not this to cavil at the Lords words not at us so they set this Conjecture down as a part of their Discipline It s not above 66 generations from Noah to Christ and if Gods mercy to a thousand generations may fetch in the children of excommunicated persons the same promise may fetch in all Turks and Infidels at this day But I pray you are Turks such as love God and keep his commandments are not Turks avowed enemies to Christ and the Gospel-covenant and so for many generations have deserted the covenant and visible Church so that they are no visible Church the Lord having removed the Candlestick Can this be said of children born in the visible Church either of the Jews or of Christians professors because their nearest parents are extreme wicked or excommunicated since they are yet born in the visible Church where the Candlestick is shall the children be cut off from circumcision since the Lord for Abraham for Davids sake for the holy Roots sake not the nearest who were most unholy and cast out Rom. 11. 7. gives circumcision and Church-room to the branches Rom. 11. 16 And if the child of nearest parents excommunicated be born in a believers house or resigned to a believer to be brought up as his own he is to be baptized say our Brethren but the being so born hinders not the childs cutting off from the covenant Where then is his covenant-right to baptism It s either from his remote parents which we say I will be thy God and the God of thy seed or from his nearest excommunicate parents This latter Mr. H. denies or from the Beleever in whose house he was born If so we shall not contend then the covenant-right is not broken and removed because the nearest parents are excommunicate Some parental covenant-right is conveyed to this Infant which is not conveyable to the Infant of a Turk 2. Mr. H. hath the words of the second Command for his party for iâ— the nearest parents excommunication deprive the children of all covenant-mercy and right to the seals the words should be false and the Lord should be less in shewing mercy in extending it to one generation only to the nearest children only for their nearest parents loving of God and keeping of his Commandments and more abundant in severity of justice in visiting the sins of the Fathers upon the Children unto the third and fourth Generation of them that hate him But this turns the promise and the threatning of the Command upside down for mercy is so extended to Fathers nearest nearest Children and punishing justice to four and the command extends mercy unto thousands justice to only four Generations Now two Generations as they are fewer then four so are they far more fewer then a thousand Generations as also if mercy extended to a thousand Generations only be upon condition they imitate their godly parents saith Mr. H. by loving actually and obeying actually his Commandments especially that of the truth of his worship then is mercy not extended to the nearest one generation of Infants for it is certain the nearest one generation of Infants cannot be yet capable saith Mr. H. with the same breath being not come to years to put forth such acts of actual love and obedience in worshipping the true God as he hath commanded in his word and if mercy be not extended to one generation nor Covenant-seals to Ishmael for Abrahams nor to Esau for Isaacs sake contrary to all Scripture the Lord shews not mercy to thousands of generations because not to one generation And so again the promise of mercy is destroyed for the condition of actual love and of actual obedience is physically impossible to all sorts of Infants both of Parents loving or hating God And 3. the sweet and merciful proportion is destroyed for God punisheth Infants Children of Achab of the Amâ—lakites of Ieroboam in the cradle though these Infants be as uncapable to bow the knee to Idol gods or to imitate the Idolatry and actual abominations of their Fathers as the Infants of godly parents are to imitate the actual love and obedience of their parents and yet the Scripture and experience teach that justice proceedeth to four generations against the one And Mr. H. denies that mercy goes along to the thousand generations with the other because poor Infants on the breast cannot bow their knee and pray in faith to God and do the like acts of true worship as their godly parents do and yet Mr. H. fathers his meaning upon Calvin Zanchius Iunius Perkins Mr. H. The next parents being excommunicate cannot give to the child the right which they have not themselves Ans. I grant because they are not the sole and adequate cause of conveying covenant-right to the children But where then saith Mr. H. shall we stand how shall it be conveyed to remote parents The answer is easie so long as the nearest children of excommunicate parents are born in the visible house where the King yet dwells and the golden candlestick is not removed the children are heirs to the remote parents the children are followed with covenant-mercy passing by the nearest parents saith the Lord for my servant Davids sake 1 King 11. 32 34 36. he would not destroy Iudah for his servant Davids sake 2 King 8. 19 2 King 19. 34. 2 King 20 6. for the promise is not laid down in the hand of the nearest parents only but in their hands with whom first God signally covenants as with Abraham David with the three thousand baptized Act. 2. 39. and their children and all that are afar off and as many as the Lord shall call with the seed with Samaria and theirs Act. 8. so long as a calling Gospel is there This shall not fetch in the Turks How will Mr H. with so short a good night of Christ break off the longanimity of God to the seed for their nearest parents if they break a new congregational covenant Yea if by persecution and through no sin of the nearest parents they be broken out of congregation-state presently the Candlestick is removed from the seed and a bill of Divorce sent to the whole race and they banished out of the house and declared
they accused Peter before the Apostles Epiphanius thinketh Câ—rinthâ—s 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 〈◊〉 they prescribe nothing â—o Paul Ans. It seems Calvin takes up the mind of Luke 〈◊〉 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 â—aith 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 vâ—tes asked saith he no debates c. Corneâ—â—us à 〈◊〉 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 â—â—easional 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 singula ordine saith 〈◊〉 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 〈◊〉 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 speciâ—i 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 〈◊〉 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 〈◊〉 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
comprobata Foelicissimo Epist. 42. vol. l. 2. Epist. 10. Cyprian Cornelio Epist. 45. al. l. 4. Ep. 8. Cyprian Antoniano de Cornelio Novatiano Epist. 42. al. l. 4. Ep. 2. Cornelius Factus est Episcopus à plarimis Collegis nostris qui tunc in urbe Roma aderant qui aa nos literas honorificas â—audabiles testimonio suae praedicationis illustres de ejus ordinatione miserunt c. Ib. pag. 119. Quod vero ad Novatiani personam pertinet Quisquis ille qualiscunque est Christianus non est qui in Christi Ecclesia non est nisi si Episcopus tibi videtur qui Episcopo in Ecclesia à sâ—deciâ— Coepiscopis facto adulter atque extraneus Episcopus fieri à desertoribus per ambitum nititur cum sit à Chricto una Ecclesia per tolum mundum in multa concorbra aivisa item Episcopatus unus Episcoporum multorum concordi numâ—rofitate diffusus isse post Dei traditionem post connexam ubique conjunctam Catholicae Ecclesiae unitatem humanam conetur Ecclesiam facere c. Mr. H. who cries out against me because I teach that he who is a pastor of one Church is a pastor of all the Churches in the earth may cry out against Cyprian See Cyprian cum Collegis Lucio Papae Roman Ep. 58. al. l. 3. Ep. 1. Cyprianus ad Stephanum de Martiaâ—o Arelatensi qui Novatiano consensit Epist. 67. aâ— l. 3. Epist. 13. In all which this is clear to Cyprian Episcopatus unus quamvisplures Episcopi in Ecclesia catholica which throws down Mr. H. his way of a pastor married to one single congregation See my Reverend Brother Mr. Baily Vindication of his Dâ—sswasive ann 1655. especially to Mr. Cotton cap. 4. sect 2. pag 49 50. There was an equality of Jurisdiction in this age among the Churches but that these Writers mean not single congregations as such that every congregation hath power to call and depose officers I do not concide for they deny a supremacy to the Churches they speak of here 〈◊〉 〈◊〉 Rome Constantinople but these as Mother Cathedral Churches not as single congregations claim supremacy as here also they ascribe Jurisdiction to associate Churches Observe also that they say the form of Government of the Church was almost like to popular Government not a Democracy it self It is like in times of Persecution the meeting of Christians being early in the morning at the time of receiving of heathens to Baptism in which all the Christians as well as the one baptizing congregation were interessed and in the Lords day acts of Discipline have been few The Magdeburgenses tell us from Iustinus from Plinius his Epistle to Trajan from Eusebius l. 4. c. 23. as Dienysius Corinthus in that place saith they read the Prophets and Apostles a pastor exhorted to follow what was read the whole company stood up and prayed and received the Lords Supper and thereby obliged themselves to walk as Christians not to kill not to whore c. By Doctors and Rulers Ministers were ordained as the History of the Apostle Iohn witnesses and casting of lots in the election of pastors Hence the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Clergie No shadow of a male-Church here Tortullian shews that in Church-meetings there were exhortations corrections and divine censures and the whole Elders that are approved rule in the meeting Elders faith he who have obtained that honour not by price but by a good testimony Now this being done by the whole congregation meeting for publick prayer could not be done by the people and by women except consenting for Tertullian saith De veland virg Non permittitur muliâ—ri in Ecclesia loqui sed nec docere nec tingere Eusebius l. 6. c. 8. when Origen was ordained Bishop saith and Cyprian l. 2. Epist. 10. ad Coâ—nâ—l All the nearest Bishops of the Province came and laid hands on him prasente plebe saith Cyprian The fourth Age sheweth what is true and false Antiquity and whereas there was in the beginning thereof a sad desolation through the persecution of Dioclesian so also there came a change in a glorious manner most suddenly by Constantine Eusebius l. 3. de vita Constan. mentions the Synod of Nice famous like the meeting of the Church in the Pentecost Acts 2. as the Magdeburgenses cen 4. c. 2. p 2. say Now since the Gospel was spread through Europe Africa and Asia as Eusebius and as Aâ—kanafius from the East to the West And the Magdeburgenses cite Iulius Firmicus Maternus Optat. Milevitanus Basilius teaching that the Church of Christ was all the world over where the Sun did shine East and West South and North. Let the impartial Reader judge if it have a shadow of Reason that the Churches who sent Commissioners to this famous Synod of Nice were onely congregational Churches 1. The Magdeburgenses set down numerous and famous Churches in Asia in Palestine Caesâ—rea Tyrus and Zidon in Gaza Arabia Syria Mesopotamia Pamphilia Cilicia Lydia Phrygia Biâ—hynia Hâ—llespontus Galatia Paphlagâ—nia Cappadocia Persia c. in the Isles in Europe in Africa most of all sent messengers to this Synod What an Assembly must this be if petty congregational Churches sent Commissioners What house could contain them There was 2. A catalogue of Bishops sent to this Synod before this called Overseers and Prapositi by Cyprian not pastors simply of one single congregation 3. Eusebius tells of Provincial Synods and so of Provincial Churches which must have sent Commissioners There was a Synod of Tyrus under Constantint a Synod in Sâ—lâ—ucia See the Magdeburgenses 4. The number of those added to the Church saith that they could not onely be congregational Churches Theodoret saith that Constantine writes to Eusebius Nicomediensis there was a great multitude in the Town named from himself added to the Church so that they behoved to be divided into many Churches and who would deny this to be a Presbyterial Church Nicephorus saith when Constantine was baptized more than twelve thousand men beside women and children were baptized and many added to the Church It s apparent the very nature of Christian Religion requires congregational and synodical meetings Galerius Maximinus having given toleration for Christian Religion though he condemned the Religion it self incontinent in every city congragations are erected and Synods or Presbyteries kept say the Magdeburgeuses from Eusâ—bius Donatists excuse their separation from the Church because in communion of the Sacraments mali maculent bonos August For Ordination and Election of Ministers by the votes and laying on the hands of the pastors and consent of the people without the device of a male-congregation destitute of officers See the Magdeburgenses cent 4. c. 6. p. 244 245. who cite Bosil Epist. 58. ad Mâ—lâ—t Thâ—â—dor l. 1. c. 19. the Epistle of the Niâ—â—nâ— Councel to them of Alexandria as Thâ—â—doret cites it l. 4. c. 10. the History of Ambroâ—â—us
Mediolâ—… as Secrates hath it l. 4. c. 30 c. saith the same See Magdiburg vol. 3. cant 11. c. 6. p. 140. See vol. 3. cent 13. c. 6. p. 260 261. The Magdeburgenses say the reason of multiplying of Officers Bishops Presbyters Deacons Lectors Canons Exorcists c. was in the end of the third Age Ecclesiastick congregations began to be multiplied 2. Metropolitans Archbishops Bishops Deacons Archdeacons in Rome in Constantinople as Sozomen l. 4. c. 2. in Alexandria as Sozomen l. 7. c. 19. and Optat. Milâ—vitanus l. 1. contr Parmen and the 14 Canon of the Councel of Neocaesarea ordains that in amplu civitatibus in large cities there should not be above seven Deacons Now sense and reason would say there could be no ground of appointing such a number of officers if Rome Constantinople Antioch Alexandria had been all one single congregation meeting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 within the same walls and not a large Presbyterial Church 3. They must be great strangers to Rome who know not that there were at Rome many Churches and Meeting-places consecrated to the Saints and that the Synod of Nice as Ruffinâ—s and Athanasius say ordained the Bishop of Rome to care for the Churches of the Suburbs as the Magdeburgenses say yet all was called the Church of Rome See the Magd. burgenses vol. 2. cent 5. c. 6. p. 357 358. Of the Churches mixture of wheat and chaff see Aâ—gustins and Prosper who say Evil men if they infect not must be tolerated and the good not separated from because of the evil known to be such Otherwise Donatus and his never taught men to separate from latent hypocrites which are seeming and visible Saints as also they must be tolerated that they may be converted Augustine asserts a catholick integral visible Church in Ps. 56. Corpus autem ejus non est ista aâ—â— illa Ecclâ—sâ—a sed tâ—tâ— orbe diffusa for the whole Church saith he is made up of all the faithful having Christ for their Head For the ordination of pastors by the laying on of hands of the Ministers and consent of the people seâ— the Magdeburgenses So was Chrysostoâ—â—â— ordained consâ—nsu cleri populi Constantinopolitani as Socrates l. 6. c. 2. and Sozomen l. 8. c. 2. witness So saith Augustine that not the Church of Carthage onely and of Numidia sed propinquiores Episcopi the neareâ—â— Bishops and Pastors laid on hands See the Magdeburg For association of Churches see the Magdeb. vol. 2. cont 5. c. 7. p. 417 418. 422 493. The Magdeburgenses tell us of famous and celebrious Churches in the sixth Age in Asiâ—â— Africa and Europe in renowned câ—â—ies which had eminent Bishops in them and new Churches builâ— espeâ—ially Iustiman the Emperour built in Constantinople in Thraâ—iâ— the noble Church of Sophia incomparable for magnificence to any in-the world saith Eâ—agrâ—us and Nicephorus And where there be many places of meeting for Worship in great cities Constantinopie Autiâ—ch the Church of that city must be Presbytâ—rial not congregational to sounder Antiquity That the Church of Rome could not meet congregationally the multitude of Churches dedicated to Saints do evince Magdeb. cent 6. c. 6 p. 181. Quod saepe in publicis locis Romae Christiani ad sacra peragenda convenerint â—estantur innuâ—era â—lla delubra 〈◊〉 Sabellico expressa ut Templum Cosinae Damiani Saturnii Vaticanum Batjonae Sopâ—iae Euphemiae Marcelli Pancratii mentionâ—â—â— facit Gregorius Papa Templorum Petri Pâ—â—li Romae Agathae Caesaâ—ii Martyris Julâ—i Mariae Agnetis Foelicitatis Stephani Andreae c. It s true many of these Churches say the Magdeburgâ—â—ses were built not so much for the Worship of God as for Superâ—… yet no sober man can say the Christianâ— in Roâ—â— could mâ—â—â— in one congregation but that many Churches were needful See for association of Churches the Magdeburgâ—â—s That the visible Church is made up of good and evil see the Magdeburg who â—iâ—e Hayme and others though in this and former ages gross corruptions daily grew So the Magdeburgâ—â—ses vol. 3. cent 10. cite Thophylact for the same and Vol. 3. câ—nt 12. c. 7. p. 457 458. and cent 13. c. 4. p. 185. The Magdeburgenses ascribe the power of the Keys Matth. 16. to Peter representing Pastors and for this they cite Theophylactus and Radulphus Ausbertus Ausâ—…s gives so the power of binding and loosing to the Priests Eâ—â—â— in Evang. as excommunication shouâ—◠〈◊〉 by the mouth of the Church the Priest for when the Priest excommunicates the whole body of the Church acts in him See the Magdeb. cent 11. Ausel in Mat. 18. Quâ—râ—â— reâ—â—seritis nec 〈◊〉 Apostolis sed â—â—nibus Episcopis Prâ—… haec potest as concesâ—â— est See the Magdeburgâ—nses citing the Schoolmen Thomas Aquâ—â—â—â— Bâ—…tura Albertus to this purpose also For the notes of the true Church in the dark midnight of Popery Petr. Waldensis in France ann 1160. taught the same with us and yet Mr. Hooker refusing these marks tells us Truth is the Daughter of Time and excellently doth the twelfeth Age agree with the first Age. Of Pet. Waldensis were the Waldenses the sincere part of the Church giving â—estimony against the daily growing corruptions of Rome The Magdeburgenses in their Preface to the third volume of their History Cent. 10. Sunt autem not◠〈◊〉 soâ— propâ—â—â—◠〈◊〉 gaâ—manae Ecclisiae Christi verbi Dei praedicatâ—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacramentoruâ— usus iustitutâ—â— Ã Christo 〈◊〉 〈◊〉 〈◊〉 studio conjunctus These men knew true Antiquity well Hâ—… Wâ—lif Ierome of Prague and the renowned Martyrs of Christ sealed with their blood the same truth as Antiquity witnesses of them Mr. 〈◊〉 calleth the preaching of the Gospel a common adjunct of the Church But we appeal to Antiquity though the Scripture be above all for a warrant of their Church Tertullian offendâ— at such who say the Apostles were ignorant of any thing to whom the Lord gave the Keyes to open and 〈◊〉 Heaven which secreâ—s the people know not and the Apostles dâ— that in opening and sâ—utting heaven which only God can 〈◊〉 Christ gaâ—â— the Kâ—… per â—um Ecclesiae to Peter and by him to the Châ—rch Epiphâ—niâ—â— assâ—â—â—◠〈◊〉 Universal Integral Church though the tongues be divers and God keeps carefully his Church spread through all the World as dwelling in one and the same house 〈◊〉 it s not in Pâ—rygia Cilicia and Paâ—phylia onely but all the World over And he cites that of Christ this cannot be a congregation Lactantius is for our notes of the Church not for Mr. H. the Phâ—yges Novatiani Valentiniani Marcionitae Authae piani aut Aâ—riani leave off to be Christians that then is the only catholick Church which retains the true worship of God Eusebius Pamphil. The Church is diffused all the world over East and West South and North. He expounds Matth. 16. the Church upon the Rock to be
conversion or not conversion of members not because men may in no sort judge of the conversion of or non conversion of others for in these cases we may judge of the conversion of others 1. in order to speak to their spirituall state as converts or not Act. 17. 22. 1 Cor. 3. 1. 2 in the cases of duties of love suppose we erre upon the matter as Math. 10. 42. 1 Joh. 3. 14. 3 these that try intrants to the Ministery are to judge authoritatively whether they be converts to them or not 1 Tim. 3. 10. 2 Tim. 2. 2. but to judge so before their admission wants warrant of Scripture Pastors as pastors converted none yea according to the command of Christ are to intend to convert none at all by M. H. his way 4. Where M. R. teacheth that to be invisible members giveth onely right to the seales I know not 5. I teach indeed that the Church may of purpose receive in to the visible Church who are known members of the Catholick visible Church and manifestly gracious upon a purpose that they may in a particular congregation be confirmed not converted But that is nothing to our point but M. Hooker holdeth that pastors as pastors are called of God to convert no Church-members for they presuppose they were before converted hence I say 1. Pastors doe either as pastors called of God preach to Church-members to convert them 2. Or then as pastors called of God they doe not preach to Church-members to convert them This contradiction is inevitable If the former be said I gaine the point and M. Hooker must yeild the cause If the latter be said Then must pastors as pastors called of God preach to Church-members as some other officers either as ruling Elders which confoundeth the preaching Elder and the not preaching Elder contrary to the 1 Cor. 12. 28. 1 Tim. 5. 17. or 2 as Doctors which again confoundeth the teaching and the exhorting Elder contrary to Rom. 12. 7 8. Ephes. 4. 11. or 3 as Deacons which is popish for deacons serve tables but attend not to word and prayer Act. 6. 2 3 4. or they preach to them as private Christians and unofficed persons upon an intention to convert Church-members for if only they preach as pastors to confirme them not to convert them they doe not fulfill their Ministery which they have received of the Lord in all poiâ—ts as they should Colos. 4 17. then they use not the word as pastors for all uses for reproofe for correction for instruction for righteousnesse 2 Tim. 3. 16. nor doe they as pastors preach in season and out of season by reproving rebuking exhorting 2 Then must all pastorall feeding formally be in confirming only not in feeding nor begetting to Christ nor in restoring the lost nor in bringing againe the driven away nor in all these five points Ezek. 35. 4. which are ascribed to Christ who feedeth in his sent pastors ver 15. 16. Micah 5. ver 4. nor in delivering the sheep from the Lion and the wild beasts Now this distinctions should be proved from the word of truth 2. Then Pastors as watchmen give not warning of the sword and of dying in sin as Ezech. 3. 16 17 18 19 20. Ezech. 33. 2 3 4 5 6 7 8 9 c. but as unofficed men and private Christians But that way all the citizens of the city shall be made watchmen which the Prophet Ezechiel and Ieremiah condemn Ierem. 23. Ezech. 33. But it may be said if Pastors as Pastors must instruct gain-sayers of the truth as 2 Tim. 2. 25. then may gain-sayers of the truth be Church-members but the latter is absurd Answ. It followeth not this onely followeth Pastors may instruct gain-sayers and unconverted men and intend their conversion in a Church-way by preaching and otherwayes viz. as pastors but if these gain-sayers were Pagans and visible opposing Jews they are not Church-members nor can they be admitted while they remain such CHAP. IX Mr Hookers second Inference MIstakes in judgment and practice do not hinder men from being visible saints Answ. It is too loosely spoken without further explanation All heresies that are works of the flesh as Socinianisms c. are called mistakes in judgment and this may infer toleration of all Religions and that men corrupt in their judgment may be truly godly wheras soundness in the faith is a special part of godliness nor can a good conscience and a sound faith be separated see Mr Gillespie Miscellanie quest chap. 12. pag. 142 143. and consider whether then most of the Sectaries of our time may not be members of visible Churches at least such a weighty point in one word should not have been determined nor can it be a sound inference Third Inference The holding of the visible Churches in England to be true Churches suppose it were an errour as it is not doth not hinder men from being fit matter for a visible Church Answ. If it be no errour to say that the Churches of England are true Churches then is it true and why is it then unlawful to enter in Church-fellowship with them the contrary of which Mr H. proveth par 1. ch 12. pag. 32 33. 2. Why doth Mr H. teach that the seals ought not to be gven to Church-members of old England of approved piety except they be inchurched their way this saith that Mr H. holdeth that all that are not inchurched their way are no Church-members Whether Mr Rutherfurd doth unjustly â—mpute to Separatists that they hold that onely such as are effectually called justified and sanctified to be the onely matter of a rightly constituted Church Mr Hooker par 1. ch 2. pag. 20 21 22 c. complaineth of Mr Rutherfurd that he dealeth not fairly and candidly with the brethren of the separation and others and saith that they teach that onely internally justified ones are the matter of the true visible Church and he alledgeth passages out of Mr Ainsworth and Mr Robinson who though they speak in too narrow expressions yet mind no such thing for then they should be all chosen and elected that are members of the visible Church which in words they openly deny Answ. I am conscious to my self of nothing but a fair and Christian dealing with these godly men against whom I writ and all that Mr H. bringeth citations from Mr Ainsworth and Mr Robinson I acknowledge in words saith the contrary of what I alledge and I know it to be so but is it any thing against pious moderation that I prove that their arguments contradict their conclusion and that one place of M. Robinson contradicteth another is it against pious moderation that Chamier Pareus Iunius Amesius object to Bellarmine and to Papists though I judge there be some difference in the matter contradictions that they writ things contrary to their own grounds and to things which they in open words perempâ—orily deny as Mr Hooker speaketh pag. 21 I confess if I make these
person doth also constitute him a man which is most false 2. The Texts in the assumption are widely mistaken Heb. 12. 22 23. But you are come to Mount Ziou that is to a single Independent Congregation nay read more v. 23. To the general Assembly and Church of the first-born which are written in heaven that is to a company of visible saints of which seven may be a Church saith the way of the Churches of N. E. and these sometimes say they and M. H. hypocrites such as Iudas and Magus If so then these must be called the City of the living God the heavenly Ierusalem the general Assembly of the first-born whose names are written in heaven It may grieve the godly that the word of God should be so perverted Oecumenius and Thtophylact and Galvin Piscator Marlorâ—â— English Divines Diedati Pareâ—s as also Cajetanus Esthius cal them the universal church of the elect The place 1 Tim. 3. 15. is not to be limited to the Church of Ephesus Pareus loquitur de columna ministeriali of a ministerial Church that preacheth the Gospel and so it s nothing to this purpose Calvin Beza Crâ—â—iger he means the Church indefinitely whithersoever Timothy should come let it be a particular Congregation it is made up of preaching Pastors who bear up the truth by the preached Gospel as the pillars say Piscator and Pareus bear up the house The place Eph. 4. 13 16. is meant not of a visible Congregation whose members are Magus and Iudas for Christ leading captivity captive and ascending gave not Apostles and Teachers finaliter for the saving and perfecting of the visible body as visible in Mr. H. his way which must be said if any thing be proved against us but of the body which is visible but not as visible but as he saved the Church inlived by Christ saith Beza He speaketh saith Calvin of the end of the Ministry Until we all meet in the unity of faith not that all men shall believe in Christ but he speaketh by a Synâ—cdoche saith he of the prâ—destinate only for they only come to the unity of faith who are chosen to glory Zanchius and grave and learned D. Bodius of Trochrigge in his learned Commentary as also Piscator Bullinger Sarcerius Marloratus Rollocus Diodati English Divines with the Text expound the place of the true mystical body For 1. Christ ascended for that body and sent Apostles not for Magus and such of Mr. Hookers visible saints 2. He intends the perfecting and edifying of that body verse 12. and Apostles and Pastors are theirs and for their salvation 1 Cor. 4. 21. 2 Cor. 4. 15. 3. Christ is the saving head only of that body and the visible Church is never called his body in Scripture because visible but by a figure because of the lively members among them drawing life from the head Christ Eph. 1. 22 23. Eph. 4. 16. Eph. 5. 23. Col. 1. 18. 4. He speaks of that body which shall come with all the saints to the unity of faith 5. Which grows up into a perfect man c. which is a living body from which I excommunicate Magus and Iudas And for the place 1 Cor. 1. 12 13. It 's not a single Congregation visible shew in all the Scripture where a single Congregation yea and every single Congregation never so few for were it but of seven or ten or twenty it is an instituted politick Church though wanting Pastors to our brethren is called Christs the body of Christ as this Church So Calvin Beza Martyr Nâ—â— parvae consolatio hac it is no small comfort that the Church is called Christs because it is his body for as Cyrillus saith Christ assumed the nature common to all 2. All the members of the body being many are one body so also is Christ yea thâ—se many are men of divers cases divers nations saith Pâ—rous yea Jews and Gentileâ— verse 13. And therefore this is the Catholike visible body 3. It is the body that have been all made to drink into one spirit in the Lords Supper but this must be the many members of divers Congregations 1 Cor. 10. 16. as our brethren confess 4. It is the body that lives by the spirit of Christ 〈◊〉 12. For when Christians are said to make one body it is not understood of a politick body only but saith Martyr of the spiritual and secret body of Christ which aims at life eternal and hath all thâ—se common God Christ the Holy Ghost the word of God Grace the Sacraments to wit Baptisme the Lords Supper called by a Synecdoche a drinking of the Wine in the Supper into one spirit which excludeth not the eating of the bread vâ— 13. and so sometimes he speaks of his body in regard of its parts to wit of single congregations where the sacraments are administrate and where there are Prophets Watchmen Pastors Ruling Elders as eyes and ears yet not fixed and married by a Church-Oath to one only single congregation and all along as of the Catholike visible body And it is true which Mr. R grants that a Church in an Island is a little City but so as it is a member of the Catholike visible body that hath no charters and priviledges spiritual different from these of the whole Mr. H. Arg. 2. They who have mutual power each over other to command and constrain in cases whereas they were free before must by mutual engagement be made partakers of that power But such are the Church of believers Ergo. The second part of the Assumption is clear by Matth. 18. where a legal order is set by which brethren only of the same Church ought to exercise power one over another not over infidels nor yet with other Christians for I rebuke a Christian of another Church I cannot call the Church he departs the place and refuses to come but I may in a legal way convince and bind Archippus for he is a brother and Mr. R. saith if the classis will not censure him the congregation may reject him Learned Whitaker saith That each of the congregation or counsel hath power over the Apostle Peter as a brother to censure him so saith Mr. R. Ans. The conclusion denied is not proved but this Ergo They must by mutual engagement be made partakers of this power The question is whether this Church-Covenant be the formal cause of membership visible to and in this onely Congregation and no other visible Church on earth 2. The proposition is false for before that engagement so monopolized and restricted to that one onely Congregation which were Will-worship these brethren being born of believing Parents and also solemnly by their covenant in baptism were engaged visible members of all the visible Church on earth and of this of Boston these round about where by providence they dwell they visibly professing the Gospel I deny not but it is lawful for a sojourning godly professor to promise to watch
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
relation of Watchmen to a Classical Church which a Pastor doth to a particular flock for where there is the same office of a Pastor there is the same relation of Watchman and Pastor the one issuing from the other But the first is said by Mr. R. Lib 2. 335. also they put forth authoritative acts which issue onely from proper Pastors they are proper Pastors to those upon whom they can exercise such acts else they had no warrant to put them forth Answ. I yet in this sense deny the assumption that they are proper Pastors that is actual imployers of their labours of feeding both by fixed teaching and governing to all the flocks of the classical Church for that is unpossible except they could be in many Congregations at once so feeding But I deny not but constantly teach that the Presbyterian Pastors are properly that is formally essentially habitu actu primo Pastors in relation to all the flocks not of the classical Church only but of all the visible Churches on earth As a Physician by covenant actually imployed to attend all the sick of such a City suppose Norwich is their proper Physician yet so as he is essentially a Physician to all in England who shall by providence employ him An exquisite Gardener by paction is a proper Gardener to such a man who conduces or hires him a certain time to labour such a plot of ground yet so as essentially and actu primo he is a Gardener to all the Country round about who shall employ him So is one a proper School-master to teach Grammar and Rhetorick to the children of such a City yet so as he is a School-master to all the children of the country who shall employ him Christ sends his Pastor Archippus intentionally to feed all his flocks in all fields and he is essentially a Pastor to them all but for the more convenient attaining of Christs end he fixes him by the choice of the people to the Church of Coloss not as a Husband to a Wife 2. Mr. H. With his little finger aims not to twitch the probation of this 1. Where there is the same office of Pastor there is the same relation of Watchman and Pastor It is false a Physician a Pastor providentially fixed to cure and feed this City by special covenant hath a more near relation to cure and feed this City having a twofold relation both by the calling in general of a Physician and Pastor and by a special solemn oath and hand-writ to this City and both the Physician is the same publick Physician and the Pastor the same publick Watchman officio by office essentially habitu actu primo to all the sick bodies and sick souls in the country A mother is the same mother to ten children but hath a special relation to the eldest as her heir 2. As born with more pain and labour then all the other nine 3. As more dearly loving him then all the other nine Here is the same place the same officer but sundry particular relations 3. Mr. H. leaves that unproved the Presbyterian Pastors cannot put forth authoritative acts Pastoral but hoc ipso they must be proper i. e. their fixed Pastors and made theirs by the particular choice of the people to feed and govern these toward whoâ— they put forth these pastoral acts because indeed it is adultery to them who are no husbands to put forth pastoral acts of governing upon those to whom they are not fixed Pastors yeâ— they tender the Supper to forraign members and so this is a rotten pillar of this way 2. Forsaken by Mr. Cotton and the way of the Churches of N. E. and by Mr. H. himself 3. It destroys Synods and all communion of Churches for Mr. Cotton yeildeth as truth of the Gospel taught by a Minister of the Gospel bindeth to faith and obedience not only because it is Gospel but because also it is taught by a Minister for his calling sake seeing Christ hath said whoso receiveth you receiveth me they bind not only materially but formally for the Synods sake I see not how this can be answered though indeed the Discipline of N. E. and Mr. H. say the contrary both of this and their own grounds for Elders in Synods put forth authoritative and pastoral acts to these Churches of which these Elders are not proper and fixed Pastors but Pastors they are to these Churches as to all the Churches of the combination else they cannot warrantably put forth acts pastoral for their feeding and governing to edification except it be said a Synod is no ordinance of Christ which all the Brethren and Mr. H. himself deny All acknowledge a Synod to be an ordinance of Christ. But the truth is they but mock the Reader in so saying for they give no more to it but an act of charity to counsel as one brother counsels another Intuitu charitatis saith the Discipline of New England And so Mr. H. For what 1. availes it more to say a Synod is an Ordinance of God because they can give a charitative counsel then to say one single Believer is an Ordinance of God or a Woman who can counsel a man The Synod then is no positive Ordinance of divine institution for upon the same ground if a Synod be an Ordinance of God because they may counsel the Churches we may appoint a new Ordinance of a Synod For first one refuting Another for rebuking A third for confirming And a fourth for comforting 2. It is but a mocking of the world to say the association of Churches is an ordinance of God for they can give counsel to the Churches of the bounds what may be replied had I time is soon washed away But first so can twenty other Churches without the bounds of these Churches so can many eminent Christians in another Congregation not in office give a counsel by way of charity to a Synod convened synodically shal they for that be a Synod of a Synod and shall they be an Ordinance of Christ distinct from a Congregational Church for that Yea Abigail a woman a captive maid gave the one a divine counsel to David and the other to Naaman the Syrian Shall women therefore be made new ordinances of God and if neither the one counsel nor the other have any weight from the givers of the counsel but only from the word it is in vain to name the one an ordinance of God more then the other as for reverence to the persons a Synod of Elders more then one single mans counsel adds not the eighth part of a feather as touching authoritative weight to the Counsel if the Synods counsel amount to nothing more in point of a divine ordinance then Mr. H. saith any Counsel may lay a burthen upon any mans conscience so any Christian that shall publish and preach that 1 Cor. 6. 18. flee fornication may lay a burthen upon every soul not from the authority of him that speaks but
onerousness of answering to God for duties the like conscience the like sincerity the like faith of giving an account to God is required in the one as in the other And he leaves upon this account out the word in way of conscience or in fore Dei and saith my words are imperfect but wherein they are imperfect he sheweth not which maketh his own words imperfect and therefore he turneth my Negative That we are to do no more in governing sister-Churches than in counselling and brotherly advising into an Affirmative never dreamed of by me That brotherly association tieth us to do as much as if we had no further warrant and tâ—… we are to do by his way as much in brotherly duties to all Christians in other Provinces or Nations in France Germany Holland with whom we can by no physical possibility be present and whose faces we never saw as we are to do by fixed office to the single congregations to which we have a providential call by the election and choise of the people for whom we are to search the Scriptures and study pleasant words and for whose souls we are to give an account But 1. It s a fruitless dispute to prove in sundry pages what Mr. R. grants 2. If he proved from my words from his own he may that these are necessary consequences he had done as became a Refuter 3. He cannot from what I say deny but granteth That brotherly consociation tieth teaching Elders to do no more in governing neighbouring Churches than brotherly advising teaching admonishing tieth us unto in point of onerousness and laborious care and so it well follows That there is no more laid upon Presbyterial Elders in governing neighbouring Churches than is laid upon their counselling and brotherly advising Elders in point of daily occurring scandals as is clear in the Rise of Familists Anabaptists Antinomians c. and many scandalous persons arising in sundry Churches lying together 4. The care and onerousness in brotherly watching essentially formally in rendring an account to God as being keepers to our Brethren all the world over with whom we converse in other congregations haply at our door and occasionally is as binding before God as the care of teaching Elders in exercising power of Jurisdiction in Collegio and in things common to divers Churches but it follows not that Christian love tieth me to all the positive means of warning my brother to go to Germany to America to try and admonish all the scandals that are committed there 5. This same Argument is thus retorted upon Mr. H. if the Apostles as Church-members as Believers be obliged all the world over to eat the Lords Supper as Paul did at Troas Acts 20. 11. aâ— Corinth 1 Cor. 10. 17 and in all the Churches on earth to eat and receive the Loâ—… Supper not as an Apostle with an Apostolick but with a faith common to all Christians then must he be obliged as a Christian with the like care and onerousness to leave his calling of an Apostle to go to all places on earth to remember the Lords death and as a Christian to lay down preaching planting of Churches working of miracles and to teach rebuke as a Christian in all places It s not enough to say That the Apostles 1. Were priviledged persons and so might eat the Lords Supper all the world over for they eat not the Lords Supper as Apostles but as believers who were to try and examine themselves and so dâ—â—ncerningly to remember the Lords death until he come again as other believers were 2. Is it enough to say They were occasionally onely to discharge these Christian duties as they should be locally present for so are teaching Elders to perform official duties to these neighbour Churches with whom they occasionally converse in the occasional emergency of scandals and if Pastors were in Africa or America they might without any new ordination or official call preach and govern as Physicians of souls But by Mr. H. his way the Lord in the day of Judgment might say Thou wast a member of that body with which thou hadst a right to â—at the Lords Supper in all Churches on earth therefore I require at thy hand the blood of them that are lost in America because thou watched not over all the Christians on earth which is physically impossible And I require at Paul preaching in the the Wâ—st thâ— blood of such as perished when he was 300 miles absent from them for Paul had an officiall call to all the believers on earth As Mr. H. saith our Presbyterial Elders must give an account for souls that are lost in all the Presbyterial Provincial and National Churches on earth and go all the world over to cure scandals leaving their own calling of Merchandize But by this saith Mr. H pag. 115. a pastoral care is fâ—r more enerous and laborious than Christian and brotherly care in some sense I grant all and there is nothing proved against me who say that this ties teaching Elders to no more in governing Sister Churches in point of binding the conscience to answer for them as far as they have power in matter of common concernment for the wel being of all the near hand associated Churches then brotherly consociation can do And Mr. H. page 112. saith this is true and yet in some sense pastoral care is far more onerous and laborious to wit in using more means in watching fixedly over a Congregation by constant preaching in season and out of season in standying pleasant words administring the Sacraments c. Nor did I ever say any thing to the contrary Mr. H. An eminently gifted man in an Island where no Pastors are is no less saith Mr. R. tyed in conscience in the extraordinary imployment of his calling then if he were formally ordained and chosen their Pastor In some extraordinary cases a gift and Christian love ties even as much to onerousness in using means to save at the office it self See what I add in that place Mr H. saith then this gifted man in an Island in using his generall calling as a Christian destroyes his particular as a Merchant and turn Minister 2. This is to confound the general and particular calling Ans. Not at all for in this case the extraordinary necessity of gaining souls when other Pastors cannot be had and ordination and election by that means are invincibly wanting hic nunc turns his Christian calling in place and room of the particular calling of a Pastor and so Mr. R. said well that in some extraordinary case like this The naked Râ—lation of Iurisdiction addeth nothing to care and onerousness in point of labour by preaching the Gospel Mr. H. If we have a divine command saith Mr. R. to be our brethrens kâ—epers then our Christian watch in that regard requires as much onerousness and care as office watch It follows not saith Mr. H. am I bound by office to watch no more over the
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 Mâ—ssengers 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 proplâ—â—f 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 accidâ—nt 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
to thee I will give the keys not to the 〈◊〉 Ergo Peter represents the people Believers only 〈◊〉 est the male-Church of the redeemed I would not buy such Logick for a Not for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a collective and represents many for the Keys of the Kingdom noteth the Keys of jurisdiction of preaching the word c. Now see he gives the keys of knowledge principally and firstly to the people and secondarily to the Elders who labour not in the word and doctrine in so far as they concur to make the word effectual Nor can the Lord have given the Key of only ruling to the preaching Elders and therefore he speaks to Peter as representing two subjects 3. It is neither dagger nor weapon of blood that the Catholick visible Church of the first-born including rulers and ruled be the first subject of free redemption of all power of the Keyes in their saving fruit of all styles the Spouse Body Love c. the saving priviledges of special note that one promised in the covenant of grace the new heart remission of sins perseverance ruling in the visible kingdom by binding and loosing and that your particular congregation and society share of all these at the second hand And Mr. H. must be content that we look upon it as weak Divinity that Christ gave himselfe for the Catholick Church and bestows all upon her firstly and that this be the first natural recipient subject of all these as the element of fire not this or that fraction or fragment of that Element is the first adequate natural recipient subject of heat as is above explained Mr. H. Prop. 4. The power of the keys take it in the complete nature thereof is in the Church of Believers as in the first subject but in the manner and order of ruling that Christ appointed in the parts Ans. Mr. H. speaks not distinctly and should have told us what the power of the keys is in its complete nature and what in its incomplete and half nature it is 2. When he sayes the Church-congregational and the male-Church of Believers so consederate is the first subject of the Keys he saith an untruth like to this this particular fragment of the Element of fire is the first subject of heat And Sir what say you of the rest of the quarters of the Element of fire must they I pray you be the subjâ—ct of heat secondary and by way of participation So you may say London is the first subject of the power of government in England yea or Norwich now the first subject by you is omne and solum and so doth Mr. Cotton go before you it is like England would take it evil and judge that Norwich did not logically distinguish Our Brethren must be content no Congregation is any other but an integral part as D. Ames grants of the Catholick visible Church And Christs design of Love was that the whole by order of nature as the first subject should partake of all the speciall priviledges 1. Grace 2. Redemption 3. Covenant blessings c. power of binding loosing seals in their blessed fruit for the whole Nor can I say Amen to that of Mr. Cotton A particular Church or Congregation professing the faith taken indefinitly for any Church one as well as another is the first subject of all the Church Officers with all their spiritual gifts and power whether it be Paul or Apollo or Cephas all are yours speaking of the Church of Corinth 1 Cor 3. 22. Ans. 1. Mr. Cotton must prove that Paul there speaks of a particular Church that comes all together into one place as he speaks citing 1 Cor. 14. 23. and that formally as a single congregation meeting in one It were a most comfortless Doctrine to limit that soul delighting priviledge 1 Cor. 3. 21. all things are yours then Christ and Grace and Glory are yours And vers 23. ye are Christs onely to Saints as they are a Church-meeting in one place What is this but by the scope of that place you have right to Christ and Salvation and Covenant-promises as the first subject only under the reduplication of a congregation meeting in one place as an organized Church Ah! and shall not Christ and all things be theirs who are in no Church-state like that of Corinth but wander in deserts and in mountains and in dens and caveâ— of the Earth Heb. 11. 38 and have no certain dwelling house nor fixed Church congregational 1 Cor. 4. 11 2. What agrees to Believers as Christians and Believers to believing women aged children servants and to the scattered Saints Now in no such Church state as Mr. Cotton imagines the Corinthians to be in and to Iohn in the Isle of Pathmes and to the Apostles as believing Apostles that cannot agree to a congregation as the first subject which reciprocally and only receiveth this power But such is this Revel 21. 7. He that overcomes shall inherit all things all are yours death in the sweet fruit of it belongs to women and to Christians as Christians though in no congregational state Ergo women and the whole Catholick Church whether in such a Church-state or not must be the first subject of the Keyes And it is wretched Logick Paul saith all things are yours and ye are Christs to a congregation that meets in one place Ergo such a promise is made to a congregation as to the first subject and as to a congregation then may I infer the promise to eat of the Tree of Life to receive the hidden Manna and the â—…ning Star and to sit in a Throne with Christ is made to such as overcome in the congregation as our Brethren say of Ephesus of Pergamos of Thyatira c. Rev. 2. 3. therefore these promises are made to the Church of a congregation as to the first subject upon the same ground all the congregational Church must be the first subject and so the only subject of all priviledges of the congregational Church of Corinth of being justified sanctified Temples of the Holy Ghost redeemed and bought with a price c. And if so these priviledges must agree to the congregation firstly and to all other for the congregation as that agrees first to the fire and then to iron to water for the fire 3. Paul saying all are yours whether Paul c. he cannot mean Paul as an Apostle is proper to you as a congregation in all his Apostolick travels for that is false nor can the meaning be Paul as a fixed Pastor is yours for he was no fixed Pastor to them tyed to that congregation only Then the meaning must be Paul and by a Synechdoche all the Apostles and Pastors and the World and Life and Death in their labours must be for you and the Catholick Church and all the Saints all the earth over whom they must gather in and perfect as Christs body and parts of his body Ephes. 4. 11 12 13. and
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 ligaâ—n 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 renâ—and 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 assâ—rts 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 â—ishers 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 Alenâ—is Almain Gerson Bonâ—venture 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 beâ—ng 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
and Gentile baptized unto one body 1 Cor. 12. 12 13 14 15 16 21 22. to tender the Supper upon occasion to them and their members as Scripture 1 Cor. 10. 16 17. and our Brethren teach and stand in need of the Church-praying Church-praising Church confirmation by pastoral teaching of eminent Teachers and of Church suffering c. by Martyrdome and otherwise Then must that congregation be a visible member with all visible congregaâ—ions on earth and by good Logick all the congregations on earth are one integral catholick visible Church 11. If the Apostle here condemn a Schism and Rent not from one single congregation onely but from the body of Jews and Gentiles baptized into one Spirit ver 12 13. 25. from the Churches of Galatia Gal. 5 20. from all Churches Iude v. 19. and commend union with all Churches because of one Faith one Lord one Baptism Eph. 4. 1 2 3 4. then he supposes they are one Body Cyprian B. of Carthage Cornelius B. of Rome justly excommunicated Novatus denying mercy to them that fell Ergo those great Churches made one visible body and the Novatians were not Schismaticks because they separated from one single congregation but saith Socrates they hindred the Churches from union Augustine and Optatus Melivit and the Fathers make the Donatists Schismaticks in separating from the catholick Church and denying there was any Church but their own in one part of Africa See Pet. Martyr learnedly disputing about Schism and Calvin See Aug. and Opt. Melivitan 12. It s true saith Mr. H. of all congregations that the members do and should care one for another Ans. And this 12 I bring for one Argument if this gloss of Mr. H. remove all member-care and all organical-care of suffering and joy such as is betwixt the members of the same body from congregations toward all other congregations as toward their fellow-members and limit member care and member fellow-feeling to only members of the same congregation then this gloss must contradict the holy Ghost 1 Cor. 12. 26. And whether one member suffer all the members suffer with it or one member be honoured all the members rejoyce with it for this gloss saith I the Church of Boston complete and independent within my self care not with member care for all the congregations on earth though they utterly perish nor do I rejoyce with the fellow-feeling joy of fellow-members at the honour and spiritual good of all the congregations on earth Sure this doctrine cannot be of God which is so contrary to Scripture for that was not typical in the Old Testament that the members of the Jewish Church should sorrow and rejoyce with members of that covenanted Nation as with those mâ—mbers of the same body as David Psal. 19. 2. 122. 1 2 6 7 8 119. 63. Moses Exod. 2. 11. Heb. 11. 24 25. Mordecai and Esther Esth. 2. 1 2. ver 15 16 17. cap. 21 22. and the captive people Psal. 137. 1 2 3 4 5. and Ieremiah cap. 9. 1 2 3. Ezekiel cap. 9. 8. 11. 13. Daniel cap. 9 16 17 18 c. but we are not to mourn with those that mourn nor to rejoyce with those that rejoyce as Rom. 12. 15 with a fellow-feeling affection as with members of the same visible body though their weal and woe be most visible to us as their Church and Saintship is except with those onely who are members of the same Independent congregation for they are not of the body of which we are members as the body of Socrates feels no member pain when the finger of Iohn is cut off 7. There is a body to be gathered into the unity of faith and of the knowledge of the Son of God a body to be glorified Eph. 4. 13. Now this is the Catholick Body of Christ and the Lords end why he gave Apostles Prophets and Doctors till we be all glorified and this Church is visible because gathered and edified by a Ministry they are the visible Church which is fed by Ministers The Church built upon the Rock against which the gates of hell cannot prevail can be no single congregation for the gates of hell prevail against the single congregation therefore it must be the Catholick Church which only continues to the end And this Church is visible for to the Ministers thereof are the Keyes given to open and shut the Kingdom of Heaven by the word preached seals and censures Matth. 16. Ergo there is a Catholick integral militant Church visible If Christ reign by the preached word seals and censures over the Kingdoms of the World Rev. 11. 15. over the Nations Isa. 2. 1 2. Psal. 2 8 9. Psal. 22. 27 28. Psal. 96. 10 11 12. Psal. 97. 1 2 3 4 c. Psal. 98. 7 8 9. Psal. 99. 1 2 3. and have a visible government in the house of David Isa. 9. 7. over the earth Isa. 11. 4 10 11. from sea to sea Psal. 72. 8 c. then is there a Catholick integral visible Church but the former is true Obj. All our Divines say it is a Popish tenet that the Catholick Church is visible our Divines acknowledge no Church visible but only a particular Church Ans. Mr. Hudson a learned and godly man reaps so cleanly that I shall not cast any sickle into his field noâ— is there need 1. The Papists contend for a catholick visible Church to set their man of sin over it this Church includeth some of them say Purgatory and Heaven and Hell of both which he bears the Keys Salmeron Cornel à Lapide they may be loosed that are under the earth by Keys as members of the body He gives saith Cornelius à Lapide pardons to the dead invisible members indeed not by way of juridical absolution for the dead are no longer subjects on earth but by way of suffrage Bâ—llarmin proves from Pet. Cluniacens that the dead in Purgatory are members of the catholick Church And the Pope saith Bellarmin as the chief dispenser of the treasures of the Church may bestow upon those in Purgatory bona opera poenalia quae in Thesauro sunt the good works of the godly done by way of suffering In this the Catholick Church cannot be visible 2. The Papists contend for a catholick Church visible such as we believe to be the catholick Church in the Apostles Creed So Bellarmin makes the name of Catholicks and the name of Christians all one and the catholick Church a tree from which through divers times and ages branches have been cut And so must be as Rodericus de Arriaga Catholick extending it self all the world over in divers ages and times Ad. Tannerus The Church is called Catholick for the Universality of the Doctrine and the Universality of Time from the beginning of the World to the end enduring â—or ever and for the Universality of the Place Now they make the Pope the head and chief Pastor of this
priviledges Ans. 1. When Mr. H. saith it belongeth not to remote Parents 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and fistly to convey Covenant right to the children he would make the Reader believe that remote Parents have some causative influence but not primary as the first subject But the truth is if the nearest parent be the adequate cause of conveyance as â—e saith then shall he not leave any influence at all to remote parents 2. It is not the nearest parent as visibly in the covenant of grace but as visibly in Church-covenant Independent wise by Mr. H. his Doctrine for saith Mr. H. ibid. the next parents can give the priviledge and title to Baptism without any help of the predâ—â—â—ssoâ— Hence 1. more weight is laid upon the Church-covenant than upon the Covenant of Grace and the Traditions of men are heightned above the Gospel and command of God For suppose that Iudas Magus Iezabel who are under the Church-covenant be never discovered nor judicially cast out they convey covenant-right to Baptism But 1. These of approved godliness and visible Saints who cannot in conscience submit to their Church-covenant are secluded from the Seals and their seed from Baptism as the places in the margin clear and Magus and Iezabel their children are admitted to Baptism for the new Church-covenant and others famously known to be godly to the Brethren of the congregational way and who bring sufficient testimonial with them as their own words are though the testimonial be from private Christians yet because the testimonial is not from a Church a Church known to them to be under a Church-covenant either implicitly or explicitly are not admitted to Church-ordinances and so neither their seed to Baptism 2. Godly so journers known to be such and visible members broken off from Church-membership through no sin or scandal in them but either through violence of persecution or some stroke of judgement as Pestilence that hath scattered them and removed the Elders by death can have no Baptism to their children though they be visibly in the Covenant of Grace yet the seed of Magus and Iezabel upon the sole account of the Church-covenant so that opus operaâ—um the deed done the want of the formality of their membership without the contempt reigns here as in Popery 3. Then by this they cannot have a wedding-garment to mens discerning who are not inchurched their way 4. They are not in the Covenant of Grace nor the visibly called of God Nor 5. Members visible of Christs Body but as Pagans and Publicans who are not thus inchurched in the nearest parent and their seed unclean and Pagan-seed 6. Then the seals were never administred according to the Rule of the Gospel until the Independent Churches arose 7. Nor can Egypt Assyria the Kingdoms of the world be the Kingdoms of of the Lord and of his Son Christ as Isa. 19. 25. 2. 1 3. Rev. 11. 15. except onely in the nearest father and mother inchurched by the Church-covenant The â—â—ed of the Gentiles and their offspring blessed of the Lord Isa. 61. 9. their seed and their seeds seed Isa. 59. 21. the enduring seed of Christ Psa. 89 29 36. Isa. 53. 10. Gen. 13. 15. Isa. 45 25 by our Brethrens way are but onely the nearest sons and daughters of the onely nearest father and mother in Church covenant So Christ is not Davids seed for David was not I judge his nearest father according to the flesh When it is said the seed of the godly is blessed Psal. 37. 26. his seed is mighty on earth Psâ—â— 12. 2. it must be onely his nearest sons and daughters not the thousand generations Exod. 20. And when it is said Praise him all ye seed of Iacob Psal. 22. v. 23. none are then invited to praise God but the nearest sons and daughters of the nearest parents for our Brethren from whence is the marrow of Mr. H. his Book tell us the 1 Corinth 7. 14. seems to limit the foederal sanctity or holiness to the children whose next parents one or both were believers for if we go one degree beyond the next parents we might baptize the children of all the Turks and of all the Indians and if so all the huge multitude of sons and daughters coming in to the Church that make an eternal excellency Isa. 60 4 15. and the joy of many generations who shall inherit the land for ever v. 21. to whom the Lord shall be an everlasting light v. 19. shall be the children onely whose next parents one or both are believers But we think the second Command Exod. 20. takes the Brethren off that Scripture 8. And such ups and downs and leaping like Locusts and Frogs from earth to water and from water to earth hath not been heard for how often are Independent members in the Covenant of Grace and Christians and out of it again as Pagans and their seed Pagans and their seeds seed Pagans If all the fastning of an everlasting covenant to a Kingdom be onely nearest parents and if they break the Charters of Heaven all Covenant-mercies are cancelled to the seed and the seeds seed 9. If we speak with Scripture the adequate cause of covenant love to fathers and sons is the free grace of God Deut. 7. 7 8. 10. 15 2 Sam. 7. 23. 24. Luke 1. 50 68 69. Eph. 2. 4. the conveying subordinate cause is sometime a family as Abraham not as a physical parent onely to convey the covenant-right onely in the direct blood threed or blood-line from parent to childe but as both Physical and Moral or Oeconomick parent for Abraham getteth the covenant-charter given to him and not onely to his blood-seed but to strangers and servants born under him to the sons of his servants Gen. 17. 7. 12. It s given to Cornelius and his house Act. 10. 48. 16. 33. sometimes to Samaria a great city Act. 8. to Macedonia to a great kingdom Exod. 3â— I am the God of thy fathers the God of Abraham Now Abraham was not their next parent Deut. 10. 11. He gives the land promised to the fathers Luke 1. 72. He saved us to perform the mercy promised to our fathers v. 73. to remember his holy covenant v. 74. The oath which he sware to our father Abraham Acts 2. The promise v. 39. is to you and to your children What onely to your nearest children yea to all that are afar off even as many as the Lord our God shall call 2 Cor. 6 16. I will be their God and they shall be my people according to that I will be thy God and the God of thy seed Gen. 17. 7. Either must this fail in the New Testament or we have no more right to the promises made to Abraham then the children of Pagans have for if their nearest parent believe they have covenant right but that is but a yesterdays charter yea though the children do worse and corrupt themselves more than their fathers
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 vâ—l 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 â—hich 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with one consent by way of suffrage and judgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 15. 9. 21. 25. rebuke perverters of souls Act. 24. 28. and lay on burdens and commands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to observe Act. 21. 25. and keep such things and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
pastoral care of Apostles for vacant Charges for planting of new Churches relief of the poor removing divisions c. Act. 1. 6 4. 35. 11. 1 2. 15 22 23 24 c. 1 Cor. 11. 28. Act. 8. 14. 21. 18. 20. 38. 13. 1 2 3. were temporary and Apostolick stirringâ— not pastoral duties now but such as died with the Apostles which is contrary to the wisdome of Christ. Mr. H. If government by Independent congregations be insufficient because it authorizeth not persons to be pastors over pagans government by Synods is sick of the same disease Ans. We judge the essence of a pastor not to stand in the call and choice of those to whom they are pastors for it makes Paul Barnabas and the Apostles to be no pastors to the Gentiles and to the heathen to whom they preach and maketh the Apostles as Apostles to be no pastors 2. Synods from Act. 15. and Act. 13. may lend men authorized with pastoral power to heathens to spread the Gospel and private men as no pastors but as private men are intruders authorized by Mr. H. for they have no promise such as pastors have by Mat. 28. 19 20. Mark 16. 15 17. Ier. 1. 6 17 18. to plant Churches among the heathens nor is there a warrant to say that Evangelists are ordinary officers left by Christ to plant Churches If Richard Hooker have any ground from Eusebius or Scripture for Evangelists now or in Trajans time he must shew that they have the gift of Tongues for how could Evangelists be fellow-helpers to preach the Gospel to the Churches planted by the Apostles if they were not an extraordinary office onely See those Divines in the margin and my learned and dear Brother M. George Gillespy Miscel. quest c. 7. If the Church should send any to the heathen any way ripâ— for the Gospel these could be no other than ordinary pastors to them I omitted that of Mr. H. There is nothing Act. 1. but any one might have done Ans. If he mean that any one private man might have chosen Apostles he speaks wonders if he mean Peter might have called Matthias to be an Apostle 1. It s without practise that Apostles could call Apostles 2. It follows not therefore it was not a Synod Paul did more in writing Scripture than if alone he had penned the decrees Acts 15. 16. 4. But Mr. Cotton and all his Brethren will deny M. H. his Consequence Ergo there is no Synod at all Act. 15. Mr. H. If the Apostles by extraordinary power cared for the poor Acts 4. Ergo there was a Synod Ans. The Antecedent is not mine but false 2. There was no doubt but ordinary pastors might oversee the Poors goods of many Churches CHAP. XI Of the National Church and the lawfulness of a National Covenant MR. H. The greater authority of the politick whole body saith Mr. R. should help the weaker parts 1 Cor. 12. 23 26. Ans. It s true but there is no National Church under the New Testament to help the congregational Church nor are Churches Christian now in Worse â—ase than the Church of the Iews for they had a High-priest and a National Worship at which they were to meet three times in the year Ans. That there is an integral Church Catholick which is more than National is proved 2. Our Brethren allow the association of many Churches for help of counsel and the Proposition that is granted by M. H. is as true for Church help as is said associated Churches could not yield for union in peace and truth except they made one visible body united Natura conjugatorum hoc â—vincit 3. Visible and professed covenanting with God makes a visible Church Gen 17. 7. Deut. 7. 6. For thou art a holy people unto the Lord thy God Deut. 10 15. Onely the Lord had a delight in thy fathers Abraham Isaac as a covenanted seed and Church Gen. 12 1 2 3. 17 6 7 8 9. to love them and their seed after them Now the seed of Abraham visible covenanted by M. H. his confession was a visible Church before they had an High-priest or a Temple or a National Worship in Abrahams house Ergo the High Priesthood and National Worship was accidental to the visible Jewish Church If it be said Yeâ— but they were in Abrahams time a congregational Church It s answered Yet then Priesthood Temple and National Worship differenced not the Church of the Jews from the Church of the Gentiles Our Brethrens Argument in this is of the same stamp with that of the Murtherers of Steven Acts 7. Steven all along in his Apologie refutes them and â—aith the Jews were a true Church in Egypt when they had no Temple no Ceremonies no National Worship but by faith onely rested upon the promises So Calvin Gualther Bullinger Brentius Marloratus Beza contend that Steven his Apologie had been impertinent if this had not been his scope 2. They were a visible Church in Egypt multiplied above an hundred congregations Exod. 1. 9 11 15. more in number than the Egyptians and the Lords covenanted Church Exod. 3. 6 7 8. 6. 7. 8. obliged to sacrifice to God Exod. 8. 29. and did eat the Passover and were circumcised in Egypt Exod. 4. 24 25 26 12. 1 2 3 c. when as yet Aaron was not consecrated High-priest and there was no Temple nor any National Temple-worship thrice a year at that time in the world 3. When Priesthood Temple-National-worship thrice a year sacrificing are removed Iudah remained in the Babylonish captivity the visibly covenanted people of God obliged to pray to him with their faces toward the Temple 1 King 8. 35. Dan. 6 10 11. and this is no more one National worship than the hearing of the Word and receiving the Seals of the N T. are one National worship to all the Protestant Church-members in Scotland 4. That which is common to Gods people of the Jews and to Egypt and Assyria and the people of God in the Gentiles is no distinguishing character differencing the Jewish Church as National from the Christian Church as not National Quae sunt communia â—a non distingunnt But to profess say and swear by the Lord and give him publick Church-worship agree to Egypt and Assyria and to Kingdoms and Nations of the New Testament as to the Jewish Nation as Isa. 2. 2. It shall come to pass in the last dayes under the New Testament v. 3. that many people shall go and say Come ye and let us go up to the Mountain of the Lord to the house of the God of Iacob and he will teach us of â—ù wayes c. So Isa. 19. 25. God shall bless thus saying Blessed be Egypt my people and Assyria the work of my hand and Israel my inheritance Which the seventh Angel declares to be fulfilled in the New Testament Rev. 11. 15. The Kingdoms of this
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 â—f 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 Subjâ—ctâ— 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
of the Churches c. 1. sect 1. pag. 2. prop. 3. For all the joyning of faithful Christians into the fellowship and estate of a Church we finde not in Scripture that God hath done it any other way than by entring all of them together as one man into holy covenant with himself to take the Lord as the Head of his Church for their God and to give themselves to him and one to another in his fear c. M. R. 5 Arg p. 83 84. Read for this a Judicious piece of my reverend and learned brother Mr. R. Baily his disswasive from the errors of the time and the disswasive vindicated An. 1675. All are converted in ordinary by private men or by no pastors by our brethrens way Survey par 1. c. 11. p. 55. By our brethren pastors convert not Indians Way of the Church c. 1. pro. 5. sect 2. p. 6 7 8. Survey par 1. c. 4. 7. p. 87. The way of our brethren doth destrâ—y the ministry Calv. Com. Gal. 2. incitavit ad sanciendum Ministerii societatem Pelican ib. Synod Paulus primarius fuerit inter Apostolos Pareus in Collegium Apostolorum nos receperunt Pisc. Me pro Apostolo agnoverunt Diodati Beza Symbolum nostrae consensionis dextram dederunt Hieronym Gal. 2. Many Churches may put forth a Church-power upon one Church associate as Iames Cephas and Iohn Gal. c. 2. as Apostles received Paul into the Colledge of Apostles Pag. 88. Some chiefe and ordinary church-prophesying and church-praying is given to the unofficed church as to the only kindly subject by Mr. H. Mr. H. Survey par 1. c. 8. p. 52. Mr. H. par 1. c. 8. pag. 89. Mr. H. is dubious what is the instituted Church in the New Testament Way of the Church of N. E. c. 1. sect 1. pro. 1. pag. 1 2. Pa. 8. par 1. p. 90 91. Mr. H. makes a Church without Rulers to be a Ruling Church to ordain officers and excommunicate Mr. Cotton Keys c. 4. par 2 as the Presbytery cannot excommunicate the whole church though Apostates for they must tell the church so neither can the church excommunicate the whole Presbytery because they have not received from Christ an office of rule without their officers M. Cot. contradicts M. H. There is no warrant in the word for a male Church-ruling and admitting members ordaining excommunicating officers and yet that is void of rule and office The Epâ—… to Timotâ—… Titus are neâ—… ther written to them as to Prelats Pastors of Pastors nor to unoffic'd christians nor to them as Evangelists but especially as representing Elders to be a copy to officers to the appearing of Christ. Pauls Presbyt cap. 4. ans to ar 6. p. 45. Page 90 91. The Logick of Mr. H. God set officers in the Church Ergo the Church without officers is a ruling Church before they have Rulers is naughty So Mr. Robinson Justif. of Separat Pref. p. 9. Bishops and Elders are the onely ordinary Governors in the Church But not essential to the Church Sure they must be essential to the governed Church Mr. Robinson ib. p. 295. Page 92. By Mr. H. the adjuncts beget the subject the sons the fathers The Churches Rev. 1. 2. are not a number of unofficed believers but the believers with Doctors and Teachers as shining Lamps Pareus Com. in Apocalyp in loc Candelabris assimilantur quia Ecclesia gestat facem coelest is doctrinae Pignet Apoc. 1. Quia in ea vâ—rum lumen lucet Marlor Quia in ea sunt Prophetae Apostoli Evangâ—listae quia lucent per saluberrimam vitae doctrinam Piscat Apoc. 1â— observ 39. Candelabra illa quae vidisti in vera Ecclesia instar auri splendet lucet pura doctrina So Diodati English Annotations Beza Mr. H. Survey p. 92. It is not a like in a Church wanting officers as in a civil corporation wanting Rulers Papists so argue See Jac. Gualter in Tabula Chronographic Secul 1. ad an 100. verita sect 1. p. 150. Page 92. It is not absurd that a politick body destroy its own politick being when they remâ—ve Lions Leopards which destroyed hâ—m Page 92 93. To remove the candlestick is to remove the Ministry and so the church is not a politick church any more Pag. 93. The way of the Churches of Christ in N. E. c. 1. sect 1. prop. 1. p. 1 2. Survey par 1. c. 9. p. 94. Officers can be no essential parts of the visible Church by Mr. H. his way Pag. 94 95. The two first Pillars of a Presbyterial Church to wit 1. framed Churches 2. Formal commissioners sent to Presbyteries are to us no pillars to Mr. H. they are People that are no stewards have no authority to censure or thereby to edifie How pastors are regulated in the exercise of their calling Survey c 〈◊〉 par 1. p. 99. The Churches united have more power extensively after they are united than before but not intensively in nature more Actual voluntary combination is no pillar of the Presbyterian Church Page 99 100. Twelve pastors feed 12 congregations in Jerusalem or in some large city in coÌ„mon not being fixed any of them to any one congregation all the 12 are pastors to all the 12 congregations yet it is not possible physically that any one man can reside in all the 12 congregations here shall be divers Non-residents Pluralists but not in a Prelatical sense The Elders of the Presbytery are fixed and proper Pastors only to one flock and Pastor in common in matters of common concernment to all the rest of tho associate Churches A Pastor may administer the Supper of the Lord which he doth as a Pastor to these of another Congregation yet is he not a fixed proper Pastor to those of another congregation Cotton Keys c. 6. n. 3. p. 25. Mr. H. Survey par 2. c. 2. p. 65. Way of the Churches of Christ in New England c. 6. sect 6. pag. 103 Hr. H. Survey par 4. c. 1. p. 1 2 3 4. Our brethren destroy Synods though they give them the name of ordinances of Christ. Mr. H. Survey par 4. p. 1 2 3. When no more is given to a Synod but to counsel and advise it is for that no more an ordinance of God then a private man or woman giving a counsel is an ordinance of God Private Christians and women giving counsel to men may as well be called an ordinance of Christ as a Synod Survey par 4. c. 1. p. 6. Pag. 101. A Pastor constantly feeds his own flock and administers the Lords supper to forty persons of forty congregations about as Mr. Cotton and Mr. H. grant but he hath not fourty pastoral offices for that Mr. H. Survey par 2. c. 2. p. 65 Way of the Churches of N. E. c. 6. sect 6. p. 103. Survey par 2. c. 2. p. 65. Pag. 102. The place Mat. 18. is mistaken by our brethren contrary to the scope and to the minde of Fathers Doctors Divines
Councels Martyrs So widely D. Bils mistaketh the place Mâ—t. 18. Perpet go vernm c. 4. Why only the nearest Churches have real hand in healing offences The differences betweene Elders governing in the Presbytery or Classis and of the same Elders in their fixed congregations Page 103. Mr. H. sets not down M. R. his words perfectly but often in halfs scarce that as here A pastor is not a pastor onely to the assembled congregation as Mr. H. saith but also to them all severally and to this or that single person of the flock M. H. pag. 103 104. Though pastors in a Synod by M. Cottons grant put forth pastoral acts upon many congregations yet shall it never follow that they are proper fixed pastors to these congregations so neither doth this militate against a Presbyterian Church Page 104. See Bilson perpetual Government c. 5. c. 12. Pastors can exercise no jurisdictioÌ„ being separated from the court but pastoral acts of teaching they may in private exercise and that from house to house Pag. 104 105. Sitting in Court gives no new power of office to elders but they cannot put it forth in formal jurisdiction but in the Court. It s a mistake all along in Mr. H. thâ—â— if an Elder put forth pastoral acts in a Synod or in a Presbytery to this or that congregation that therefore he is a fixed pastor to this or that congregation How wide Mr. H. is in his Logick the Presbyterian Elders determine of special actions persons for species determines the act of the genus Neither to be an Apostle nor to be an ordinary Pastor doth so give right to any to feed the flock in Macedonia nor in Bithynia in this flock and congregation and not in this without the intervening of some special call of God Pag. 106 107. The separating of ruling and teaching in Pastors in regard of office is unlawful but the separating of them in acts and objects is not unlawful but necessary See Bilson Perpetual Government c. 5. c. 12. M. H. doth no less separate ruling teaching then Presbyterians do One may be both a classical Elder to the associate Churches and a fixed Elder to a single congregation as the same man is both a Grand-father and a Father to divers children Pag. 107 108. Pag. 108 109. A Pastor fixed to a congregation may exercise pastoral acts of writing preaching to other congregations then his own Pag. 109. Pag. 110. A Pastor teaching one congregation fixedly and ruling in Collegio other associate Churches is no Prelate Pag. 100. Pag. 110. 111. Pag. 111. Of the onerousness and labour in governing associating Churches how it is the same with onerousness labor in counselling united Churches and how it is not the same The obligatition to brotherly help to my brother though it be as onerous as an obligation of teaching the flock it doth not tie me to the use of all the means positively to go all the world over and warn and admonish as the other doth Apostles were tâ—ed not as Apostles but as Christians to eat the Lords Supper in all Churches all the world over Pag. 115 116. Pag. 114 115. A man is tyed to use more means for feeding the single flâ—ck that he is a fixed Pastor unto then as a christian he is to use toward other churches Mr. Cotton Keys of the Kingdom c. 6. pag. 25. Pag. 117. Pag. 117. 118. A commission in a Presbytery is no new office but apower of order appointed by the God of order Pag. 119 120. Due right of Presbytery The votes of associated Churches added to the votes of the Elders of a congregation strengtheneth but hindereth not right proceeding except by accident Due Right p. 335. Pag. 120. The sounder part of the Church is the Church Pag. 121. How the ordinances are not conttary to the Wisedome of Christ though they attain not always finem operis Png. 122. How Pastors are Pastors in reference to the Congregation and how to the Synod and associated Elders Par. 1. c. 9. pag. 122. It is and must be the same office of a Pastor in reference to the congregation and in reference to the Presbytery Synods superior Pag. 114. Pag. 123. The classical Elder hath nothing to do with Prelacy Niceph. l. 8. c. 11. Sozom. l. 1. c. 14 Tripart Hist. l. 1 c. 19. Cypr. Epist. 80. Bernar. Epist. 80. Euseb. l. 10. c. 3. Hieronymus in Episto ad Titum ad Euagrium Epist. 85. ad Nepotianum de vita Clericorum Socrates l. 7. c. 35. Cyprian l. 1. Ep. 4 l. 4. Epist. 2. Concil Antiochen c. 14. Bernard in Canti Ser 77. Epist. 82. Brightm in Apol. 3. See Archiep. Spalaten de Rep. Eccles. l. 3. c. 1. Edwar. Didoclav in altar Damasceno p. 24 25 26 27. fere per totum Beza De gradibus Ministr c. 1. c. August Epist. 19. Whitaker Cont. 4. q. 1. c. 3. sect 30. Waldenses aut Aeneas Silvius Histor. Bohem. c. 35. Thom. Waldens Doct. fidei Tom. 1. l. 2. c. 60. Tom c. 7. Reinold Colloq cum Haâ—t A presbyterial Church was at Ierusalem Rome Thessalonica Ephesus c. Synod at Westminster The Apostles act as an ordinary Presbytery Act. 6. The Church of Rome was a Presbyterial Church The Church of Thâ—ssalonica of Antioch Presbyterian churches Steph. Cum aliquid temporis ibâ— consumpsissent Bâ—zâ— Aliquandiu tempore non parvo Lorin In Loc. non solum Pâ—trus sed Pauâ—us aliique Apoli Apostolici viri versati sunt Marloratus Hoc quidam exponunt quod sacer coetus in eorum dâ—iro cogeretur Pareus Com. in Rom. 16. Observemus veâ—o Ecclesiae nomen paucis fideâ—â—ous Christi nomine congregatis convenire ubi duo vel tres nemo tamen inde colligâ—â— Ecclesiam domâ—sticam esse infallibilem Bâ—za in Rom. 16. 5. Neque mirum est in tam ampla civitate distinctâ—s fuisse fidelium coetus Calv. ib. Horum itaque domum Ecclesiâ—m dixit non solum quia Christi fidem exceperunt sed quia hospitio credentes admitterent That sundâ—y Churches send messengers prove a meeting of the Elders of those Churches for all men women who are the Churches of the redeemed ones could not meet in one place M. H. Survey par 1. c. 3. p. 40. There is a Church-power in a Synod without and above a single congregation Mat. 18. cannot warrant me to gain no trespassing brethren in a Church way but onely the brethren of that congregation of which I am a member Narration of the practise of the Churches of N. E. p. 16 17 18. Way of the Churches of Châ—m N. E. c. 6. sect 1 2 3. Cotton Keyes Par. 1. c 9. sect 3. p. 125. The independence of a Church in an Island is its affliction not its power There are neither the same perfect operations nor the adequate and complete end of edification in a Church in an Island Pag. 126. The non-existence of associated Churches addeth nothing to