Elect of God have Ioh. 10. 27 28. except women aged children servants be excluded out of the number of the sheep of Christ this is a turning of the Gospel upside down to Popishly confine all the Priviledges of Saints the anointing the spiritual disceâ—ning what key will open the heart to some few male-believers 1. Aged 2. Incorporate so and so But I retort it thus To whom Christ hath given the onely qualifications spiritual of Rulers endued with power of judging those hath he called according to the rule of the Gospel to be such Rulers and they must dig their Lords talents in the earth if they improve them not for that end But the Lord hath given to all Beleevers as Beleevers of the same or of another flock whether in Churches this way or not to women as to males in some measure the anointing grace to know Christs voice Ergo. 2. Let it be observed that the tongue of the learned Esay 50. of which Mr. R. spoke to absolve and open heaven to a man swallowed up with griefe and a gift of a son of thunder to shut the gates of heaven against the obstinate and such as are to be delivered to Sathan are not required in the exercise of the keys of the Kingdome but onely such gifts as are in women is this a good frame of Church discipline Mr. H. God gives to men no calling to a place but he gives rules how they are to order and direct themselves in it But the Word hath no Canons how the people should order the Keyes Answ. Matth. 18. 15. If thy brother c. The Lord points his finger to the Fescuâ— and says Build up one another in the most holy faith 1 Thess. 5. 11 12 13. 2 Thess. 3. 14. Heb 13. 17. Rom. 16. 17. Observe those that cause dissentions among you c. Ans. My Argument is mistaken If there be Rules in the Word how Officers should acquit themselves 1 Tim. 3. 1 2 c. how Judges Kings c. so ought there to be Rules how unofficed brethren the onely Judges for Church-officers do but order and regulate judging as our Brethren say should behave themselves But this is not by our Brethrens way 2. The Reader may observe all along that Mr. H. and his way lays the Ax to the root of the Ministery for he ascribeth the Church acts of office of opening and shutting heaven of the learned Tongue of Excommunicating c. to unofficed men or then he denies that there is any necessity of such in judging and ascribes such acts and qualifications as are in women to their judging Church the very way of Anabaptists and rigid Separatists 3. Mat. 18. 15. shall make every Church-member brother or sister who are to gain by admonishing one another a Church-Judge to exercise the Keyes one over another I thought the power had been given not uni sed unitati to brethren in the Judicature not to stones scattered The edifying one of another and comforting one another and withdrawing from dividers are acts of love required of men women and of Christians of all ranks and by no word tied to those of the same single congregation but to all the Catholick Church should not women withdraw from dividers and therefore these places 1 Thess. 5. 11. 2 Thess. 3. Rom. 16. are abused 4. Ambrose Theophylact Oecumenius Paraphrastes Beza Calvin Marlorat nor any Interpreter dreamed the place Heb. 13. 17. was meant of unofficed brethren who watch and must give an account for souls yea Mr. H. expounds it of officers and yet he cites Heb. 13. 17. Obey them that are over you in the Lord i. e. Brethren of the male-Church obey brethren Mr. H The prwer of the Keys is larger then the power of office and therefore the Lord requires not so much abilities in the brethren as in the Officers Ans. The difference is said not proved 2. If God require the highest abilities in officers to the laying on of hands 1 Tim. 5. 22. to the highest censurer 1 Tim. 19. 20 21. compared with 1 Tim. 3. 1 2 c. 1 Tim. 3. 6. 7 c. then he must require these same far more in brethren the first and proper subject of all power or then the Lord calls them to highest actings and promises to them no gift to or for these highest actings such as delivering to Satan cutting off of members Mr. H. The Keys are given to Peter as representing Church guides Matth. 16. not excluding the consent of the people Ans. We so give the power radically and fiâ—stly to the Church of Believers as by them we communicate office power to the Elders though they be not the first subject Ans. Such a shifting of office-power from the Church of believers which yet is but the third part of the redeemed single Church to Elders if Christ teach Matth. 16. or elsewhere we rest Mr. H. If the Keys be given to the Church the house of wisdom Prov. 9. 1. of God 1 Tim. 3. 15. Heb. 3. 4. builded by Pastors Teachers Ephes. 4. 11 then not the Church of Believers without Pastors Mr. H. the assumption fails for a Church without Pastors is wisdoms house as we proved and is Act. 14. 23. Ans. Mr. H. answers nothing to the places Pro. 9. wisdom hath maids and a table the house in which Timothy was to walk was built by officers Act. 20. 28. 1 Tim. 3. 1 2 3. 1 Tim. 5 17 Give us a pattern of your homogeneal Church for clear it is the Church Act. 14. 23. was the Church of believers no politick ministerial Church until Paul and Barnabas with the free election of the people made them a politick Church so until Titus ordained Elders the Churches of Creet bear the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cities and though these Cities were Churches yet could they exercise no politick actions nor frame Organs official to themselves until the first founder made them politick ministerial Churches Otherwise as Paul and Barnabas exhorted them to continue in the faith so they should have commanded them to use that radical power to create officers and not have encroached upon their power of the Keys Mr. H. Paul charging the Elders to feed the Flock or the Church Acts 20. implyeth there is a Church distinct from feeders Ans. No doubt there is a flock of redeemed and fed ones of men women children 1 Pet. 4. 2. Iam. 2. 2. Act. 15. 35. that were of late Catechised Gal. 6. 56. different from watchmen but Paul bids the feeders censure the grievous Wolves v. 29 30. but he bids not the fed Church do it far less implyes he that the third part of the redeemed was the male-Church and did or could exercise discipline over both officers and women servants and children Let us see that implyed Mr. H. If they want Officers saith Mr. R. they want the power of edifying Ans. They want the power of edifying as an
it destroyes the ministry faithful Apostles and Pastors calling who are sent to gather into Christ all the invisible members of Christs mystical body and to make them visible professors And whereas he sayes that this direction of Paul to Timothy was to continue to all succeeding officers to the end and that in all particular charges given to them is truth seen through a cloud 1. This direction in these Epistles was to continue to all succeeding officers Ergo the laying on of hands and ordaining watchmen and Bishops and this direction appointing Elders faithful men able to teach and the rest belonging to the Keyes must bâ— gâ—ven to officers not to the male Church 2. Here is some succession of godly Pastors to the end to all Pastors and Elders with such qualifications as a Bishop must be blameless c. 1 Tim. 2. Deacons must be such c. the direction is givâ—n to all succeeding officers to the end why not rather to the first proper subject of the Keyes to the male-male-Church 3. That 1 Tim. 3. 15. The house of God is the pillar and ground of truth and the body of Christ for the perfecting and edifying whereof Eph. 3. 12. Christ gave Apostles Evangelists Pastors and Doctors 10. 11. is the single particular independent Church Salvo mâ—liori judicio saith Mr. H. in his conjectural modesty is contrary to all Scripture and this is the very Church builded upon the rock against which the gates of hell shall not prevail and upon this account hearken to Mr. H. his distinction Mr. R. propounded an argument never yet answered to prove that the Church builded upon the rock cannot be the single visible congregation against Papists Socinians and our Brethren That Church is here Mat. 16. understood against which the gates of hell shall never prevail but against the visible independent congregationall the seven Churches of Asia now are fallen away Church the gates of hell hath prevailed Ans. This or that particular Church or congregation may fall away but there must be a Church universal existing in its particulars this or that Church which Christ will have while the world continues Eph. 4. 11. D. Ames medulla l. 1. c. 31. 37. Ans. To begin with what Amesius saith it s utterly impertinent The title of that Chapter is of the Mystical Church the members of which can never fall away but must be until the end of the world as the title of the next Chapter is of the instituted Church yea Amâ—sius saith this place Matth. 16. is a special promise made to those built on a Rock to the Militant Catholick Church and to real believers onely not to hypocrites Mr. H. by this teacheth the Patrons of the Apostasie of the Saints a distinction useful for their Errour So cinus saith The places which saith They are saved who are written in the Book of Life before the world was do not speak of some particular man thâ—â— or that as Mr. H. this or that single Church may fall off the Rock but some kinde of men and therefore Mr. H. renders this a comfortless doctrine which Christ makes a singular bulwark of Faith and Consolation to single persons Peter Mary who believe and are built upon the Rock that such shall never fall away but this or that congregation of some few persons though true and real believers may and do fall away This is the down-right Apostasie of believers 2. This strongly savours of the Jesuit Ruiz his Necessitas vaga though Mr. H. hate Doctrine and Way when his sharp engine sees them when a thing is necessarily to fall out in upon or about the kinde of men but not in or upon this single man as it is infallible and necessary that there be war and be peace and that there be husbandmen and be sailers but God determines and bows the heart of no single man to be a husbandman rather than a sailer he might say to be a King rather than a poor Beggar This kinde of necessity is against the providence of Gods special care as to great things as to Kingdoms Dan. 4. 32. so to all smaller things the stirring of a Sparrows wing Mat. 10. 29 30. the hair of the head the growing and withering of a gourd Ionah 4. 6. the motion of a worm eating the gourd which confused providence Suarez Cumel Ledesma forsake as shameful 3. The particular Independent congregation is either built upon the Rock unmoveably by a promise of the Gospel as no Divine can deny that the grace of perseverance if such a grace as it must be be granted for by Nature men persevere not is given by a Gospel-promise or by no promise But men persevere without any Gospel-promise as the Sea ebbes the Wind blows which yet cannot be said if a promise there be then when this particular Church falls away Now Mr. H. grants the Apostasie of this or that particular Church of Ephesus from the Rock and the prevailing of the gates of Hell against the single man or Independent Church of Ephesus for he saith the place Mat. 16. The gates of hâ—ll shall not prevail c. is to be meant of the Church Congregational existing it its universal nature in its particular Congregations then he must mean that some one single congregation of Ephesus or Sâ—… may and do fall off the Rock which is a clear Apostasie of the Saints for it cannot be said this or that single Church shall fall away so being they pray and watch For 1. That is the very thing which the Arminians and Socinians say on this place that the Church Mat. 16. 18. remaining and persevering a true Church remains unconquered by death and condemnation 2. Praying and persevering in praying and watching thereunto Ephes. 6 18. is a great part of persevering and so persevering is promised upon condition of persevering and therefore Mr. H. must betake himself to a more unthrifty shift and quit the place Mat. 16 and so gratifie Arminians and Socinians who say that it proves not the perseverance of the Saints and so must say that the building of the Church upon the Rock is the Lords continuate act of forming single societies upon the Rock Christ giving them victory over Hell So that he miscarries and â—â—lls from his intended end in keeping this or that single man or Church upon the Rock but yet obtains his principal end in keeping the universal nature of man and of an Independent Church upon the Rock A more confused providence than ever Pelagius or any devised and a singular gratifying of Jesuits and Sociniam 3. If the keeping of believers 〈◊〉 Saints upon the Rock Christ so that the gates of 〈◊〉 shall 〈◊〉 prevail to throw them off the Rock and put those that once were justified and by faith built upon the Rock Christ in a state of condemnation be referred to the Deâ—rce of God then must God have made the same general confused
Iohn now dead and that relation between Thomas and the dead man is gone Ergo Thomas himself as a man and his other relations to all other sick persons who call for his medicinal labours perish Reason and Logick should perish in the man who should so argue Mr. H. If a person or Presbytery have Ministerial power they must execute it in their own persons and places they cannot delegate any supernatural power or saving quality or habit to another the mystery of iniquity in some measure hath eaten into the Presbytery They have taken power to ordain before election and make indefinite Pastors and have taken all power from the people Ans. 1. The issue is the male-Church only hath this power to make and unmake officers and they have of late being not the fourth part of that which they call the onely visible Church of Redeemed Ones taken all power of Censures so that the rest have no consent which is a popish domineering over their faith whereas we hold the Church not consenting Censures are not to be drawn out at all here is more popery and bratish domineering over the consciences of the officers in point of Heresie to speak nothing of divers points of Popery Anabaptisme Socinianisme that goeth along with this way 2. That the Churches cannot delegate a power to Paul and Barnabas their messengers to determine in a Synod according to the Word can be denied by none but such as deny Synods contrary to Act. 15. 3. Nor knoweth the Scripture any rule from civil Corporations who both make and chuse David and Saul Rulers and Kings to infer that the male-male-Church cannot preach nor administer seals but they both create and chuse Spiritual Officers We may long call for Scripture to prove this but in vain it is a Tradition that we must believe because so say our Brethren Nor is it Episcopacy for Timothy and Titus to ordain Ministers in a joynt society in collegie Episcopal Monarchy in Pope and Prelates Nor is it to ordain Pastors indefinitely when it is done both with consent of the flock and in reference to a certain flock It s true 1 Tim. 5. 22. Tit. 1. 5. there is no mention made of a Presbytery nor is there mention there of a congregation but Timothy cannot preach in season and out of season 2 Tim. 4 1 2. nor can he rebuke before all these that sin publickly but in the congregation 1 Tim. 5. 20. So neither can Timothy his alone prove the Deacons 1 Tim. 3. 10. for the Apostles Acts 6. did it not nor would he 〈◊〉 a prelatical Monarch his alone lay on hands and call to the Ministry 1 Tim. 5. 22. 2 Tim. 2. 2. for the Scripture saith a Colledge did it 〈◊〉 13. 1 2 3. 1 Tim. 4. 14. and Papists have the same ground but it is groundless that the Keyes were given to Peter only Mat. 16. and there is no word of a Presbytery and Christ saith Iohn 21. thrice to Piter only Lovest thou me feed my sheep And there is no word of a Colledge of Apostles but our Divines with Ierâ—m Cyprian and the Fathers say equal power of feeding and power of the Keyes was given to them all at a Synod Mat. 28. 19 20. Ioh. 20. 21 22 23. Acts 〈◊〉 8. and the same objection Prelates moâ—e Nor shall we be against Iunius Melancthoâ— Whitâ—aker Danaeus The jus and right of ordination is in the Church as in the virtual subject to wit in Elders and people But our Brethren must have a sole male-Church of Brethren But we may well say the calling in concreto is that which these Divines meanâ— so Melancthon saith the calling contains jus â—ligendi vocandi ordinandi Other Divines speak more accurately as the learned Professors of Leyden who beyond all doubt follow Cyprian Mr. H. These in whose power it is whether any shall rule over them or no from their voluntary subjection it is that the party chosen hath right and stands in possession of rule and authority over them It holds not which Mr. R. saith Now ordination is an act of jurisdiction such as to send an Embassador but that an Embassador consent to go such as is election is no act of jurisdiction for a Father to give his Daughter in marriage to one is an authoritative act of a Father but for the Daughter to consent to the choice is no act of authority Ans. True consenting gives nâ— power but the peoples giving of the pastor authority ever them their calling and by willing subjection delivering up themselves to be ruled by him in Christ iâ— an act of power That is false whith Mr. Ball and Mr. R. say If the people could virtually give being to Pastor and Teacher then they might execute the office of Pastors and Teachers for Aldermen châ—se the Mayor Souldiers the General yet nonè of them can execute the office of Mayor and General Ans. 1. The proposition is printed in other Characters and hath nothing found in it nothing of Scripture or reason to prove it and is a needy begging of the question Those in whose power it is whether any shall rule over them or no c. Mr. H. seeing himself widely out durst not assume But it is in the peoples power whether any rule over them or no c. This the assumption must be or the argument is non-sense It s not in the peoples power whether any rule over them or no. More wild Divinity is scarue heard of it must then be in mens power whether there be Rulers Apostles Pastors Teachers in the Church and Government or none at all but Aâ—archy and confusion but a Divine institution was never in the power of people but Christ Jesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gave instituted and ordained Apostles Pastors and Officers in his house Eph. 4. 11. 1 Cor. 12. 28. 2. The proposition is false and never proved That their voluntary subjection whose it is to chuse officers gives formally and causaâ—ivâ—ly right of ruling to the chosen I thus resort it to shew the falshood of it Then the sick man in whose power it is to chuse Thomas to be his Physician and no other man he gave causatively right and being to Thomas to be a Physician Then 2. he in whose power it is to chuse Iohn and no other to build him a house he in whose power it is to chuse Richard to be a School master to teach his Son and no other School-master he gave causatively right and being to the party Iohn so chosen to be a Mason and to the party so chosen Richard causatively right and being to be a School-master Nothing more false Iohn was a Mason Richard a School-master before their chusers were born Nothing follows but the sick mans choice made Thomas a Physician not simply but to him only and so must we say of the other two and multitudes of other examples And â—o nothing follows from Mr. H. his argument but only
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
the Church from the East to the Weâ—â— which fills all the World De prop. Evangil l. 1. c. 3. pag. 8. then it s not one single congregation Gregorius Nuzianzâ—nus Orat. â—8 de 〈◊〉 partis The people give their consent only to ordain the Bishop And this election of Bishops ibid. page 480. iâ— to be committed to the cleaner part of the people to sacred Ministers and to our Nazarites and not to the foolish and rash common people tum eximia ac purissimae pâ—puti parti hoc est 〈◊〉 Ministris nostris Nazarâ—â— quibus vil solâ— vel potâ—ssimum 〈◊〉 〈◊〉 illes commitis opâ—rtebat sic enim nunâ—… Ecclesia 〈◊〉 esseâ— ac non 〈◊〉 qui opibus potentia 〈◊〉 magistratees notat aâ—â— stultae ac teâ—erariae plebi It s clear that Nazianzen gives a presidency to Teachers over the Church when he forbids that young men before they have hair on their face be 〈◊〉 to reach old men and they object saith he Daniel but that which rarely falls out is no law to the Church one Swallow makes not the Spring but election here by Nazianzen is put for the whole calling of men to the Ministry The Church of Byzanâ—… 〈◊〉 commended for discipline by Nazianzen See in the Church a Councel of Prebyters decored with age and wisedom an high Senate which they all honoured nor did he in a grave Synod decâ—… the praises of the discipline of a single congregation Nazianzen hath a savory discourse of the order and gifts and variety of members in Christs body and cites 1 Cor. 12. 28. not of a single congregation For 1. he saith we are all one body in Christ 2. He saith there are in the Church Apostles Prophets c. the eye walks not but is the Captain nor does the foot fee but walk and move from place to place nor doth the tongue receive sounds that is proper to the hearing nor doth the â—ongue speak but the tongue c. And 3. he speaks of a number of Prophets of which two or three prophesie by course and one Interprets Basilius Magnus Nicopolitanis Presbyteris Epist. 10. Tom. ult 〈◊〉 ex albo vestâ—â— defecis 〈◊〉 unus alter conseculus est 〈◊〉 adhuâ— corpus vestrum est per Die gratiam 〈◊〉 Basil. ciâ—â—bus Nicopolitanis disp Epist. 13. Tom. ult Dispensationes Ecclesiasticae fiunt quidem per 〈◊〉 quibus est illorum cura conoredita verum à plobe confirâ—antur Basil. Epist. 18. vol. ult Presbyteris Aâ—tiochiae solicitudinem illam quam 〈◊〉 Ecclistis Dâ—… ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui vobis tâ—tius 〈◊〉 〈◊〉 charitateâ— affectum exponâ—i At the first reading a Presbyterial body over divers congregations appears Theophylact. Every one of us is the Church and the House of God and if we continue in the faith confessed the gates of hell shall not prevail against us that is sins 2. The power of binding and loosing he expounds to be the power of remitting of sins which Peter hath and such as have the office 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of an Overseeâ— Theoph. If thy Brother offend thee thy Brother only of the same congregation whereof thou act a member saith Mr. Hâ—â—ker Nay saith Theophylact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose sin ye remit See saith he the Dignity of the Priests for it God who forgives sins but they are honoured as God On these words we judge those thâ—â— are within Are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christians judged by us but a more terrible Iudge shall judge those that are withâ—â— Isidorus Hispalens Episcopus The Church is called Catholick quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it is not limited to some countreys as the Conventioles of Hereticks but spread all the world over The conâ—…tions of Hereticks are only in ordinary not catholick but very rarely See him p elsewhere What saith these called the Canons of the Apostles deserve I dispute not they allow no Bishop to he ordained without two or three Bishops The Bishops of the whole earth that is from all Churches not congregations that was impossible were at the first Nicâ—ns Councel 318. in number subscribed A Bishop should be ordained by all the Bishops of the Province if that be heard by three the rest consenting by their Letters More then two hundred Bishops in the Councel of Ephesus condemned Nestorius Among the Articles of Ioh. Wiclif this is the seventh If a man be duely contrite for sin any farther confession is needless So our Brethren and Mr. H. his judicial confession before the Church is as superfluous and scriptureless before they be admitted and engaged members of the visible Church On the other extremity they faile who condemn Wiclif his eleventh Article that a Minister ought not to Excommunicate except he know first the man to be excommunicate of God And Ioh. Hush was unjustly condemned for desending Wiclif in these and the like Nor was it a damnable error that Ioh. Hush held that there is but one Universal holy Church as there is but one certaine number of men predestinate to glory Mr. Hâ—â—ker his new catholick abstract congregation divided in so many thousand little catholick Churches is too near to the Papists in this Iohn Hush before his Judges and accusers often professed that Christ limited not Jurisdiction and ruling of the Church militant to Peter only but gave it to all the Apostles and true Pastors but never to Mr. H. his male Church Theodores judgeth the Church builded upon the Rock Mat. 16. not to be a single visible congregation with Mr. H. which certainly perisheth but the company of chosen believers builded upon the foundation of the Prophets and Apostles whoâ—e corner stone is Christ. And though this be one catholick Church divided all the world over habet domos à se invicem divisas and is one body of which Christ is head one company one City which cannot be said of one single congregation And 1 Cor. 12. ye are all the body of Christ not ye onely but all they who through the whole world believe Theodoret on 1 Tim. 5. shews that there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praefectura a power of receiving witnesses against Elders and of examining them before they be ordained This Ambrosius shews making Jews and Gentiles one body having one Baptism and the Apostles caput Ecclesiae the chief members of the Church As also the Doctors in the Church of Corinth dissembled or carelesly censured the Incest as Eli the Priest did his Sons Then there was a Presbytery to cast him out See if Ambrose gives the Keyes to Peter yes to Peter and Paul only and to the Rulers onely he saith inter ipsos Petrum Paulum quis 〈◊〉 proponatur incertum The same saith Ephraim Syrus of these two Gregorius Nyssenus Episcop frater Basilii Magni All we who are joyned to one body
passed any judiciall sentence of Magus as a reall convert nor yet as any non-reall convert and therefore to the eyes of reason and charity which need not to be plucked out but have their own use Magus when he is admitted a visible member is neither a reall member of the devil nor a reall member of Christ but a professor and the judgement of the Church is abstracted both from the eternall election and the eternall reprobation of Magus and from the reall conversion or the reall non-conversion of Magus And we desire one jot or word of Scripture where the servants Matth. 22. are thus limitted as M. H. supposeth invite none to come to the wedding of the Kings sonne but such onely as you judge to be really converted and cloathed with the wedding garment the parable saith no such thing but the contrary verse 9. as many as ye find bid to the marriage yea v. 14. saith the inviters have nothing to do to judge whether they be chosen or effectually called or not chosen or non-effectually called though one of them in themselves they must be And when the Maids of wisdome Prov. 9. are sent out reads M. H. of such a limitted commission see you call in and admit none within the doores of wisdomes house but onely such as you judge to be the spirituall new born children of wisdome yea the Maids expresly call in the fooles and the simple ones to be made wise v. 4 whereas M. H supâ—…oses they have eaten the dainties of wisdome before ever they come in aâ— wisdomes doore And so against common sense in lieu of an argument he beggs the question so If M. Hookers visible Saints onely be not members prove that there are such visible Saints first otherwise the Papists may say If our visible Bishop be not the visible head of the Church Then our non-visible Bishop may be head We grant all and then M. H. bids us yield to what he saith without probation and tells us it is absurd that his non-visible Saints be members and so his visible Saints are men in the moone to us and in reality of truth no such thing CHAP. IIII. The place Psal. 50. 16. What hast thou to do to declare my statutes is discussed and saith nothing for M. H. his visible members MAster Hooker his fourth reason These who are excluded from his covenant and medling with that as unfit they are not fit to have Communion with the Church for to that all the holy things of God do in a speciall manner appertain It s Gods house and there all his treasure lyes the keys of the kingdome are given to them to them all the oracles ordinances and priviledges â—o belong But these who hate to be reformed and cast away his commande they have nothing to do to take his covenant in their mouth Psal. 50. 16. Answer It is to be observed 1. that M. H. leaves the conclusion to the reader and sets down a proposition and an assumption all along such as they are 2. he never concludes what is denied ergo onely such visible Saints are members of the visible Church 3. he speaks most ambiguously such hypocrites are not fit to have communion with the Church What Church he knowes the question is of the visible Church onely for he grants part 1. c. 2. conclus â—3 pag. 27. 28. that such as are found to be corrupted and grosse hypocrites being now received members though they were not so when first admitted are so far fit to have communion with the Church visible as they must be tolerated and remaine members untill they be judicially examined convinced and censunes applyed for reformation 4 it is one thing to prove that open hypocrites should not be admitted members of the visible Church but it is the sinne of the so knowing admitters for which M. R. now disputes and a far other thing which M. H. proveth to wit it is not fit that hypocrites have communion with the Church what a lax disputing is this they that eat and drink unworthily 1 Cor. 11. 28. 29. and eat things sacrificed to idols 1 Cor. 10. 21. should not have communion with the Church in the holy ordinances would Paul therefore inferre such though converts are not to be admitted members of the visible Church it is not fit yea it is sin that either professed non-converts or latent non-converts have communion with the Church for their very profession of the name of Christ when there is no reality in the thing is a most sinfull unfitnesse in Magus in Iudas will it follow Ergo the Church sinnes in admitting Magus and Iudas 5. the state of the question is overturned for the scope of Psal. 50. 16 17. as Calvin Musculus Marlorat Diodati English Divines observe well is to presse a sincere reality in profession and to condemn outward sacrificing and crying we are in covenant with God not onely without repentance and praying and praising in faith 12. 13. 14. 15. 16. but when the so professing hypocrits were compartners with theeves adulterers c. v. 18. 19. 20. but the place speaketh not one jot that the Church ought not to have admitted such to be members of the visible Church 6. Let it be remembred that M. H. here makes the Jewish Church a sampler of the visible single congregations under the new Testament 7. and since all the holy things of God were committed to the Church of the Jewes Rom. 31. 2. Rom. 9. 4 15 Psal. 147. 19 20. Deut. 29. 10 11. If the Lord called them not nor planted them into a Church-frame nor admitted them members untill first they were contrary to these hypocrites Psal. 50 16. 17. and untill there was not onely a professed willingnesse to receive the gospell I speak the language of M. H. 16 pag. 28. but a practicall reformation in their profession Survey part 1. cap. pag. 14. 15. that they savoured so much as they had been with Iesus and if so be they must have been the true Israel in mens esteem before the Lord called and choosed them to be his people it must follow that God choosed not Israel to be his Church of free grace and love but when they were now professors and practically reformed and a people calling upon God in the day of trouble offering thanksgiving paying vowes loving instruction contrary to these hypocrites Psal. 50 14 15 16 17 18. which is grosse Pelagianisme and contrary to the word of God 2 Chron. 2. 11. Deut. 7 6 7 8. Psal 47 4. Psal. 78 68. 8. Nor is it true that all oracles ordinances and priviledges de belong to the visible Church as visible in M. H. sense i. e. to every single congregation for there is there may be a single congregation which there is not one chosen of God but all made up of such stuffe as Magus and Iudas yea and the promises of an everlasting covenant and the priviledges of election effectuall calling perseverance glorification
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
Now that is the true meaning of Mr. H. for this of Mr. R. must bide yet strong these that have no Church-power can put forth no Church-act Such as one Church may put forth toward another single Sister-Church as Mr. R. often granteth as one single man cannot excommunicate another yet one single man being a Pastor in a Church Judicature joined with the Church binding and loosing such as is Mat. 18. may give consent not private by way of counsel but publick by way of authoritative influence as a partial and collateral cause that Paul Gal. 2. be authoritatively adopted into the number of the Apostles that they be excommunicate who say they are Apostles but are not and do lye Rev. 2. and a married wife hath no marriage-power over any man but over her own husband nor is it to be heard which Mr. H. saith I but she may put forth an act of love and counsell to all men But I ask may she put forth a certain act of matrimonial love or perform a certain matrimonial duty to all men on earth this would be too near unchast acting So let Mr. H. answer whether these three Iames Cephas and Iohn gave Apostolick publick consent that Paul should be received an Apostle or only a private counsel If the former be said why contend we if the latter what more had Paul from the given right hand of these Apostles then he had before he was no more to them an Apostle then before yea more to three private Believers in Galatia contrary to the scope of Gal. 2. These Churches sent to the Parliament that way not representing the National Church and Kingdom covenanted with the Lord can give no Church-determination more then so many single Pastors yet it is an official judgement not a private judgement Mr. H. It is not warrantable that one not in office saith Mr. R. but a private Christian should pray exhort preside in the framing of a Church and in ordaining of Pastors Ans. The practice of the Church of Scotland will say to this we allow not publick prophesying of unofficed men Ans. 1. Here is ordinary prophecying such as that of the Apostle Peter at the calling of Matthias Act. 1. and publick Church-prophesying and praying such as is by the Prophets or presbytery of the Church of Antioch Act. 13. when Paul Barnabas were called to be Apostles to the Gentiles and since officers are but adjuncts of the Church to Mr. H. and separable accidents by no institution of Christ have pastors hand in ordaining pastors but the setled way till Christs second coming is that the male-Church kindly per se make and unmake all the officers which cannot be done but by Church prophesying of unofficed men 2. Expectants being pastors in fieri sons of the prophets by command of the prophets vi materiae for trial must prophesie that you cannot warrantably say from Scripture of your prophets LIB II. CHAP. I. Whether or not a company of Believers destitute as yet of Officers and combined together by this new Covenant be truely called and be in truth and indeed a Church MR Hooker moves the question whether such a company be a Church indeed by which he insinuates that it is a certain kind of a visible Church but not the only visible Church instituted by Christ in the New Testament Therefore Mr. H. stands obliged either to form the question in other terms or to shew which is the only instituted visible Church in the New Testament for the Discipline-book of N. E. saith that Church which Christ in his Gospel hath instituted to which he hath committed the Keyes the Officers Censures is coetus fidelium a combination of the godly called a particular visible Church And Mr. H. comes to our hand and so with a trumpet giving an uncertain sound he tells he speaks of the Congregational Church as it goes before Officers which is a Man in the Moon and proved by no Scripture at all Mr. H. The trumpet here gives an incertain sound M. R. expressions are so full of variety Ans. It is a groundless charge except you bring expressions of Mr. R. ambiguities which is not legible to the Reader I blow the trumpet alwayes against such a visible Church as Mr. H. forgeth by arguments from the word which are not answered Mr. H. A Church ministerial is taken two wayes 1. Generally as implying any delegate power in the exercise of any Church-acts under Christ. So a company of visible Saints hath power of admission of members and election of officers and in case they prove heretical to reject the officer and make him no officer All these are granted by Mr. R. Ministerial power is taken strictly as it includes an office power so it is not ministerial Ans. Mr. H. dictates but neither teaches nor brings one word of Scripture to prove a distinction that hath neither head nor feet 2. The members of the distinction are coincident for to ordain officers and excommunicate them is governing strictly and most properly as is in the second member And yet in the first member to excommunicate makes a ministerial Church largely so called The distinction is a begging of the question and destroyes it self for it is to ask whether visible Saints wanting such as are the only Governours and Rulers who are called in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 12. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 5. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 13. 17. Rulers be a ruling and a governing Church for a Society that doth ordain Elders and which censures them if heretical with excommunication must be a Ruling and so a Ministerial Church if there be any Ruling and Ecclesiastick Church on Earth If any say that a Society that appoints Stewards and Officers over the house and excommunicateth them is not a politick governing Society they may deny that the man which maketh use of reason is a reasonable creature And to frame a distinction and say a man is a reasonable creature in that sense is poor Logick We can give instances where the Presbytery ordains and layes on hands 1 Cor. 4. 14. and where Titus and other Elders are to ordain Elders in every City Tit. 1. 5. and Timothy and in him others are charged to lay on hands and ordain no man suddenly while he be proved to be a fit Officer 1 Tim. 5. 22. 1 Tim. 3. 10. and where Timothy and others with him are commanded 2 Tim. 2. 2. to commit the ministry to faithful men who are able to teach others Would Mr. H. shew so much for the power of Rule in a company of Believers void of Officers or give us a shadow of reason in the word from precepts practices promises for this new Church that ordains and excommunicates without Officers they should have something to say to this who upon good groun◠say they coyn a new Church of their own unknown to word Mr. H. indeed elswhere saith
same flock Ans. Take classical Elders as they are congregational Elders and that is all one as to say no classical Elders and then they are no teaching Elders and all that is gained is this a classical Elder as he is no classical Elder is a teaching Elder And so there is no distinction Ans. Such quirks become not grave M. H. What is a Synodical Elder Mr. H. saith a counselling Elder I reply that is no Elder but a counselling Brother or Sister But Mr. Cotton and our Brethren say better A synodical Elder is an Elder synodically teaching the Churches with pastoral and dogmatick authority without all power of jurisdiction that is a Synodical Elder as no Congregational Elder but as he judgeth in Synod is a teaching and a ruling Elder Then I infer that al Synodical Elder must be both an Elder and no Elder So animal as he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is non hâ—mo but he is vivâ—â—s It were easie to weary the Reader with many wild unsolid notions such like Ergo animal is homo non homâ— Mr. H. So a Pastor may be a teaching Pastor to one Church and a ruling Pastor to two or three or thirty This is a Bâ—shop Obj. The Bâ—shop arrogates thiâ— to himself alone Ans. Shew a rule of Christ why the Elders may not join many Elders to join with him for you have no rule of Christ to join many to him to rule many Churches nor hath he a rule to assume many to him Ans. Not any of the separation ever refuted with that strength of Scripture Reason Antiquity the domineeringg prelacy as the godly presbyterians in Britain and the reformed Churches But so many thousand Independent Monarchies and two Congregational or three Elders for a Deacon is for Tables Act. 6. subordinate in point of jurisdiction to none on earth is a more lively image of a domineering Prelacy then all the Presbyteries on earth 2. There is no rule to join other prelates or elders to a prelate an unlawful officer having power of jurisdiction the only proper pastor and all others are but pastors under him and his delegates But Mr. H. cannot say that the pastor of a congregation is an unlawful pastor to whom so many bastard pastors are added if he do this shall reflex upon his own way for the Synodical Elder is a pastorally teaching Elder to many Churches Antioch Ierusalem and also a teaching and ruling Elder to one congregation by our brethrens way Is the Synodical Elder therefore a pastor of pastors and a Bishop And Mr. H. cannot say but that there might have been divers congregations in Ierusalem and yet unformed Churches and that the twelve Apostles did feed and rule them all in common and so shall Peter teach one Congregation at once and rule many whom he cannot teach for physically it is impossible he can feed many at once and yet there was but one Presbytery and this we shall hear Mr. H. confess hereafter Ergo the twelve Apostles and Church-Elders feeding many Congregations not formed with fixed Pastors shall bring in such sort of Bishops as Mr. H. charges upon me Mr. H. If they do not both rule and teach they cannot fulfâ—l their Ministry Ans. How is it proved that Pastors cannot fulfil their Ministry except they both rule all the Churches with acts Synodical and their own Congregations also 2. How is it proved that there is a blank in the Ministry except Pastors both teach and rule these same persons some of the Congregation are so experiencedly taught of God that rebukes and censures of excommunication are never drawn out nor need to be drawn out against them never Interpreter so expounded Col. 4. Mr. H. If Pastors be Pastors and in office when they are out of Court then have they Church-jurisdiction out of the Court but the first is true Also censures shâ—uld be dispenced in the Congregation and there they must preach also Ans. Priests when not actuâ—lly sitting in the Sanhedrim Members of Parliament are Members sitting in the House and Pastors are Elders actu primo when not sitting in the Congregational Judicature Ergo they can exercise acts of jurisdiction out of Court in their Houses and may the Eldership preach out of the Court it is a shame to hear such Logick 2. Belike Mr. H. thinks it unpossible to dispence censures but the Elders must preach Ergo when the people excommunicate their whole Officers because heretical they must also preach pastorally for it is pastoral ruling and teaching which makes a fulfilling of the Ministry but the conclusion is absurd let Mr. H. see to it CHAP. V. The Argument from the onerousness of Presbyterial Ruling of many Churches and of Congregationally feeding of others against the Presbyterial Church are discussed MR. H. The classical course layeth a burden upon teaching Elders which Gods word never laid and which they are not able to discharge the Apostles appointed Elders in every Church to feed the flâ—ck not the flocks Mr. R. the way of watching over Sister Churches is as dreadful for onerous careful laborious watchfulness in the way of conscience as to be bound thereto by way of duty for this bond of lovely and brotherly consociation which is the foundation of Presbyterial governing ties us to doe no more in governing and helping other Sister Churches then if We had no further warrant to promote their ed fication then the alone relation of brotherly consociation The sentence is saith Mr. H. unperfect and therefore that it may reach his purpose I think is must be thus expressed the bond of brotherly consociation tiâ—th us to do no more in governing Sister Churches then brotherly consociation simply can do is true but impertinent to Mr. R. his scope which is to compare the bond and burthen between brotherly association and office-imposition as if there were a parity between them Ans. 1. The classical course layeth no other burthen upon teaching Elders by way of united jurisdictions in governing neighbour Churches that are the same body and have the same seals common as Mr. Cotton and his own Discipline agrees as I often cite then the way of Churches both associated by brotherly association and by Synodical and authoritative governing as the same Mr. Cotton teacheth and Mr. H. saith it is true but not pertinent and if it be true why contend we 2. That it is not pertinent to my purpose is denied Why Because saith he Mr. R. his scope is to make a parity and equality between the burthen of Brotherly consociation and of Office-imposition But that is a change of my words and therefore must lie upon Mr. H. as his not my words except they be wrested Nor is it my scope to make an equality in quantity as if there were as Mr. H. most mistakingly saith the like care onerousness and labour required in duties of Christian watchfulness in a brotherly way as in duties of office relation But in equality of
one differ in nature from the acts in the other it no more follows then this Peter laughs to day ergo it shall be rain to morrow That Elders must constantly and fixedly teach and feed the Churches whom they govern synodically is denied by Mr. Cotton and that they must put forth all the acts of the essence of the office and that constantly and fixedly to all the Churches congregational presbyterial synodical to which they are referred as pastors in their several relations respectively is most false Mr. H. If it be one and the same office of a Pastor to the Classis and to a Congregation as Mr. R. saith l. 2. 329. then the office relates one and the same way to both the classical and congregational Church then if the congregational Church be their proper flock so must the classical Church be quae sunt idem inter se sunt idem uni tertio Ans. the first consequence is naught If it be the same office then the office relates the same way to both the classical and congregational Church A Pastor hath the same office to the whole Congregation and to one single man to whom he preaches for he is not two Pastors one to the whole and another to the part An Elder is the same officer to Antioch and to the Synod at Ierusalem Act. 15. for he is not two officers in reference to these two But it follows not that the office relates the same way to one man and to all the Congregation nor is he referred to the Synod as the fixed and constant feeder of the Synod but he is referred to a Congregation of Antioch as their fixed and constant Pastor it is wild Logick that one and the same office must relate one and the same way to one and to ten hundâ—â—d to the adequate and to the inadequate correlate and these that are one in one Faith one Baptism one Lord one and the same Seals it will not follow that they are one every way but in illo uno tertio For the whole Congregations on earth are one in all the essentials of a Church one Faith one Lord but it follows not that all the Congregations on earth are but one single Congregation The thumb is referred to the hand as a member and also to the whole body as a member yet it is referred to the hand as a nearest and proper member but to the whole body in a more common relation as the toe is referred to the body yet is not the toe a part of the hand as the thumb is but both are parts of the body Mr. H. The combination of Churches gives no office and so no power to the Elders of many Churches for they were Elders before the combination Ans. That they were Elders before the combination and made and ordained by the laying on of the hands of the people which is your homogeneous Church is an unwritten Tradition 2. The tacit consent of Sister-Churches even before the formal combination is enough on their part who neighbour with them to make them Elders M. H. Would you see a Pastor that hath the formal essence of a Pastor and yet never did nor is bound to preach it is the classical Elder 2. The Pastor may preach in his own Congregation and Minister the Sacraments but 〈◊〉 Presbytery keeps the key of jurisdiction 3. The classical Elder is not bound to preach to them over whom he hath jurisdiction And this is the Bishop Ans. A bishop is rather a Pastor to Pastors then to the Churches Envy cannot say this of the Elders of the Presbytery 2. The formal essence of a Pastor is not in being fixed to one Congregation as a Husband to a Wife so that it is adultery to act as a Pastor either in a Synod or in another Congregation as Mr. H. teacheth for so Elders in a Synod Apostles and Evangelists should not have the formal essence of Pastors 3. It is false that he is not bound to preach and minister the seals to another Congregation or members thereof if he be called thereunto But the Bishop is a Byshop ex officio is bound to preach to none but a Sermon to the Clergy once a year and not that he may be a Bishop and never preach 3. The Pastor of a Congregation as a Pastor hath power of jurisdiction in Collegio and hath no majority of jurisdiction and ordination at all as the Bishop hath 4. The Pastor of a Congregation yea all the officers thereof poor men have no jurisdiction without the people yea the people without them have majority of jurisdiction to make and unmake all the officers which is the formal essence of a prelate by Mr. H. his way the prelate is the virtual Church tell the Church i. e. tell one single man the Prelate who need neither do by vote or consent of other Elders or people as the prelatical way teacheth Our Elders are neither over the saith of the people nor can they dispence censures contrary to the mind of the Godly So Mr. H. hath not found the prelate with us but the Male Church which is above all their officers and all others is the prelatical Church But what if the Elders meet and confer this powâ—r of sole Iurisdiction upon one man and make him more then a Moderator Ans. What if the firmament fall if they make a Bishop they make a Bishop I cannot stand but see more of the prelates their majority pride dignity priviledges in the Authors cited in nature and essence distinct from our Elders or from Synodical Elders against whom the argument fights with the like strength as against us What famous Independents have refuted prelacy I or a few can read Mr. H. What rule of Christ condemneth the Churches of error for giving the power of jurisdiction to one man but will condemn the iâ—vesting many Elders with jurisdiction over many Churches let Mr. R. give me one place of Scripture or one sound Reason for it that one may be a Pastor to a people by whom he was never chosen c. Ans. The places of Scripture that tell us the Elders of Ierusalem were over so many as their constant officers who could not meet in one Congregation declare they had jurisdiction over that Church otherwise Elders of that Church they could not be but they could not all of them be chosen their Elders constantly teaching in all the Congregations for that was unpossible And our grounds for a Presbyterian Church and for Presbyterian Elders are these 1. To appoint Elders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in every City Tit. 1. 5. Is to appoint a Colledge or Church-officers in every Church the Town or City of Samaria receiving the Gospel 1. As many even from the greatest to the least as were bewitched by Magus Act. 8. 6. 9. 2. Both men and women were baptized v. 12. and so were made a Church 3. The number being above the strength of Philip and so more then
officers binde and loose as officers nor hath Christ given this power to the officers as officers by this way of our Brethren For they say 1. That the Keyes were given to Peter Mat. 16. as to a believer not as to an officer 2. Officers to them are but adjuncts of the visible Church and the Keyes are given to the visible Church before they have officers and the people may make and excommunicate them 3. Here is strange work the Keyes were not given to Peter as an officer but as a believer and yet he useth the Keyes as an officer 4. The Church is not made Ministerial by us without the body exclusively wholly for Christs Government is voluntary nor ought any new thing to be concluded in our Assemblies while the people hear of it for if the Romans used rogare suadere legem and obtain the consent of the people thereunto far more are they not to be acknowledged as Church-laws that are to be obtruded upon the godly against their will and knowledge and much more if they be against the Word of God and former godly acts with consent agreed unto by the Church that is whether the people consent or not but yet without the body whether they exercise acts of jurisdiction or not for no act of jurisdiction is due to them and to exclude the consent of women no less interessed in practise of conscience than men is to be Lords of their faith Mr. H. The sixth argument refers to former proofs c. Ans. And Mr. R. refers to former Replies Mr. H. It s evidently false that there can be no complaint to a multitude for complaints may be made to a Parliament Ans. How can complaints be made to ten thousand of the Church of Ierusalem for that Church as Mr. H. grants pag. 128 129. met in sundry places not in one No Parliament or Judicature consisteth of such a number We cannot complain to the many Churches of Galatia of their wicked tenet of Justification by Works for they are scattered in divers societies and its unlawful say our Brethren to meet in their officers to exercise jurisdiction Mr. H. Arg. 8. The house of Cloe complained to Paul 2. Paul gives rules about the Elders receiving of complaints Ans. That house complained to Paul because his Apostolick Authority might have been helpful but they might have complained to any of the Church of Corinth Paul advises Titus to hear complaints to prepare them for the Church 3. If the people must consent tacitly to the censures before they be dispensed they must hear the complaints Ans. Paul gives rules and directions to Timothy 1 Tim. 5. 19. v. 1. and Titus cap. 2. as to pastors not as to believers concerning the manner of receiving complaints nor is there in Scripture Precept Promise or practise of believers to receive complaints we are surer than our Brethren and its safer to expound thi Tell the Church that is Tell Timothy and the Elders then Tell the Church that is Tell any member of the Church at Coâ—inth i. e. Tell any woman or servant for they are as essentially members as Timothy or any of the Elders 2. and must joyn their consent to censures because members must hear the scandals because they must tacitly consent before censures be dispensed it follows not that members must be told for the tacit consent of women is requisite for they may be scandalized or edified by the good or evil dispensing of censures as well as men 2. They may not converse with excommunicate persons more than men 3. Their consciences must not be Lorded over more than the consciences of men in the dispensing of censures 4. They must have a vote tacit or formal in choosing of a Pastor and must not take him blindly and complaints to women sons servants yea and the precepts of withdrawing Rom. 16. 17. 1 Cor. 5. 6 10. 2 Thâ—ss 3 14. 2 Tim. 3. 5. Tit. 3. 10. Ioh. 10. 11. oblige the consciences of women sons and servants then women may receive witness against Elders as well as Timothy 1 Tim. 5. 19 20. but with such qualifications and limitations For Mr H. maintains this connexion Complaints may be made unto the Church Tell the Church Mat. 18. to all without whose tacit consent there can be no proceeding to excommunication But without womens consent there is no Excommunication no Admission no Election Responde it a vol non Mr. H. The people may censure heretical Elders in an Island Ans. So they may in justa tutela aeterna salutis but not by the power of the Keyes 2. And so may the Elders remaining godly and sound remove with the Tabernable and Candlestick from a people in an Island if they dance to the golden Calf and be incorrigible Yea if the Elders and men in an Island turn Familists and the women sons servants remain sound Let Mr. H. shew what the sounder part of the Church may do And though women be forbidden authoritatively to teach in the Church 1 Tim. 2. 7. 1 Cor. 14. and publickly yet they may teach the younger women T it 2. 2 3. give a seasonable rebuke and counsel to men 2 Sam. 20. 16 17. 1 Sam 25. 23 24 32 33. and a woman a sister is to labour to gain a sister by Matth. 18. and that in a Church-way and women as other Church-members are to teach exhort warn according to their place as well as men Col. 3. 16. Rom. 15. 14. 1 Thess. 5. 14. Heb. 3. 13 20. 25. Let M. H. teach us how their faith is included in the men in these duties in consenting that a savoury man not an Heretick be their pastor Mr. H. Arg. 9. That Church is here understood to whom the Keyes are given Mat. 16. but they are given onely to a Classical Church Ans. The minor is barely affirmed Ans. My Argument is divided The minor is not barely affirmed The Keyes are given to Peter as representing Elders and Apostles to whom Christ saith Iohn 20. Whose sins ye forgive they are forgiven to whom he said As my Father sent me so I send you but this official sending is most undue to the people and its equivalent to that Mat. 28. Go teach and baptize But Christ said not to unofficed Brethren Receive the holy Ghost Whose sins ye forgive c. Go teach and baptize So Cyprian Mr. H. Arg. 10. of Mr. R. The onely apparent argument against this interpretation is weak and therefore this sense hath ne strength Ans. Both parts fail 1. There may be other Reasons given 2. It doth not follow that the different sense is clear because many better Reasons haply may be rendred than were alledged Mr. Ball according to his sagacity and sharpness of dispute seeketh far and wide where to finde where the word Church noteth onely the Elders but all cometh to this One may suppose such a sense Ans. 1. Mr. H. denies the Antecedent and the Consequence and proves both
congregation when that Church is dissolved are no more baptized and as Pastors cannot exercise pastoral acts but to their own Church neither can they act as baptized professors in another Church baptizing being a Citizens solemn incorporation to the Church and by this way to the Church independent only as a man that is only a free Citizen in Norwich cannot for that be a free Citizen in York or perform the acts of a free Citizen in all free Cities in England as he can perform them in Norwich And suppose that Norwich lose its freedom the man is a Citizen of no free City of England for as he is made solemnly by admittance into the Church into which he is baptized a visible member incorporated by Baptism as by his Burges Writ or Burges Ticket when the City is dissolved and no free City either his Burges Ticket to be a member of that City is null or then by his Burges Ticket he was made a member of all other congregations Iohn Baptist and the Apostles Act. 8. Ioh. 3. after a confession never asked for their conversion but baptized for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 straightway without delay even in the night for so the word noteth Matth. 21. 19. Luke 4 39. 5. 25. 8. 44. The Jaylor and his house Act. 16. Cornelius and his house Act. 10. the Eunuch the multitude of Iohn Baptists hearers were baptized members of the universal Church 1 Cor. 12. 12 13. where there was no particular congregation to receive admit them as members as Mr. Richard Baxter solidly observes nor is it worthy the refuting that the Apostles by an extraordinary power might baptize them though to no certain Church but Pastors now have not that power for the Apostles baptizing and preaching and administring the other seal differ not in species and nature from the ordinary pastoral acts of an ordinary Minister they speak with tongues work miracles as Apostles but they preach and baptize hic nunc as ordinary Officers And as to the other part the calling of a Minister so must be up and down as he officiates to his own Church he acts as a Pastor as to these of another flock he tenders the Lords Supper as a gifted man 5. Though a congregation be of Divine right and Paul be assigned to teach the Gentiles Peter the Circumcision Gal. 2. by an ordinance of God yet it follows not that Peter acts not as a Pastor when he baptizes Gentiles or that Paul acts not as either Apostle or Pastor when he baptizeth the Jews and that Paul was ten hundred times a Pastor and again no Pastor as God called him to act pastorally in ten hundred congregations and went from them for the call of Gods divine leading where to preach and where not in Macedonia not in Bithynia Act. 16. but the local division of congregations and provinces as the second General Councel defines and that the provinces that belonged to Ephesus were added to Constantinople as Socrates saith was from custom When the Bishop of Spalato defending the Supremacy of the Pope saith that he thus differs from other Bishops that he is universal Bishop of all the Churches on earth but other Bishops are Pastors of their own particular Diocesses and Chu-ches D. Ioan. Crakanthorp Chaplain to King Iames wrot a learned book in which he proves that all Pastors are Pastors of the Church Universal habitu actu primo as well as the Bishop of Rome especially because in General Councels 2. and without them they are to care for all the Churches on earth 2. That the particular designation of single congregations is by no divine right assigned by Christ but by the prudence of the Church 1. For if it were not so there could be no transporting of Ministers from one Church to another 2. Because Churches then could not be enlarged nor diminished nor changed which we see may be done Cyprian as most sound in many things so in this is to be considered we are saith he Many Pastors but we feed one flock We saw how Mr. H. was pleased to fall upon me because I said that every Pastor is a Pastor to the Church-universal by exhorting in Word and Writ yea by ruling in Councels and is not tyed as a Pastor to employ his labours to one single flock only we therefore condemn in our Brethren 1 That the care pastoral of any Church but of one congregation of which the man is Pastor Iure divino quasi glob◠affixus is perished since the Apostles died 2. That they distinguish not between a Pastor as he is a Pastor to all Churches as the Lord in providence shall call and between the same pastor as tyed to his single Church rather than to another by no divine right but the prudence of the Church which is not infallible 3. That it is utterly unlawful to transplant Pastors upon any necessity of the greater good of the Church against the law of nature Mr. H. 2 Arg. It s in the power of the Church and Fraternity to admit members Ergo to cast them out as appears in the admitting of officers Ans. 1. Observe the circular probation between this and the former Argument as is said 2. Give us one Scripture or jot where the Fraternity is either called the Redeemed Church for so women are not Redeemed or the governing Church for the officers are not Rulers or let Mr. H. give us a third Church 3. That the Fraternity onely and no women gave their tacit consent to the chusing of Matthias Act. 1. of the Deacons Act. 6. of the Elders Act. 14. 23. since their consciences were concerned and they are parts of the fed and redeemed Church as well as men can never be proved and who can deny women to be of the plebs people and fraternity as Cyprian speaks and of the brethren that Paul Iames and the Apostles wrote unto Doth not Cyprian divide the Church in stantes la psos were there not women that both yielded to the Persecutors and denied the truth and stood to the truth and suffered Reade Cyprian cited by Mr. Cotton and in other places M. H. 3 Arg. Either the people have a causal virtue in judging or onely a consent the latter cannot be To consent to evil is sin to dissent from a just sentence makes them to hinder the execution of a just sentence Ans. This is already answered and hath not the weight of the some of the water Elders have either a causal virtue in judging or onely a consent the former I see not how they have Mr. H. Mr. Tho Goodwyn and Mr. Philip Nye give them onely an authoritative directing power such as Parents have in the marriage of their daughter which is an authority extrinsecal which the Magistrate and Pastor in their kinde have but the Virgin hath the onely formal and intrinsecal power to consent and so to make the marriage and to
not So Mr. H. doth make the Text or our Saviour say I charitably judge Peter and Judas and Magus are blessed are built upon the Rock 2. The other two limitations are as blasphemous and contrary to the scope of the Text for our Saviours scope is to furnish solid consolations of sound faith not to Peter onely not to seeming believers onely not to Church-members onely as such but to all persons who renounce false Religions such as Heredians were and others v. 13 14. men and women Mary Magdalen and others who by this very Scripture do really and with the reality of saving faith from the Spirit of the Father of Christ confess Jesus to be the living God as v. 17 18. And I appeal to the consciences of our brethren I say not any thing to those that are asleep in the Lord whether Magdalen and others should in sincerity confess that Christ is the Son of the living God and had received the anointing and had received no Keyes no visible membership like to what they say may not as well claim to this place and blessedness as Peter And if Christ should answer them Ye women who by the Spirit of the Father of Christ confess me to be the Son of the living God and for that suffer death from Herod and other persecutors are blessed but ye have no right to real blessing by Mat. 16. 15 16 17 c. for I count you women not capable of the Keys O what perverting of the Word of God is this Surely Mr. Smith in his Parallels hath more reason for him to prove that women share of the honour of the Keyes as well as men from Mat 18. and Mat 16. But of this hereafter Shew me a place in all the Scripture where Christ saith I give the Keys to the Church of Redeemed ones 2. Shew me where in Scripture the blessing of real and sincere confession of Christ from the teaching Spirit of revelation and anoâ—nting is hampered and confined to male-believers and to male-believers onely members by marriage-covenant of one single congregation Sure the brethren fail here as the Popists who retrench it to the onely Church of their Pope and Clergy Mr. H. The rule of Mr. R. faileth much against the fundamentals of Logick quod convenit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 convenit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet visible Saints and believers accounted according to the rules of charity are the subject matter of the Church and therefore though they be justly excommunicated yet in Gods account they may be inwardly Saints And again close hypocrites as Judas may be real unbelievers and therefore the profession is sufficient to keep such in their office and to evidence that all their actions Ministerial are valid Ans. As Mr. R. hath following Aristotle expounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which agrees as the ultimate specifick form or as a proper passion agrees to the subject reciprocally as rationale 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 resibile 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 homini See the medi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above expounded But make fundamental or superstructure Logick of these two except the Logick of contradiction and I am silent Mr. H. Survey cap. 11. pro. 2. p. 194. Subordinate power of the Keys onely such and all such have a perfect reciprocation who are combined in a special corporation and come under the external Government of the Scepter of Christ in the Gospel If women servants aged children be excluded they being combined in a special corporation and under the â—xtern l Government of the Scepter of Christ judge Reader and yet believers as believers saith Mr. H. Survey cap. 11. pag. 203 204. are not the first subject of the Keys but believers as 1. Combined by Church-covenant 2. As counted in charity believers 3. And counted capable men not women Any man remove that contradiction 3. I ask If profession be enough according to our Brethrens way to evidence the ministerial actions Baptizing c. for example of Iudas to be valid why saith not Mr. H. profession is enough to render their ministerial actions to be valid but onely to evidence that they are valid If profession do onely evidence them to be valid they may be in se in themselves null and invalid What is under this I know not If Mr. H. his sense be that Iudas was blessed and had a Spirit of revelation to teach him to give Peters confession and upon this account of a profession though rotten yea to Christs charity apparently fair yet Christ for his seeming confession gave the Keys to Peter as to Iudas If Mr. H. would cause the Text speak this Mat. 16. he should gain much upon me But no wit of men but our Brethrens shall throw this out of the Text. What a poor comfort is it this profession keeps Peter in office yea it makes him blessed above men CHAP. V. The rest of Mr. R. his Arguments proving that the Male-Church of onely unofficed Brethren have no power of the Keyes are delivered from the unsatisfying Replies of Mr. T. H. MR. H. The 9 Arg. of Mr. R. If Christ give the Keys to believers he gives answerable gifts to them Ans. Such as have received the anointing can discern the voice of Christ and follow him are able to choose to themselves Pastors as being able to relish the savour of spiritual administrations and to feel what key will best open their lock can see and discern what courses be sinful and scandalous persons obstinate and pertinacious therein therefore they may choose and reject officers They need not the tongue of the learned they are reproved for careless watching in not purging out the incestuous man 1 Cor. 5. 2 3. Ans. 1. My Argument is mangled And whereas I with the Word say If the male-male-Church be Rulers Watchmen the onely men appointed to rule make and unmake officers I demand If the Epistles to Timothy and Titus be Canons to the brethren of the male-Church that they must rule well 1 Tim. 5. 17. rule their own house well be apt to â—each 1 Tim. 3. 2. Whether unofficed brethren must be such Rulers as are to commit the Word to faithful men able to teach others 3. Whether the endowments that are required in Bishops 1 Tim. 3. 1 2. Tit. 1 5 6 7 8. 4. Whether the count that Watchmen who must stand and feed and not sleep nor let the flock perish Ezek. 3. Chap. 34. Isaiah 56. Zech. 11. lie upon unofficed brethren 5. Whether the crime of usurping be theirs and not the Prophets Ierem. 23. and yet they are the onely feeders rulers Judges of all to the highest censure of Excommunication But all the qualifications that Mr. H. gives to the male unofficed Judges are saving grace of anointing 1 Ioh. 2. 20. 27. which women who have Christ for their Advocate as well as men 1 Ioh. 2. 1 2. the discerning of the voice of Christ and following him which all the sheep and
Church catholick D. Whitaker saith the catholick Church contains not only the Church of our time but the Patriarchs Prophets Apostles and all the Saints which have been are or shall be to the end and is this Church which is made up of the Churches of these times visible These Monks must be exceeding sharp sighted saith Anton. Sadeel who see this Church and see the Apostles and Martyrs in Heaven 3. Nor hath Mr. H. cause to cast this signification of visible that it is taken for conspicuous and glorious Nor is it worthy the refuting that he â—aith that Bellarmin distinguisheth visible and conspicuously glorious for he must split a hair of the head as to its latitude who can distinguish Bellarmins fifteen notes many of his own side reduce them to a fewer number 2. Conspicuity of glory is but visibility in such and such ways as amplitude and multitude all the world over visibility in glory of preaching of working miracles and victory over their enemies and external prosperity which are things most visible and not done in a corner 3. Their own men speak not but as Mr. Hudson doth the Jesuits of Rhemes An. 3. on Matth. 5. explain this conspicuity The light of the World and City on a Mountain and Candle upon a Candlestick signifieth the Clergy and whole Church which must needs be visible to the World See how D. Fulk and Mr. Cartwright answers them Malderus a Bish. Antwer profess Lov. in 22. de virtu Theol. de Obj. fidei disp 1. Aâ— 10. q. 3. The Catholicks yield that the Church is not ever aequè conspicuam alike conspicuous Res. ad 3. Habet tamen suas proprietates visibiles It hath its visible properties true miracles works of holiness antiquity visible succession perseverance on the rock and this is all one as to be conspicuous and visibly glorious Gregor de Valentia Tom. 3. in 22. disp 1. q. 1. de Obj. fidei punct 7. 6. propriet p. 142 143. The Church is not adeo conspicua that it may be seen with the eyes but yet it may evidenter omni seculo conspici be evidently in every age seen known and pointed out by the finger as a City on a mountain Matth. 5. as the Sun in the Heaven Psal. 19. And disp 1. q. 1 punct 4. pag. 78 79. he proves the glory of miracles and other the like make the Church of Rome and not of Sectaries as he names us to be visibly known to all the world And Tannerus Tom. 3. de fide spe q. 1. dis 3. dub 3. n. 85. Insignibus quibusdam notis inter omnes alios coetus eminet its conspicuous and glorious above all other societies by these properties that it is One 2. Holy 3. Catholick in Doctrine Time Places And Causabon in Epistola ad Cardinalem Baronium Olim Ecclesia Catholica similis civitati supra montem positae nullo pacto dubia erat sed nota omnibus perspicua certa longè latèque per orbem diffusa sub Imperatoribus florens quorum dominatio ab ortu ad Occasum à Septentrione ad Meridiem porrigebatuâ— at distractionem imperii postea secuta est distractio Ecclesiae Catholicae ex illo tempore Ecclesia Catholica non desiit esse quidem sed minus illustris esse coepit So Iunius disp Theolo 43. Th 11. It may be there is no particular Church publicè nota publickly known on earth but that all have losed their external splendor And what this differs from conspicuity and glory let Mr. H. or any man shew and what glory and conspicuity is in the Christian Churches and what Sea-ebbings and flowings that glory hath read though all be not to be believed which some say Philip Nicolai l. 1. de Regno Christ. c. Bellarmin de notis Eccles. l. 4. c. 7. Io. Gerard. to 5. de Eccles c. 11. sect 5. n. 184 185 186. Euseb. l. 5. Hist. c. 24. Cyprian de unit Eccles. Tertullian contra Iudaeos c. 3. Vega. in opus de fid oper praesertim c. 3. Acosta Iesuit de procuratione Iudorum salutis 4. It s not to be passed that our Divines condemn a visible catholick Church only under one Pastor the Bishop of Rome the ministerial head and catholick Pastor of Pastors over all the catholick Church on earth and taking upon him to be Pastor of Pastors yea and the Church of Rome is perpetually visible and saith Valentia the Pope is the only head of this catholick visible Church The Hereticks saith Suarez deny in the catholick Church subjected to the Pope as the visible head proprietates ullas visibiles any visible properties by which it may be known from the Churches of Satan And therefore the Church must be invisible and therefore they deny omnem externam hierarchiam Ecclesiae caput visibile regulam fidei animatam visibilem all the external sacred order of Prelates the visible head the living and vâ—sible rule of faith That visibility of a head catholicâ— and visible body under that head we profess that we deny Now that the Pope should be the only Pastor of a Church which by no possibility he can see and that he is the only feeder of such a flock to him invisible Suppose he had the eyes of Arguâ— ten thousand times is that visibility of a Church catholick of a Church Diocesian which we deny and detest but we deny not but teach that the Church is visible in a right sense And 1. we teach that the catholick Church militant on earth is visible in its parts though it be not in its whole bulk and body all at once visible as Amesius who also is in some points for this new way of Independency So the whole body of the Heaven in both the Hemispheres is visible when enlightned with the Sun yet is not the whole Heaven all at once visible to any man living So the whole element of Water is visible not all at once and yet is so visible in its parts in the parts of the Sea Rivers Floods as it were non-sense to say such a part of the Heaven and of the Sea as in day light is obvious to our eyes were simply invisible in that sense that we say the mystical body of the catholick Church of sound Believers is invisible and believed but not seen 2. Therefore the Church catholick is 1. considered as comprehending all the families in Heaven and Earth Eph. 3. 15. Heb. 12. 22 23. Col 1. 20. this is the most large catholick Church consisting of elect Men and Angels 2. The catholick Church is that company of redeemed men for whom Christ died and it contains all that have been are or shall be that are clarified and presented without spot or wrinkle sanctified by the washing of water by the word Eph. 5. 25. Husbands love your Wives as Christ also loved the Church 27. that he might present it to himself a glorious Church c. and to this is the
2. Kings are Nurse-fathers having a civil but cumulative power to command them to meet and assemble but no privative power to hinder them 3. This proves they may not meet in a single congregation without the leave of the heathen and persecuting Magistrates and condemns all the assembles and Church-meetings of the Apostolick Church as rebellious for they had neither allowance nor command of the Magistrate yea they were forbidden and heathen Rulers as Rulers have power to oppose wasters of their Kingdoms and so had the heathen Emperors in the Apostles times as well as Christian Magistrates have such a power 4. A right sense and opinion of God is no civil act This yet more makes the Magistrate an Ecclesiastick person Mr. H. To call what members of the Synod he pleaseth to consult about the good of the Church belongeth to the Prince and their homage requireth this otherwise he could not maintain the peace of the subject in godliness for providence doth not require the end but allows also the means Ans. Because the third and fourth Arguments are one they are here 1. The godly and sound Prince may call godly and learned Divines where the Churches are rightly constitute but when the Churches make no free election of these Divines it is neither a free Synod not are the Divines messengers of the Churches nor sent by the Churches as Act. 15. 1 2 3. nor may the Magistrate for the maintaining of the peace of the subjects in godliness use what means he pleaseth for that end but only means prescribed of God except Mr. H. can prove that Christ hath annexed to the royal Office a gift of chusing members of Assemblies more excellent then is in the Churches which we read not And if 2. this belong to the Magistrate as the Magistrate then all Magistrates Heathen Arrian Socinian Popish for sure they are Magistrates must have this power and this power only if it be given to godly and sound Magistrates as such Mr. H. his instance of Herod comes far short of this power Read then the Councel of Antioch holden by the Arrians under Constantius Then must Maximus Bishop of Ierusalem and Iulius Bishop of Rome who refused to come to that Councel be Rebells by Mr. H. his reason and deny homage to the Emperour For the Magdeburgenses Sozomen Socrates tell us these godly men justly feared the Princes siding with Arrians and the design of casting out of Athanasius at the Assembly at Antiochia Anno 344. and the altering of the Nicene faith as fell out and it s known that Constantius rigorously and unjustly commanded those of the Councel of Sirmium Anno 356. to recall the two Confessions of Faith one in Latine another in Greek in which though abstaining from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which should not have been they gave great glory to the Son of God yet that they too much inclined to obey his wicked design in that he also banished many worthy Bishops Liberius Bishop of Rome Paulinus Bishop of Triere Dionyfius Bishop of Alba Osius Bishop of Corduba and others because they refused to ratifie in the Councel at Millan the deposition of Athanasius and to alter the Nicene Faith See Theodoret Socrates Sozoâ—en Ruffin Much more of the flexibleness of Constantius in opposing the Councel of Ariminum and in arming with power Ursatius and Valens to publish the summe of the Arrian Faith and to eject sundry Bishops who refused to subscribe thereunto and in gathering a Councel in Nica a town in Thracia which ratified the Arrian Faith and called it falsely the Nicâ—â—â— Faith as if the world knew not then and now the difference between Nica in Thracia and Nice in Bithynia See Socrates and Sozomen Who shall read the Histories shall find 1. That the Emperors were not Masters of true and false Religion as Mr. H. saith 2. That they had not power of chusing members of the Councel as Mr. H. 3. That godly Bishops refusing to come to corrupt Councels at the command of the Emperor were not counted rebellious as Mr. H. saith To the fifth Argument The Churches need the protection of the Prince in Assemblies and are to give an account to any of their faith and doings 1 Pet. 3. 18. and far more to the Christian Prince but it follows not that they have no intrinâ—…l power from Christ to meet themselves if the Prince refuse to convocate them as Asa Hezekiah Iosiah did for the Magistrate ought to protect the Independent congregation and every single Professor but it follows not therefore the single congregation hath no power intrinsecal to meet for Word and Seals except the Prince who is a persecutor give him leave nor follows it yet therefore no single member can profess Christ before men and the Ruler who often persecutes confession of Christ except the Ruler give him leave to profess Christ and to meet in a Synod For Christ hath given to his Church and members thereof power to worship him in private in publick in Church-Assemblies and hath laid above their heads no lawful privative power of Rulers to hinder his people to worship the Lord God Exodus 3â— and the Argument retorted concludes against Mr. Hooker The Prince hath no power under pretence of keeping civil peace to Casar to hinder actings of rendring honour to God contrary to truth and destructive to the Gospel CHAP. XIII Antiquity knew nothing of the Mystery of our Brethrens Independent Way THe external Society of the Church say the Magdeburgenses is at all times mixed of good and bad Our Brethren say of all visibly good even visible converts The Magdeburgenses teach That after Paul hath commended the faith and obedience love sanctification growth of grace of the visible Church of Rome Rom. 1. 6 7. Corinth 1 Cor. 1. 2. Galatia Gal. 1. 2 3 4. Thessalonicâ— 2 Thess. 1. 2 3 4. Philippi cap. 1. ver 5 6. and the seven Churches Rev c. 2. 3. which are commended highly by Christ yet in the same very Epistle the mixture of visible hypocrites was to be seen among them See Flaâ— Illy in Catalogo Testium veritatis lib. 2. pag. 91 92 93. Pa. Simpson his Centuries Cent. 1 2 c. Baronâ—â— Annales Cent. 1. sequentibus ann 204 242 245. Iacob Gualterium Iesuitam in Tabulâ Chronographicâ a. 1. seculo ad seculum 17. Sac. 1. ad an 100. pag. 153. sect 3. sequintibus See Bernard See August tom 7. contra Epistolam Parmeniani Donatista l. 1 2 3. de Baptismo contra Donatistas lib. 7. Contra literas Petiliani Donatistae lib. 3. Lib. de Unitate Ecclesiae August contra Cresconium Grammaticum lib. 4. Colla. cum Donatistis Ad Donatistas post collationem l. l. de gestis cum Emerito See Cyprian ad plebem quinque Presbyteris Schismaticis factionis Foelicissimi Epist. 40. vol. l. 1. Epist. 8. Cyprian ad Cornelium de ordinatione ejus à sâ—
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
the Ordinances and if the Gospel be there he is obliged to profess it as he is to confess and not deny Christ before men 2. If any of Israel goodwell in another city or town where another Priest shall teach is it in his choice to be taught by that Priest or not or was there no freedome under the Old Testament but there is freedome now Prove this difference from the Word 4. The Donâ—… in that contr Pâ—… l. 11. c. 14. A wicked Minister can no more convert quam vivificare quenquam mortuus potest than a dead man can give life So our Brethren they are not fit to be edifying matter who shall destroy the Church 5. August lib. Retract 2. c. 18. Ubicunqus autem in 〈◊〉 libris commemoravi Ecclesiam non habentem maculam aâ—… rugam non sic accipiendum quasi jam sâ—â— sed quâ— praeparatur ut sis Augustine owns no Church that in the esteem of Saints is without spot or wrinkle 6. Augustine condâ—… the Donatistâ— Aug. contr liter Petil. Episc. Donatistâ— l. 1. 〈◊〉 1. they were broken off from the catholick Church ab or bis 〈◊〉 sancta communiono that was sure no congregation for they set up congregations of their own but they said With themselves onely was the true Church 7. Petilianus said What hath righteousness to do with unrighteousness Augustine saith It s not righteousness taking part with unrighteousness Si Judas Petruâ— paritor sacramenta communiâ—… 8. Petilianus applied the Scriptures that are spoken of real Saints as Psal. 1. Blessed is the man and Psal. 23. The Lord is my shepherd he leadeth me c. to their onely members of separated Churches So do our Brethreu Mr. Cotton Mr. Hooker So Mr. Robinson Augustine answers These words belong not to baptized Simon Magus They are not the words of the tares of the chaff but of the wheat 9. Petilian said the Catholicks admitted all to be just and members of the Church qui verba legis noverunt that knew words of Scripture and Satan knew Scripture The same Mr. H. objects to us See Aug. 10. The question between us and the Donatists is Where is this Body visible for it were madness to think the question was touching the invisible Church where it is Where the Church is What then shall we do shall we seek it in our words or in the words of her Head the Lord Iesus See August It s known Augustine acknowledgeth in all these Writings a Catholick Church from Sea to Sea to which men should joyn themselves as to the visible society of Christ. 11. Our Brethren will have none to be baptized except they be baptized into a particular congregation And Aug. condemns the Donatists who will have it no baptism which is administred without the Church 12. Our Brethren will have so many conditions of the visible Church 1. That the matter be fit visible Saints 2. That the form be a Church covenant 3. That they meet in one place c. Augustine following the Word saith All of Jews and Gentiles in covenant are the visible Church 13. This or that congregation or believer may fall off the Rock defecit ex omnibus Gentibus Christiana Religio excepta parte Donati except some following Donatus and some in America aut alibi See Aug. 14. They who saith Augustine teach That the Church which was to take its beginning at Jerusalem is not that visible City but by a figure is the whole Church that is in heaven and earth may say that also is spoken by a figure It behoved Christ to die and to rise the third day Then Augustine thinks the Church of Jews and Gentiles all the world over to be one visible City against the Donatists and our Brethren Catholicks as August teacheth said that it was the minde of Cyprian that the tares were in the Church not lurking but seen to which the Donatists durst answer nothing they were so moved with the authority of Cyprian Cyprian clearly saith the Lord gave first to Peter upon whom he built his Church nor did he then build the Church upon the confessing Church power to binde and loose as also he saith after the Resurrection to the Apostles As my Father sent me so send I you To Cyprian then one place in Ioh. 20. expounds Matth 16. Now Cyprian never thought that Christ sent the people as the Father sent him And Cyprian soli Petro dixit Quaecunque ligaverâ—s Quando in solos Apostolos insuâ—â—â—vit Christus dicens accipite Spiritum Sanctum si eujus remiseritis pâ—ocata Cyprian proves that the Church is one and Baptism one What talk they then of multiplied visible congregations and multiplied Baptisms And see Cyprian Et quamvis Apostolis omnibus post resurrectionem dicat Sicut â—ifit me pater c. tamen ut unitatem manifestaret unam Cathedram Petri constituit c. Cyprian expounding Matth. 16. 18. And I say to thee Thou â—â—t Peter c. the Church is founded upon the Bishops and every act of the Church by these overseers is guided and therefore the lapsi should not have peace but by satisfying Church-discipline FINIS Isa. 15. 6 7. The adequate subject of Church discipline is not the visible Church as M. H. take 〈◊〉 it A Church without officers may not do what a civil corporation without rulers may do Pag. 13 14. What influence habitation hath to make Church-members Survey p. 1. c. 2. pag. 14 15. M. H. his visible Saints are not the onely fit matter of the visible Church nor is it proved but by conjectures Pag. 15. M. H. 1. Arg. Christ is two wayes a head by M. H. his way Or where Christ is in Scripture called the head of Magus M. R. desires to know Men are the confederate people of God visibly without any mans passing his judgment thereupon M. H. his Second Arg. part 1. pag. 16 17. M. H. 2. Arg. That reall Saints onely are members and subjects of the visible Church and of Christs visible kingdome the place Isai. 33. 22. doth not prove that M. H. his visible Saints are the onely matter of the visible Church Marlorat comment in Isai. c. 3â— 20. tentorium firmum adeo ut ne portae inferorum adversus eam praevaleant Matth. 16. 18. Ioan. Piscator v. 20. adhuc alloquitur pios Iudaeos Calvin in Locum quin dominus in medio ejus ideo non commovetur Muscul. 16. oves meas nemo rapiet è manu mea Calv. in vers 22. notandum hic quae vera sit ecclesia Dei scil Deum logislatorem regem agnoscit Bullinger in locum ita instruct à gratiâ Dei ut malis nec cedat nec frangatur sed semper permaneat firma Calvin vers 24. notatâ— dignum est quod soli ecclesiae cives hoc privilegio remissionis ornantur Gualter in loc ad solam ergo ecclesiam â—ujus cives illa
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
Civ Dei lib. 20. cap. 19. Beda in Ioan. Potestas solvendi ligandi Cypr. Epist. ad lapsos Ep. 27. alias lib. 5. Epist. 6. Et tibi dabo claves inde per temporum successionum vices Episcoporum ordinatio Ecclesiae ratio decurrit ut Ecclesia super Episcopos constituatur omnes actus Ecclesiae per eosdem propositos gubernetur cum hoc itaque divina lege fundatum sit miror quosdam audaci temeritate sic mihi scribere voluisse quod Ecclesia in Episcopo Clero in omnibus stantibus Women servants others have the Key of love as well as the Male-Church How the Church is the subject of the Keys 1. Virtual 2. Formal 3. The Object Keys cap. 7. 3 Prop. 33. The subject of the Keyes according to Mr. Cotton Cotton Keyes cap 7. 29. The first subject 1. Receiveth that power reciprocally 2. It first addeth and putteth forth the exercise of that power 3. It first communicateth that power to others Keys chap. 7. p. 81. 1 Prop. The place 1 Cor. 3. 21. All things are yours c. misinterpreted by Mr. Cotton If the congregation in abstracto as the congregation be the first subject of all officers gifts graces by this All things are yours then the godly Saints visible are excluded from Christ onely because they are not members of a congregation and no promises of a new heart of remission are made to any but to and for the congregation The Scriptureless and unproved assertions concerning the Male-Church excluding women All power of office is by Mr. H. only in moderating and opening the Assembly which is no power of Jurisdiction Men have not the being of Pastors by every new call to preach Essence and Unity of the visible Church chap. 6. It may be said if professors be members baptized to one only congregation they are unbaptized when they depart and turn members of another congregation The Apostle John Baptist asked for no congregation but immediatly upon confession baptized The Apostles preached and baptized in all places as ordinary officers by the same command Mat. 28. 19. by which we teach and baptize Concilium Nic. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Socrat. l. 3. c. 8. Concilium Chalced c. 2. Every Bishop is a Bishop of the Universal Church as is the Pope Doct. Ioan. Crakantborp in defens Eccles. Anglica contra M. Antonii de Dominis Archiep. Spalato injurias Anno 1625. Ed. per Ioan. Barkham c. 28. p. 168 169. Episcopi omnes quâ Episcopi Universalis Ecclesiae pastores sunt consulendo hortando monendo arguendo increpando scriptis simul voce alios omnes instruendo cum vel haeresis ulla vel Schisma grassari coeperit velut incendium publicum illud restinguendo ne latius serpat providendo Cyprian l. 3. Epist. 13. Pastores multi sumus unum tamen Gregem pascimus oves universas quas Christus suo sanguine passione quaesivit colligere fovere debemus The sole fraternity neither is nor is called by any Scripture the redeemed or governing Church Cypr. l. 3. ep 3. Plebs maxime potestatem habet vel dignos sacerdores eligendi vel indignos recusandi Cypr. l. 1. ep 5. alias ep 66. Lib. 1. ep 7. alias 64. Lib. 4. ep 6. alias ep 56. M. Tho. Goodwyn and Mr. Philip Nye Preface to Mr. Cottons treatise of the Keyes The people have no causal virtue in judging but onely in consenting by the judgement of discâ—etion to the sentence The argument is reâ—orted Pag. 197 198. There is a necessity of telling the Presbyterial Church by M. H. his own argument Page 19â— M. Tho Goodwyn Mr Phil. Nye Epist. to the Reader prefixed to the treatise of the Keyes Pastors ruling Elders are equal as touching power juridical but as touching the power pastoral of the Keys of knowledge they are not equal but the pastor is above the other Pag. 198 199. No Scripture for the judicial power of the male-Church but Matth. 18. which is to M. H. a Church of redeemed men and women meeting in one place to partake of all the ordinances M. Cott. Keys c. 5. p. 22 23. as Act. 19. 9. Exo. 33. 7. Mar. 6. 11. Act. 13. 46. D. Ames de consc l. 4. qu. 29. 11. 10. 25. Sect. 3 p. 199 200. Due right of Presb. c. 1. sect 2. p. 9 10 11 12. The office power is not a part but the whole power of the keys Page 191. The Church Mat. 18. binding loosing is not a church of selected persons by our brethrens way Way of the Churches of Christ in N. E. c. 1. pro sect 1. p. 1 2. The church of believers built on the rock is not the formal first and proper subject of the keys How the officers are above the Church of Believers and the Church of Believers above them The offices officers are with as little sense included in the keys as if we would say the King and the royal office are included in the royal power There is no Church of only believing males wanting officers in Scripture Beza 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non dedit sed dare promittit Bull. non dicit dedi Pareus promittit in futurum How Christ gives to Peter the Keys as representing the officers Page 201. Mr. H. with no better Logick may prove the General and Councel of War the Major and Aldermen are not the first formal subject of their respective powers as Pastors Elders cannot be the same formal subject of the Keys Pauls Presb. c. 1. p. 9 10. Because the breâ—hren lay not hands on nor ordaine Ministers at all therefore they do not so lay on hands and ordain as the officers do Page 401. Pauls Presb. c. 1. p. 9 10. The ministerial spirit of forgiving and retaining sins in the external Court though not in a concional way is due to the ruling as to the teaching Elder The male-Churches ordaining wanteth an institution of Christ. Pag. 202. Pauls Presbyt c. 1. p. 10. It s childish to say because a Sermon is closed before the censure be dispensed therefore there is no application of the word made to the conscience of delinquents in excommunication Officers are superfluous in dispensing censure by M. H. his way Way of the Churches c. 1. sect 1. prop. 1. p. 1 2. Survey ch 10. arg 5. p. 133. Survey ch 11. par 1. p. 186. Mr. H. takes the word Church in the Magna Charta Matth. 18. 16. sometimes for visible Saints male and female 2. Sometimes for the Church of Elders And 3. here for the male-Church without officers and women and other visible Saints Members judg and censure excommunicate one another and yet they bear not rule over one another as M. H. If all be rulers mutually one to another as M. H. must say that word obey them that are over you in the Lord must be spoken only to women and children Peter was not visibly blessed as Magus Mat.
other Pelagianising Jesuits that this or that man may fall away but God hath confusedly decreed that some there shall be who shall never fall away and so sides with Arminians and Socinians Remonst Apol. Non promittitur EcclesiaÌ„ semper mansuraâ— Ecclesiam sed tantum Ecclesiam quâ Ecclesia est semper mansuram invictam à morte condemnatione Socinus in Miscelan p. 262. Quamdiu vera Christi Ecclesta fuerit fieri non posse ut ab ipsa morte atque inferno Mat. 18. quidquam detrimenti patiatur Did. Ruiz de mont Jesuita tom de provid tract 2. disp 8. sect 1. num 5 6. Plurimae sunt per quarum disjunctivam indeterminationeÌ„ vagari potest infallibilitas necessitas quae nullam illarum rerum determinat sed tantum in confuso universali numero 6. necesse est â—…niant scandala veruntamen vae homini per quem eveniunt scandala ubi Christus Dominus apertè significat necessitatem vagari per varias personas varia scandalorum genera indeterminatè nec enim necesse est ut per hunc hominem fiat nec ut hoc non aliud scandalum fiat Porro haec necessitas non est sola nuda indigentia mediorum ad finem sed etiam infallibilis consecutio effectuum ex causis efficientibus ita dispositis M. H. his exposition of Mat. 16. 19. infers a great confusion in the decrees of God Mr. H. his distinction of necessity inferreth the uncertainty of a believers salvation destroyes his peace joy comfort c. It destroys the faith consolations promises and certainty of the number saved Some certain officers not unofficed people are to be Judges Porters under the N. Testament The Lord hath given the keys to the Catholick guides as to the first formal subject and to the Catholick integral visible Church as to the object and end not to the independent congregation at M. H. saith Pag. 219 220. Pag. 221â— M. cotton of the Keys c. 6. p. 25. The word Church is not taken by M. H. according to the Grammar of Scripture Way of the Churches of N. N. c. 1. sect 1. pro. 1. p. 1 2. Iâ—… as unlawful to communicate in seals and hearing pastoral preaching in another congregation than that which is proper to the member of an Independent congregation as to submit to their Jurisdiction Page 220. All single congregations are complete onely in some respect but differ not in nature specie among themselves The Apostles Mat. 28. 19 20 Joh. 20 21 22. When they received power to preach and baptize did represent all ordinary teachers to the end of the world or then ordinary teachers want all calling Annot. of the English Divines Mat. 28. 29. I le uphold you and your Successors in the ministry at all times without intermission Calvin in Locum Usque ad consummationem haec particula denotat non solis Apostolis esse dictum quia non in unam aetatem c. Beza alloquitur Ecclesiam Mr. H. c. 12. pa. 1. page 214. 225. The Catholick integral visible Church which Christ intendsto save and the Catholick integral invisible church are the same and dâ—ffer but in accidents But M. H. his Church Catholick visible and invisible in many persons differ as Elect Reprobate Mâ— H. must side with Arminians and Socinians who â—ach that God intends to save many who are never saved Remons Syn. Doâ—drac Art 1. p. 7 8. Remonstran Confes. c. 9. Collatio Hagiens p. 83 84. corvin contr Tilen p. 105 106 154 398 399. Episcop disp 9. Th. 5. That is false that Mr. H. saith that the whole visible Church Eph. 4. 11 12 which Christ intends to bring to glory doth consist of good and bad Armin. Resp. ad art 5. p. 102 Armin. Anti-Perkins p. 57. Remonst Syn. Dordra Art 3. 4. p. 8 9. 16 17 Remonst conf c. 17. sect 2. Catâ—ches Ruttoviensis c. 6. pag 210. Due â—ight of Presb. c. 9. sect 9. Pag. 242 243. Pag. 22â— â—17 The Catholick Church congregational is a new fancy void of the word and all reason unthority of Fathers Doctors Divines c. How the Keys belong to the Catholick visible integral Church as to the object and to the Catholick Ministry officers as to the formal subject The Church that is one Cant. 6. is not a congregation in any sense that can meet in one place Ainsworth contradicts M. H. Cant. 6. The congregation is not the complete Spouse to which Christ beareth an adequate relatioÌ„ of husband-love as to his redeemed ones The place Mat. 16. Upon this rock will I build my Church and The gates of hell c. is torn and abused by Mr. H. Chrysost. hom 55. Matth. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hil. de Tri. l. 6. Aug. in Joh. 1. tract 10. Christs act of building men upon the Rock either absolute or conditional cannot stand with Mr. H. his new gloss of Mat. 16. Officers must be visible Saints before they can be admitted Assembly at Glasgow 1638. Survey par 1. c. 13. p. 229 230. The unofficed Brethren are not by our Divines those that have a decisive voice in Councels A new question between us and Papists Mr. H. par 1. c. 13. p. 230. The paths to these general Councels have been so long disused that they are almost grown out of sight as he somtimes speaks in a like case the high-wayes are unoccupied Pag. 232. By the space of 300 years after our Saviour there was not the name of an Occumenick Councel heard of in the world Whittaker cont 3. q. 3. c. 1. de Concil Nostra vero sententiâ— est non solos praelatos habere jus definiendi in Conciliis sed homines quosvis idoneos non ait laicos eligi posse Willet Synops. papis cont 3. gener q. 3. p. 125. What an absurd saving is it that the Bishop is the onely Pastor The Fathers of Basil. Who doubteth but the government of the Church is committed to others than onely Apostles Prof. Leyden in Synops. purio Theolog. disp 49. th 29. Verum tamen ab iis Laicis piâ—s in publica hac act one consilium a biâ—…ium potius quam suffragium requiritur Vid. th â—1 Câ—lvin l 4. Inst. 〈◊〉 1. Romano pontifici ejus satellitibus totum deferunt Com. Act. 15. v 12. Plebis modestia hâ—nc colligitur quod postquam Apostolis ac Reliquis Doctoribus jâ—…m ge misit nunc quoque subscribit corum decreto pastorum Tyranniâ— est excludere populum Bâ—…us loc 43. q. 21. Jus Ecclesiis conscio comprobante grege Vid. q. 23. Non exclusis L 〈◊〉 c. Tâ—en Syntag. de Concil disp 1. q. 18. p. 619 610. Qui solis Episcopis sententiae dictionem vindicaâ—… iis tum Apostolici Concilii Act. 15. 6. Tum Nicaeni Constantinopolitani primi authoritate refelluntur Neque negari potest quin de causa fidei ad omnes pertineat dicere qui prophetae sunt
Such places shall prove Tiâ—… thy and Titus to be Prelats I answer 1. Mr. H. and our Brethrens way shall be straited with this groundless Argument as well as we 2. We say these Epistles in point of governing as trying of Pastors 1 Tim. 3. 1 2 3. of Deacons ver 10. of Elders 1 Tim. 1. 17. ordaining or laying on of hands ver 22. receiving of accusation by witnesses 19 20. the ordaining of Elders thus and thus qualified Tit. 1. 5 6 7 8. 2 Tim. 2. 2. preaching the Gospel in season and out of season 2 Tim 4. 1 2. with gentleness 1 Tim. 5. 15. ruling in the house of God 1 Tim. 3. 16. charging of men to preach sound doctrine 1 Tim. 1. 3. dividing the word aright 2 Tim. 2. 14 15. These Epistles I say are written to Timothy and to Titus not as little Monarchs with preeminence above other Elders but to them as representing all faithful Officers in the Colledge of that Presbytery 1 Tim. 4. 14. who are to keep that command unviolable to the second appearing of Christ 1 Tim 6. 13. and they are not written to Elders as having dominion over the faith of the people 2. If these Epistles were written to Timothy and Titus not as representing Officers but as the Church representing the people yet wanting Officers and so in a Church-capacity then it should be Pauls minde that the people in that case destitute of Elders should preach the word in season and out of season as Timothy 2 Tim. 4. 1 2. and that the people in that capacity should as the approved workmen of God divide the word of truth rightly 2 Tim. 2. 15. as well as they ordain Elders and make and unmake Officers by the places 1 Tim. 5. 22 2 Tim. 2. 2. Tit. 1. 5. yea and the Apostle should not have ordained Titus to appoint Elders in every city for he should have appointed the Cities and Churches of onely believers to ordain their own Elders Yea 3. the Church void of Elders by our Brethrens way are the onely society and visible Church on earth who make and unmake call and excommunicate Officers and Officers have no hand in it but accidentally for Elders are made and if heretical rejected saith Mr. H. by the people having no Elders at all Ergo these Epistles must be written to the believers of Ephesus and Crete that yet want Officers that they may be instructed how to behave themâ—elves in the house of God how to lay on hands how to receive accusations and how to prove and try officers Yea Paul should not have written Rules to Timothy and Titus the publick Officers who by their office ought to have no hand in calling or rejecting of Officers by this way Lastly saith Mr. H. All these are granted by Mr. R. Whereas in many pages I dispute against this new visible Church and grant no such thing but suppose all the Officers should turn heretical in this in that case the people in tutelâ inculpata salutis when they turn Wolves may withdraw But I say not they can authoritatively excommunicate and make and unmake Officers and the Officers when the people turn Familists may withdraw and remove the Tabernacle Mr. H. God hath set officers in the Church 1 Cor. 12. 28. Therefore the Church is before officers The setting of the candle in the candlestick presupposeth the candlestick the Church is the candlestick Revel 1. 20. the officers are the candles Mr. R. answered It was not good Logick Ans. I yet maintain this to be naughty Logick and a naughty Grammatication and if this be the best Argument for this new conceit it cannot stand God saith Moses Gen. 2. 7. formed man of the dust and God breathed in his that is in the nostrils of the man the breath of life Ergo He is a living man before the soul be breathed in him It s naughty Logick like this Mr. H. God made man of earth i. e. the body of man of the earth and he breathed into the nostrils of that body so made by that mean the breath of life to affirm the body was made before the soul was infused and that the body which is the subject to receive the soul must be in nature before the soul is very good Logick Ans. The Logick is yet naughty for Moses saith God breathed in man a living soul therefore Adam is a living man before his soul be infused By this Logick Mr. H. will but change my consequence parallel and large as good as his And have it thus God breathed in mans body as the matter a living soul as the form Ergo the body is in nature before the soul. I shall not deny that consequence but 1. The antecedent is not the Grammatical phrase and the figurative speech of Moses as my antecedent is God breathed a living soul in the nostrils of man Ergo he was man before God breathed in him a living soul. So I desire Mr. H. to answer the like quirk of Grammar Zech. 12. 1. God createth the spirit in the midst of man Ergo he was a man before God created a spirit in the midst of him So Isa. 42. 5. God gives breath and spirit to the people and to those that walk on the earth By this Argument Therefore the people are a living people moving and walking upon the earth before God gave them breath and spirit What more absurd So Mr. H. God hath set officers in the Church Therefore the Church is before the officers So God hath set the members pastor and people eye ear hands and feet c. every one of them in the body as pleaseth him 1 Cor. 12. 18. this is as much as God hath placed single believers also for believers are not members visible without Gods setting not yet clothed with adjuncts as they call them of officers in the Church ver 18. or in the body visible Therefore by the consequence and grammatication every way alike The body or Church visible of combined believers shall be before the body or Church visible of combined believers But the Conclusion is absurd What then hath Mr. H. gained by this Argument Of necessity then when the Apostle saith God hath placed in the Church Apostles Prophets The word Church must be the visible Catholick organick Church which is made organick by such organs as Apostles Prophets so seated Like this God hath created a soul in man and yet he is a man by the soul that is created in him and is not a man before it be created in him Mr. H. Beside there 's advantage to the cause that not onely the subject in which these officers are is totum essentiale but by vertue of her choise which is causal of the officers they are there saith Mr. H. and therefore in reason must be before them Ans. It s a great disadvantage and an untruth to call the Elders and Rulers of a politick ruling visible Church which is