other Churches save our own no Church will be past Ans. The Popish and Lutheran Churches in which there is valid Baptism in which a Vow is made to walk in Church-wayes as observing one another shall have the formal cause of true visible Churches and so must be true visible Churches for they have this Covenant implicitely and virtually 2. How shall we be made from the Scriptures to see that the Baptist Mar. 1. 5. the Disciples of Christ who baptized moe disciple than Iohn Joâ— 5. 4. did tye by Oath one way or another and the Covenant being their complete Rule must be vocal and express are they so inchurched to engage to these Church-duties within their own Congregations the word hints at no such thing 3. There is a necessity of vocal Covenant always if it come nerest to the rule but where is the rule 4. What making of matter and form as so described and what reciding from the Rule of these Churches in the essentials is so well known to all as they must be most false Churches that are not made of visible converts which is the constitution of the Anabaptist Churches for bitter clamours and unworthy aspersions I wish Mr. H. had expressed them that the Reader might judge I judge that the Church of Christ in N. E. makes true the prophecy That the wilderness and the desert do there rejoyce and blossom as a Rose Isa. 35. 5. Judicious Mr. Cawdrey citeth Dr. Holmes making an explicite Covenant necessary Mr. H. Cohabitation which is necessary for our Churches is such as is fit for the end for the dispensing of Ordinances and Câ—nsures where they may conveniently meet Acts 14 27. 1 Cor. 11. 26. 14. 23. it suffers some exceptions The Church may send out some to begiâ—…â—…antations where they want able guides until they attain to a Church-state States may be compelled to send men to Sea for traffique and for war and yet no prejudice is done to the Rule of Christ they are said to cohabit where the place of their abode is in the issue Ans. If cohabitation be necessary for the attaining the end then as the Pastor cannot be a non-resident by necessity of a calling in Trading neither can ten godly Merchants be three years absent as Mr. H. sayes Solomons Merchants were but they must be non-residents and neglect Church watching â—nd break Covenant if it be said as it must be it should be the Ministers onely calling to reside and watch but the Merchant hath an extraordinary calling to trade beside Ans. This confirms us not a little no godly visible professors can tye themselves by Covenant or Oath to exercise the common Christian acts of a Church member onely to such a society but in an occasional and providential way for it is as unlawful to tye Church-worship to one society or place under the New Testament as it was to tie it of old to Bethel Gilgal Hos. 4. 15. 9. 14. 12. 11. Amos 44. which is a demonstration that a godly professor carrieth about a Soul with him stands in need of Church-feeding by the Lords Supper and other Church Ordinances in all the Christian world and that he is to warn admonish comfort all Church members and to labour to gain a trespassing brother not of the single Congregation only whereof he is a Member Matth. 18. and neither Scriptures nor sound Divinity nor the Law of Nature which is not destroyed by the Gospel will warrant to limit the word Brother as Mr. H. doth and his Brethren Matth. 18. 15 If thy brother trespass if he hear thee thou hast gained thy brother to a brother only of the Congregation of which the offended brother is a member as if Christ had not set down a rule Mat. 18. of gaining all brethren within the single Congregation or about it for the word Brother is of this latitude that it comprehendeth 1. All that may offend a Brother that is one not only within a single Congregation only of which the brother offended is a member but also one of another Congregation Now Mr. H. saith ye have no Church power over one of aâ—â—ther Congregation 2. He is a Brother whom ye are obliged to admonish Go tell him 3. He is a Brother whom thou must labour to gain Thou hast gained thy brother 4. He is a Brother who is obliged to hear the Church He will not hear the Church 5. He is a Brother who may be cast out Let him be to thee as a heathen 6. He is one whose sinnes â—ay be bound in Heaven Verse 16 17. 7. He is a Brother who if gained may pray and meet with others in a Church-way in the name of Christ. 8. He is a Brother who if he be gained Christ grants his desire and prayer Verse 19 20. 9. He is a Brother who is to be pardoned If he sin against Peter seventy times seven times Verse 21 22. 10. He is a Brother who ought to forgive his fellow-Brother as he would have God to forgive him Verse 14 25 35. Now it were a foul straitning of the word of Christ to say these ten agree only to a Brother in order to another Brother of the same single Congregation as if we did owe by Christs Doctrine in that notable Sermon Compassion Forgiveness Teaching Gaining c. to no Brethren but to those of the same Congregation where of we our selves are members 2. This Doctrine deprives godly travellers so journers savoury professors of the Lords Supper for three for six years of the Ordinance of the Lords Supper of Church-teaching Rebuking Prayer Church comforts of all Church-manifestations and of all Church communion with Christ the Head of the visible Church of all Church-presence of him that walks in the midst of the golden Candlesticks of all Church-influences of all Sanctuary-beauty for no scandal or sin but onely for going about a lawful duty in all the visible Churches on earth as is clear Cant. 1. 7. 2. 1 2 3 4. Psal. 27. 4. 73. 16 17. 84. 4 42. 1 2 3 4. Hib. 2. 12. Psal. 22. 22. 40 9 10. for it cannot take off the Argument to say The godly professor may have the same comforts but in an invisible way which he hath in his own Church in his native abode in a visible and Church-way for 1. This is to beg the question for hâ—s professed hearing praying with a forreign Church is as visible as at home 2. If Christ no where have deprived a man of the comfort of the Lords Supper whithersoever he come and profess himself a visible Saint no men on earth can deprive him but there is no more warrant why a visible Saint should not every where remember the Lords day by eating as he may pray every where in faith holding up pure hands for as he takes Gods Name in vain if he hate to be reformed so also to banquet with Christ not discerning the Lords body 3.
over these of the Congregation where he sojourns but not in in all cases expedient that he multiply twenty engagements and it may be twenty oathes or solemn promises in twenty sundry congregations so may he engage for a Family Camp Colledge Ship And it is false to say 1. You onely are my Church brethren Matth. 18. church- 2. It is false to say I have Church-power to the Seals here onely 3. I am made by this engagement a Member of Christ visible whereas I was not so before 4. It is false that when I remove to another Church from this that I losâ— all Church-right to seals all Church-power to gain brethren to Christ there And 5. it is false that when I leave this Church I am unchurched no fellow-citizen with the Saints no church-Church-member and yet I was never excommunicate 3. The Assumption is most false That by Matth. 18. a brother is to gain onely a brother of that congregation whereof he is a Member Mr. H. aims not to prove that If thy brother trespass c. that our Saviour means onely of that independent congregation whereof the brother is a Member engaged to that onely congregation where the gaining and offended brother is a Member I have alledged ten Reasons on the contrary Mr. H. his Reason is against himself and the Text as well as against us You saith he rebuke one of another congregation he will not hear you tell the other Church he departs the place What then his Church he leaves should proceed to censure him by Matth. 18. And may not a brother of the same Church refuse to hear also and depart the place and the place of Matth. 18. say we proveth that both are to be censured by their own respective Churches as obstinate offenders 4. Mr. R. saith indeed That one Congregation hath no power of Iurisdiction over another but each may complain of another to a Presbytery or to a Church above both else the remedy of Christ to remove scandals between Church and Church is too narrow and very nothing and sister-Churches offending each against others are not to rebuke and labour by Mr. H. his way to gain one another to Christ and nothing can be more contrary to love and edification thâ—n this and more contrary to our Saviours intent Mat. 18. 5. What is the formal binding and loosing which one Congregation hath over another or one Member hath over another of the same or of divers Congregations the Scripture is silent The Churches of divers Congregations lay on burthens and binde other Churches under them Act. 15. 28. and command and enjoyn the things to be believed and done So Mr. Cotton But that one Church-member may binde and loose is unknown to the Scripture for you may say so one Subject may binde and loose forgive debts and bloodshed because he may complain or forbear to complain to the Magistrate and so one Church may binde or loose another Church and one Member may binde or loose a whole Church and many Churches by complaining or not complaining to sound Neighbour-Churches whose it is to unchurch by non-communion or to forbear 6. Mr. H. proves not that Members have not power over each other by this engagement because before the engagement they are free and none can compel them to be Church-members or to be baptized Luk. 7. True but if they reside and refuse to joyn to the true Church and so deny Christ before men and being professors if they refuse to joyn to the true Church of Christ they are to be esteemed as Heathens or Publicans as the Lawyers who refused to be baptized despised the counsel of God Luke 7. 30. and the Gospel-threatnings for refusing to come to Wisdomes banquet Prov. 1. 20 24. 9. 3 4. Luk. 14. 18. are no less bindings and constrainings in their kinde than Church-rebukes of one to another and Excommunication Of this before It is probable and more That a godly Christian conquerour may hinder conquered Heathen to blaspheme Christ and adore Idols and compel them to hear the Gospel 7. It a wonder that Mr. H. should cite Whitaker or any of our Divines who are all for the power of Presbyteries Synods yea of an Oecumenick Councel from Mat. 18. which he himself disclaims as an invention of men Mr. H. Arg. 3. Voluntary combination makes a man a Member of a Presbyterian Church as Mr. R. Lib. 2. pag. 320. thâ—n must voluntary combining make one a Member of a Congregation Answ. Still the point in question is never touched Will this prove that voluntary engagement is the formal cause of a visible Church so Mr. H. tells us ch 4. pag. 45. Of the formal cause of a visible Church Nor doth voluntary combining make any so a Member of this Presbyterial Church as he is not also a Member of the whole visible Church or as he hath no Church right by divine institution to Ordinances and Seals in another Presbyterial and Congregational Church as this way of Mr. H. teacheth for as I say in that place Presbyterial Churches Congregational in their being are of divine institution but in their local bounds and determitate number of Members they are things of conveniency of order and providential necessity not of divine institution and the consequence is poor and nothing for that is a huge mistake of Mr. H. An implicite Covenant is when professors in practise do that whereby they make themselves to walk in such a society without any verbal profession for then a sojourning believer partaking in fourty Churches of the Seals in some few years occasionally doth enter fourty implicite covenants doth fourty times unchurch himself and lose and take up of new his Burges-ticket and Church-right and lose it again For Mr. Cotton and the Way of the Churches of N. E. teach That such a man an hundred times partakes of the Seals in some few years and may lawfully do it as a son coming occasionally to ten sundry Tables in ten cities or ten families which do equally belong to his rich and potent father as he providentially cometh along yet is he not ten times for that made a son and member of his fathers great family for his one and the same numerical sonship gives him right to all the ten tables So one and the same visibly professed sonship gives to a sojourning believer the same Church-right to be fed at all the Tables to all Church ordinances in ten hundred visible Churches all the earth over Letters of recommendation do declare but not create his Church-right to Christ and ten hundred Lords Suppers and it is a dream that the practising and partaking of the Lords Supper gives ten hundred new combinations and fancied formalities of Membership to all the Churches whether Congregational or Presbyterial Say one be necessitated to dwell in his fathers heritage and must be a Member of that Church What Scripture doth loose him from the same occasional duties
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
but he offends that Iezabel is not casten out CHAP. XIIII The answers of Mr. Hooker to the arguments of Mr. Rutherfurd are discussed and disapproven The places Acts 2. 37 38. c. And Magus his admission Act. 8. 15. considered FIrst Argument In the first receiving of members by the Apostles there was but a professed willingnesse to receive the Gospel howbeit seme received it not from the heart M. H. answereth There was not only a professed willingnesse but a practicall reformation that in the judgement of charity giveth grounds of hope that there is something reall before the contrary appeare Therefore Peter who received Magus upon his approbation of the truth and outward conformity thereunto in the course of his life rejected him as one in the gall of bitternesse who had no share in Christ and therefore certainly would not suffer him in the priviledges of communion so persisting without repentance Ans. 1. Not professed willingnesse but also practicall reformation is required But is not professed willingnesse in murtherers of Christ who said What shall we doe to be saved some practicall reformation There is nothing but conjectures that the Apostles did not admit all and every one of the three thousand untill they had experience of their state of grace and judicially determined so of them all 2. This practicall reformation was not an experience of their practise of savoury walking required by M. H. p. 1. cap. 2. pag. 14 15. in visible saints before admission except some four or five houres time may create an habituall experience for the same very day they were baptized Acts 2. 41. 3 M. H. should prove that the Apostles found this practicall reformation in all Ananias Saphira and the whole 3000 and that the Apostles tryed and smelled the savourinesse of saving grace in all in Saphira the Text giveth not the least jot of this we muâ— take it upon the naked assertion of M. H. 4 That this practicall reformation gave to the Apostles judgement of charity ground of hope that there was something reall that is the whole number about three thousand none excepted for all were made Church-saints visible gave grounds of hope that they were all really otherwise their speaking and hearing the word was reall that is not imaginary internally and effectually called and born over againe of the spirit and so chosen to life eternall from eternity before the Apostles durst without the offending of God admit them to Church-fellowship and visible communion those I say must be proven If I durst I am not farre from judging the godly and judicious in cold blood free of heate of dispute dare not so judge of the Text Acts 2. or Acts 8. 5 There is no shadow Acts 8. that Peter M. H. should say Philip admitted not Magus while he saw such grounds of the sorcerers reall conversion and reall predestination to glory 6 Peter said that Magus had no share in Christ. True but said he that he was an unbaptized man who had no share in the visible Church No. 7 But he would not suffer Magus to share in the priviledges of communion he persisting without repentance True but it is no answer to the argument from the manner of receiving in this is something to the casting out 8 that Peter reproveth him in the gall of bitternesse 2. Exhorts him to repent to pray for pardon were great priviledges of church-Church-communion bestowed upon Magus The practise of the Apostolick Church is to be considered in three cases The 1. Case is 1. When Churches are gathered out of Churches for example out of Galatia Ephesus where infants are born and baptised church-Church-members within the visible Church hence we seek a warrant why these who were once members of the visible Church and baptized as the answer to the 32 sayeth and so clean and holy 1 Cor. 7. 14. Rom. 11. 16. 2 In covenant with God Acts 2. 38 39. Act. 15. 14 15. Gen. 17. 7. 2 Cor. 6. 16 17 18. c. 3 And so redeemed by the blood of Christ and baptized into his body 1 Cor. 12. 13. even unto Christ Gal. 3. 17. Act. 2. 38 39. when they come to age are for no scandall unchurched and because they cannot give evidence of reall conversion yet for 60. or 80. years and to their dying day are no more Church-members then Pagans 2. How could ye baptize Pagans They are so straited with this that many among them call for Bishopping or confirmation againe 3. How is it that you once baptized them Church-members and within the Covenant and so baptized them but for the foresaid want How is it now 1 You teach exhort rebuke comfort them and you have no Pastorall call to them more then to Pagans 2 How or what calling or what sort of officers are your Pastors to them or who called you to take care and watch for their souls who are without and to you as Pagans 3 How can you offer Christ all the day long to Pagans 4. If they refuse to hear the Gospel you cannot judge them for they are without 1 Cor. 5. 12. to you and Christian Magistrates cannot compell them that are without to the means of grace by your way The second Case is When the Apostles came with the Gospel to the Gentiles Act. 14. 47 48. to Lystra and Derbe Act. 14. 6 7. to Philippi Act. 16. 12. to Corinth Act. 18. 6 7 8 9. to Ephesus Act. 19. 9 10. c. our brethren must prove 1. That the Apostles first teached to them as no officers having no Pastorall care of their souls untill they were in the judgement of charity reall converts and then they preached to them as Church-members 2 And untill they were satisfied in conscience of the good spirituall estate one of another as lively stones to be laid upon the spirituall building as their way teacheth And untill they in their practise and profession if we look sayeth M. Hooker in their course according to what we see by experience or receive by report and testimony from others Or lastly look we at their expressions favour so much as though they had been with Jesus And 3. The Apostles knew not any such thing in visible â—converts as that they should form themselves from an intrinsecall power in themselves into an organicall body and ordaine their own Elders for to draw this out of any thing we find in Scripture is done with as great difficulty as to extract water out of a stone all we find the Apostles did was to preach Christ to them and an interval of time as is clear after Act. 13. 14 they had preached the Gospel Act. 14. 6. ver 21. they returned to Lystra and to Iconium and to Antioch and ver 23. and ordained Elders in every Church all which times it appeareth they were visible Churches without seales and when they preached the Gospel to the aged and it was received by a profession of faith sincere
Church members Ans. If the faithful scattered in sundry Congregations have an invisible communion onely by faith and so make up an invisible communion and an invisible Mystical Body then two Sister-Churches that cannot meet in one place though they may do all the duties of Church-gaining one another as Mat. 18. yet are not a visible body noâ— their acts acts of Church-profession not are they visible members of the same Body of Christ because they partake noâ— of the Ordinances within the same walls as do members of the same single Congregation so there is no visible communion but within the walls of one Church which is absurd and repugnant to common sense 2. It is uncharitable and against the Word to teach That when a Church is dissolved by no sin and scandal visible but by persecution or pestilence that the dissolved members though both real and visible converts have no right to the Ordinances for if the formal cause to wit their confederacy into one visible body as Mr. H. saith be removed their visible and external right is removed The like is to be said of visible professors and of members of another Congregation and known godly sojourners these Mr. H. excommunicates for no scandal visible and invisible for impossible it is that they can meet together in one place with their own Church with which onely they are incorporate by this confederacy Mr. H. This confederating implieth two 1. The act of mutual engaging which passeth away arising from the act of obligation the state of membership The nature of incorporating members to mutual duties will constrain to yield to this Ans. 1. An Oath or Covenant is no passing away thing as Mr. H. saith but leaveth the person under the tie 2. The state of trying these persons and their seed to be baptized onely into the single Body is a dream even to Mr. Robinson and the engagement that gives them right to Ordinances onely with that single Congregation and in one place and with no society else to partake of one Bread and of one Christ 1 Cor. 10. 16 17. is a Scriptureless imagination for 1 Cor. 12. 12 13. We are baptized all Iews and Gentiles by one Spirit into one Body Catholick not a single Congregation onely and are all made to drink into one Spirit in the Lords Supper even all not of one single Congregation onely but of several Congregations whether they be engaged Mr. Hâ— way or not Mr. H. The judgement must be of persons free in regard of humane constraint for they may joyn or not joyn to this Congregation to receive them or not receive them 2. It gives power to each over another to watch over one another Answ. Mr. H. makes three properties of this engagement but he is sharp-sighted who can difference the third from the first 2. Freedom from humane constraint iâ— dubious If from the Christian Magistrate compelling to Elicite acts of the will Never man I think dreamed of such constraint as may be laid upon men to believing loving fearing If it be freedom from compelling the external man to Imperate acts our Divines say The Magistrate may civilly in his way compel to the means of Salvation the baptized ones especially both to hear and to eat and drink at the Lords Table in some true Church If it be freedom from a Law of God or the Church constraint as this it must be or then nothing is said 1. God hath commanded all to come to the house Pro. 1. â—0 Prov. 9. 1 2 3. Matth. 22. 3 4 5 6. Luk. 14. 16. And that is a Prophesie to be fulfilled under the New Testament Zach. 14. 17. And it shall be that who so will not come up of all the families of the earth unto Jerusalem to worship the King the Lord of hosts even upon them there shall be no rain The English notes say it figures the Elects gathering together into a particular Church to which every one must reduce himself to partake of the communion of Saints And they are also the words of Diodati and Calvin Iunius Piscator Danaeus say the same in sense It is true preaching to a particular Church should be voluntary but not by such a Covenant and so all worship should be and it were not enough to say Lord thou commandest us to get us to the shepherds tents Cant. 1. 7. And to come into Wisdoms house but we have freedom to enter Members to this or this or all the Churches on earth 2. And it is in all the Churches on earths power to receive us or not which is also false One is born baptized comes to be a visible professor in the Church of Boston is not that providential necessity a ground to the Magistrate to command him to do his duty and for the Church to constrain him by Obâ—estations Censures being born a member to partake of the Ordinances as his duty is O but he is not satisfied with the Ministery of Boston but he hath freedom to enter a Member of a Church a hundred miles distant by a new Church-oath shew a warrant why he ought not to worship the Lord there where his Calling and Trade is he must confess Christ before men in all places it is not arbitrary then 3. Not one word of God is alledged that this engagement gives power to watch over one another in this Congregation onely and not in all Congregations where Providence shall dispose he shall be as if all these Church-duties to Members of Christ of warning one another comforting watching over one another taking care for one another mourning with those that mourn Col. 3. 16. 1 Thess. 5. 5 11 14. 1 Cor. 12. 26 27. Heb. 10. 24 25. 3. 13. Rom. 12. 15. were forbidden as contrary to the Rule of the Gospel in order to all precious Church-membes of other Congregations of which we are not Members Mr. H. There is good cause why visible Saints uâ— supra who are thus to engage to watch over one another should be acquainted with each others fitness c. and because the work is weighty it would be done with fasting and praying which is not requisite when one single Member is admitted Ans. That the thousands baptized of Iohn Baptist and the three thousand Acts 2. who were to engage themselves that is before they were admitted could have acquaintance and knowledge of the spiritual fitness one of another is impossible and not onely wants the authority of the Word but is expresly against it for it was impossible in some few hours to be done 2. Ten neighbouring sister Churches lying together are obliged to watch over one another then they ought by the Rule of the Gospel to come under the same engagement Mr. H. An implicite covenanting may be sufficient as suppose a Congregation consist of the children of Parents expresly confederate but vocal and express confederation comes nearest to the Rule Mr. R. his bitter clamours that we make all
If these forreign Churches of which he is no member as Mr. H. saith may and do as well discern Mr. H. his Marks of a visible Saint as his own Church to wit after trading among them divers years to them he savours as if he had been with Iesus p. 14 15. he abstains from all known sins p 24. then have they as good right to tender the Lords Supper to him as his own Church and he may have a desire and the same right both real and visible that he hath to the Ordinances in his own Congregation then as the Eunuch said Here is water so here is a â—able and Christ in eating what should hinder him to eat Is not Christ walking beside the golden Candlesticks here as at home 4. If Providence necessitate him as he is chased by persecution to one City and is banished out of that that he must fly to another and from that to another and from that to a third and is providentially necessitated to have no certain dwelling as was Abraham and the Saints case Heb. 11. 37 38. 1 Cor. 4. 11. so was Christs case Matth. 8. 20. he must either live by the Rule of the Gospel all his life without Church-Ordinances or as he cometh to ten sundry Churches visible he must be ten times twenty times married unto and divorced from the Church have and lose Church-right to a communion with Christ in his body and blood and to the Head Christ and to all the edifying comforts of Church-Ordinances CHAP. XX. The Arguments of Mr. H. for a Church-Covenant considered and removed MR. H. Every spiritual and Ecclesiastical incorporation receives its being from a spiritual Combination So Cities and Towns have their Charter granted them from King and State to meet for such ends it is the Sement that sodders all 2. Polished hewen stones give not being to a house except they be conjoined c. But every particular Church is a City Heb. 12. 22. A house 1 Tim. 3. 15. The Body of Christ Eph. 4. 13 14. 1 Cor. 12. 27 28. And all these are particular visible Churches where Pastors and Teachers are set and Members kâ—it together So Mr. R. Lib. 2. pag. 302. A Church in an Island is a little City a little Kingdom of Iesus Christ. Answ. Mr. H. in the title saith 3. The reasons of the Covenant and concludes nothing for a Covenant but only tells us Saints are the Matter like scattered stones union makes the form but Union is the result the Covenant goes before The proposition is Every Corporation receives its being from Combination This shall prove no more but the Congregation is a Congregation from Union of Members this is no conclusion debated by us and proves as well that a National Church a larger Kingdom of Christ as Rev. 11. 15. Isa. 2. 2. Egypt and Assyria are made the Lords people visibly considerated Isa. 19. 25. and that by one Union one Lord one Faith one Baptism by the Covenant of Grace so professed yea the invisible Catholike Body the Bride the Lambs Wife Rev. 21. is a spiritual corporation by such an Union 2. The thing in question is never proved to wit that every single Congregation is made a visible Body within it self by such a Covenant as the Members are engaged to watch over only one another of that society have a Church right to Ordinancâ—s Word Seals censures only with the Members of that one society that meet within the walls in one house and with no other all the earth over 3. The comparison of a City to a State holds not See Mr. Cawdry Cities 1. have different Charters and Priviledges in measures trading selling 2. Different publick Rents Burrough-Lands 3. Different Governments some by Major and Aldermen as royal Burghs some far otherwise And so 4. Free Citizens in London not free Citizens in York and here is some specifical difference as it were in Laws and Freedomâ— But it is a poor begging of the question without probation to say that single Congregations have these four differences for all Congregations visible have 1. The same Charter the Covenant of Grace one Faith and Doctrine of the Gospel 2 One inheritance and hope of glory Eph. 4. 3. One and the same visible Head Christ. 4. The same Baptism and are all visible brethren and members having the same right to the Seals all the world over without any new Church Covenant Phoebe Iustus Epaphroditus Rom. 15. 1. Col. 4. 10. Eph. 6. 21. Are brethren visible professors the distinction of saluting brethren and of Church-brethren must not be taken up on our brethrens word having right by Letters of Recommendation to Seals as Mr. Cotton teacheth now Letters of Recommendation as I prove and Mr. H. never lets on him that he did read it yea nor do men or Angels give but only declare right that brethren Pastors had before in all Churches to Baptism to partake of the Seals otherwise they cannot eat the Lords Supper in another congregation contrary to both the truth and Mr. Cotton and the way of the Churches of N. E. except they swear or engage themselves members to all the Churches about where they should and ought occasionally to receive the Seals and partake of Church-comforts But this Mr. H. flatly contradicteth let them agree among themselves now such an engaging being a binding of themselves to impossibilities that they shall discharge duties of watching over all as over their door-neighbours of the same flock is unpossible and so unlawful no authority on earth can take saith or the holy and blameless visible profession thereof from a visible professor and to whatever Table of the Lord he comes or ordinances of ministerially preached promises they are his by his faith visibly professed Mr. H. must shew one inhibition of Christ to debar any visible son from the fathers bread if then the argument be drawn from civil Corporations as they cry out against this argument in us for Provincial and National Churches it must be this as every incompleat Corporation or Lane in London consenting to receive such a man an Inhabitant and Member of that Lane doth not make the man so received a free Citizen of London for that he was before they received him when he was a member of another Lane and every City admitting a man to be a free Citizen of London does not make him a subject of the Kingdom of England for that he was before he was a Citizen so neither does every single Church receiving a member make him for that a member of the visible Church for 1. he was before we suppose baptized and both a real and a visible Saint and had Church right to partake of the Lord Jesus and the bread not as a seal of our communion with the Memberâ— of his own church only but of all the Churches of the Saints saith the Church of N. E. The argument is not unlike this Whatever constitutes Socrates a single
he owes to the Church from whence he departed as now being no fixed Member thereof Mr. H. 4 Arg. That society of men who may enjoy such priviledges spiritual into which none are admitted without the approbation of the whole that society must be in a special combination for such an act argueth a combined power which the whole hath and not any Member alone and that they cannot have but by their agreement But the Congregation is such They who have power to choose have power to reject their Officers who offer themselves to be Members Ans. If none may be admitted without the approbation of the whole Congregation then may no visible Saints Members of sister visible Churches be admitted to Church-ordinances Pastoral hearing seals rebukes comforts prayers in a Church-way but by some Covenant one or other made between the Church and these strangers that come to partake Let Scripture speak if communion of Saints be not here enough 2. This fell from a sleeping pen and what the conclusion is who can tell 'T is far from the question for the conclusion is Ergo the Members of the Congregation are combined Why not Valeat totum And the whole Church must admit the communicants the many thousands then ten or twelve thousand of Ierusalem must all be acquainted with the visible Saintship of each other yea women who have taken the Church-covenant as well as men then can none hear nor partake of Church-prayers and seals in another Congregation without the privity and conscience and consent of all the Members suppose they be ten thousand and without the consent of the whole now women are confederate Members as well as men Mr. H. Arg. 5. Christian affection makes not the Church for it is in such as never saw other Ans. It proves nothing they may be Members of the visible Catholick Church who never saw one another in the face Prov. 11. 15. Isa. 2. 1 2. 19. 25. Psa. 22. 27 c. 2. Cohabitation saith Mr. H. and meeting in one place makes not a Church for Turks may meet to hear the Word 1 Cor. 14. Ergo covenanting must be the formal of a Church Ans. 1. Divers other things are required to the essence of a visible Church as we shall hear 2. All is beside the question we dispute not now the essence of a Congregation CHAP. XXI Whether Mr. Hooker doth prove this Conclusion which Mr. R. never said nor wrote nor thought That Baptism gives formality or makes a Member of a visible Church Mr. H. If there be a Church and so Members before Baptism then Baptism cannot give formality for forma is causal and before formatum But the Church now considered as totum essentiale is before Baptism For Ministers are before Baptism else Baptism may be administred lawfully before by such as are not Rulers nor Pastors which is denied by Orthodox Divines and none can give a call to Ministers but onely a Church of believers Ans. It s a conclusion not ingenuously forged as if I made Baptism the specifick form of Membership visible he ought to have cited my words By Baptism I say we are received solemnly into the visible Church and Baptism is a seal of our entry into Christs visible Body as swearing to the colours entreth a Souldier a member to the Army and we teach not that Baptism constituteth the Church visible simply as the Church it s a seal of a visible profession I distinguish the simple being of a visible Member actu primo such are Infants born within the covenant visibly made to parents the promise is made to Church-members Gen. 17. 7. Acts 2. 39. from the solemn entry and admission into the visible Church 2. I distinguish between simple being of a Member and actual solemn communion or visible profession So speaks the renowned Assembly so Calvin Bucan Tilen Professors of Leyden Beza Ursine Trâ—lâ—atius Pet. Martyr Iunius Pareus Waleus it s a seal for our solemn admission and solemn ingraffing and adopting into the visible Church 1 Cor. 12. 13. For by one spirit we are baptized into one body c. 1. The conclusion is fancied and nothing against me who teach That Baptism is the door way and means of our solemn installing into actual communion with the visible teaching Ministerial Church which Arminians and Socinians deny Ergo must Baptism be before the Ministers 2. This fancied homogeneous Church visible of onely believers can be no politick Church and that in ordinary to Christs second coming which calleth Ministers for Ministers did baptize this Church then must the effect to wit called Ministers be before and that ordinarily the creating cause to wit the Church of believers who made them Ministers a dream If this homogeneous Church be a number of unbaptized believers and such Pagans they must be for Mr. H. saith They are a born Church before their fathers Baptizers then must unbaptized children a strange Church call and give Ministerial being and that ordinarily to their fathers and choose out of their own unbaptized body their own Pastors not yet baptized and who baptized these unbaptized not the unbaptized Church nor themselves Mr. H. I judge would deny both 3. As to that Whether the Church or the Ministery be first it is sure Adam and Evah as men were before the Word if any say They being created according to the Image of God were created a Church yet some priority there is of the subject before the concreated Law but sure they were not created a visibly professing Church and therefore the Word as preached in Paradise by the Lord the first Minister Gen. 3. 15 16. must be before Adam and Evah as a visibly professing Church For the seed is before the tree the means before the end the father before the childe and so some Ministery ordinary or extraordinary begetting there must be before the Church begotten Who baptized Iohn Baptist or if he was at all baptized is not much But that the Church in the ordinary way of Christ is before the baptizing and begetting Ministery is wilde Divinity Mr. H. If Baptism cannot be before a Ministerial Church nor a Ministerial Church before a Congregational Church which onely can call them to be Ministers then such a Church is much more before Baptism For before the coming of some godly zealous Christian and Scholar into a countrey where there are a company of Pagans converted they may joyn in Church-fellowship and call this man lawfully according to God to be their Minister therefore there is a Church before a Minister and so before Baptism Ans. 1. Mr. H. gives an extraordinary instance of his own devising without Scripture and of this he frames a fixed ordinary Rule May not converted Pagans which onely saith he can call Ministers call this Christian Scholar to be their Minister according to God No say we 1. God never did it nor is there any Scripture-proof for it 2. Why doth Mr. H. frame
way interest of existence to grow in the Hand and another way interest of existence to grow in the body and in all the parts of it it is a member or part of the hand and also of the whole body but the Thumb hath no possible interest of existence to grow in the head in the leg And so is Iohn a near and fixed member of the congregation of Boston and a common and remoter member of the whole integral Catholick Churches of Hartford of Cambridge of Norwich and of all the congregations on earth but it follows not Ergo Iohn hath an interest of exâ—stence to be fed and to exist at one time in all the congregations on earth as the common nature of man of substantia corpus vivâ—ns animal homo exists in all the individuals at once It is wilde Logick to put no difference between a whole integral and the parts and whole essential and the parts subjective or species and individuals so as one integral member may exist at the same place where all the members exist Mr. H. That which equally belongs to all that can make no particular appropriation to any out rather than to another if a woman love all Christian men with Christian affection she is not therefore a wife to this or that man but this profession is equal and indifferent as well to one and to all as to another Ans. All is granted for we teach not that profession as profession makes a man a fixed and a married member of this Independent Congregation rather than this so that it shall be spiritual Adultery to partake of Church ordinances elswhere we detest such a comparison destructive to church-Church-communion for profession as profession declares the man to the Rulers to be a church-Church-member in all congregations on earth It declares I say as before but does not as a formal cause make a church-Church-member and it declares he hath right as a citizen of the visible Church that Rulers without sin may admit him to Ordinances but profession makes him not a member visible of onely this one congregation yea that one be a fixed member of this congregation is 1. An Affirmative command not binding ad semper Nor 2. does it tie but as being a member of the Catholick Church which is a confession of Christ before men And 3. it is of providential conveniency for the more careful feeding but not of divine institution or marriage tye CHAP. XXIII Whether Mr. Hooker doth concludently refute this which Mr. R. holdeth That he who is a Member of one Congregation is also a Member of all Congregations on earth 1. LEt it be remembred in what sense I make profession and Baptism to have influence in Membership 2. That I make not Peter a member of this congregation onely and of the whole integral Catholick Church or of all congregations on earth one and the same way for though the right to Christ the Head to Ordinances and Seals be one yet Peter is a fixed member of this congregation a transient member to all other congregâ—tions 2. He is a proper member and nearer of this congregation and a more common and remote member to all as the thumb is a nearer and proper part of the hand and a more common and remote part of the whole organical body and Richard a near member of Norwich and a more remote and common member of the Kingdome of England 3. I am constrained to take in some Arguments transposed by Mr. H. that were in the former Chapter Mr. H. To be a member of the Catholâ—ck Church firstly to a whole which a man neither did nor can see nor do any homage to nor receive any influence or direction from for Government is a sublimated imagination Ans. This makes the Doctrine of Oecumenick Councels holden by Calvin Melancthon Luther Whitaker and all the learned Divines in the Christian world to be a sublimated imagination and Mr. Cotton his associate to be sick of the same imagination and the decrees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Apostles and Elders Acts 16. 4. by which the Churches were established ver 5. to have no influence of Government upon the Churches 2. It must be a sublimated imagination That the whole Churches of Jews and Gentiles who could not see the faces of all the Apostles nor do any homage to them nor receive any direction except in their Writings which yet may be from them should be governed by the Apostles and it must be an imagination That the Apostles were members of the Catholick integral Churches and never fixed and married members of the single congregation and could every one of the ten thousands of the congregational Church of Ierusalem as our Brethren will have it be be governed by the whole Church except they had seen the faces of all the thousands that governed them Mr. H. If a man that is a Member of one Congregation â—e also a Member of all Congregations on earth then he can perform the duties of a Member to all but that is impossible Ans. The duties we owe to members of the integral Catholick Church are 1. Common and personal as Church-praying Church-praising Church-fasting for the evils of sin or judgement Isa. 62. 6. Psal. 122. 6. Eph. 6. 18. 3. 14. Rom. 12. 18. 1 Cor. 12 26. they being members of the same body with us Eph. 4. 1 2 3 4 5. and their good or hard condition being known to us which say also they are one visible body with us these duties are possible and necessary if the meaning be of occasional duties of love not in word but in deed as giving of alms to brethren I judge of all congregations beside our own Iam. 〈◊〉 If a brother or a sister be naked c. of what ever congregation on earth where providence cast your lot to be 1 Ioh. 3. 17. If I say he mean such duties of members to forreign Church-members as Church-members be impossible I much differ from Mr. H. it is contrary to 2 Cor. 9. 1 2 3. Gal. 6. 10. And the like I say of duties of occasional comforting rebuking warning one another even in order to Church-members and Church-duties They are this way impossible that physically I cannot be in all places to discharge these duties But to fetch an Argument as watery I might say A man in Muscâ—via cannot be to a Scottish-man a neighbour whom he is to love as himself A man in Morpeth cannot be a fellow-member both with another mâ—n in Morpeth and with another English Subject who dwelleth four hundred miles from him whom he never saw not can see Why its impossible he can discharge the duty of neighbour-love to the one that he never saw nor possibly can see or that of a fellow-subject of England as toward the other Yea by this its impossible one can discharge the duties of personal watching over five thousand members of the congregation as they say of Ierusalem
absundity to say She destroyeth her own Ministerial feeding her own sacramental communion by which she is one body with all the Saints on earth as the Brethren grant and its sure from 1 Cor. 10. 16 17. 12. 13. as touching any spiritual well-being and feeding by these wretched feeders but they have no authority to do it I see no inconvenience why a Corporation may not out and lay aside all their Aldermen and Major if they turn Lions and Leopards and so destroy the present individual Government while they labour their own safety and the safety of their priviledges But the case is not alike except Mr. H. prove That the Church of believers hath the same positive power of Government intrinsecal without their officers and onely fathers who begat them to Christ to use the Keyes and formally to excommunicate them as a free City hath over their Magistrates 2. If the officers die sure the organical Church dies and the organical and the ministerial and politick essence of that visible Church as it is totum integrale dies 2. I retort the Argument When the Church of the Jews Acts 13. 18. turns heretical and blasphemes and refuses to be the married wife I speak in our Brethrens language if the Church of officers reject them and turn to others it shall not follow 1. That the officers destroy their own husbandly power while they labour their own preservation which is the great absurdity that Mr. H. puts upon Mr. R. as enough to cast the cause 2. Shall it follow That the officers without the people or governing without yea contrary to their consent is a true visible Church in no sort Mr. H. When the tents are removed they are not the shepherds tents to remove the candlestick is to remove the Ministery and remove all the Officers the Church is not a body visible eating one bread 1 Cor. 10. 16 17. So Mr. R. But Mr. H. answers Yet they are called tents fit to receive shepherds and are the same they were before the shepherds were chosen and remain the same To remove the candlestick is to remove the Ministery because Ministery and Ministers have their dependence on the Church destroy the man the whole you destroy the parts but it holds not contrariwise its true in a Ministerial Church i. e. an organicum totum when you take away any part you lame the integrity of it but you dedestroy not the essence of it as it is totum essentiale Ans. It is enough to me if ye remove all Officers and Shepherds it is no ruling Church though the fitness of choice which is no act of government do still remain yet the fitness to ordain and to excommunicate remains not for they never had it Luke distinguishes the one from the other Acts 6. 3 5. the multitude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chused not the Apostles but the twelve Apostles not the multitude ordained them by praying and laying on of hands v 6. as the Elders do and they only in the New Testament 1 Tim. 4. 14. 1 Tim. 5. 22. 2. It is good that Mr. H. grants that to remove the Candlestick is to remove the ministâ—…y I hope he means the shining burning and guiding Ministers and Watchmen 1 Tim. 3. 1 2. Mat. 5. 14. Ioh. 5. 35. But in the other page 91 32. It is cross to all mens apprehensions saith he that the Candlestick should include Candles and Lamps 3. Nor is it true in Mr. H. his way that to remove the candlestick is to remove the Ministry for there remaineth a preaching and a praying Church which is at the ordaining of Officers and sending them Act. 1â—15 6. 24. Act. 13. 1 2 3. Act. 6. 6. which doth only make and unmake officers saith Mr. H. 4. Destroy the whole saith he and you destroy the parts but it holds not contrariwise why not contrariwise if you destroy all the parts otherwise the Logick is naught take away eyes and ears and hands and feet and all the integral parts or all the essential parts and you destroy the whole in any sense too much of this Logick Mr. H. gives us 5. Take away saith he in an Organick or Ministerial body a member you lame the integrity Now the ministry and officers are removed by the people because they are heretical as Mr. H. teacheth page 90. I pray you remains there a ministerial or organick body no saith M. H. there remains a homogeneous body 4. Take away any part you lame the integrity take then away the ministry you lame the body O Logick the ministry is a separable adjunct to Mr. H. page 92. Here it is an integral part is an integral part an adjunct is the eye an adjunct of the organical body is the integrity hurt because a separable adjunct is removed 5. Nor is this true take away any part in an organical body and you lame the integrity it is only true of an organical part not of any part take away ten members believers only the Church remaineth an entire and unlamed integral body let ten free members of a City be removed by death yet the City remains an unmaimed entire body of Citizens ruled by Major and Aldermen 6. Remove the ministry the essence and organical body remaineth not Mr. H. That which is added is more beside the cause It is granted where Officers are not there is no communion of the Sacraments is there therefore no church-Church-communion Ans. If this communion be removed there is no communion of the Church which being many members is one body 1 Cor. 10. 16 17. 12. 12 13. And what reason but a Church and the only instituted visible Church in the new Testament as the book of Discipline of N. E. makes it should be a complete Church in being and operation and partake of all church-Church-communion though it want the officers which are to Mr. H. but poor harmless separable adjuncts page 92. and this is somewhat for the cause M. H. We have done now with the first Quere and made it clear That this Church is before all Officers and may be without them Ans. So Mr. H. hath done and made it as clear as midnight darkness with whole two Arguments the one whereof is a poor Grammatication and scarce that and the other a begging of the question that there is a ruling Church before and without officers which may make and unmake officers CHAP. II. Of the Nature and Being of a Presbyterial Church Mr. H. The qualification of the Church as totum essentiale in the order and prâ—cedency of it in regard of her true Officers we have dispatched Now we speak of it in comparison with a Presbyterian Church Ans. Let not then the Reader exprest any visible Church organical to be spoken of Organs are but separable adjuncts the only Church spoken of and acknowledged by Mr. H. and our brethren is an homogeneal Church of onely believers which Mr. H. now calls the Church before
relation of Watchmen to a Classical Church which a Pastor doth to a particular flock for where there is the same office of a Pastor there is the same relation of Watchman and Pastor the one issuing from the other But the first is said by Mr. R. Lib 2. 335. also they put forth authoritative acts which issue onely from proper Pastors they are proper Pastors to those upon whom they can exercise such acts else they had no warrant to put them forth Answ. I yet in this sense deny the assumption that they are proper Pastors that is actual imployers of their labours of feeding both by fixed teaching and governing to all the flocks of the classical Church for that is unpossible except they could be in many Congregations at once so feeding But I deny not but constantly teach that the Presbyterian Pastors are properly that is formally essentially habitu actu primo Pastors in relation to all the flocks not of the classical Church only but of all the visible Churches on earth As a Physician by covenant actually imployed to attend all the sick of such a City suppose Norwich is their proper Physician yet so as he is essentially a Physician to all in England who shall by providence employ him An exquisite Gardener by paction is a proper Gardener to such a man who conduces or hires him a certain time to labour such a plot of ground yet so as essentially and actu primo he is a Gardener to all the Country round about who shall employ him So is one a proper School-master to teach Grammar and Rhetorick to the children of such a City yet so as he is a School-master to all the children of the country who shall employ him Christ sends his Pastor Archippus intentionally to feed all his flocks in all fields and he is essentially a Pastor to them all but for the more convenient attaining of Christs end he fixes him by the choice of the people to the Church of Coloss not as a Husband to a Wife 2. Mr. H. With his little finger aims not to twitch the probation of this 1. Where there is the same office of Pastor there is the same relation of Watchman and Pastor It is false a Physician a Pastor providentially fixed to cure and feed this City by special covenant hath a more near relation to cure and feed this City having a twofold relation both by the calling in general of a Physician and Pastor and by a special solemn oath and hand-writ to this City and both the Physician is the same publick Physician and the Pastor the same publick Watchman officio by office essentially habitu actu primo to all the sick bodies and sick souls in the country A mother is the same mother to ten children but hath a special relation to the eldest as her heir 2. As born with more pain and labour then all the other nine 3. As more dearly loving him then all the other nine Here is the same place the same officer but sundry particular relations 3. Mr. H. leaves that unproved the Presbyterian Pastors cannot put forth authoritative acts Pastoral but hoc ipso they must be proper i. e. their fixed Pastors and made theirs by the particular choice of the people to feed and govern these toward whoâ— they put forth these pastoral acts because indeed it is adultery to them who are no husbands to put forth pastoral acts of governing upon those to whom they are not fixed Pastors yeâ— they tender the Supper to forraign members and so this is a rotten pillar of this way 2. Forsaken by Mr. Cotton and the way of the Churches of N. E. and by Mr. H. himself 3. It destroys Synods and all communion of Churches for Mr. Cotton yeildeth as truth of the Gospel taught by a Minister of the Gospel bindeth to faith and obedience not only because it is Gospel but because also it is taught by a Minister for his calling sake seeing Christ hath said whoso receiveth you receiveth me they bind not only materially but formally for the Synods sake I see not how this can be answered though indeed the Discipline of N. E. and Mr. H. say the contrary both of this and their own grounds for Elders in Synods put forth authoritative and pastoral acts to these Churches of which these Elders are not proper and fixed Pastors but Pastors they are to these Churches as to all the Churches of the combination else they cannot warrantably put forth acts pastoral for their feeding and governing to edification except it be said a Synod is no ordinance of Christ which all the Brethren and Mr. H. himself deny All acknowledge a Synod to be an ordinance of Christ. But the truth is they but mock the Reader in so saying for they give no more to it but an act of charity to counsel as one brother counsels another Intuitu charitatis saith the Discipline of New England And so Mr. H. For what 1. availes it more to say a Synod is an Ordinance of God because they can give a charitative counsel then to say one single Believer is an Ordinance of God or a Woman who can counsel a man The Synod then is no positive Ordinance of divine institution for upon the same ground if a Synod be an Ordinance of God because they may counsel the Churches we may appoint a new Ordinance of a Synod For first one refuting Another for rebuking A third for confirming And a fourth for comforting 2. It is but a mocking of the world to say the association of Churches is an ordinance of God for they can give counsel to the Churches of the bounds what may be replied had I time is soon washed away But first so can twenty other Churches without the bounds of these Churches so can many eminent Christians in another Congregation not in office give a counsel by way of charity to a Synod convened synodically shal they for that be a Synod of a Synod and shall they be an Ordinance of Christ distinct from a Congregational Church for that Yea Abigail a woman a captive maid gave the one a divine counsel to David and the other to Naaman the Syrian Shall women therefore be made new ordinances of God and if neither the one counsel nor the other have any weight from the givers of the counsel but only from the word it is in vain to name the one an ordinance of God more then the other as for reverence to the persons a Synod of Elders more then one single mans counsel adds not the eighth part of a feather as touching authoritative weight to the Counsel if the Synods counsel amount to nothing more in point of a divine ordinance then Mr. H. saith any Counsel may lay a burthen upon any mans conscience so any Christian that shall publish and preach that 1 Cor. 6. 18. flee fornication may lay a burthen upon every soul not from the authority of him that speaks but
31 32. 7. Though there be many Churches in Galatia Gal. 1. 2. yet must they be one lump who have power to judge and censure false teachers Gal. 5. 9. and there is a Church restoring made by spiritual officers Gal 6. 1. otherwise they might have replied We Galatians have no power in one body to cut off a troubler who infecteth the whole lump every single congregation is to see to that and the troubler is without our Churches save to one only single Independent power say our Brethren 8. It s not possible that the Churches can send their common Messengers whom they choose 2 Cor. 8. 19 23. except the Churches convene men women and children or then convent in Elders of many Churches or the Apostles must have gone from Church to Church to beg suffrages and votes which sort of Election is never heard of in any Writer sacred or profanâ— As to the first who can believe that men and women and children capable to hear and be baptized also which is the onely Church of Believers owned by our Brethren the externally covenanted and redeemed did send the Apostles to Ierusalem or received the Apostles and did welcome them or salute the Saints as Act. 16 3 4. Rom. 16. 16 Act. 15. 22 27 28 therefore need for it the second must be said That the Churches in their Heads Rulers Officers sent them which is a very Presbyterial Church 9. If divers Churches meet for laying on burthens by power of the Keys as M. Cot. saith exercising acts of Church-government then there is a Presbyterial Church governing without and above a single congregation by pastors neither chosen to be fixed and constant teachers nor that can possibly teach many congregations But the former Mr. Cotton and our Brethren teach Obj. This is no Church-power for a Synod is not a Church bâ—cause it is no Church-jurisdiction Ans. 1. The Antecedent is false 2. The Consequence is naught A number of private Christians wanting all official Authority so might lay on Synodical burthens binding materially if this be no Church-power 2. They are called the Decrees of Apostles and Elders Act. 16. 4. written and concluded Act. 21. 25. Saith Iames Act. 15. 22. It seemed good to the Apostles and Elders with the whole Church to send chosen men Now whether Church note the Apostles Elders and Brethren or the multitude of believers onely or the Church of Ierusalem made up of both the Decrees must come from Church-power governing teaching uniting and removing a Schism Though it were no power of jurisdiction yet here is a Church-power above a Church except it be said that so many pastors of the same or of divers Churches or so many private Christians commissionated from no Churches made the Synod Act. 15. and Synodically said It seemed good to the holy Ghost and to us But this shall no more import the promised presence of Christ to such as are convened in his Name Mat. 18. 19. 20. 28. 19 20 21. Ioh. 2. 21. than if so many private Christians had been convened and so may such of a sister-Church remove all Schisms and a Synod shall be nothing at all 10. If Christ build the power of binding loosing gaining upon brotherhood Mat. 18. If thy brother offend c. then as far as brotherhood goes if I possibly can converse with him and may be offended or edified by him so far must the power of jurisdiction be extended because these two The gaining of a brother 2. The safety of the Church by edifying of others and removing of scandals are intended by Christ. Mat. 18. but brotherhood is without the bounds of the congregation whereof I am a member Rom. 16 14. Salute the brethren that are with them 1 Cor. 16. 20. All the brethâ—en salute you These were brethren of other congregations 2. If there be no Church-tye upon me to gain any but those of mine own congregation then 1. There may be communion of Saints onely within the same congregation and no communion of Churches what Scripture is for this 3. It must be the will of Christ that we bestow no Church-rebukes upon other Churches which must be contrary 1. To Christian love to save others 2. Contrary to zeal for the Lords glory 3. Spreading the Gospel 4. Desire to remove Scandals 5. To be made all things to all men to save some 6. To serve one another in love 7. To promote the common interest of the whole catholick Body of Christ. 8. It s against our praying for the Church and that all Israel may be saved 9. Against the Doctrine of our Brethren who say That Churches ought to rebuke exhort warn comfort Churches 10. It s against the communion of Spiritual priviledges of one Head and Saviour one Covenant one God one Faith c. It s not enough to say We are the same Body entitativè for that entitative Body without this congregation is either visible or invisible if visible then members of divers congregations are of the same visible body and to say that other congregations are not as visible as that whereof I am a member to me and others about is to deny twice three to be six for one Christ one Faith one Profession the same seals are as visible in a Church within few paces to me as in the Church whereof I am a member to say it is invisible is to speak against sense CHAP. VII Of a Church in an Island MR. H. If a Church in an Island may dispense all Censures and all Ordinances then every congregation may But such a Church may For 1. it is a City and a little Kingdome of Christ. 2. The essential notes of a visible Church agree to it Ans. The consequence from a broken arm to a whole arm is not good or because Iames the day before he be beheaded in strong prison cannot discharge all Christian duties to brethren and to neighbour Churches therefore he is not actu primo a Christian. A Church in an Island is not actually associated with other Churches and so cannot in the full extent dispense all Ordinances of rebuking comforting neighbour Churches and of withdrawing communion from them because of the want of the object not because of defect in the subject I might retort the argument Therefore associated congregations cannot dispense all Ordinances of rebuking comforting c. But the latter is absurd 2. An homogeneal Church in an Island void of pastors and men able to teach cannot administer the Seals by Mr. H. his way 3. A Church so divided and not associated is imperfect and may remove scandals within it self but it follows not Ergo every associated Church may remove scandals within it self and without it self also independently and without any subordination to united powers of the associated congregations it follows not the notes of a visible Church agree to such a Church imperfectly except it be said That the same Church from its own intrinsecal and
saith he but can there be no allusion to a Iudicature except the one to which allusion is made and that of which the present speech is have the like power Then cannot the Scripture allude to earthly Princes who place their greatest Courtier upon the right hand because earthly Princes have not the like power with the Father of Jesus Christ. This destroys all allusions which abound in the Scripture as Paul Rom. 10. 18. alludes to the Sun Malachi compareth Gospel-worship to the burning of Incense chap. 1. shall it then follow that the one is of the nature of the other That allusions bring little light is said without ground for they being grounded upon Metaphors often which bring light must bring much light 3. That Synagogues had no power to excommunicate seems to bring darkness and not light The contrary is Iob. 9. and 16. Though they abused that Ordinance Mr. H. It s in vain to send the plaintiff to a general Councel he might be dead before he be relieved and the Councel be gathered Ans. We send no man by a loup to a General Councel but the grieved man may appeal to the nearest Judicature and Mr. H. will have him to loup to a General Councel at the first being accused of a scandal which declares that he would elude all the Government of Christ between him and that Judicature 2. We do not maintain any Appeals whatsoever but onely righteous Appeals Illud tantum pâ—ssumus quod jure possumus 3. So may the plaintiff be buried before a Synod by way of consultation may be had the wayes of Discipline aâ— all Christs ordinary wayes in the Gospel may possibly never take effect in those to whom the word is a savour of death unto death but that doth not nullifie an Ordinance of God Mr. H. Our Saviour Mat. 18. points at a standing Tribunal of such a Church as is at hand whereof both parties were members Ans. It s a perverting of the words of Christ Mat. 18. that no man trespassing whom I must endevour to gain can be my brother but he who is a member of the same congregation of which I am a member This is to renounce and quit all brotherly communion with all Churches on earth but onely that single congregation of which I am a member when not one brother but twenty or many Churches of brethren without the congregation as false brethren of Iudea trespass against Antioch by perverse doctrine Act. 15. there is not a Judicature aâ— hand hath Christ provided to tell no Church and left no remedy to remove the greatest of scandals Mr. H. How could a Church in an Island or the first Church at Jerusalem Act. 1. 23. exercise discipline upon an offender upon this ground Ans. Why not since the purpose of Christ is That every Church even the less of one hundred and twenty Acts 1. and the greater of ten thousands Act. 2. 4. 6. should respectively purge themselves and when association of many Churches about shall be they should also purge those without the congregation Scandals fall out where many meetings are and one onely Presbytery over them as Mr. H. granteth to which of the meetings shall the plaintiffs complain The offenders are of divers Meetings or Churches that are not at hand Mr. H. The Sanhedrim is a mixt Iudicature partly of Ecclesiastical partly of Civil Iudges Deut. 17. 12. 2 Chron. 19. Ergo allusion cannot be made thereunto Ans. The Consequence is naught 2. Mr. H. with the Prelates confound the Judicatures but they are clearly distinguished while one is appointed for the matters of the King another for the matters of the Lord 2 Chron. 19. 11. So are they distinguished The Priest or the Judge not the Priest and the Judge Diut 17. 12. Men might sinsully confound them but sin is no institution of the Lord. Mr. H. Arg. 2. The Church of believers is that which meets for prophecying and for praying but this Mat. 18. especially for binding and loosing and censures Mr. H. The Church of believers is assembled mainly for prophecying and praying yet not onely but for censures also the Word being ended Ans. That is indeed in question That men women and children meet ordinarily every Lords-day for to act in all Ordinances and after Sermon to leed witness binde and loose and that under the notion of believers for neither here nor in Scripture is there warrant for this Mr. H. Arg. 3. The Church Mat. 18. is such a superiour and judicial Seat as is to be obeyed in the Lord under the pain of excommunication But a multitude of believers are not such a seat So Mr. R. Mr H. The Major is the question and the Conclusion is to be proved whether a particular congregation be the highest Tribunal or the classical Church and Mr. R. takes one part of the Conclusion to prâ—ve the other If the congregation be not highest then the classical must be The Minor should have been proved not nakedly propounded Ans. I propound a Syllogism and for answer to the minor Mr. H. transforms my Argument which I dreamed not of and sayes I take one part of the conclusion to prove the other If the congregation be not highest then the classis is But Sir that is not one part of the conclusion to prove another but since you bring it it s a lawful Syllogism Either the congregation or the classis is the highest Tribunal But not the congregation Yet this is Mr. H. Arg. not mine The Church Mat. 18. is such a superiour seat as is to be obeyed as being over us in the Lord c. But no Scripture no Divine in the world saith That the multitude of believers I use not there the term Congregational Church at all is such a superiour Seat that is over the Guides and whom the Guides do obey in the Lord or disobey under the pain of Excommunication This minor of mine is not nakedly propounded The Scripture saith the officers are over the multitude of believers in the Lord 1 Thess. 5. 12 14. 1 Tim. 5. 17. Heb. 13. 17. But the contrary is never said they do not awake that say this is to take one part of a conclusion to prove the other for its a conclusion proved by a medium that is no part neither subject nor attribute of the conclusion Mr. H. Arg. 4. of Mr. R. Whatever the Church may excommunicate every member thereof convened with the Church may inflict all inferiour censures But all the members cannot inflict lesser punishment for neither women nor aged children nor the unofficed brethren can rebuks exhort or by the Word openly convince the officers Ans. The consequence is feeble as appears from the nature of delegated power which is committed by Christ to persons capable thereof which women for their sex children for the want of the exercise of understanding cannot do People have power to choose officers therefore women have power to put in
saith Mr. H. must be given to a single society i. e. to a sort and condition of men under some special relation To thee will I give c. as to a single society not to them Ans. That the Keys must be given to a single that is according to Mr. H. his sense to a single Independent congregation onely that they may exercise Jurisdiction onely within themselves and that all others though as free Churches as it are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without is never proved by Mr. H. nor gives he â—s a pattern of such a Church Independent in Jurisdiction 2. His Argument Because it is said To thee as a single society not to them is naught Did not the Lord give in Peter the Keys to the twelve Apostles and to six or ten sundry societies in Ierusalem but they were one Church so the combined Elders in a Presbytery is but one single society yea but saith he they are many Churches Ans. They are and may be but four societies meeting in four sundry places and scarce all eight hundred and therefore a more single society than eight thousand and above which Mr. H. saith made but one congregational Church of Ierusalem And is not the society of a Synod Provincial or National one single society also by this account 2. Let the Reader judge how our brethren use the word Church as Kid leather stretching it in and out at their pleasure as it serves best for their turn for here the single society capable of the Keys is a new male Church of redeemed ones Also consider but the first proposition 1. These words The instituted Church of Christ in the Gospel to which Christ hath commâ—tted the Keys the power of binding and loosing the seals officers are most ambiguously set down and can hardly bear truth either in a passive or an active sense for its false that the Keys passively are not committed to women for they must be bound and loosed and have the Seals and Tables of the Covenant as well as men 2. In an active sense its false that to women understanding children the dispensing of Censures Seals and Tables are committed 3. The power of the Keys are not committed to the Church instituted as to the proper subject but onely by those pious Authors to a limb or wing of it the male redeemed are never called The instituted Church of the New Testament 4. And how the seals are given to the male Church as to the subject when they want Pastors I see not The Tables and Seals are given to men and women redeemed as the end and object for their salvation and edification 5. So they are given to Pastors Doctors Elders Deacons to all visible Saints but in the intention of God to all Rulers and ruled men and women not as meer visible professors for God intends no such thing to a meer Magus to whom agrees the complete essence of a visible member but as invisible and chosen ones 6. Nor is it either didactick or suitable to a Systeme of Church-policy That the administration of all Christs publick Worship and Ordinances is committed to a company of believers for the active administration of Baptism and the Lords Supper and of the preached Word is not committed to unofficed brethren or to women who are members of this instituted Church of the Gospel otherwise in a passive sense all are to partake of the Worship and Ordinances according as their capacity is but how the male-Church void of pastors can receive them I know not 7. I say not much that it s not Grammar to say that this Church is a communion of Saints A community it is which word is in our language a Concrete 8. That its a combination of Saints meeting for that end to partake of the Ordinances by common and joynt consent into one congregation is ut erly unsound for as this is a delineation of a New Testament Church-Assembly to paâ—take of the Ordinances so it makes it contrary to the institution of a Church under the Gospel to members of another congregation to meet to partake of pastoral preaching or seals in a Church whereto they never gave common and joynt consent as never being inchurched members thereof yea and all of another congregation by this reason hear the Word in that forreign congregation not as visible Saints but as Pagans and such as are without And it s as strongly concludent against hearing in another congregation than their own as against Church-rebukes and as our Brethren teach Church judging and admonishing between brother and brother for as there is indeed a providential necessity of partaking of pastoral preaching and seals in another congregation than the members own so is there the same soul-necessity of the like rebuking and gaining of a brother Mat. 18. 15. If the trespass be committed in another congregation and be private as yet as if it were done in the offenders own congregation except it can be proved that from Mat. 18. Christs minde is if a brother of another congregation fall in a pit to the hazard of his salvation I should let him perish there I am not his keeper as touching any Church-remedy for gaining according to Mat. 18. which sure we cannot do to our enemies ox if he fall in a pit yea and there is as great if not a greater necessity to use the remedy of rebuking Mat. 18. to gain him when he falls in a spiritual ditch in another congregation as to preach pastorally and to tender the Lords Supper to him in another congregation and as the Bread in the Lords Supper say our brethren with Mr Cot. is one Bread and a seal of our communion with the Lord Iesus but also of our communion with his members not only of our own Church but of all the Churches of the saints so we are to gain our brethren by admonition teaching rebuking by Matth. 18 not only as they are members of the single independent body congregational but of the whole Catholick body 1 Cor. 12. 16. for whether one member suffâ—r all the members suffer with it or one member be honoured all the members rejoâ—câ— with it And Rom 12. 4 5. compared with verse 15. for there is one Body visible one Spirit one Lord one Faith one Baptism one God and Father of all Eph. 4. 4 5. and one body Catholick into which all are baptized Jewes and Gentiles 1 Cor 12. 12 13. 8. It is false that there is no Church which Christ in his Gospel hath instituted but a particular visible Church that meets in one place all of them for Christ hath sanctified and clensed with the washing of water by the word a Catholick Church which he shall present as a glorious Church without spot or wrinkle Eph. 5. 25 26 27. and perfected body visible when we all meet in the unity of faith Eph 4. 11 12 13. 9. That this instituted Church is to meet together all of
shall not be the same spiritually politick body visible being of divers congregations contrary to Scripture expounded by Mr. H. and Mr. Cotton we being many are one body visible and visible of twenty congregations partaking of one bread and body of Christ. Now by this as a finger cut off Paul is not a finger cut off Iohn for Iohn hath all his ten fingers entire and Paul hath his nine fingers only So also if Thomas disobedient he cast out of only his own congregation he is never cast out of Church-right to Christ and ordinances in the rest of the congregations for excommunication by consequence is only a declaring by witnesses as Mr. H. saith pag. 242. that the man is cast out of his own congregation Now the declaring that Paul's finger is cut off is not a cutting off of his finger that is impossible Far less is it possible that the declaring that Paul's finger is cut off can be either a declaring that Peters finger is cut off or that that declaring is a cutting off of Paul's finger or a cutting off of Peters finger Therefore Peters being cast one of his own Church-right and Church only is no casting of him out of other Churches or real removing of his Church-right to ordinances in other Churches For that which was never really removed and Peter once had it must remain with Peter yet now Peter was never a member of any congregation but of one then membership to another congregation cannot be taken from him 4. A member is cast out as really scandalous his adultery obstinately continued in makes him be deprived of Christian fellowship with Brethren as Brethren Ergo he is deprived of the Christian fellowship of all Brethren For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 followeth upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And 5. It is thus confirmed his visible scandal is a Church-offence to one of a Sister-congregation and is apt to bring a Church-contagion to these of another congregation who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one body with him at the Lords Table and therefore are they now to look on him as an Heathen But who put him in that state if he be not really and formally cast out of that body when his own Church excommunicates him 6. He that hears not the Church heares not Christ and he that despiseth any Pastor sent in the name of Christ despiseth Christ Mat. 10. 4. Luke 10. 16. Iohn 13. 20. Now if this stand good one that despiseth his own Pastor only and his own congregation only though he despise all the godly Prophets Pastors and soundest Churches on earth despiseth not Christ nor his Father that sent him nor is he first in foro Dei bound in Heaven and guilty before God nor deserves he to be excommunicate for he hath not failed against that He that despiseth you despiseth me For that is true only when any despiseth their own Pastor or their own congregation And if so then when one is cast out and judgeth an heathen for not hearing of his own Church he is not heathen in Heaven and in foro Dei as touching his communion with other Pastors and other congregations 7. Peter before he was excommunicated had a real right to the Lords Table in all Churches on earth and so a sort of membership and visible communion with all these Churches Now if by the act of excommunication in his own Church this right be not taken from him then must it be taken from him by all the Churches and so all the Churches must excommunicate when one excommunicates and by the like all must admit one into membership when one admits into membership Mr. H. The Sister Churches Mr. R. receive members of other Churches to communion by an intrinsecal Church power Ans. By an authoritative Church power we can enjoyn our own members to come to the seals or else censure them but we cannot so deal with others if it shall seem good to them to refuse Ans. This only follows that the congregation hath a larger Church power over their own members both to censure them if they come not and positively to admit them if they come but Mr. H. must confess that the congregation admits strangers of other congregations by a meer private pâ—wer and by no Church power which is gross Erastianisme and makes it arbitrary to one single Pastor to admit some to the communion as he pleaseth and some not 2. By no Church power is the Sacrament tendered to strangers of another congregation so may the Minister give this seal to a stranger in his chamber which is a private communion for there is no authoritative Church power required to give it to some Whereas Paul saith it is a priviledge of the Church coming together to eat the Lords Body 1 Cor. 11. 17 18 21. 1 Cor. 10. 17. 3. This Supper must be given to our own Church members by Church authority to strangers by no Church authority 4. It is by accident that the congregation cannot compel strangers to come to this seal for in Collegio the Elders of the congregation may joyntly with the rest of the Presbytery censure these of another flock who altogether refuse the seals 5. Mr. H. grants that a congregation excommunicates in the general nature of a congregation Well then the general nature discourseth in man and so doth a Church in an Island excommunicate Ergo that Church proceeding according to the rule of Christ casts the man formally out of all the congregations on earth Mr. H. addeth yea the neighbour Churches are saith Mr. R. to exercise the punishment of avoiding the excommunicate person as an heathen which follows from a power which is no wayes in them what conscience is here Ans. A good conscience if we may carry our selves to a scandalous mâ—n so dâ—clared by two or three witnesses as we avoid his company far more upon the testimony of a whole Church are we to avoid his company Ans. Then nothing is left to the neighbour Churches but is he excommunicate or not by one onely congregation they had no hand in it onely they must believe the man is rightly cast out upon the word of five or six of the male-Church who are both Judge and Party This is what I said A declararation of Excommunication is no Excommunication And then must the congregations about with the meer judgment of discretion which women have eschew the man as a Pagan Obj. By Mr. R. his way you have the testimony of the Church only which did excommunicate Ans. Yea place is left to many Churches and Synods to judg this is another matter then four of the male-Church that are both Judge and Party who declare he is cast out Mr. H. One classical Church excommunicates not antecedenter But a man in the confines of two Presbyteries is excommunicated by the Presbytery only of which he is a member saith Mr. R. Ans. What ropes can tie the consequent with the antecedent What Mr. R.
him and the City then he ceaseth to be an occasional Physician to any sick in the countrey when the health of the Inhabitants of that City can permit so as he can exercise no acts of a Physician to any beside It follows not at all to be a pastor occasionally to all Churches and to be a fixed pastor ordinarily and by covenant to this flock are most consistent Mr. H. That which the communion so Mr. R. of sister-Churches requires to be done that pastors lawfully may do Mr. R. ought in conscience to do But that a pastor as a pastor may officiate to other congregations and their members saith M. R. this the communion of Churches require in the necessary absence of the pastor to defend the flock from Wolves The Assumption is denied and left wholly destitute of proof Supply may be lent in such cases by Christian counsel and by mutual consociation of advice though there be no expression of Iurisdiction nor can we be said to take away communion of Churches where God hath granted no right of communion Ans. Mr. H. cuts and divides my Arg. for it hath a demonstration of the truth of the Assumption Christ hath established the communion of Saints and of all Saints in specie and of Churches in Church-praying one for another Church-praising one for another Eph. 6. 18. praying always with all prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for all Saints but Churches as Churches are Saints Mr. H. gives us the name of communion of Saints by advice and counsel which is the communion of Pagans and Saints for Saints owe Christian counsel and Christian advice to Pagans and Idolaters And Mr. H. gives us this goodly Divinity God never granted any right of communion between Churches therefore it cannot be taken away Hence one congregation owes no more church-Church-communion to another than to Pagans contrary to their own express Doctrine for if the Brethren hold a communion of divers members of divers Churches in partaking of one Lords Supper at the same Table then must they hold a communion of Churches as Churches But the former they held as the words cited clear Mr. H. If Ministers saith Mr. R. in his second Arg. may labour to convert unbelieving strangers and to adde them to their flock that they may enlarge Christs Kingdom then may they exercise pastoral acts over and above others than those of their own charge 2. Divers congregations are to keep visible communion of exhorting rebuking one another Ans. Those that were no officers but dispersed yet preached the Gospel Act. 8. Apollos no officer edified those that believed Acts. 18. 27 38. that these may be done where no pastoral acts are is evident Ans. Mr. H. is pleased to answer my Arg. The proof is added where no need is that which is feeble false that hath no shadow of truth to wit the consequence is not at all confirmed nor any attempt made to that purpose It s well known a fixed pastor in his own Pulpit preaching to his own flock hath in the same act been instrumental to adde to his own flock real converts Let the Reader judge what truth it hath that in the same numerical single act of teaching the man acts both as a pastor and as no pastor but as Apollos a private man onely as Mr. H. saith 2. Whether it be feeble or no that a pastor tenders the Lords Supper to one of another congregation which he may lawfully do say our Brethren as a pastor if he tender it as a private man I know how feebly Mr. H. and all Anabaptists and Socinians can defend this Then there is a real truth in this that a pastor may exercise pastoral acts to others than to those of his own charge 3. It seems to me feeble though the instances of the dispersed who preached Acts 8. and of Apollos Acts 18. as private Christians and as no officers were granted which to me is false therefore when a pastor in one and the same Sermon and words preaching to his own flock converts one of his own flock and one of another flock that be acts as an officer and opens pastorally the gates of the Kingdom of Heaven to the one and acts as no officer as not sent of God but as a private man to the other except Mr. H. maintain the Socinian sending to preach I see not how Mr. H. can here expede himself 4. Mr. H. will not say all that were scattered Act. 8. for they were all scattered except the Apostles ver 1. did preach the Gospel for there were of them women ver 3. then some of them onely preached And if Mr. H. say they were not officers Mr. R. says they were officers and that the extraordinariness of their condition supplied the want of a Church calling and let Mr. H. but attempt to bring a proof for it 5. If nothing extraordinary was here lâ—t Mr. H. or any for him vindicate the place Act. 8. from Anabaptists who alledge the same place Act. 8. to destroy the standing Ordinance of the Ministery and reade the judicious Tractate of the Ministers of London of Mr. Collings 6. I had rather believe Oecumenius and Chrysostome who judge Apollos to be a Minister and far rather follow Gualther Diodati and Calvin who â—each that Apollos was a renowned Minister the Successor and Collegue of Paul at Corinth 1 Cor. 3. 6. Mr. H. not caring for these Lights without warrant of Scripture determines Apollos no officer and so do many Anabaptists with him 7. Nor is there any disease in my third Arg. for take away Church-rebuking and Church comforting and pastoral acting of officers toward fellow-Churches as Mr. H. expresly and in terminis doth and turn all those into Christian counsels and advices which Christians out of Church-order and women owe to those that are no Churches even to Pagans And you 1. Take away all communion of Church-talents and Church-gifts and graces for the edifying by Word or Writ sister-Churches 2. You destroy all pastoral and official gifts to sister-Churches in extreme necessity of ravenous Wolves raging among them for a pastor as a pastor must be able to convince gainsayers Tit. 1. 9 10 11. And suppose the officers of the Church of Sardis were sick and imprisoned there is taken away all communion of pastoral talents to convince Arrians Nicolaitans the Disciples of Ebion and Cerinthus or to strengthen and heal backsliders 3. The sister members of the mixt congregation as private Christians in their closets and houses may pray for their sick sister but it is unlawful for the Church to put up any Church-prayers or Church-rebukes let them perish a thousand times Is not the Lord offended at this wicked selfishness But Mr. R. saith That one congregation hath no power over another nor one Classis over another Ans. He bids at all that two parallel members two parallel Churches as perallel are coordinate and have no power juridical to excommunicate one
of Christ by faith make one body and that he excludes not but includes the visible body he proves from 1 Cor. 12. ye are the body of Christ and Eph. 4. the body gathered by the Ministry of Apostles Evangelists Pastors c. which shall be brought to the unity of faith So Christ is the rock of life and the rock of faith to the Church builded upon the rock which admits not Magns who is not builded upon the rock as Ioh. Hush refused a wicked Pope to be head or member of the Church so built Hieronymus clearly expounds the ports of Hell to be Viâ—ia atque peccata reâ—r vâ—l certè 〈◊〉 Doctrinas sins or herefies which is strong for the invisibâ—e Church of true believers not for the visible congregation of which Iudas and Magus are members to Mr. Hooker and were never built on the rock And the Keyes are given to Bishops and Presbyters who may not under that pretence condemn the innocent And Hieron Com. Mat. 18. 18. Si Ecclesiam non audierit quaecunque alligaveritis potestatem tribuit Apostolis ut sciant qui à 〈◊〉 condeâ—nantur humanam sententiam divinâ roborari quodcunque ligatum fuerit in terra ligari pariter in coelâ— See Hieronym Com. ad Eph. 4. 11. who expounds the body of Christ of the Church until we all meet all the company of believers And Hâ—eron Let the Bishops hear who have power of ordaining Elders in every City Nor need our Brethren suspect Hieronymus to be prelatical his judgment is known to be contrary thereunto See Hieron in Tit. 1. 5. See him for the present purpose in Opuscul in Prover c. 7 p. 217. See Ruffinus for the marks of the true Church saying with us That pure doctrine declares a pure Church and so the Churches which Marcion Valentinus Ebion and Manicheus and other hereticks gather are not true Churches Chrysostom If the ports of hell prevail not against the Church far less shall they prevail against me therefore thou shouldst not be troubled Peter when thou hearest that I shall be crucified Then by the mind of Chrysostom Christ speaks here for the comfort of Peter as a sound believer and not as an external visible member of a congregation as saith Mr. H. And see here a fisher-man is made Pastor and Head of the whole Church Then it could not have been the mind of Chrysostom that such a headship whatever it was or whether peculiar to Peter or no is another question was given to the people Chrysostom expounds tell the Church tell the Rulers Chrysostom As a King sending Iudges gives them power to cast guilty men in prison and to deliver them so sends Christ his Disciples and arms them with authority Will any dream that Chrysostom judgeth that Christ gave this power to the people Chrysostom saith the Apostles take to themselves to determine the number of the Deacons and to ordain them but they give the election of the men to the people lest the Apostles should seem partial and to favour men Mr. H. saith the contrary Valiant Athanasius makes the Church builded upon a Rock to be a strong an unshaken promise and that the Church is an inseparable thing although hell it self were moved and these that are in hell and the Princes of darkness should rage Sure this great Witness never meant any such invincible promise to an external visible congregation and its members Iudas and Simon Magus Peter himself who received the heavenly Keyes sinned saith Athanasius Hilarius commends the Rock which breaks the ports of Hell and sayes that men are loosed or bound in Heaven by condition of the Apostles sentence then doth he not think it the sentence of the people Let the learned judge of the ancient writings of Clemens that Epistle of his to the Corinthians read sometimes in the ancient Church will have Mr. Hookers visible converts only Church-matter though he writ to them as the true Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yet he writes of a sad change of their profession such as was in Israel when they made defection to Idolatry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It were hard to say such a company are all visible converts 2. Clemens seems to deny to the people power of commanding and to say that the preachers ordained Bishops and Deacons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyrillus Alexandrinus upon these words I will give thee the Keyes he gifted universally all the Apostles with power over unclean spirits then neither the one power nor the other gave he to the people Cyril Alexan. in Isa. l. 5. pag. 393. Cyrillus tom 2 dialog de Trinitat l. 4. pag. 278. Peter is so called from his most firm and unshaken faith in qua Ecclesia Christi ita fundata ac firmatt essâ—t ut non laberetur esser expugnabilis inferorum portis aeterâ—…um manens on which the Church is built that it cannot fail but remains for ever cannot be overcome by the ports of hell Cyrillus well knew single congregations are not invincible and he speaks of such a saving faith as Magus cannot have it came from the Father teaching ex ineffabili eruditione superna c. See what Apostolick dignity he gave to them which he gave not to the people Cyrill in Ioan. l. 12. c. 56. page 699 700. Cyrill on Isa. 5. c. 60 page 383. August tom 10. Dom. 11 post Epiphan sect 2 page 235. Tertius modus est quomodo totus Christus secundum Ecclesiam id est caput corpus praediceturâ— etenim caput corpus unus Christus non quia sine corpore non est integer sed quia nobiscum integer esse dignatus est membra Christi corpus sumus omnes simul non qui hoc loco sumus tantum fed per universam terram nee qui tantum hoc tempore sed qui dicam ex Abelâ—…sto usque in finem seculi quandiu generant generantur hominis It were needless to prove a visible integral catholick Church all the world over not in Asia onely from Augustine 2. Or to prove a mixture of tares and wheat of good and bad in the visible Church and that they are not visible converts that are members of the visible Church 3. How far in the communion of the Church and of Sacraments mali maculent contaminent bonos see August-cont Epist. Parmen Mr. H. deviseth a way for this It s referred to a mans free choice without any compulsion of any to what congregation he shall joyn himself or not and though the doctrine and ordinances be most pure yet he may keep within himself the causes of his not joyning thinking such are profane and so there is little or nothing of Christs presence in this Church But the formal cause of joyning to a Church in which one should reside is not the holiness of members but the soundness and purity of
ejus tempore plerosque Châ—nanaeoâ—um ad Ecclesiam Catholicam pertiâ—uisse existimat Pineda in Iob cap. 1. ver 1. Nu. 75. c. 4. Ecce docuisti multos fuisse regem publicum doctorem populi sibi subjecti When Iob lived even before the Law and before Moses See Theodoret Epitom Divinorum decretorum l. 5. de creatione Origen Homil. 4. super Ezek. Euseb. l. 1. Demonst. Evang. cap. 3. Moses videtur septimus ab Abrahamo Iob quintus The visible Church as visible is not the first and principal subject of the seals according to their substance of the new heart perseverance c. The olive tree Rom. 16. 15. not the visible Congregation as visible but as it includeth the Elect and the fatness is not the outward signs only of which Magus partaketh Pag. 45. Ch 2. p. 27. Non-regeneration excludes not men from Church-right to the seals as M. H. imagineth Mr. R. places not the formal reason of offices officers seals in the visible Church as Mr. H. saith Survey par 1. c. 4. p 45 46. See Mr. Robinson his error in this Justific of Separat pa. 297. These of sundry Congregations have as visible a communion and so make up as visible a body as thâ—se of the same Congregation that meet within the same wals Marrying of Members to one Congregation onely is a Scriptureless conceit Mr. Robinson Justificat of Separ p. 317. It is not free to professors to refuse to be membersof the Congregation in which they were borne of believing Parents baptized and must reside in a convenient nearness to the Assembly of Saints Church-duties of warning teaching comforting rebuking are by no word of Christ restricted to one single congregation Pag. 47. Experimental knowledge of the spirituall fitness one of another before the erecting of a Congregation is warranted by no word of God whatever Mr. H. say on the contrary Pag 47 48. Mr. Cawdreys Review c. 3. p. 104. Pag 48 49 50 No Covenant in the N. Testament ties any to Christian duties in one onely CoÌ„gregation otherwise than as providential coÌ„versing with them affords which is in sister-Churches also How D. Bilson abuseth the place Mat. 18. See Bilson the perfect government of Christs Church c. 4 p. 18 19 c. he mistaketh both our conclusion our arguments It is against our Saviours purpose to limiâ—… the gaining of a trespassing brother Mat. 28. to the onely one Congregation of which the offended brother is a member fixedly The unâ—diâ—ying and cruel inconvenience that come to the soules of beleeving merchants sojourners who are visible Saints by the Church engagement to one onely single Congregation Part 1. C. 4. Pag. 50. The reason for this Church-Covenant from the Priviledges of a City is nought and much against this Will worship Cawdery review c. 104. Pag. 106 107. Rutherfurd due right of Pres. par 2. pag 328 329. Mr. John Cotton his judicious tractate of the keys ch 3. pag. 17. The way of the Churches of N. E. ch 6. sect 1. pag 103 and sect 2. 16. Mr. Hooker Survey par 3. c. 2. p. 10. Ch. 6. Sect. 1. Pag. 103. The texts that cal the Church a City are nothing for the Congregational engagement The Apostle noteth Eph. 4. the Catholike Elect Church as also Heb. 12. The way of the Churches of N. E. C. III. sect 1. pag. 53. Ibid. ch 4. sect 6. pag. 82. Mr. H. Survey par 1. c. 2. pag. 15. Theodoret. electos Occumenius fideles quorum nomina scripta sunt in libro vitae Calvin Marlorat Câ—â—lestem ergo Ierusalem intelligit quae per totum mundum extruenda erat quemadmodum Angelus fâ—niculum ejus ab Oriente usque in Occidentem exteâ—dit Piscat Qui electi sunt ad vitam aeternam Luk. 10. English Annotations Diodati The Universal Church Pareus Com. Est igitur Ecclesia invisibilis electorum quam sanctam CatholicaÌ„ credimus in symbole Sed an omnes Hebraei erant primogeniti electi hoc non dicit sed ad eos accessisse Cajetan Ecclesiaâ— Apostolorum Discipulorum immediatorum Christi qui conscripti sunt in libro divinae praedestinationis Estius Filios Dei per adoptionem qui sunt Electi Beza in locum Ecclesiâ—m corpori comparat cujus anima est Christus Calv. Particula universalis omnes non sic ut omnes homines in Christum credant hoc eniâ—â— Synecdochicè de praedestinatis duntaxat à Paulo dicitur â—i namque soli in unitatem fidei perueviunt qui ab aeterno electi sunt Rom. 8. 30. Zanch. in loc Constat oorpus hoc ex Eâ—ectis tanquam membris coagmentatis Christo per fidem Nostras Ro. Bodiâ—â— Ã Trocheregia vir nobili genere naâ—us Com. Praelection in Eph. 4. v. 12 13. pag. 511. 512. Haec pâ—rro Sanctorum compactio sive coagmentatio bifariam promovetur Primo cum nova subinde membra ad corporis hujus compagem adsciscuntur fide donantur Christo capiti per fidem inseruntur Deinde quando jam vocati Christo insâ—â—i in fide charitate magis magisque proficiunt Siquidem utroque hoc modo corpus hoc mysticum ad suam perfectionem tendit pag. 513. Donec omnia membra ergo Catholicam Eccleâ—â—â—â— militanteÌ„ intelligit non modò ad corporis hujus mystici compagam communionem vocata suâ—â—int verâ—m etiam debitum spiritualis illius staturae complementum acceperint Pareus Com. in Loc. Minus videtur fieri posse ut tam diversâ— sortis nationis conditionis homines in unâ— corpus coeant The visible Church because visible is never in scripture called the body of Christ. The body 1 Cor. 12. is the Catholick Church and how Mr. Cotton Keys c. 3. 17. Way of the Churches ch 6. sect 1. pag. 103. Martyr in Loc. Cum Christiani dicantur â—num corpus efficere 〈◊〉 tantum politicum Christi corpus intelligitur sed spirituale arâ—anum Christi corpus quod ad vitam aeternamtendit habetque communia hac omnia Dium Christum Spiritum Sanctum 〈◊〉 Dei gratiam sacramenta ex quibus liquet 〈◊〉 posse in corpore Christi membra arida mortua esse Part 1. pag. 51 52 53. As Mr. H. seldom proves what is denied so not any of his arguments conclude that we are of no members made visible members of the Church onely by this Church Covenant The Church-covenant destroyes all church-Church-communion Vid. Chamier l. 6. c. 6. loc com p. 280. What power one member or one Church hath over another Mr. Cotton the keys of the kingdom ch 6. p. 25. For one member or one Church to complain of another is no binding or loosing such as is Mat. 18. as Mr. H. saith Par. 1. pag. 53 54. Presbyterial congregational churches in general are of divine institution yet according to their locality number of meÌ„bers c. are onely things of order c. Par. 1. p. 47. The implicite Church-covenant is but an imagination The way of
Colledge of Prophets Pastors and Elders of many congregations at the ordination of Officers Menochius in loc Presbyt majorum i. e. Episcoporum Bellarm. l. 1. de Cler. c. 15. Nobis verior videtur Graecorum expositio qui nomine Presbyterii intelligunt chorum sive coetus Presbyterorum id est Episcoporum Ita Lyran. Cajetan Com. in loc Manuum impositione ad significandum pâ—urium sacerdotum concursum Vatablus in loc Intelligit electionem qua à Presbyteris i. e. senioribus Christianis Timoâ—â—aus est electus Maldonatus in manusc Citato à Cor à Lapide Notat per Presbyterium ordinem sacerdotalem Cor. à Lap. in loc Verba Vatabli sapient Haeresin Estius Com. in loc An soli Episcopi an etiam simplices Presbyteri concurrant c. Res. modum hunc ordinationis omnibus Presbyteris esse communem constat ex Can. 3. Concilii 4 Carthaginensis Quod palam significat Synodius Tridentina Sess. 14. c. 3. Vide Bellarm. de Cler. l. 1. c. 15. Tilen in Paraenes ad Scotos Calderwod Altar Damasc. c. 4. p. 159. There is not a contradiction between a mediate and immediate call Park de polit Eccles. l. 3. M Gillâ—… miscel quaest c. 8. page 103. Surv. par 2. c 2. page 63. Greg. Tom. 3. disp 1. q. 1. puncto 7. sect 41. Rob. Baron in appendic tra 5. de authorit Eccles. c. 15. Par. 2. pag. 66. The relation 〈◊〉 a fixed Pastor to his own single congregation proves not at all that their choice made him a Pastor Keys of the Kingdom c. 6. pag. 15. Amesius Theo. Medul l. 1. c. 39. th 23. Par. 1. p. 95 96 It s bad Logick à genere ad speciem imposition of hands is used in many other things Ergo this imposition of hands is not necessary to ordination of Officers Calvin Nulla hic electionis ab Ecclesia mentio quia vocatio prorsus divina erat Stapleton in Antidot page 409. Suarez Tom. 3. in 3. par disp 34. sect 1. Non esse tune Saulum vel Barnabam ordinatos vel Presbyteros vel Episcopos impositionem manuum esse tantum deprecantium Calvin in loc Solenni Ecclesiae subscriptionâ— obsignari jubet Gual in loc Consecrationis Symbolum fuisse So Diodati D. Willet Controv. gener 16 q. 1. August De Baptism l. 3. c. 16. Confess Bohem. c. 14. Confess Wittenberg c. 35. Book of Discipl of Scotland l. 2. c. 3. Synops. pur Theol. disp 42. th 31. Mr. Seaman treats of ordination page 71 7â— Diodati English Divines Annotations Separate me Paul and Barnabas to be held in equal degree and intallible authority with the rest of the Apostles Paul was not called to be an Apostle Acts 9. nay not until Acts 13. that is the error of Mr. Robinson Justific of Separar page 296. Survey par 2. c. 2. p. 65. Mr. H. makes many pastors many congregations many preached Christs and Gospels and Seals to be different in species nature This or this flock is extrinsecal to the essence nature of a pastor yet is it naughty Logick Ergo the Prelates do right and the Church ordinarily do lawfully create pastors without flocks A Synod of N. E ought to ordain so many Pastors lay hands on them and pray and make them Pastors to the Americans for planting Churches there so the Americans profess their willingness to hear A pastor is the only fixed and appropriated pastor of his own flock so as he is a pastor to all congregations on earth where by divine providence he shall be M. H. destroys the communion of Churches as Churches destroys his own his Brethrens principles Way of the Churches of N. E. c. 6. sect 1. p. 103. We admit members of other congregations to the Lords Supper with us for we look at the Lords Supper not onely as a seal of our communion with the Lord Jesus but also of communion with his members and that not onely with the members of our own Church but of all the Churches of the Saints A pastor as a pastor preaching to his own flock may convert some of his own of other congregations administer the Lords Supper to both * Way of the Churches of Ch. in N. E. c. 6. sec. 1. p. 103. Mr. H. Survey pa. 2. c. 2. p. 65. What sort of preachers the scattered disciples Act. 8. were 〈◊〉 Gualth in Act. 18. homil Dioda An. Act. 18. 27. through grace this may have relation to Apollos who by his authentical Ministery called grace Rom. 1. did much advance the Christian faith Calvin Com. in Act. Potens in Scripturis docet hic locus debere potentes eos esse in Scripturis quibus docendum est in Ecclesia Page 64. Church-power is broader and larger than juridical power Pag. 64. Mat. 28. 19. Though one be a complete pastor to all Churches actu primo yet the call of God is necessary for the exercise thereof hic nunc Pag. 66 67. VVhoever hath a pastoral power to preach to the people hath not a juridical power to censure them Pag 68 69. Mr. H. his Logick is we are to beware of false Teachers Ergo the congregation may depose their officers if â—eretical and scandalous To be a pastor to all congregations by Mr. H. is most mistakingly made a genus and for the same man to be a fixed pastor to he a species To be a fixed pastor to this or that flock is a meer accident not a species or kind of a pastor not to be a Pastor habitu to all congregations can be genus to such a Pastor as Mr. H. saith Par. 2. p. 70 71. Presbyters may delegate messengers of the Churches See and beware of D. Bâ—â—son of Perper Government c. 12. pag. 208. he abuses both Scripture and Fathers Tilenus jam deficiens paraenes ad Scotos page 10. Dunam Conc. in Apoc. 2. Beza in Apo. 2. Reynaldus lib. Apocryph praelect 62. See Tilen Syntag. disp 26 â—7 Bucan loc 43. q. 39. Professor Leydens in Synopsi purioris Theologiae disp 42. thes 31. Jus Pastoris eligendi est penes Ecclesiam ausim dicere non marium solum ac proinde plebi communâ— cùm Presbyterio jus ordinandi soli Presbytetio proprium Cyprian Ep. 68. Videmus de divinâ authoritate descendere ut sacerdos plebe praesente sub omnium oculis deligatur dignus atque idoneus publico judicio ac testâ—monio comprobetur Mr. H. Surv. pa. 2. c. 2. p. 72 73. That these in whose power it is that any should rule over them or no from their voluntary subjection it is that the party chosen hath right stands in possession of rule and authority over them is most false yet a principle to Mr. H. Yea there is a voluntary subjection to the Ministry sent in general Isa. 52 7. Rom. 10. 14 14. Matth. 10. 14 40 41. Act. 2 37. Act. 16. 30. and to every ordinance of God in converts Act 9. 6. Act. 10. 32 33. Matth. 9. 9
is not for the visible kingdome of Christ in concreâ—â— as ruled by Christ includes the elect and true Beleevers for whose sake are all officers word seales 1 Cor. 3. 21. 22. 2 Cor. 〈◊〉 15. Eph. 1. 22. M. H. The Church in her constitution is considered two wayes 1. as totum essentiale or homogeneum or as totum integrale In the former notion The Church as a City without a Mayor hath right to choose its officers and becomes totum organicum when officers are in it Ames Medu lib. 1. cap. 33. 18. Ans. 1. The argument must so runne What ever a City without a Mayor may doe that may a company of Beleevers so combined without officers doâ— Ans. Nothing more false but of this hereaster A civill free Corporation may appoint this or that Government 2. May limit the Mayor to one yeere to so much power no more but M Hooker his new Church cannot doe any of these Amesius there saith not a company of Believers without Officers is a Politick Church The Scripture in Old or New Testament never said it M. H. As for the manner Parish precincts or dwelling within the bounds of a parish cannot make an ecclesiastick right to Church-membership For 1. it is but a Civill right that a man hath to his house 2. Excommunication cutteth a man off from the Church as if he were an heathen but not from his house which is his by birth or purchase 3. Yea so Papists Turks Dogs should be Church members to whom Christ hath denyed all right Revel 21. 27. Ans. We grant Parish dwelling simply in a Professor gives not right to be a member of the City of God but Parish dwelling tali modo is a necessary condition without which they cannot be fixed members of that congragation to meet in one house suppone after supper as Act 207. 1 Cor. 11. 20 21 22. and therefore we condemnn our brethren who failing on the other extreme will have persons residing in Old England to be marryed members to one onely Congâ—…on vâ—…ble in New England and to no other visible Churchâ—… 〈◊〉 and deny all church-Church-communion of the Catholick 〈◊〉 〈◊〉 to all visible Professors who are sojourners 〈◊〉 〈◊〉 â—â—â—range excommunicating of visible Professors 2. 〈◊〉 〈◊〉 residence for shall they watch over one another as they are obliged by a Church oath suppose their Church be beyond the Line and they on this side of it 3. This full well shall gratifie Anabaptists who will have it no mercie that infants are born in Zion or in any Beleevers house as the Scripture saith it is Gen. 17. 12. Psal 87. 5. 1 Cor. 7. 14. Rom. 11. 16. the reasons are not so sure for birth does it not but to be born of such Parents at Corinth makes over to the Infants of Believers a to be born in Zion to be born in beleeving Abrahams house Gen. 17. 12. Psal. 87. 7. a right to be members of that Church else upon what right shall they be baptized As for the place Rev. 21. 27. Pignetus Pareus Piscator Diodati English Annotators Bullinger Nepar expone the place of the Church in heaven Marlorat and many others of the invisible Church and the Text excludes all from that Church but such as are written in the book of life and so to me it is unpertinent to the purpose and not concludent CHAP. II. Of visible Saints 2. M. H. reasons to prove that his visible Saints are only members of the visible Church are discussed MAster Hooker first states the question then brings reasons to prove such visible Saints to be the onely matter of the visible Church Saints in charity are such in practise and profession if we look at them in course by experience or report as they savour so much as they had been with Iesus From all which so much as rational charity directed by rule from â—kâ— Word a man cannot but conclude but there may be some seeds of some spirituall work of God in the soule Answ. If any one word of God were given to prove what must be proven it were good 1. That Magus all the three thousand Act. 2. all the multitude baptized by Iohn Mat 3. Mark 1. 5. Luk 4. were to Philip to the Church of Saâ—aria to godly Iohn Bapâ—ist to the twelve Apostles such in practice and profession as they savoured so much as they had been with Iesus so heavenly a savourinesse is not in one jot holden out in the Word the Baptist looks on them as vâ—pers and was it fit to omit the styles of Saints justified sanctâ—fied 2. The Tryers most have experience of their practice and profession this shall take dayes and moneths to eat as they say much salt with them the Apostles that same day in few houres time baptized them Act. 2. Who can believe that the huge multitude lived on Locusts and Wild Honey in the Wildernesse untill Iohn should experimentally find a generation of vipers moulded into a new frame to savour of the things of the spirit 3. There is nothing here of 1. Tryers and Judges 2. Nothing of a Judicaâ—ure 3. Nothing of Letters Witnesses Testimonies from the Churches 4. Nothing of the rule of the Word compared with their habituall conversation which must take a tract of dayes 5. Nothing of a sentence admitting some for their spirituall savourinesse rejecting others for that bad smell and denying them Church-fellowship untill they be better tryed all conjectures 1. The conclusion is not any thing but a may be and that may beare a may not be and if it were proven by the Word that Professors right to the Covenant of God to the Word Promises Seales depended upon mens rational judgement of Charity it might quiet the conscience But aâ— shall not the Lord be a God to a people except the people themselves judge in the judgement of charity that the people so consederate savour all of them as if they had been with Iesus and except they from experience can conclude there may be some seeds of some spirituall work of God in the souls of all these people Ah the Lord then cannot say to a nation and a society I am your God while first he asks the Churches leave M H. 1. Reason The members of Christs Body are fit alore to be members of a true Church because that is the body of Christ. 1 Cor. 12. 12. Ephes. 4. 12 13. But onely visible Saints who according to the rules of reasonable charity may be conceived to have some speciall good in them are onely members of Christs Body For to have a member which neither doth nor ever did receive any power or virtuall impression in the kind of it from the head is not onely against reason but against that reference and correspondence which the members have to the head Now visible Saints onely according to the former explication can be said by the rules of reasonable charity to have some virtuall influence of
are not made to single Churches or kingdomes provinces since the famous Churches of Rome Ephesus Thessalonica of Asia are horribly fallen these previledges belong firstly and principally to the Catholick visible Church as Mysticall and invisible both subjectivè and finaliter or objectively especially as they are Gods treasures M. H. pag. 18. M. R. yields the causes while he granteth the wicked are forbidden what to be Church members no but to take the covenant of God in their mouth for if they come to see their sinne reform their evil wayes they are non-visible Saints therefore while they remain haters of reformation they are not visible Saints and have no title to be Church-members Answ. The cause is never a whit the more yielded because of M. H. his mistake in proving one thing for another the Lord Psal. 50. 16 forbids hypocrites remaining hypocrites to take the Lords covenant in their mouth but I said not therefore he forbids the Church to take in any as members but these onely to come to see thâ—ir sinne and to reform their evil waye as M H. saith which is indeed to yield the cause for if they who leave the wayes of Pâ—ganisme Iudaisme Popery and the wayes of sin professe they are willing to be the disciples of Christ if the profession be not grossely and knownly hypocriticall and their coming in be not for by-ends and to betray the cause but morally ingenuous and negatively sincere the Church is to receive such and is not forbidden to admit them as members whether to the knowledge of the Church they be reall converts or not reall converts I grant it is another thing if they refuse to come and to be baptized Luk. 7. 29 30. Luk. 14. 17 18. sure no man can be a Church-member against his will 2. The Lord may well rebuke Magus and Iudas while they are Church-members the same way that he rebukes the hypocrites Psal. 50. 16 17. and say what have you to do to declare my statutes c. for I know your hearts how you hate instruction c. and yet the Church sinnes not in admitting them 3. M. H. confounds these two to wit the seeing of sinne and reforming of their evill way which is reall and sincere repentance if it be a saving sight of sinne they sincerely repent if it be counterfeit to wit the giving evidence of godly sorrow and repentance the Church may see the latter and yet Magus and Iudas remaine under the same reproof for they may in their heart hate instruction and act these sinnes of partaking with thieves secretly and be secret adulterers and the word may reprove them and yet there is no blame in the Church in either admitting them or in bestowing Church-priviledges upon them CHAP. V. Of the call of God to make a Church 2. there may be a true visible Church and members thereof before there be any seals in that Church Whether the preaching of the word be an essentiall mark of the Church MAster Hooker pag 18. M. Rutherfurd such as internally hate to be reformed may be ordinary hearers and so members M. H. if ordinary hearing made a member then excommunicate persons should be members for they are ordinary hearers Ans. If M. R. make every ordinary hearing to make a member of the Church ordinary and intire he saith something 2. This twitcheth the question whether the preaching of the Gospel be an essentiall note and marke of the visible Church Before I speak how far persons excommunicate are members or not members of the visible Church hence 1. Any sort of profession whether by an avowing of that Gospel to one another or suffering for it even when the sheepheards are smitten and the flock scattered is a practicall and very speaking mark that such a company is a true Church 2. A pastorall publishing of the word is a speciall mark and an great-half of a note of a Ministeriall Politick Church Though the administration of the seals to those capable of them added thereunto make a more complete marke of a more complete Ministeriall Church 3. The active call of God by the preached word may be transient and occasionall to mocking Athenians Act. 17. and yet intended to save some and to be a seed to some Church v. 34. certain be leed this is the seed of some Church like some cornes of wheat scatteredly fallen in a field that may have an harvest 4. This active call may be refused and the refusers never be the Church Luk. 14 16 17. not visible members they visibly refusing the call and counsell of God and neglecting obstinately to be baptized Luk. 7â— 30. 5. But we mean beside this active call some passive professing and receiving of and yielâ—…g to the offered Gospel So as they came to the marriage-supper whether they have or want a wedding garment Mat. 22. and receive the seed whether they be thorny rockie or a way-side ground or they be good soile and may yield some externall obedience in this consideration Pagans and Turks are not passively the called of God nor members of the visible Church though they be hearers but that they be ordinary fixed hearers and yet in no sort externall professors but remain without and be Pagans is not conceiveable except they professedly heare for curiosity or to mock or to undermine the Gospel and Church and so they are not to be admitted to be hearers or Church members except by violence they thrust themselves in among hearers 1. Abraham called with his house to leave idolatry obeyeth the calling buildeth an altar to the Lord Gen. 12. 1 2 c. 18. Professeth and teacheth as a Prophet the doctrine of the covenant and God appearing revealeth the Gospel to him Genes 12. v. 2 3 Genis 15. 4 5 6 7. and he believeth and so he and his house is a visible Church when not while many yeers after and untill he was ninetie years and nine the seal of circumcision was ordained and given to him and his house Genes 17. 1 2 3. and the Church is a true visible Church in the wildernesse in which was the Angel of the covenant who spake to Moses in mount Sina Act. 7. 38. which is a note and marke of a true visible Church Revel 1. 20. Rev. 2. 1. which yet wanted circumcision and the passeover forty years in the wildernesse Iosh. 5. 5 6 7. this proves that there is a true visible Church where Christ is and yet wanteth the ordinary seals Baptisme and the Lords supper 2. When the Apostles first planted Churches we have no ground that they preached to Ephesus to Galathia to Philippi to Corinth where God had much people as the Lord before had told Paul Act. 16. 6 7 10 11 12 13. Act. 18. 7 8 9 10. and that they framed them not into Churches untill to the satisfaction of the judgement of charity of the Apostles they were converts and so to them all chosen to eternall life and untill they did
But for such as are excommunicated because of some particular scandal as incest or a particular heresie and yet professe the truth as to all other points they are members cut off and yet not cut off in so far as they retain a profession yea and to the knowledge of the Church are visible converts though in one particular scandal they lye without and give not such evidences of repentance as the Church can pardon them as may be proven from the 2 Cor. 2. 6 7 8 9. they are ordinary hearers of the word as such as must be reclaimed by the preached word as sick children under the medicinall cure of excommunication and the preached word that the spirit may be saved in the day of the Lord 1 Cor. 5. but they are not ordinary hearers as visible professors nor are they members complete of the Church in the inner court admitted to the seals 2. 2 Thâ—ss 3. 14 15. They are cut off members yet not counted as enemies but to be admonishâ—d as brethâ—en Ergo though they be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as heathens and Publicans Matth. 18. Yet are they not simply to be counted Pagans nor occasionall hearers as Pagans but brethren and though Mr. Robinson and some say the place 2 Thess. 3. is not meant of excommunicated persons beside that it is against the text against the current of sound interpreters yet it proveth our point that even such as walk disorderly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verse 11. and obey not the doctrine of the Gospel and with whom we should not keep company v. 14. and so ought to be excommunicate by M. Hookers doctrine yet remain brethren and are to be counted so by members of the Church and are to heare the word of admonition and so are visible professors and so not utterly cast out of the visible Church and M. H doth no more refute our Protestants then the Scripture who calleth such as are fed and the hearers of the Lords testimonies the Israel of God and the sheep of his pasture his flock inheritance his vineyard his garath of red vine his spouse and what is this but the Church visible Psal. 147. 19 20. Hosh. 8 11. What because the excommunicated who thus hear ordinarily are not members of the Church because they are not whole intire members it is no more consequently spoken then if he would say a wounded souldier because he is wounded and under cure is not a member of the army and sworn to the colours because he cannot march and fight as other souldiers M. H. c. 2. part 1. pag. 18. 19. and pag. 33. 34. Suppose a minister should preach many yeares to a company of Infidells in one place and a Lecturer to many people of diverse congregations in the same auditory shall it follow that Iâ—fidels are members of the visible Church and that these make a visible Church though there be here setled preaching yet it is not an essentiall and differencing property of the visible Church but a commune adjunct or separable accident as the sensitive faculty is not a proper mark of a man though it be in man for so might one and the same man be a member of four such visible Churches if they meet ordinarly at several houres to their severall lectures Answ. We mean by settled preaching preaching as opposed to transient and occasionall preaching as when Paul in passing on a journey preacheth to mocking Athenians we grant that will not conclude that the scâ—… who occasionally so heare are members of the visible Church not think our divines preaching so to be an essentiall mark of the visible Church but by settled preaching which we make such a mark we mean 1. the active calling of God by Gods warrant and command to preach to such for Ministers may not at randome set up a light among Infidels upon their own private choice and spirit but if God so dispose that they have a faculty of speaking in their own tongue to Pagans 2. if providence open a door for a call that there be any passive call or accepting of him for these diverse yeares upon the part of these Infidels and 3. if the Lord gift the man and stir up his spirit to preach diverse yeares to these Infidels in one place I shall say there the Lord hath said to that man go and bid these Infidels and fooles come to the wedding as Mat. 12. 9. and come to wisdomes table as Prov. 9. 4. and there is a visible Church there if these heathen heare and mock and lyinglâ—…are and still professe and practise the worshipping of their dumb Idols we shall say preachers have no warrant one year let alone many years so to preach and the man preacheth to them without warrant from God and where there is no professed yielding in some measure the supposition is without the state of our question 2. the contret of a lecturer that preacheth the word to diverse professors from sundry Churches if 1. he have no warrant to administer the seals or to exercise discipline over them he seemeth to me some Catholick Doctor I read not of in scripture not unlike the Popish and Prelaticall Deacon who may preach and baptize as a midwife to them in case of necessity may baptize but not to administer the other seal 2. if he be a lawfully called Pastor I shall say the meeting is a true visible Church of visible members met from sundry Churches and is not a fixed but a transient Church and it is no more absurâ—d to say these are members of four visible Churches to wit transient members then to say they are members of the whole Catholick visible Church and baptized Whether Iewes or Gentiles all by one spirit unto one body 1 Cor. 12. 13. being all one body having one spirit one faith one Lord one baptisme Ephes. 4. 4 5. though they belong to diverse particular Churches and this argument beggeth what is in question that all sound professors are not members of the Catholick visible Church 3 This way settled preaching is no commune adjunct or separable accident of a visible Church but an essentiall note thereof CHAP. VI. M. Hookers 2. Argument to prove that preaching of the sound Doctrine of the Gospel is no mark of the visible Church MAster Hooker addeth par 1. chap. 2. pag. 34. If you say that settled preaching as established and remaining in the Church is a mark of the Church so you make the Church a mark of it self this plea is too narrow Answ. It is not narrow nor a plea either to say that seeing eyes as fixed in a living creature we call animal and hearing ears c. are an essentiall note of a living creature whereas the eyes and ears not fixed in a living creature but separated from it should be a narrow plea indeed to be called the essentiall mark of a living creature and yet none can say that a living creature is made a mark of it self
They speak not feebly but rationally who say that rationall discoursing as fixed in a man is an essentiall mark of a man M. H. par 1. c. 2. pag. 19. M. Rutherfurd said the argument is nothing against us such adulterers Psal. 50. as are not to take the Law in their mouth are to be cast out but the question is whether if they be not cast out the Church for that be no true Church M. H. Answer the first part yieldeth the cause again for if they should be cast out there is no reason they should be received or taken in nor have they any right thereunto nor be they fit matter Answ. M. Rutherfurd is not such a yielder of truth as so for M. Hookers argument yieldeth more thus these who are worthy to be casten out had never right to be received in as Church members so M. H. But adulterers who take the law in their mouth known adulterers so M. Rutherfurd yieldeth and no otherwayes are worthy to be casten out ergo adulterers who take the law in their mouth had never right to be received in as Church-members 1. M. Hookers proposition is most false for thousands as Magus and others worthy to be casten out had right Church right of that onely we speak such as pastors can give them to be admitted members so the Scripture so M. H. part 1. chap. 2. conclus 3. pag. 27 When then both the proposition and assumption are taught in Scripture granted by M H see now who yieldeth the cause 2. to say if they should be casten out ergo they had never right to come in is as if he wouâ—d say such a woman hath committed harlotry with many men beside her husband ergo she had never right to be a married wife and was never lawfully marryed and so hath neither committed adultery nor deserveth a bill of divorce 3 No more can follow from this that adulterers once admitted to membership falling into scandals ought to be casten out ergo if they had been under the same scandall visibly they ought not to have been taken in but this supposeth a begging of the question that there is in Scripture a gathering of Churches of visible converts out of Churches of men and women born and baptized in their infancy within the visible Church which yet I say was never dreamed of by the Apostles and though it were so whether we speak of such a gathering or of gathering of Churches out of Pagans persons not capable of Gospel-scandals before their admission which may hold them out as they are guilty of Gospel-scandals after they profess the Gospel For then an unmarried woman might be capable of adultery with her own husband before she be married upon him 2. as to that which M. Rutherfurd said that supposed they were not cast out the question is whether the Church for that be no Church M. H. saith that wholly misseth the mark again for the question is twitching the constitution of the Church of what matter it should be made it is not twitching separation from the Church To which I answer because I dispute against both these of the congregation and the Separatists our brethren having no arguments but such as Separatists and Anabaptists have and with more vigour prosecuted then they because I conclude against separation as well as against them having to do with two adversaries and giving one answer to the one which yet is not taken off and another answer to the other it is not equal dealing to say the answer to the Separatists wholly misseth the mark because it is not the same with the answer to the congregational way 2. M. H. declineth an answer to that which I said against the separation that if any were not casten out it followeth not that the Church leaveth off to be a Church and must be separated from But our brethrens practise in New England is if any Church do not cast out such as deserved to be cast out to non-non-communion them and declare them to be no Churches of Christ and so they must be separated from which can be upon no ground but because they maintain a Church to be no true Church consisting of false matter and visibly unregenerate and would M. H. have church-Church-Communion kept with such yea his arguments first and second which are both but one though he find out four where there are scarce three prove them to be no visible Church for he must stand by this as his own These to whom Christ is head and king by the influence of politick guidance and motion of the head as leige subjects are the onely fit matter of the visible Church and the onely true visible Church But such as deserve to be casten out and are not casten out yea are owned still as Church-members are not such to whom Christ is head and king Ergo such leave off to be members and are not a visible Church the proposition and assumption both are M. Hookers I confesse when an answer cannot be taken away it is a compendious way to say not one word to it but simply the answer doth wholly misse the marke M. H. must say a Church of false matter is no Church or then with us a society professing the pure doctrine of Christ though the members be wicked is a true Church CHAP. VII M. Hookers reason why he passeth in silence the arguments of his own book of discipline of the Churches of New England for the constitution of a visible Church and defendeth them not a scanning of these arguments MAster Hooker part 1. ch 2. pag. 19. passeth in silence the arguments of the way of the Churches of New England except a gentle hint he hath at the first but he omitteth the nerves thereof onely he bringeth four arguments of his own in my apprehension inferior not a little to the arguments of learned M. Cotton it was wisdome so to do onely in the place pag. 15. he giveth us a short list of his visible Saints we are saith he from rationall charity to say and hope and so are bound to conceive they are Saints converts and internally justified so Iudas Magus Ananias c. though hidden hypocrites were such and therefore our Saviour proceedeth with such not as God who knoweth the heart but in a Church way as these who Iudge the tree by the fruit the Church cannot judge of bid things nor censure them Answ. 1. Then the Saints faithfull brethren temples of the holy Ghost at Rome Ephesus must be proven to be visible Saints from the Scripture from such a visible Saintship as our Saviour and the Apostles saw in these goodly ungodly Saints Iudas Magus c. for if these titles conclude that they were internally converted and chosen to grace and glory c. as Ephs. 1. 3. 1 Thess. 5. 10. 2 Thess. 13. 14. 1 Cor. 3. 16. as they do then must all and every visible member of these Churches be visible elects
neither per se nor per participationem as the Sun and Stars are neither hot nor cold either firstly or secondarily for they are Aristotle saith Corpora quintae essentiae bodies of a fifth essence different from the elements and all mixed bodies Mr. H. p. 42 43. The Olive tree is the prime subject of the fatness that issues from it and appertains to it and of all the Ordinances But the visible Church Rom. 11. is the Olive the seals and other priviledges are part of the fatness which pertains thereunto Therefore the visible Church is the prime subject of them That the Olive is the visible Church see Beza Pareus Willet Ans. 1. Will Mr. H. bide by this Conclusion That the visible Church including rotten Magus trayterous Iudas is the prime subject of all saving priviledges of the new heart Gods inward heart-teaching perseverance c Then by his own argument Magus and the visible body whereof he is a graceless member as visible must be first qualified inherently with all these saving priviledges as heat is firstly saith he in the fire and then Justification Perseverance in grace must be transferred from such an ugly body as Magus Iudas c. to real and invisible believers 2. The Assumption is false Reade again Calvin Beza Pareus adde Pet. Martyr The English Notes Diodati they expound not the Olive of the visible Church onely as contradistinguished from the invisible as Mr. H. takes the visible Church in this dispute as it includes the whole visible Israel even Idolaters who slew the Prophets and the Heir But the Church visible including the Election Rom. 11. 7. and also the invisible and really justified and by fatness they mean not onely external priviledges which the rotten hypocrites wanted not but the juyce and sap of saving grace by which saith Pet. Martyr They that are far off are made nigh Ephes. 2. 12 14. and were engrafted in the Head and Body saith Pareus yea Willet citeth Gorham and Lyra who expound the fatness of habitual grace Mr. H. Let Mr. R. remember he said lib. 2. pag. 260. None are to be cast out for non-regeneration known to be such But if ye give them the seals saith Mr. H. the Church shall give the seals to such whom she knows have no right to them Ans. Mr. H. himself is alike burthened with this as I am A toleration there must be of some until the scandals be examined and Censures applied and the Church knows men to be unregenerated many dayes before they can know it juridicè Let Mr. H. then answer whether they should be debarred from the seals or not 2. If such were admitted being free of scandal it follows not its a poor begging of the question that the Church should admit to the seals such as she knows hath no right Why because they are not in the judgement of charity real converts that is non causa pro causa no cause Mr. H. Mr. R. puts the formalis ratio the essential reason of Offices and Officers in another subject besides the visible Church in the invisible Catholick Church convertibly or reciprocally and universally Whatsoever hath these priviledges to wit Offices Officers Seals right to the Seals c. is the invisible Catholick Church And onely the invisible Catholick Church Ergo not the visible hath all these priviledges If Mr. R. rid his hands c. it s good Ans. Mr. H. hath two pages near by of this of which whether I have rid my hands let the judicious Reader determine Know Reader that Mr. H. will have all priviledges external Offices Officers Seals and right Ecclesiastick which is formally a painted bastard right in the visible Church onely as its first subject I rid my hands of this by granting it take the visible Church in a good sense as including good and bad nor said I ever any thing to the contrary But these are not the saving priviledges of special note such as to be taught of God to persevere in saving grace c. as I oft say p. 244 245 c. And though Mr. H. his priviledges to be an Apostle or another Officer to have right external to the seals a bastard right agree to the visible Church yea to Iudas and Magus they being gratiae gratis datae yet saving priviledges the anointing the new heart Justification Perseverance the styles of Spouse Sister Love Dove c. are such as I desire Mr. H. to rid his hands and to clear the coasts to us by his answer to my words Due right par 1. pag. 244 245. divers pages how these agree reciprocally to his visible Church I take but some few The single Congregatinn of such as Magus and Peter c. is the first and reciprocal and proper subject of the anointing of justification and perseverance And convertibly All that have the anointing are justified persevere are onely the single independent Congregation of such as Magus and Peter c. What then will Mr H. do with his own that are both visibly and invisibly justified regenerate who by persecution or pestilence are broken from the Independent Church Shall they not share of the anointing because they are not Members of the single Congregation This is hard measure to the godly and bad Divinity This is not good Logick that therefore Mr. R. must shew some other essential causes of Offices and Officers besides the invisible Church He must mean the visible Church of which Magus is a Member I know in Logick that the subject is an essential cause of an accident Subjectum sumitur in dâ—finitione per additamentum I learned long ago And for the close the society the saving priviledges of the new heart perseverance is the invisible Church and all that have these the anointing perseverance c. is the invisible mystical true Church I own this reciprocation as new Logick though let not the Reader mistake I take invisible as opposed to visible in its latitude as it takes in both believing Peter and the hypocrite Magus yet so as the visible Church is so named to wit a true visible Church from the choicest part but not as invisible is opposed to visible tali modo both visible and sincere for the Catholick Church invisible is also the Catholick Church visible to wit tali modo in a sincere profession visible CHAP. XIX Mr. H. his formal cause of a Church visible or Church confederating is considered Mr. H. We have done with the material cause Now we come to the formal cause of the visible Church The faithful whether they be seemingly or sincerely such scattered up and down the earth are like stones in the streets or timber in the field they may have a communion by faith by which they are an invisible Body Mystical but until they meet together in one place and have right to all the Ordinances there and be confederate by a Church-Covenant which gives the formality to these Churches they are not visible
divers congregations to be acts of Adultery 3. It makes a Pastor to be married till death 4. When the congregation is dissolved by persecution the godly Pastor is cast out of his Masters service by the nature of this covenant because he is faithful to Christ and that by Christ himself 5. It divorces between all godly Pastors and all Churches on earth so that it is not lawful to preach pastorally or to tender the seals to another congregation or any member thereof though Letters of Recommendation as our Brethren say may give Church right to the seâ—ls to those of another congregation to be admitted to the Lords Supper yet we still desire to Quere Whether the Pastor upon the banishment or death of the Pastors of sister congregations may not lawfully pastorally preach and tender the seals to them or not if the former here is a strange man acting as a husband to another mans wife 2. Here is a Pastor acting as a Pastor and a Shepherd to those that are not his flock and that by no intervening of a Church-covenant and he wants the essentials of a Pastor which is the choise of that people 3. Here is Mr. H. his relation between Pastor and People broken and their principles destroyed if the latter be said 1. What difference is there between his tendring of the seals to those of another congregation in his own Church and in another Church except the walls of the house make the difference 2. Why should he not tender the other seal of Regeneration common to all covenanted ones Act. 2. 39. as well as the Lords Supper 3. If he may not as a Pastor in another congregation How or by what authority of Scripture are Pastors onely Ambassadors of the King Messengers of the Lord of Hosts Workers with Christ Stewards Dispensers of the Mysteries of the Gospel Sent of God Friends of the Bridegroom and can act onely as such within the precincts of a congregation and lose both name and thing when they pass over the line to visible Saints of another congregation The Priests might not offer sacrifice and offerings but in the place that the Lord should appoint in his Word shew us a word confining pastoral acting 〈◊〉 Ambassadors to one flock onely 6. This destroyes the communion of Churches as Churches and makes Synods in which Pastors act as Pastors to other congregations associate as Mr. Cotton teacheth to be no Ordinances of Christ. 7. The same husbandly power must be in Doctors so that they write not books as Doctors to other Congregations but onely to their own 8. What Scripture warranteth the same Pastor in the same Sermon preaching to his own flock and to many strangers of another congregation to act as a Pastor to his own onely and to others as a gifted man and to hear in the same word to the conscience of the one by pastoral authority and to the other by private authority such as a gifted plowman or woman hath 9. Onely Christ is the Bridegroom Spouse Husband of his Church Ioh. 3. Eph. 5. Cant. 6. 1 2 3 4. and it will not suffice to say Christ is the supreme Catholick Husband of all Churches but the pastor is the under-politick head and husband of the congregation as some distinguish For the Husband and Bridegroom are as incommunicable Titles proper to Christ onely as to be the Head of the Church Eph. 1. 22. Col. 1. 18. and yet Jesuites do but mock when they say That Christ is the principal and perpetual Head of the whole Church in a soveraign and principal manner but the Pope is the Ministerial Head Nor do Papists make the Pope a Father Husband Bridegroom and Head of the Church by the spiritual influence of life motion and grace yet are they refuted by Willet D. Fulk Cartwright and ours And Mr. H. will but ad nausâ—am inculcate that the Pastor is the married Husband and the Congregation his onely Wife and that he may not act as a pastor toward others than his own flock more than a man may venture to take the place and to do the duties of a husband to a woman and tell her he is in the Covenant of grace and there needâ—… Marriage-covenant Hence I infer he cannot dispense the Lords Supper to one of another congregation contrary to himself and his Brethren except he be married by a Church-covenant to them and so he must be a husband and perform the duties of a husband to a hundred persons of a hundred associate congregations But it had been fit Mr. H. had produced any words of mine that bear that being in the Covenant of grace can warrant a man to discharge pastoral duties either to one congregation or other before he be lawfully called of God by the Church and before he formally consent and engage not implicitely but formally and expresly to feed the flock of God or that any mans being in the covenant of grace licenses him to do all duties whatsoever of a Pastor of a Magistrate of a Husband of a Physician bâ—fore he be lawfully called of God to the calling of a Pastor a Magistrate a Husband a Physician And Mr. H. wrongfully would that the Reader should believe That Mr. R. so teacheth There are some actions indeed that the visible and professed being in the covenant of grace warranteth a man to do to wit to partake of the seals in all congregations without any new Church-covenant to gain a trespassing brother to counsel teach rebuke comfort Church-members of all congregations where it shall please God he shall be for the present And Mr. R. denies that these are either pastoral or husband-duties and thinks Mr. H. in a great errour for if one of another congregation should trespass against a member of a sister-congregation near by Mr. H. hath furnished the offender rebuked with this Reply You and I are not congregational Brethren nor married members of the same congregation and therefore the covenant of grace warrants not you to rebuke me or to tell the Church of my obstinacy in Adultery except you and I had both sworn in the same Marriage-congregational covenant for the covenant of grace no more warranteth you to gain me in a Church way than it warranteth a man to do husband-duties to the Woman with whom he never made any Marriage-covenant and so all duties of this kinde performed by Presbyterians never so godly must be Antichristian and adulterous Mr. H. This new Covenant makes the new adjoyner a member of the congregation saith Mr. R. never 〈◊〉 of us saith Mr. H. said any such thing The Church as totum essentiale made of visible Saints covenanting to watch over one another in a Church-Way is before her officers the particular members are members before they choose their Pastors and therefore are not made Church-members by this new covenant Ans. There be too many wayes to the Well here I said the new covenant makes the new adjoyner a member of the
in a Doctrine that concerned thousands as well as them 2. What a mystery of Logick this may be who is so happy as to divine Every particular Elder can and doth put forth general actions that are common to other Elders Why The species determines the act of the genus The Reason contradicts the Conclusion which it is brought to prove For if Socrates confines the acts of Humane Nature to himself they leave off now to be general actions and by being contracted to the species his species is Socrates a single person they are now most special actions Mr. H. takes our meaning to be That the members of Synods and of the Presbytery determine of the Ideal general abstracted Nature of Men of Doctrines of Actions in communi that needs not saith he for the congregational Elders put forth general actions but confined and contracted to Socrates So doth the Classis the National yea the Oecumenick and General Assembly put forth acts determinations both of general Doctrines and condemn them also as confined and contracted to Socrates to Balaam to Iezabel to the Nicolaitans and to the single men of that impure Sect. And Acts 15. 24. the Synod condemns some certain particular individual men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some men from us have troubled you and said Ye must be circumcised Now the abstracted nature of men disputed not and made not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the rent as v. 6 7. but some single men And this comes from another wilde notion of Logick that Mr. H. teacheth That the Catholick visible Church is the Genus and under it is this or that Independent Church Of this hereafter Sâ— the Church of Boston is the Catholick integral Church for Gâ—nus praedicatur de specie Mr. H. It s as undeniable there be general acts in preaching and watching which are common to all congregations which the Presbytery neither do nor can dispense conscienciously because the Pastor cannot attend them It will not suffice to say He was Pastor to the Catholick Church before for then before the combination he had as good power to exercise jurisdiction as any of them This is against Mr. R. who grants that one Church hath not power over another An. 1. It s undeniable That the Apostles who were Pastors of the Catholick Church could not attend acts of Teaching and Ruling in all the single Congregations for that is physically impossible But Mr. H. saith It s morally impossible and unlawful for a pastor to put forth a pastoral act in any Congregation but that to which he is married more than a man can perform marriage-duties to any but to his own wife which is shameful Doctrine 2. Mr. H. frequently deviseth Objections of straw and then fires them at his pleasure He knows Mr. R. denies that to be a pastor of the Catholick Church gives so right to the Apostle to preach and feed in Bithynia but there was need of a call of God going before as is clear Acts 16. and so must pastors of the Catholick Church now have a call from Presbytery and Congregation before they can lawfelly put forth in act their general pastorship which they have to the Catholick Church Nor is this against the Church not having power over a sister-Church because a pastor of one Congregation hath power joyntly in a Synod to exercise pastoral acts Synodical over many Churches CHAP. IV. The following Arguments of Mr. H. against a Presbyterian Church are removed That the classical Elders separate Ruling from Teaching are Prelates non-Residents and Pluralists and what not by Mr. H. his way MR. H. That course which severs which God hath joined together is unlawful But the classical combination doth this Ruling and teaching belong to the office of a Pastor and Teacher they have the prwer of the Keys and there cannot be full binding and loosing but by ruling and tâ—aching Act. 20. 28. 1 Pet. 5. 1 2. 2 Both binding and loosing are required as necâ—ssary to Christs end the gathering and perfecting of the Saints Eph. 4. 12. Ans. The assumption may import that the Presbytery must be Rulers and by office no Teachers as the Prelate is who by majority of power is the rule of the Pastors and they his Deputies the so severing of teaching and ruling in the subject cannot be charged upon us but that the severing of them in regard of the object is no sort of dividing of those which God hath joined is clear because the Pastors teach some and rule in common others associate And Mr. H. hath not proved the assumption For 1. Elders in Synods dogmatically and authoritatively teach as Mr. H. teacheth par 4. pag. 5. conclus 3. therefore Mr. H. himself separateth teaching and ruling And Mr. Cotton saith more 2. The people without officers may excommunicate all their officers and so bind them and receive them in again upon their repentance and so loose them as Mr. H. teacheth par 1 c. 9. pag. 92 93. and yet the people cannot teach these officers as their Pastors Is not here an irregular separating of ruling from teaching 3. Such of the flock as are from their youth kept under by the terrors of God Ps. 88. Godly Elders who are not to be rebuked but intreated as fathers 1 Tim. 5. 1. need not juridical Church-binding and loosing and yet need the preaching of the promises Then in regard of the act and object exercise of jurisdiction may be severed from teaching 4. Pastors can exercise no jurisdiction but only in the Court but Pastors not in Court may teach pastorally the whole flock 5. The Churches that meet in a Synod may exercise the power of non communion toward a Church which is a Church-governing for their edification if the Church obstinately maintain an heresie and yet the Churches so convened cannot pastorally teach this Church Let Mr. H. see if he be not as prelatical as Mr. R. If this be Prelacy I thought Mr. H. had been better versed in the doctrinâ— of Prelacy Mr. H. Grand-fathers and Fathers do bear a relation to the same Children divers ways So Mr. R. So then as a Grand-father saith Mr. H. cannot be both a Grand-father and a Father to the same Child neither can an Elder be both a proper Elder and a classical Elder to the same Congregation Answ. One man cannot be both a Grand-father and a Father to the same Child True nor is one man a proper Elder to his Congregation and a classical Elder to his own Congregation for he is formally a classical Elder not to his own but to all the associated Congregations 2. It is but a comparison and so admits of halting a Grand-father is a Grand-father to his childrens children but a Father to his nearest children so the same man is a classical Elder to all the associated Churches and a proper and providentially fixed Elder to his own flock as one was both a Priest to judge between blood and
onerousness of answering to God for duties the like conscience the like sincerity the like faith of giving an account to God is required in the one as in the other And he leaves upon this account out the word in way of conscience or in fore Dei and saith my words are imperfect but wherein they are imperfect he sheweth not which maketh his own words imperfect and therefore he turneth my Negative That we are to do no more in governing sister-Churches than in counselling and brotherly advising into an Affirmative never dreamed of by me That brotherly association tieth us to do as much as if we had no further warrant and tâ—… we are to do by his way as much in brotherly duties to all Christians in other Provinces or Nations in France Germany Holland with whom we can by no physical possibility be present and whose faces we never saw as we are to do by fixed office to the single congregations to which we have a providential call by the election and choise of the people for whom we are to search the Scriptures and study pleasant words and for whose souls we are to give an account But 1. It s a fruitless dispute to prove in sundry pages what Mr. R. grants 2. If he proved from my words from his own he may that these are necessary consequences he had done as became a Refuter 3. He cannot from what I say deny but granteth That brotherly consociation tieth teaching Elders to do no more in governing neighbouring Churches than brotherly advising teaching admonishing tieth us unto in point of onerousness and laborious care and so it well follows That there is no more laid upon Presbyterial Elders in governing neighbouring Churches than is laid upon their counselling and brotherly advising Elders in point of daily occurring scandals as is clear in the Rise of Familists Anabaptists Antinomians c. and many scandalous persons arising in sundry Churches lying together 4. The care and onerousness in brotherly watching essentially formally in rendring an account to God as being keepers to our Brethren all the world over with whom we converse in other congregations haply at our door and occasionally is as binding before God as the care of teaching Elders in exercising power of Jurisdiction in Collegio and in things common to divers Churches but it follows not that Christian love tieth me to all the positive means of warning my brother to go to Germany to America to try and admonish all the scandals that are committed there 5. This same Argument is thus retorted upon Mr. H. if the Apostles as Church-members as Believers be obliged all the world over to eat the Lords Supper as Paul did at Troas Acts 20. 11. aâ— Corinth 1 Cor. 10. 17 and in all the Churches on earth to eat and receive the Loâ—… Supper not as an Apostle with an Apostolick but with a faith common to all Christians then must he be obliged as a Christian with the like care and onerousness to leave his calling of an Apostle to go to all places on earth to remember the Lords death and as a Christian to lay down preaching planting of Churches working of miracles and to teach rebuke as a Christian in all places It s not enough to say That the Apostles 1. Were priviledged persons and so might eat the Lords Supper all the world over for they eat not the Lords Supper as Apostles but as believers who were to try and examine themselves and so dâ—â—ncerningly to remember the Lords death until he come again as other believers were 2. Is it enough to say They were occasionally onely to discharge these Christian duties as they should be locally present for so are teaching Elders to perform official duties to these neighbour Churches with whom they occasionally converse in the occasional emergency of scandals and if Pastors were in Africa or America they might without any new ordination or official call preach and govern as Physicians of souls But by Mr. H. his way the Lord in the day of Judgment might say Thou wast a member of that body with which thou hadst a right to â—at the Lords Supper in all Churches on earth therefore I require at thy hand the blood of them that are lost in America because thou watched not over all the Christians on earth which is physically impossible And I require at Paul preaching in the the Wâ—st thâ— blood of such as perished when he was 300 miles absent from them for Paul had an officiall call to all the believers on earth As Mr. H. saith our Presbyterial Elders must give an account for souls that are lost in all the Presbyterial Provincial and National Churches on earth and go all the world over to cure scandals leaving their own calling of Merchandize But by this saith Mr. H pag. 115. a pastoral care is fâ—r more enerous and laborious than Christian and brotherly care in some sense I grant all and there is nothing proved against me who say that this ties teaching Elders to no more in governing Sister Churches in point of binding the conscience to answer for them as far as they have power in matter of common concernment for the wel being of all the near hand associated Churches then brotherly consociation can do And Mr. H. page 112. saith this is true and yet in some sense pastoral care is far more onerous and laborious to wit in using more means in watching fixedly over a Congregation by constant preaching in season and out of season in standying pleasant words administring the Sacraments c. Nor did I ever say any thing to the contrary Mr. H. An eminently gifted man in an Island where no Pastors are is no less saith Mr. R. tyed in conscience in the extraordinary imployment of his calling then if he were formally ordained and chosen their Pastor In some extraordinary cases a gift and Christian love ties even as much to onerousness in using means to save at the office it self See what I add in that place Mr H. saith then this gifted man in an Island in using his generall calling as a Christian destroyes his particular as a Merchant and turn Minister 2. This is to confound the general and particular calling Ans. Not at all for in this case the extraordinary necessity of gaining souls when other Pastors cannot be had and ordination and election by that means are invincibly wanting hic nunc turns his Christian calling in place and room of the particular calling of a Pastor and so Mr. R. said well that in some extraordinary case like this The naked Râ—lation of Iurisdiction addeth nothing to care and onerousness in point of labour by preaching the Gospel Mr. H. If we have a divine command saith Mr. R. to be our brethrens kâ—epers then our Christian watch in that regard requires as much onerousness and care as office watch It follows not saith Mr. H. am I bound by office to watch no more over the
follow them in as far as they follow Christ. Nor is delegation the formalis ratio of determining synodically it is only a necessary condition of determining and of synodical judging Obj. But Mr. R. saith Amen to this distinction of Mr. Parker Ans. True these two fitness and gifts together with a commission make a man a commissioner and messenger of the Church but delegation makes him not a formal Definer and a Judge nor do the Churches send them as officers but as such eminently able and faithful men who have hazarded their lives for the cause as Act. 15. 25. and they determine as such eminently holy and able officers their delegation is a thing of meer order because all cannot be sent nor doth it create them of new officers nor yet such eminent officers for they were both these before only their delegation puts them in an actual orderly capacity to determine formally Ut approximatio ligni aridi ad ignem non est formalis ratio comburendi Mr. H. Mr. R. l. 1. p. 305. to 309. runs all upon this the power of the keyer by order of nature is only in the Catholick representative body but the power of the Keyes was before there was any Representative some 300. years when there was no Oecumenick Councel and since the Churches give their power and officers to the Assembly they had that power before the Assembly Ans. Read from c. 10. sect 10. p. 289. to p. 346 347. where I speak of the Catholick Church I say only that such a synodical power of the Keyes as is dogmatick especially for light and peace as Mr. Cotton speaketh is first by order of nature in the Oecumenick Councel the doubting and contending Churches cannot bind Ecclesia dubitans non docet Ecclesia errans non judicat Ecclesia contendens non ligaâ—n on solvit for the doubting the erring the contending of Churches are no ordinances of God and erring and contending Churches cannot heal themselves and therefore the healing power is seated by Christs appointment in the synodical Church which is more diffused and stronger as is clear when the Churches of Antioch and Iudea are broken renâ—and sick the wisdom of God Act 15. hath appointed that these should meet in a Synod of the select and choicest parts Apostles and godly Elders Ergo the healing power of the Keys must be first in them 2. Mr. R. runs not but assâ—rts lently that power of the keys in binding and loosing and in opening and shutting heaven in the latitude of preaching and censures Mat. 16. was not before Christ gave it to the Apostles the then Representative of all the faithful guides to be in the Church christian to the worlds end and this grant was made to Peter and the Apostles not as to such private men Simon such â—ishers but by evidence of Scripture truth 2. The testimony of all sound Antiquity 3. The judgement of Protestant Divines 4. Canons of Councells 5. The Doctrine of sounder ancient School-men and Popish Doctors Occam Alenâ—is Almain Gerson Bonâ—venture c. not only not 300. years after but before Christs death and confirmed before his Ascension to heaven That ever Mr. R. said that the power of the Keys in their latitude of binding and loosing was in an Oecumenick Councel a Representative of formally sending Churches and a body of formally sent Commissioners is utterly denied and no where to be seen in any book that ever he wrote Such as cite him at random would remember 3 that I teach that the power of the Keys 1. In its latitude is first given to the Apostles Mat. 28. 19 20. Mat. 16. 18 19. Iohn 20. 21 22. Mark 16. 15. Act. 18. as the only then Catholick representative body sustaining the person of all officers to the end of the world and so the first formal subject of the power of the Keys in its latitude is not either the congregation or congregational Eldership nor the Presbytery or Synod all these are but parts and to make a quarter or a part of the body of the Sun the first and adequate subject of light and a quarter or a part of the body of the Element of water the first and adequate subject of the cold and moistness since these qualities are kindly in the rest of the quarters and parts of the body of the Sun and the body of the Element were bad Philosophy So the adequate first complete formal subject of this power must be the integral Catholick body of the guides as existing in their several Churches for this power is as kindly and natively in the guides of this Church as in the guides of that Church and equally in all 2. The power of the Keys as this power synodicall is considered either in the breadth of synodical power and so to condemn Catholick errors and heresies is in an Oecumenick Councel and where the local distance of visible Churches is greater and wider the external visible communion in being edified or scandalized is less and less use there is of censures A General Councel being onely necessary for the optimum esse the most Catholick union and peace of the Catholick Church that such a Councel is an ordinance of God Mr. Cot. proves from Act. 15. 3. As the power is narrower it becomes narrower then Oecumenical and descends to National to Provincial to Presbyterial to Congregational and all these are parts only 4. Though the Churches send Officers to the Synod and have some power of the Keyes in their kind before the Synods have being yet Mr. H. can hence conclude nothing of his purpose against me for it follows not Ergo the male-congregations have the complete power of the Keys in its latitude before the Synods have being nor does it follow that congregational Churches or Presbyterial have that complete power before Synods have being nor do they confer if we speak accurately a synodical power of the Keys they only send messengers who are materials of the Synod but the synodical power is in its parts scattered in the Churches of the Province and Nation as Immes of Gold in divers parts of the Earth and the synodical power comes from the institution of Christ who promises the holy Ghost and fulfils his promise as Mat. 28. 20. compared with Act. 15. 28. Nor can the scattered Churches bring forth of themselves any synodical power of the Keyes when they are met in a Synod the promise made to such as are gathered together in his name does the business and therefore that is soon blown away It is unpossible that a proper quality can be either in nature or time before its subject thâ— gives it beâ—ng but the power of the Keyes was 300. years before there was any General Councel in the world For this proves only that some certain power to wit formally synodical cannot be until the Synod be 2. Grave Divines judge the Synod Act. 15. to be a General Councel but though it were
have as primarily intrinsecally immediately in their sphere and orb the Keys due to them according to the proportion of the associated body as the whole integral-Catholick Presbytery and Church hath whether in an Oecumenick Councel or out of it It is then a wide mistake in Mr. H. to tell us If an Oecumenical Councel be the first subject of the Keys as it is not that there can be no act of power in ordaining of Ministers in excommunicating of delinquents but by vertue of an Oecumenical Councel giving their influence first to that work For if the meaning be as it must be that a General Councel must prove an act and put forth some actual Mandate commanding such a man to be ordained an officer such a delinquent to be excommunicate else the Churches cannot proceed for to take Mr H. his own comparison Richard or Ioshua cannot be a man or apt to laugh except the abstract nature of man give in his influence to the work And since Mr. H. and his Brethren make the male-congregation abstracted from this or that congregation the first formal subject of the whole power of the Keys what influence I ask doth the so abstract congregation give to the work of Ordination and Excommunication in a particular congregation Abstracted natures do not send abroad mandates to all the congregations all the world over before they can ordain censure or excommunicate If it be said this agrees to the nature of a congregation in general to ordain and excommunicate but there needs no other actual influence of a command to come from the congregation in general to this individual congregation for their using of the Keys True there needs not by the like that any mandate pass from the Oecumenick Councel in general to this or that individual Oecumenick Councel in the exercise of its Synodical acts But saith Mr. H. if the Oecumenick Councel be the first formal subject of the power of the Keys then inferiour Courts cannot ordain nor excommunicate without a warrant and actual command from them Ans. This is feeble for beside that the Oecumenick Councel is not at all any such formal first subject as is said it s a naughty consequence for though power of life and death be in King and Parliament as in the first subject it follows not that an inferiour Judge or free City cannot put to death notorious Traitors and Murtherers all England over without the influence of some actual Mandate from King and Parliament to the putting to death of every Traitor So when Christ gave power of Word Seals and Censures to the Apostles as representing all officers say we or as representing all believers saith Mr. H. it follows that officers and the male-Church cannot administer Word Seals Censures without the influence of a new actual command from the Apostles who did represent all such to whom Jesus Christ gave the Keyes by this arguing of Mr. H. Nor does Mr. H. his first deduction follow that if a General Councel be such a subject as it is not that therefore the existing of such a Councel is as necessary as the well-being of the Church For a Parliamentary power is necessary for England yet suppose by war and other invincible impediments a Parliament could not meet for divers years yet neither power nor exercise of Justice do cease So here Synodical power may be and by the care of the Lord of his House is continued in lesser Assemblies though such Councels exist not But 2. the Antecedent being true the Consequence is null Nor is the power of the Keyes in its latitude as is said either firstly or onely and so not perfectly in this Councel but firstly and intrinsecally in the whole integral Presbytery all the earth over Nor is it necessary that this General Councel though it were the first subject of the Keys always attain all its end in the use of the Keyes For the male-Church void of Pastors cannot attain all its end to wit the pastoral preaching the dogmatick and official sentencing of delinquents the right tendring of the seals yet is the male-Church the onely formal subject of this power to Mr. H. Mr. R. said well that a General Councel can hardly excommunicate a whole National Church for it could hardly be known to them but many are not obstinate in the National Heresie and Scandal who through weakness and fear of persecution dare not confess And it s enough that a National Church may be declared to be no Church as Moses removed the Tabernacle and pitched it without the camp Exod. 33. 7. and Paul turned away from the blaspheming Jews Acts. 13. 45 46. and yet neither the one nor the other is the excommunicating of a National Church for the word of the Covenant remained in the Nation of the Jews after Paul and Barnabas turned from them and preached to the Gentiles Iam. 1. 1. Heb. 1. 1. 3. 6. 10. 25. 1 Pet. 1 1. 1 Ioh. 1. 1. 2. 1 2. Nor is our Brethrens new censure of non communion of Churches so warrantable For 1. The removing of the Candlestick seems to be a judgment inflicted onely by Jesus Christ and they who declare such a society to be no Church must have the warrant of Christ going before and really removing the Gospel For if the Word the contract of marriage and seals remain there in their substance they can only the profession thereof not ceasing declare them an impure and corrupt Church but not to be no Church 2. The doctrine or practise of a Church may be erroneous hurtful and destructive to holiness as that of Pergamus and Thyatira and they defend it and yet remaining sound in other points they cease not to be a people in covenant with God and they cannot be declared no Church and the Ministerial acts of baptizing invalid and to be reiterate as is clear in the Church of the Jews though Idolatrous and in the Scribes and Pharisees corrupt the same way in practise and doctrine whom Christ commandeth to hear Mat. 23. 1 2. far more for a sinful act of Jurisdiction leave they not off to be a Church 3. How can it be clear to a sister-Church that there are not there the Church being above a thousand or many Churches for many Churches may be unchurched as well as one a few names that out of weakness onely are silent at the sinful doctrine and practise of the Church 4. It s hard to say the Church of Rome in which there are the matrimonial Tables the Old and New Testament valid Baptism and Salvation to a covenanted people by the fundamentals preached is no Church though communion with such a Whore be unlawful Mr. H. If the Churches refuse the sentence of Excommunication inflicted by the Court Oâ—cumenical it can never prevail to attain its end Ans. Ergo its unlawful It follows not the Churches the person excommunicate refuse to abstain from the society of one
excommunicate and excommunication hardens and humbles not Ergo its unlawful So the Gospel is the savour of death unto death 2 Cor. 2. 16 a Rock of stumbling 1 Pet. 2. 8. and prepared vengeance 2 Cor. 10. 6. to some Ergo it s not the Word of God Many such consequences have been drawn to make Mr. R. his way odious to the godly But I desire to contend for truth Mr. H. To the Ministery and Catholick Guides of that visible Church hath Christ committed the Keys as the first subject to the which he hath given his Word Ordinances Sacraments Ministery primarily This is Mr. R. his in terminis determinate conclusion beyond all gainsaying But to the Oecumenick Councel as the Representative of all Churches God hath not primarily given his Ministery Word Sacraments Ordinances then an Oecumenick Representive Church hath not the Keys given to it as to the first subject The Assumption onely needs proof 1. There was no such Councel for 300 years after Christ. 2. Councels consist primarily of Pastors and Elders then must Ministers be sent to feed Ministers 3. Word and Seals are not primarily attended in Councels but scanning of controversies Ans. 1. I complain of unfaithful repeating of my words The title is not of Oecumenick Councels but chap. 10. sect 10. pag. 289. Of the communion of the visible catholick Church To the Proposition I answer To the Ministery and Guides of that Catholick visible Church hath Christ committed the Keys as to the first subject unto which he hath given his Word Ordinances Sacraments Ministery primarily This neither is conclusion nor principle of mine but a same and curtailed proposition of Mr. H. My words are these cap. 10. sect 10. pag. 289. To this Church catholick visible hath the Lord given a Ministery and all his Ordinances of Word and Sacraments principally and primarily and to the Ministery and Guides of this Catholick Church visible hath the Lord committed the Keyes as to the first subject and for the visible Church catholick including also the invisible Church as for the object and end hath he given his Ordinances and the power of his Keys and the Ministery and Ordinances are not given to this or this congregation which meeteth ordinarily in one place So the Proposition which I own from these words must be this To the Church catholick visible as to the first subject primarily and as for the lâ—st end and object hath the Loâ—d given all his Ordinances Word Sacraments Ministery This is mine in terminis And this also To the Guides of this Catholick Church not of a single congregation hath the Lord committed the Keys as to the first formal subject but for the Church catholick visible and invisible as for the end and object that they may be saved But Mr. H his proposition is not mine he devised it himself and its false gainsaid by Mr. R. to wit To the Guides of that catholick visible Church hath the Lord committed the Keys as to the first subject unto which he hath given his Word Ordinances Sacraments Ministery primarily For 1. I know no Guides of any Church on earth to whom the Lord hath given the Seals primarily for God hath given the Seals primarily to his chosen people to the Guides secondarily as they are visible Saints 2. I know no Ministers of any Church to whom the Lord hath given the Ministery primarily it s a sensless saying 3. I refer it to the Reader if such a sensless proposition can be drawn from my words The Catholick visible Church is neither the subject nor first subject but the object and end for which the Keys are given to the Ministers and whole Officers of the Catholick Church visible and invisible Yea I demonstrate by many Arguments that believers are not the subject of the Keys I say indeed not the visible Church whereof Magus and Iudas are members is the prime subject but the invisible Church is in the Lords intention such a subject of all Ordinances in their saving fruits but then the first subject is all one with the object and end of God in Predestination 2. The Assumption is granted but Mr. H. his probations are naught 1. There was no General Councels the first 300 years after Christ. Ans. Mr. Simpson and other grave Divines say the Councel at Ierusalem Act. 15. is more worthy the name of an Occumenick Councel than the Councels of Nice of Constantinople of Ephesus of Chalcedon 2. Such a Councel is not the first subject of the Keys but onely of the Synodical Keys in such a General Councel of the Keys Catholick dispensed 3. The Apostles the Representative of all the Guides of the Church may well stand for a formal Councel Occumenick 4. The long want of General Councels through providential impediments can no more prove them to be no Ordinances of God jurâ— which ought to be than if one should say Circumcision and the Passover and Sacrifices and an Ephod are no Ordinances of God For it is thought by the learned on Hos. 3 4. Israel was without a King Sacrifice Image Teraphim Ephod from the sixth year of the Reign of Hezekiah when Salmanasser carried away the ten Tribes until Christ was crowned King to wit six hundred and seventy five years See the English Divines Diodati Iunius Pareus Zanchins on the place By this it shall follow that Circumcision the Sacrifices Ephod then are no Ordinances of God for if they were say the Dissenting Brethren institutions are suitable to providenoes When ye go up to Ierusalem no man shall desire your land Then if a General Councel were an Ordinance of Christ the Lord should suit his providence to a peaceable meeting of the Churches in a General Councel But so from the sixth year of the Reign of Hezekiah in Israel Sacrifices Priests Ephods the Kingly power shall be no Ordinances of God for even till Christ these were not in Israel and by this profession of the Gospel and congregational Churches were not at all And should not the Lord have framed the like providence that professors of Christ meet in day-light in congregational assemblies For as the Lord made a special typical promise when the males go up thrice a year to Ierusalem to worship the Nations were not permitted of God to desire their land So must the like promise of providence suiting with the profession of Christ be in the New Testament the Heathen Emperours shall not desire your lives Now the plain contrary providence is foretold by our Saviour Mat. 10. 17 to 25. Luke 21. 12 to 18. Ioh. 16. 1 2. and the Lord must by this fail against his Ordinance of professing Christ before men When in the persecution of Flavius Domitian an 96. of Trajan an 108 so many Martyrs were killed as Eusebius saith and Plinius 11. the Deputy was smitten in conscience with their number and patience So multitudes suffered under Antonius Pius and in the time of Dâ—cius an 250. there was no
world are become the Kingdoms of our Lord and of his Christ and he shall reign for ever and ever So is the same Psal. 2. 8 9. 22. 27 28 29. 72. 8 9 7. 97. 1 2 3 8. 99. 1 2. 110. 1 2 3. Mal. 1. 11. Isa. 19. 16. 55. 1 2 3 4 5. 35. 1 2 3 60. 1 2 3 4 5. 62 1 2 3 4 5 6 c. Ier. 23. 6 7. Zech 13. 8 9. Nor will it help a whit to say O but the Kingdoms visibly covenanted under the New Testament have not all one Temple nor one National Worship in the way of the Iews It s answered That was accidental to the visibly covenanted Nation for as a visibly covenanted Nation they the same way worshipped the same God in their Synagogues and in a Church-way as a Church-Jewish as we worship God in a Church-way in one single congregation Temple-worship agreed to them not as a visible Church but as such a special paedagogical visible Church 5. The being a National Church in that sense to wit typically National doth not essentially difference the Church of the Jews from the Church of the Gentiles as to the internal parts constituent of a visible Church For 1. Peter saith 1 Pet. 1. 2 9. of the Gentiles what the Lord of his people Israel Exod 19. 5 6. said But ye are a chosen generation a royal priesthood an holy nation for he writes to visible professors then dispersed as Beza and others and the Text evinceth a peculiar people that ye may shew forth the praises in publick Church-profession 1 Pet. 2. 1 2. by Hearing Baptism 1 Pet. 3. â—1 and visible feeding of the flock by called Ministers 1 Pet. 5. 1 2. eschewing false Teachers 2 Pet. 2. 1 2 3. c. and receiving messengers Sylvanus and others sent to you to water the planted Churches 1 Pet. 5. 12 of him who hath called you out of darkness to his marvelloâ—â— light 2. The Jews and Gentiles are made one catholick Church the partition wall now being broken down Ephes. 2. 12 13 14 15. Isa. 6. 3. 61. 4 5 9. 62. 1 2 3 4. 54. 1 2 3 4. and have communion in visible Ordinances Isa. 66. 10 11 12. Zech. 14. 16 to 21. Isa. 49. 6 7 18 19 20. 3. The Churches of the Jews and Gentiles have the same Head and King in them reigning in the same Ministery and Word Hos. 1. 11. Eph. 1. 21. 4. 11 12 13. Col. 1. 18. saved by faith and the same grace of Christ Acts 15. 8 9 10 11. 10. 42 43. Heb. 11. 1 2 3 1 Cor. 10. 3. They did all eat the same spiritual meâ—t 4 and did all drink the same spiritual drink for they drank of the same spiritual Rock and the Rock was Christ. Here our Brethren argue from the constitution and matter visible Sainâ—s as Mr. H. frequently and the same formal cause the Church covenant in the Church of the Jews when it seems to make for them and when the government makes against them then they reject the argument from the Jewish Church 6. What agrees to the Church of the Jews as a Religious society to keep peace and Religion in purity and to purge out offenders and agreed to them in a moral and no typical consideration that agrees to us also But National Assemblies and National Engagements for Religion agreed to the Jewish Church in a moral consideration as it cannot be shewn there was any thing typical in that Assembly at Mizpâ—h Judg. 20. but to cognosce of the publick wickedness in the matter of the Levites concubine The revenge was indeed civil but the Assembly for a scandal which made Religion to be evil spoken of was a Religious Meeting for no such folly should be done in the Israel of God And the meeting of the whole congregation at Shiloâ— in their Heads was Religious to condemn the new Altar as was reported set up by the two Tribes Iosh. 22. 12 13 c. And the Assembly of Israel at Mount Carmel 1 Kings 18. procured by Elijah was to prove that Iehovah was the Lord and for the keeping of Religion pure And the Covenant that Ioshua made with the people and that which Iehoiada made between the Lord and the people that they should be the Lords people Iosh. 24. 25. 2 Kings 11. 17. and that the people sware under Asa 2 Chron. 15 8 9 10 11 12. were morally binding Covenants prophecied to be under the New Testament Isa. 44 5. 19. 21. The Egyptians shall vow a vow to the Lord. So Zanchy There was indeed a thing temporary and some typicalness in the manner of the punishing the breach of it Diut 13. 15 16. 7. 24 25 26. but that ceremonial kinde of punishment did not belong to the essence of National covenants and therefore makes not the National covenant to be typical and not morally binding to Christians no more than Mr. Hooker will say that the Law of punishing capitally false Prophets seducing to Apostasie and divers other Laws to which something typically did belong but accidentally doth not as touching their substance obligeth us Christians So were also Councels morally binding to us and consequently Engagements and Subscriptions to them and their Actâ— Nor can any say but upon the supposition that Christ hath appointed officers for his house but it was a moral duty not typical the Rule Acts 15. 6. 21. 13. going before and warranted by the Law of Nature That the Nicone Councel about anno 327 should convene against Arrius denying Christ to be God equal with the Father and by the Emperors authority And that in the Councel of Constantinople about ann 383. Macedonius denying the holy Ghost to be God should be condemned and Nestorius affirming two persons in Christ ann 434. and that Eutyches holding one Nature to be in Christ after the Incarnation and so confounding the Humanity and Divinity together should be condemned in the Councel of Chalcedon ann 454. See for more of this Authors cited in the Margin and their judgement of Councels 7. How shall Egypt Isa. 19. 25. Assyria ibid. be a covenanted Nation to God by our Brethrens way they must be a covenanted Nation only in parts as members of an Independent congregation and so none shall be visible Covenanters with God as Isa. 19. but their visible members Mr. H. To covenant with God is a free act no Prince can compel a Nation to swear a covenant National Ans. Then a Prince cannot compel a single man baptized to hear the Word nor a Minister to do his duty to preach or feed for these should be free acts in order to God nor can a Judge by this compel a single man to witness the truth for swearing should be a voluntary act of worshipping of God but a Prâ—nce and State can compel people to do a known duty of adhering to the worship of God 1 Chron.
his power and proves it afterward because Arg. 4. pag 58. he cannot otherwise maintain the peace of his subjects Arg. 5. he cannot give them protection without this pag. 59. But the heathen Magistrate as a Magistrate is to procure peace and protection to his Subjects Rom. 13. 1 2 3. 1 Tim. 2. 1 2. So must the Apostles who gave to Caesar the things that are Caesars have laid the foundation of the Gospel upon a rebellious usurping of that which is peculiar saith Mr. H. to the civil power and place 2. The Churches of Corinth Ephesus Rome c. must have convened to Divine Worship 1 Cor. 11. 17 18 c. without warrant for Paul rebukes them for going to law before heathen Judges 1 Cor. 6. Mr. H. They may as Christians maintain private communion one with another and as they be Churches use that Christian priviledge to further their own good and promote the work by counsel for what I do quâ Ethicus quâ Oeconomicus quâ Christianus in private appertains not to the Magistrate except it intrench upon his policy Ans. 1. Mr. H. makes all that Christians do as Christians and as Churches that is gathering of Churches hearing partaking of seals and censures to be private actings not belonging to the Magistrate Strange it is that the convening of the ten thousand Subjects in the same place as our Brethren say belongs nothing to the Magistrate sure it sides with peace or war And yet Mr. H. saith The Magistrate may compel men to attend the mind of Christ and solemnly to humble themselves by fasting and prayer See how these two consist 2. It s strange to say the Magistrate hath nothing to do with what a man doth as a moral man as a member of a family or as a Christian so they do these things in private which they do which is to say the Magistrate hath nothing to do with the Villanies Particides Adulteries and Robberies that men commit in private And Mr. H. saves not the matter by saying The Magistrate hath nothing to do with the man to punish him I judge in these capacities except he intrench upon his policy that is except he break his Laws But sure he can punish no man in any imaginable capacity private or publick except he break his Laws Beside that it s neither Law nor Divinity to say that a man intrencheth upon the Magistrates policy and violates his Laws as Ethicus a moral man or a member of a family either in private or publick for more abominable it is to say He violates Laws and Whores Murthers Robs as a Christian for Christianity teacheth men to deny all ungodliness Tit. 1. 11. for he must do all these as malus civis as a wicked member of the Common-wealth 3. I wonder more in what capacity the Magistrate can have to do with commanding and governing men if not as they converse morally with men and in their families as fathers and sons as Masters and servants and as Christians who both in private and publick may perform duties to one another or oppress one another else the Judge could not punish the rebellious son the wicked servant or the murthering father and the oppressing Master Yea the more secret that wicked acts are a godly Magistate doth the more resemble God who can say as Iob chap. 29. 16. I was a father to the poor and the cause that I knew not I searched out Nor do men except extremely flagitious commit Villanies Robberies Murthers Parricides Adulteries but in private And it appertains to the Ruler the more to search them out the more privately that they be acted But if Mr. H. mean that private actings of citizens of members of families of Christians that are good and indifferent do not appertain to the Magistrate who is an adversary to him in this Though all good actions done in private or publick deserve praise reward and protection from the Magistrate except Mr. H. expound that Rom. 13. 3. Do that which is good and thou shalt have praise of the same so thou do good in publick onely as hypocrites but thou shalt have no praise of the Ruler if thou do good within doors Is this good moral Philosophy of Mr. H But how godly Princes may compel to external worship see Margin Mr. H. Commission and just permission are all one A Ruler permits a Finder to set up a School he needs no commission Ans. If fencing be useful the Ruler must give him positive protection as others that do well else if one kill him when he teaches his Scholars the Ruler ought not to revenge that murther though most treacherously committed and say he promised to the Fencer onely permission and yet it s worse to say the Christian Ruler owes to Assemblies Pastors Schools onely permission Paul saith he owes praise Rom. 13. 3. which with good ground famous Interpreters expound to be countenanting favour protection reward stipends And if the Christian Magistrate do but permit Assemblies to convene as a very Episcopal man D. Bilson said permissio est à magistratu commissio à Christo What more influence if permission and commission be all one hath the godly Magistrate in the publick worship of God and Assemblies of the Church then heathen Magistrates Ahasuerus the Kings of Chaldea who permitted the people of God to worship the true God Esth. 4. v. 16 17. Dan. 6. v 7 8. or the Church of Rome have who by publick Order establish Stews and permit fornication See Emmanuel Sa who saith Bishops and Priests are by Law permitted to have Whores Mr. H. 1 Arg. That a right opinion and worship of God should be openly professed within the Territâ—… and Iurisdiction â—f a State appertains to them as that which comes within the verge and object of the State and policy to attend 1. They could not provide that the Subjâ—ctâ— live in godliness and honesty without this 2. Nor could be Nurse-fathers to the Church and Religion if they should suffer open blasphemy and idolatry to be maintained and professed 3. The Kings of Israel did punish such crimes not as types of Christ but by a civil power Ans. 1. If the Magistrate have onely a permissive power here as even now he said how doth Mr. H. again exalt the Magistrate as Head of the Church to inquire and judge of professions and of true and false Religions by his civil power as after he speaks If he do this by an antecedent Magistratical power as Mr. H. saith in the following words then hath God made the Christian Magistrate as the Magistrate by the power of the Sword for the Magistrates power is formally coactive not suasory or moral not Ecclesiastically juridical to excommunicate the onely Supreme Judge and Determiner of all true and false Religions which Bilson disclaims Henes 1. By his Office he may deny protection and justice to all that are not of his Religion and banish them out of his Dominions
Flint formally makes fire Hist. Magdeb. Vol. 1. Cen. 1. l. 1. c. 4. p. 138. Those who bear the Keys represent Christ as sent by him But this do not the male-Church The Scripture makes not every male-church the Spouse body of Christ. Theoph. Nicolaides de miss minist c. 10. p. 91 92 93 94. The male-Church of Corin'h doth neither judicially forgive nor is it written unto by Paul excluding women others Chap. 11. pro. 2. p. 215. Ch. 7. sect 4. p. 128. Many thousands may be one Church Way of the Churches of Ch. m. in N. E. c. 1 sect 1. pro. 1. p. 1. 2. The 1. proposition concerning a Church instituted Way of the Churches of N. E. c. 1. sect 1. prop. 1. p. 1 2 15. is examined found insufficient faulty How our brethren make the seals to be given to their congregation Our Brethren describe their Church from a Church-assembly and exclude all of another congregation froÌ„ their Church-assemblies There is a necessity of church-Church-communion in rebukes as in seals Way of the Churches of Christ in N. E. c. 6. sect 1. pag. 103. Cotton Keys of the Kingdom c. 4. p. 17. Our brethren in the large description of the only instituted Church in the New Testament make no mention of infants as do the seven Churches of Anabaptists almost in the same terms Propositions concerning Church government by the Assembly at West An. 1647. Confession of faith of the 7. Churches called Anabaptists An. 1645. and An. 1646. Art 33. which Church is a company of visible Saints called and separated from the world by the Word and Spirit of God to the visible profession of the Gospel being baptized unto that faith and joined to the Lord and each to other by mutual agreement Church-Covenant say our Brethren in the practical enjoyment of all ordinances commanded by Christ their head Art 36. Independency of Jurisdiction is asserted As also Art 42. Art 34. The whole body of men and women are the Church which Art 36. hath power to chuse an call Elders And Art 42. to cast out any member Pag. 216 217. See Hist. Magdeburg vol. 1. cent 1. l. 1. c. 4. pag. 119 120 121. cent 1. l. 2 c. VII p. 404. Histor. Magdeburg vol. 1. l. 11 c. X. pag. 423 424. Celeberrima est confessio quam de Christo tum 〈◊〉 de suo tum reliquorum Apostolorum nomine edidit Pa. 211. Ob. 4. M. H. Teacheth that the Church is builded on the rock by the intervening of an hypocritical profession A hypocritical profession Mar. 16. is never intended by Christ to be the meanes of building believers upon the invincible rock against which hel cannot prevail as Mr. H. saith Mr. Ainsworth Can. 2. 14. the rock whither this Dove the Church was now fled seemeth most properly to mean faith in Christ as Mat. 16. 18. wherein she hideth her selfe for fear of Gods wrath for her sin Iuniâ—â— My Dove that dwells in the secret decree of Election tanquam in rupe inaccessâ as in an impregnable Rock The Church builded upon the rock cannot be the congregation but the invisible Catholick Church made visible Hieronymus Contra Luceferan ingemuit totus orbis Arrianum se factum esse miratus est Hilarius contra Auxentium Bellarm. de eccles l. 3. c. 1. Gregor de Valen Tom. 3. p. 8. Eccles. jam omni tempore esse visibilem Stapleton Relect c. 1. quest 3. art 1. pag. 33. Azorius Moral instit par 2. l. 5. c. 21. Rhemens in Mat. 5. Calvin Institut l. 4. c. 8. D. Willet Synopsi Papismi 2. contr Genes 4. 3. Calvin Quorum singuli sunt Dei templa Ainsworth Ps. 18. 2. Two names of a rock are here Sâ—laugh a stony rock or clif and Tsur a strong or sharp rock That there is a promise made of the gates of hell not prevailing against the frame of independent congregations or against persons such as Magus Iudas it may be in that frame is an abusing of the Word never heard of until M. H. first forged it Thus said also the Donatists August de unit Eccles. c. 9. Cum libero arbitrio homo creatus si vult credit in Christum si non credit noluerunt homines perseverare defecit omnibus gentibus Christiana religio excepta parte Donati See the Mâ—gdeburg vol. 3 cent X. c. 4. p. 104. 106 Leo in Natali Apost Petri Pauli Serm. 2. Et dabo tibi claves c. tran siv it quidem in alios Apostolos vis istius potestatis sed non frustra uni commendatur quod omnibus â—intimatur Petro enim singulariter hoc creditur quia cunctis Ecclesiae Roctoribus non ergo populo formal sâ—st fides confessio qua christum filium Dei viuentis agâ—â—vit prâ—pâ—â—tu Way of the Churches of 〈◊〉 E. c. 1. sect 2. page 2. Hookers Surv. par 1. ch XI page 203. Two sorts of visibilities The same Peter is both an invisible Saint in regard his faith was known to God and he really blessed and also he was a real visible professor by his confession that was audible and visible to men Visibility so expounded is not contrary to invisibility Arist. de Repr Sophist l. 1. c. 4. Page 217. Mr. H grants a succession of officers keys to the end of the world It is a com fortless doctrine that this or that congregation or this or that beleever may be thrown off the Rock and may fall from saving grace â—…ough the congregation universal shall continue on the Rock Ames Medul lib. 1. c. 31. De Ecclesia mysticè considerata Cap. 32. De Ecclesia instituta Mr. H. his Exposition of Matth. 16. 18. infers the apostasie of real believers Ames Coronis art 5. de perserver arg 2 pag. 413 414. Si damnatio sola fidelium per has portas intelligatur tum consistere potest haec promissio cum totali defectu Ecclesiâ— militantis nihil enim sponderet militantibus Ecclesiae Catholicae membris ut ex seriâ— discurfus sed solis desunctis Socinus in praelect Theolog. c. 13. p. 71. Si tamen placeat eos qui in praedictis locis in lib. vitae à constitutione mundi scripti esse dicuntur satis est ostendisse ibi non deâ—certis quibusdam hominibus agi sed de hominum quodam genere Pag. 72. Verum nomen alicujus scriptum esse 〈◊〉 libro vitae non significat eum nullâ ratione prorsus interire posse Henric. Wolfing lib. de offic homin Christ. p. 6. 3. Decretum electionis communiter loquendo necessario refertur noÌ„ ad certas aliquas personas sed ad certum hominum genus qualitate aliqua obedientiae vel inobedientiae praeditum Suarez in opus lib. 3. de auxil c. 17. Lib. de Praedest c. 13. num 4 5. Lib. 3. de Praedest c. 1. Cumel variar disp tom 1. p. 360. Ledesma 1. 3. q. 22. art 9. pag 173. Mr. H. holds the vaging necessity of Did. Ruiz some
dono vocatione 1 Cor. 14 32. See 〈◊〉 Theolog. Christian. 〈◊〉 1. c. 28. Piscat loc 23. the 29. On the contrary are the Rhemist on 1 Tim. 5. sect 13. Bellarm. de Concil lib. 1. c. 19. Cornel. à Lap. Lorinus Act. 15. Mr. Cotton Key Two sorts of Representatives not considered by Mr. H. Commissioners neither carry the peoples conscience to the Synod not does their Commission give them a new office Par. 1. p. 231 232. Due Right of Presb. Keys of the King d. c. 7. p. 47 48. The whole body of al church guides is the first subject of the power of the Keys in its latitude of that power and the first subject of such a special power is a Synod A power synodical is but a part of the keys and was not before a Synod had being Inferior churches confer not properly a superior power to the churches â—…y have a synodical power by the institution of God Act. 15. To define in Councels is an act of officers Mr. Dickson Expos. Mat. 28. v. 19. doct 6. Par. I. p. 232 233. Ames Bellar. Eâ—â—rvat To. 2. c. 2. An soli praelati majores i. e. Episcopi habent jus suffragii ordinariè ex privilegio consuetudine etiam Cardinal Abbates Bellar. Affirmat nos negamus Ames To. 2. c. 〈◊〉 Th. 1. p. 4. Si esset proprium Episcoporum Pastorum nihil prohibet quin possit cum alii Theologis praesertim Ministris 〈◊〉 Deo institutis communicaâ—i Calv. Act. 15 6. Guâ—lth Act. 15. 22. Calv. sic non enim dicit Lucas totam Ecclesiam congregataâ— sed eos qui doctrinae judicio pollebant qui ex â—atione officii hujus causae legitimi eâ—â—nt Judices fieri quidem oâ—est ut coram plebe habita suâ—riâ— disputatio sed ne ad tractandam causam vulgus promiscuè fuisse admissum putemus Lucas disertè Apostol os Presbyteros nominat Gualther ibid. homil 103. Non ita dominium imperium sibi vindicarunt Apostoli Seniores ut populum ab eorum cognitione excluderent â—ive arcerent quae ex aequo ad totam Ecclesiam pertinebant in populo modestia est quod veritati omnes libenter cederent haec Gualther Bullinger Act. 15. 6. convenerunt Apostoli palam hoc loco Admonemur ad Apostolicos viros pertinere rerum ad fidem quaestionem Bezâ— Act. 15. 1â— Multitudin is autem nomine intellige non totam Ecclesiam utpote quaenâ—ndum esset tota Advocatâ— sed totum Apostolorum Sensorum coetum ut v. 6. unde apparet quae sit yera legitimae Apostolicae Synodi ratio c. How the whole body of Apostles Evangelists Pastors Doctors Elders are the first immediate subject of the whole power of the Keyes M. H. Survey par 1. c. 11. p. 186. Way of the Churches c. 1. sect 1. pro. 3. M. Cotton keys c. 7. p. 31. Inferior courts may use the keys without any influence of a command from a general Councel Though a general Councel â—xist not yet â—he use of the keys ceaseth not in inferior courts Hardly can a general Councel excommunicate a National Church non-Non-communion of Churches as our Brethren use it is not warrantable See the paper of Accommodation at the Synod at Westminster anno 1644. Sept. 13. Par. 1. c. 13. p. 234 235. Excommunication attaineth not its end alway Ergo is not lawful M. H. so Nor doth the Gospel ever attain its saving end Ergo it s not the Gospel Mr. H. sorcâ—â— upon Mr. R. a proposition as a principle in terminis beyond gainsay which was never in M. R. his mind nor book Simpson Cent. 1. c. 1. The want of gen Councels through providential impediments proves not that they aâ—e not Ordinances English Divin on Hos. 3. 4. Diod. Hos. 3. 4. Iun. Hos. 3. 4. Nam ex quo Israelitae in AssyriaÌ„ fuerunt deportati per Shalmanasarem id est ab anno sexto Ezekiae ad ChristuÌ„ incarnatum fuerunt anni quasi sexcenti octoginta Partus com ib. Zanch com ib. Dissenting Brethren in their Reasons against Synods 2 arg p. 120. The same God that suits his providences to his institutions would not have failed in what is the most soveraign remedy of all other that it might have been existent in all ages as we see his promise was to the Jews to keep their land when the males thrice a year went up to the General Assembly at Ierusalem Euseb. Eccles. hist. l. 5. c. 1. Bucolc Index Euseb. l. 2. c. 25. Epiphan cont haer Tertul. de Cor. milit in Apolo Cario l. 3. Monar 4. How loose that is that providences must suit with institutions The Catholick Church excommunicates antecedently when a particular Church excommunicates but the Catholick Church hath not nor putteth forth a deliberate act of citing accusing condemning before the particular Church act any The comparisoÌ„ of cutting off an infectious member from the whole Catholick visible Church is strained by M. H. He who is excommunicate in one Church is antecedently excommunicate in all 1 Cor. 10. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Excommunication by consequence is no excommunication at all A strange exposition of that he that heareth you heareth me which follows from Mr. H. his way Mr. H. allows of private Communions Page 240. Page 241 242. Survey par 1. c. 14. p. 243. Ames Medul l. 1. c. 32. Thes. 5. Ecclesia igitur particularis respectu commanis illius naturae quae in omnibus particularibus Ecclesiis reperitu est species Ecclesiae in genere sed respectu Ecclesiae Catholicae quae habet rationem integri est totum ex aggregatione variorum membroruâ—â—ingularium compositum at que adeo respectu ipsorum est integrum That there is a Catholick integral militant Church Arg. 2. Arg. 3. Arg. 4. Arg. 5. Pag. 244 245. Arg. 6. Way of the Church of N. 〈◊〉 c 1. sect 1. p. 1 2. Mr. H. supposeth by no Logick that the same body of Christ cannot be both invisible and in another respect visible What way M. R. puts visible in an equal latitude with mystical what way not Calvin Bâ—za in loc Pareus Pet. Martyr Nec Corinthii cum â—ideles professione non Ethnici essent dono linguarum indigebant Piscator English Divines Diodati in loc Estius in loc Cajetan Page 186. A congregation onely cannot be meant 1 Cor. 12. 28. but also the Catholick integral militant Church Pastors may exercise pastoral acts toward many whom they cannot censure or excommunicate Par. 1. p. 247 248. Though the rulers of one City cannot fixedly govern in another yet it s not consequent therefore a Pastor cannot act as a Pastor in divers Churches God hath not every way seâ—ted officers in his Church as the King hath placed Underjudges in the State Let M. H. answer whether the Major of Norwich may lawfully do justice upon one of York who is oppressed by his fellow-citizen of York as the pastor of Boston may tender the L. Supper