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-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
ordination by officers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Notes gracious dispensations accompanying salvation Heb. 6. 9. or freely given gifts 1 Cor. 12. 9 28. 1 Cor. 7. 7. 2. It notes offices Rom. 12. 6. 3. The grace of free justification Rom 5. 15. Now it s rather meant of grace out habilities which Timothy received by way of prophesie by which he was fitted to that extraordinary work of an evangelist the office is not first attended but the gifts with an eye to the office 1. It s harsh forget not the office that is in you a man is more fitly said to be in the office an office is adjunctum adhaerens not qualitas inhaerens 2. The parallel place is 2 Tim. 1. 6. stir up the gift which is given thee by the laying on of my hands a man is not said to stir up his office Ans. There is nothing here to weaken Mr. R. for 1. it was spare time to leave out more necessary significations of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gift and to seem to put upon some a dream of giving the grace of justification in the blood of Christ by prophesie by laying on of the hands of the Presbytery 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by is not prefixed to the laying on of the hands of the Presbytery but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is prefixed to the laying on of hands neglect not the gift given thee by prophecy then he addeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the laying on of the hands of the Presbytery So that with Mr. H. his leave Timothy received no gracious hability by the laying on of the hands of the Presbytery as far as this Text speaks so that the prophesie was extraordinary 1 Tim. 1. 18. and the gift might be so also and the laying on of the â—ands of Paul 2 Tim. 1. 6. was of another nature and there he useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this was known to be extraordinary for the giving of the Holy Ghost Act. 8. 17. which Magus affected v. 19. It is true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but rarely Act. 14. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 13. 17 So the laying on of the hands may be ordinary and the gift given by prophesie as Calvin Beza Parenâ— Piscator Dâ—…i Cruciger the gift declared to be given thee by prophetical revelation 1 Tim. 1. 18. as Paul and Barnabas were sent to the Gentiles by the command of the Spirit So Paul exhorts Timothy neither to neglect the one nor the other so neglect not but â—s Dâ—… exercise carefully thy calling of an Evangelist revive and strengthen the gifts that thou hast received especially since thou hast received imposition of hands from the Colledge of Elders 2. It is harsh saith Mr. H. Forget not the office in thee Didoclavius told him thus but what then A man is said in our language to be in office but it s both new and will but poorly prove therefore it is harsh in the Greek and it is known there be harsh phrases in both the Septuagints and in the New Testament and that neither of them is the most pure of that language and there is a heavenly eloquence in all Scripture Mr. H. Whether by Elders be meant the Elders of many or of one congregation I could never learn Didocâ— 160. Ans. Then this place shall say nothing for the Eldership of an Independent congregation to which Mr. H. gives after an official power dogmatick and doctrinal to hear witnesses and pronounce a sentence of excommunication which the congregation can no more oppose then the word of God and I hombly desire another place for such a new Judicature for sure men and women both have the judgement of discretion to oppose all errors 2. There was a Colledge of Elders Act. 1. Act. 6 Act. 13. Act. 21. At the ordaining of officers and weighty affairs of the Churches either must Mr. H. warrant by Scripture that there is such a like Judicature in every Independent congregation which say they may consist of seven and that is unpossible or that he shall be at a low ebbe to prove such an ordination of officers in their Churches as is in the Word As for imposition of hands to me it is commanded in the Word where the right way that it be not done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suddenly is charged upon Timothy before God and his Son Iesus Christ 1 Tim. 5. 21 22. yet not so as it must be so necessary necessitate medii as it must be a null and no ordination where it is wanting 2. It must be a Rite of designation of the person to the office but no Sacramental Rite of obsignation of grace as Papists make it a Sacrament 3. Mr. H. fails who makes it no command contrary to 1 Tim. 5. 21 22. 4. This place 1 Tim. 4. 14. so streights Papists that Bellarmin makes the Presbytery a company of Bishops and so Cor. à Lap. But Cajetan Vatablus Maldonat Estius are more equitable to the Text then Mr. H. Lyran. makes the Presbytery to be Bishops Mr. H. To give the essentials to Timothy an Evangelist by imposition of hands of Presbyters that are inferiour to Evangelists that are superiour and extraordinary is beyond the power of Presbyters Ans. The same is objected by Papists and by Prelaticals as Tilenus and others What will Mr. H. determine whether Timothy was ordained by the Presbytery an Evangelist for in that case his argument which he borrowed hath Nerves or a Presbyter for some prelatical men say he was twice ordained nor can his argument stand except upon the popish pillar A great Apostle or Bishop cannot be blessed by a lower Presbyter So that the Presbytery that laid hands on Timothy must be Bishops or only Apostles so say the Jesuites Bellarmin Menochus Cor. à Lap. So Lyranus See the answer of Didoclavius 2. His own men say the Brethren that are lower then Officers make unmake Officers the people Act. 1. say they have a hand in creating that is in chusing Matthias for that is their creating an Apostle Ananias laid hands on Paul Acts 9. Prophets on Paul and Barnabas to undergo an extraordinary charge to preach to the Gentiles Act. 13. Mr. H. here as often deviseth a contradiction that then the same call must be both mediate and ordinary and immediate and extraordinary saith he but if mediate be taken as it must be for that in which men have an intervening hand there is new Logick but no contradiction Parker saith there is of man something and much immediately from God here as the peoples praying and casting of lots in Matthias his calling and yet he is an immediately called Apostle So in Pauls call Act. 9. in the call of Paul and Barnabas Act. 13. 2. It s now absurd to say that an Evangelist an Apostle is lower then a whole Colledge of Presbyters See
this flocks choice gave him causatively right and being not simply to be a Pastor ordination of the Elders Act. 6. 6. 2 Tim. 2. 2. 1 Tim. 5. 22 c. did that but to be this flocks fixed Pastor for we must distinguish betwixt a Pastor and this peoples Pastor a Pastor actu primo and a fixed Pastor in the second acts and exercise of his calling hic nunc to this people as touching their formales rationes if our Brethren will give us leave if not we value not Scripture and good Logick are for us 3. Mr. Ball and Mr. R. say not in several places yes no where that the people may preach and baptize if they give causatively being to Pastor and Teacher but the people may then do and perform as high acts official and juridical To the impertinent instance of Aldermen and Major I have answered 4. It is but â—nsis and gladius that is in the reply for the peoples delivering up themselves by voluntary subjection to be ruled by him gives him no more being and right to be a Pastor but only right to be their Pastor which is accidental to their calling then the sick mans voluntary subjection of and delivering up of his body and health under the Lord and Creator of life to Thomas a skilled Physician to follow all his medicinal injunctions gives causatively being to Thomas to be Physician whereas he was a Physician many years before Mr. H. Ordination is not an act of supreme Iurisdiction but of order rather It gives not being nor constitution to an officer but is rather the admission and confirmation of him in his office Ans. That is said not proved if it be an act of order and commanded of God aâ— where the regulating of a thing that it be not done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rashly is commanded there the thing it self is commanded 1 Tim. 5. 22. 2 Tim. 2. 2. Then your ordinatihn by the sole male Church void of all officers and calling of officers without officers a thing without example in the Scripture except where God calls immediatly wants an act of order commanded of God and that in an ordinary way for your way is in ordinary the Church is before the officers and gives being to the officers 2. If ordination be but an approbation of the officers who have already being and not necessary that ordination should be where there is election of people then it shall be strange that there were officers at all the calling of officers we read of in the New Testament who yet need not be there but are ex superabundanti present as Act. 1. Act. 6. Act. 13. 1 2 3. Act. 14. 23. 1 Tim. 4. 14 1 Tim. 5. 22. 2 Tim. 2. 2. Tit. 1. 5. 1 Tim. 3. 10 c. and no where is there vola vel vestigium of a command or promise to the Church destitute of officers to call and give being to officers nor any practice of the Apostles for it And I am so far from owning such a Logick as Mr. H. puts upon me The Church have not received power of excommunicating all their officers Ergo they have not received that power aâ— neither thing nor words are in my mind or book But I provoke all the Brethren for a warrant or shadow of a warrant by precept by promise by practice in Scripture for a Church void of officers that hath power to call and give being to officers or admit in or cast out members or perform any Church worship 3. Let it be considered if Christ have given any jurisdiction at all it must be in calling and in giving being to the officers of Christs visible Kingdom but the specifick acts of giving being to the officers are to set men over the work Act. 6. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to separate and set apart for the calling Act. 13. 2. to prove 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before they be put in the Ministry whether they have the requisite qualifications or not 1 Tim. 3. 10. to lay hands on men for the office cautelously 1 Tim. 5. 2â— to commit the charge to faithful men able to teach others 2 Tim. 2. 2. Tit. 1. 5. are ascribed to Elders to Prophets to Pastors Shew me the like ascribed to your Church wanting officers Mr. R. his comparisons of an Embassador c. must stand then till you answer these often proposed Arguments It is weak that Mr. H. that the Elders of Ephesus was congregational Mr. H. answers not my Arguments on the contrary nor toucheth them 2. It s most weak to say Dath Paul exhort the Elders when they are assembled in the Classis to watch against ravâ—ning Wolves or did they not this in their special charges As if a Judicature of civil Watchmen a Colledge of Physicians were not both alone and in their respective Assemblies to watch over the City and the sick Mr. H. When Churches were complâ—ted with all officers that then ordination was acted by a Colledge of Pastors there is nothing in the Text saith any such thing Ans. The homogeneal Church yet wanting officers saith Mr. H. is complete to create and call its officers and aâ— Independent in an Island without officers and hath that power and no word of precept or promise or any such practice for such a Church creating their officers Paul should have bid them use their power of ordaining as the twelve Apostles Act. 6. hids them use their power of chusing And Paul should not have charged Timothy to usurp ordaining of officers where there was a Church in an orderly way being the first formal subject of the Keyes to do it And Mr. R. gives instances where the Elders are commanded to ordain and lay on hands and sayes this command or practice is not to be found in the Word in the hands of the people My fourth Argument stands because every twelve in a family is an homogeneous Church True saith Mr. H. but they watch one over another by family rules Ans. That is a begging of the question for a family combination hath all the essentials of a Church combination if the Church be taken for an homogeneal association and wanteth only the name for they cannot watch over one another as touching seals and no more can any homogeneous Church of divers families so watch over one another CHAP. VIII Whether Covenant-right to Baptisme be derived from the nearest Parents only or from the remoter the Grand-Fathers MR. H. It belongs not to any â—…d â—â—ssors either nearer or further off removed it is from the next Parents 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and firstly to give Covenant right of Baptisme to their Child 〈◊〉 when I say Predâ—â—â—ssors near eâ—…r further off I include and comprohend all beside the next parent Now covenant right agrees not to all other foâ— them nor can the Pâ—… 〈◊〉 this 〈◊〉 out the next parent in Church covenant who is the adequateâ—â—â—sâ— of deriving these
Now that is the true meaning of Mr. H. for this of Mr. R. must bide yet strong these that have no Church-power can put forth no Church-act Such as one Church may put forth toward another single Sister-Church as Mr. R. often granteth as one single man cannot excommunicate another yet one single man being a Pastor in a Church Judicature joined with the Church binding and loosing such as is Mat. 18. may give consent not private by way of counsel but publick by way of authoritative influence as a partial and collateral cause that Paul Gal. 2. be authoritatively adopted into the number of the Apostles that they be excommunicate who say they are Apostles but are not and do lye Rev. 2. and a married wife hath no marriage-power over any man but over her own husband nor is it to be heard which Mr. H. saith I but she may put forth an act of love and counsell to all men But I ask may she put forth a certain act of matrimonial love or perform a certain matrimonial duty to all men on earth this would be too near unchast acting So let Mr. H. answer whether these three Iames Cephas and Iohn gave Apostolick publick consent that Paul should be received an Apostle or only a private counsel If the former be said why contend we if the latter what more had Paul from the given right hand of these Apostles then he had before he was no more to them an Apostle then before yea more to three private Believers in Galatia contrary to the scope of Gal. 2. These Churches sent to the Parliament that way not representing the National Church and Kingdom covenanted with the Lord can give no Church-determination more then so many single Pastors yet it is an official judgement not a private judgement Mr. H. It is not warrantable that one not in office saith Mr. R. but a private Christian should pray exhort preside in the framing of a Church and in ordaining of Pastors Ans. The practice of the Church of Scotland will say to this we allow not publick prophesying of unofficed men Ans. 1. Here is ordinary prophecying such as that of the Apostle Peter at the calling of Matthias Act. 1. and publick Church-prophesying and praying such as is by the Prophets or presbytery of the Church of Antioch Act. 13. when Paul Barnabas were called to be Apostles to the Gentiles and since officers are but adjuncts of the Church to Mr. H. and separable accidents by no institution of Christ have pastors hand in ordaining pastors but the setled way till Christs second coming is that the male-male-Church kindly per se make and unmake all the officers which cannot be done but by Church prophesying of unofficed men 2. Expectants being pastors in fieri sons of the prophets by command of the prophets vi materiae for trial must prophesie that you cannot warrantably say from Scripture of your prophets LIB II. CHAP. I. Whether or not a company of Believers destitute as yet of Officers and combined together by this new Covenant be truely called and be in truth and indeed a Church MR Hooker moves the question whether such a company be a Church indeed by which he insinuates that it is a certain kind of a visible Church but not the only visible Church instituted by Christ in the New Testament Therefore Mr. H. stands obliged either to form the question in other terms or to shew which is the only instituted visible Church in the New Testament for the Discipline-book of N. E. saith that Church which Christ in his Gospel hath instituted to which he hath committed the Keyes the Officers Censures is coetus fidelium a combination of the godly called a particular visible Church And Mr. H. comes to our hand and so with a trumpet giving an uncertain sound he tells he speaks of the Congregational Church as it goes before Officers which is a Man in the Moon and proved by no Scripture at all Mr. H. The trumpet here gives an incertain sound M. R. expressions are so full of variety Ans. It is a groundless charge except you bring expressions of Mr. R. ambiguities which is not legible to the Reader I blow the trumpet alwayes against such a visible Church as Mr. H. forgeth by arguments from the word which are not answered Mr. H. A Church ministerial is taken two wayes 1. Generally as implying any delegate power in the exercise of any Church-acts under Christ. So a company of visible Saints hath power of admission of members and election of officers and in case they prove heretical to reject the officer and make him no officer All these are granted by Mr. R. Ministerial power is taken strictly as it includes an office power so it is not ministerial Ans. Mr. H. dictates but neither teaches nor brings one word of Scripture to prove a distinction that hath neither head nor feet 2. The members of the distinction are coincident for to ordain officers and excommunicate them is governing strictly and most properly as is in the second member And yet in the first member to excommunicate makes a ministerial Church largely so called The distinction is a begging of the question and destroyes it self for it is to ask whether visible Saints wanting such as are the only Governours and Rulers who are called in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 12. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 5. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 13. 17. Rulers be a ruling and a governing Church for a Society that doth ordain Elders and which censures them if heretical with excommunication must be a Ruling and so a Ministerial Church if there be any Ruling and Ecclesiastick Church on Earth If any say that a Society that appoints Stewards and Officers over the house and excommunicateth them is not a politick governing Society they may deny that the man which maketh use of reason is a reasonable creature And to frame a distinction and say a man is a reasonable creature in that sense is poor Logick We can give instances where the Presbytery ordains and layes on hands 1 Cor. 4. 14. and where Titus and other Elders are to ordain Elders in every City Tit. 1. 5. and Timothy and in him others are charged to lay on hands and ordain no man suddenly while he be proved to be a fit Officer 1 Tim. 5. 22. 1 Tim. 3. 10. and where Timothy and others with him are commanded 2 Tim. 2. 2. to commit the ministry to faithful men who are able to teach others Would Mr. H. shew so much for the power of Rule in a company of Believers void of Officers or give us a shadow of reason in the word from precepts practices promises for this new Church that ordains and excommunicates without Officers they should have something to say to this who upon good groun◠say they coyn a new Church of their own unknown to word Mr. H. indeed elswhere saith
Such places shall prove Tiâ—… thy and Titus to be Prelats I answer 1. Mr. H. and our Brethrens way shall be straited with this groundless Argument as well as we 2. We say these Epistles in point of governing as trying of Pastors 1 Tim. 3. 1 2 3. of Deacons ver 10. of Elders 1 Tim. 1. 17. ordaining or laying on of hands ver 22. receiving of accusation by witnesses 19 20. the ordaining of Elders thus and thus qualified Tit. 1. 5 6 7 8. 2 Tim. 2. 2. preaching the Gospel in season and out of season 2 Tim 4. 1 2. with gentleness 1 Tim. 5. 15. ruling in the house of God 1 Tim. 3. 16. charging of men to preach sound doctrine 1 Tim. 1. 3. dividing the word aright 2 Tim. 2. 14 15. These Epistles I say are written to Timothy and to Titus not as little Monarchs with preeminence above other Elders but to them as representing all faithful Officers in the Colledge of that Presbytery 1 Tim. 4. 14. who are to keep that command unviolable to the second appearing of Christ 1 Tim 6. 13. and they are not written to Elders as having dominion over the faith of the people 2. If these Epistles were written to Timothy and Titus not as representing Officers but as the Church representing the people yet wanting Officers and so in a Church-capacity then it should be Pauls minde that the people in that case destitute of Elders should preach the word in season and out of season as Timothy 2 Tim. 4. 1 2. and that the people in that capacity should as the approved workmen of God divide the word of truth rightly 2 Tim. 2. 15. as well as they ordain Elders and make and unmake Officers by the places 1 Tim. 5. 22 2 Tim. 2. 2. Tit. 1. 5. yea and the Apostle should not have ordained Titus to appoint Elders in every city for he should have appointed the Cities and Churches of onely believers to ordain their own Elders Yea 3. the Church void of Elders by our Brethrens way are the onely society and visible Church on earth who make and unmake call and excommunicate Officers and Officers have no hand in it but accidentally for Elders are made and if heretical rejected saith Mr. H. by the people having no Elders at all Ergo these Epistles must be written to the believers of Ephesus and Crete that yet want Officers that they may be instructed how to behave themâ—elves in the house of God how to lay on hands how to receive accusations and how to prove and try officers Yea Paul should not have written Rules to Timothy and Titus the publick Officers who by their office ought to have no hand in calling or rejecting of Officers by this way Lastly saith Mr. H. All these are granted by Mr. R. Whereas in many pages I dispute against this new visible Church and grant no such thing but suppose all the Officers should turn heretical in this in that case the people in tutelâ inculpata salutis when they turn Wolves may withdraw But I say not they can authoritatively excommunicate and make and unmake Officers and the Officers when the people turn Familists may withdraw and remove the Tabernacle Mr. H. God hath set officers in the Church 1 Cor. 12. 28. Therefore the Church is before officers The setting of the candle in the candlestick presupposeth the candlestick the Church is the candlestick Revel 1. 20. the officers are the candles Mr. R. answered It was not good Logick Ans. I yet maintain this to be naughty Logick and a naughty Grammatication and if this be the best Argument for this new conceit it cannot stand God saith Moses Gen. 2. 7. formed man of the dust and God breathed in his that is in the nostrils of the man the breath of life Ergo He is a living man before the soul be breathed in him It s naughty Logick like this Mr. H. God made man of earth i. e. the body of man of the earth and he breathed into the nostrils of that body so made by that mean the breath of life to affirm the body was made before the soul was infused and that the body which is the subject to receive the soul must be in nature before the soul is very good Logick Ans. The Logick is yet naughty for Moses saith God breathed in man a living soul therefore Adam is a living man before his soul be infused By this Logick Mr. H. will but change my consequence parallel and large as good as his And have it thus God breathed in mans body as the matter a living soul as the form Ergo the body is in nature before the soul. I shall not deny that consequence but 1. The antecedent is not the Grammatical phrase and the figurative speech of Moses as my antecedent is God breathed a living soul in the nostrils of man Ergo he was man before God breathed in him a living soul. So I desire Mr. H. to answer the like quirk of Grammar Zech. 12. 1. God createth the spirit in the midst of man Ergo he was a man before God created a spirit in the midst of him So Isa. 42. 5. God gives breath and spirit to the people and to those that walk on the earth By this Argument Therefore the people are a living people moving and walking upon the earth before God gave them breath and spirit What more absurd So Mr. H. God hath set officers in the Church Therefore the Church is before the officers So God hath set the members pastor and people eye ear hands and feet c. every one of them in the body as pleaseth him 1 Cor. 12. 18. this is as much as God hath placed single believers also for believers are not members visible without Gods setting not yet clothed with adjuncts as they call them of officers in the Church ver 18. or in the body visible Therefore by the consequence and grammatication every way alike The body or Church visible of combined believers shall be before the body or Church visible of combined believers But the Conclusion is absurd What then hath Mr. H. gained by this Argument Of necessity then when the Apostle saith God hath placed in the Church Apostles Prophets The word Church must be the visible Catholick organick Church which is made organick by such organs as Apostles Prophets so seated Like this God hath created a soul in man and yet he is a man by the soul that is created in him and is not a man before it be created in him Mr. H. Beside there 's advantage to the cause that not onely the subject in which these officers are is totum essentiale but by vertue of her choise which is causal of the officers they are there saith Mr. H. and therefore in reason must be before them Ans. It s a great disadvantage and an untruth to call the Elders and Rulers of a politick ruling visible Church which is
he is a stranger for by this way he is an alien and deprived of their sanctuary joy and glory of that congâ—egregation both in Church-hearing believing and joy of the seals 7. By this way Christ must promise his Ministerial presence and his Spirit not always as Mat. 28. 20. Eph. 4. 11 12. Ioh. 20. 21. Acts 1. 8. and in every congregation where they open the mouth but onely in one fixed congregation With what faith can they preach elsewhere or people hear the pastors elsewhere CHAP. VIII Arguments against a Presbyterial Church taken from the Name and Nature of the Church Matth. 18. are discussed MR. H. A Church in the Gospel is never used for the Elders onely Ans. It is never used in the N. T. for men onely who govern secluding women and children as Mr. H. takes it nor for the people secluding the Elders as a governing Society but of the signification hereafter But it cannot be a binding and authoritative loosing Church Mr. H. There cannot be a definition given that will agree to a Congregational and Presbyterial Church Ans. Ergo There is no Presbyterial Church it follows not 2. As we take a Congregational Church for the Eldership ruling it is false One and the same nature of a Ruling Church agreeth to the Congregational Presbyterial Provincial Eldership and so they differ per magis minus as is said Mr. H. If the Congregations be species specialissimae of a true Church then there can be no lower species resulting or arising from them as this doth Ans. No Logick can say the Church of Boston so existing hath other species of the Church of Boston under it The hand of Socrates cannot be called species specialissima nor is the hand to speak Logically a species it is a part and an uncomplete part of the body If Mr. H. mean as it seems he doth that we make Presbyterian Provincial Churches lower species and kindes of Congregational Churches the pious man refutes Presbyterian Government which he understands not For species specialissima praedicatur de inferioribus according to Aristotle his Ramus and all Logick And O what Monsters feed we if this be true properly a Presbyterial Church is a Congregational Church or a Congregation is a Presbyterial Church for the congregation is an integral part of the Presbyterian Church the Presbyterian likewise an integral part of the Provincial but neither of them is species to other except we say Euphrates is the Element of Water the Element of water is Euphrates M. H. If every congregation hath all the integral parts of a Church then it is an intire and complete Church Ans. Therefore it is an intire politick Church in its association with other Churches it follows not But what then London is an intire city having all the integral parts of a Society Major Sheriffs Aldermen Rulers and ruled Ergo London is no part of England nor ruled by the Parliament of England VVhat Logick is this But if the meaning be that the congregation associated in the midst of ten congregations is so a city different in species and in nature from all other congregations and so married to its own Pastors as the husband and wife are so that to exercise Church-acts official acts without themselves is adultery and unlawful and so as this Church is no integral part of the body Catholick it s against Scripture and sound reason and a begging of the question Mr. H. Every integrum is made up of his members therefore in nature they are before therefore Churches before Classis therefore what each have they receive from them therefore they have no office but from them therefore both ordination and jurisdiction come from them Ans. I desider at a Syllogism Every whole Incorporation is made up of its members that are before the whole and hath power offices ordination and jurisdiction from these members It is denied by us and nakedly asserted by Mr. H. For 1. The Churches are before the Apostles Ergo the Apostles had their immediate calling and power of jurisdiction from the Churches It is against Scripture as women and children are by nature before officers ergo officers have their ordination and jurisdiction from women and children 3 Churches are before counselling and advising yea as Mr. Cotton saith well before pastorally and authoritatively determining Synods Ergo Synods have all their synodical power to counsel and pastorally teach from the Churches they came from it follows not not will our brethren yeild the consequence Mr. H. If a Congregation grow too big and therefore be forced to swarm out or in ease they transplant themselves from one place to another so that part be forced to go before others to make preparation for those that follow we then send an Officâ—r with the smaller party and the greater number remain with the rest and yet are all but one Church in our account and under one Presbytery of chosen Elders of the Congregation Ans. 1. Why do not our Brethren shew a practice of this in the Church of Ierusalem consisting of so many Act. 2. 4. 6. thousands if more then five thousands all in one congregation Was there not need that four or six congregations should swarm out of six thousands and six Officers be sent with them in which case suppose they go fourty miles to a new Colony and five congregations meet in five sundry places for Word and Sacraments here must be five Churches â—s our brethren take the word Church 1 Cor. 11. 18. Act. 11. 16 21. 22. 4. 31. Mat. 18. 17. 16. 18. Sure though they had no Officers they are a homogeneous true visible Church as Mr. H teacheth page 1. c. 5. page 5. and so here or six Churches if we contend not about names under one Presbyterial government which is the yeelding of the cause and yet at forty miles distance and yet by no will or appointment can they meet in one place O but they are all one Church in our account one congregation in Christs account Shew us Scripture for this acception of the word Church in Old or New Testament that they are one single congregation otherwise Mr. H. his account is no account If they be one Church because they have one and the same power jurisdiction officers they had before So we say and the same power and jurisdiction in nature and essence we grant but so all the congregations on earth have one and the same power and jurisdiction covenant seals saith Christ hope of glory so we agree Why dispute we if the meaning be that all these six swarmes for a thousand will be a number too great for one congregation if not sufficient are but one individual congregation though now separated by forty miles and meeting in six sundry places 1. Give us Scripture for that Church 2. Give us any Greek Author sacred or prophane that so speakes for we stand not to Mr. H. his account
their voices The Body of a Corporation may put out a Major upon desert therefore women and children may do it No the wise God hath included the votes of women in the male Ans. Nay but Mr. H. shall not so elude the Argument Whatsoever the judging binding and loosing Church of believers may do that every member of the joynt community may do in collegio if the Keyes be given to them as Mr H. and Mr. Cotton say as actual believers giving Peters confession Mat. 16. and therefore Mr. H. too suddenly sayes The consiquence he would have said the major for its a lawful Syllogism is feeble for women children sons come to agâ— servants which he left out are formal and essential parts of the believing Church to whom the Keyes are given as to the first subject If the Keyes be not given to them as confessing and professing believers because not to women sons servants then not to all confessing and professing believers as such then not to all blessed as taught by a teacher above flesh and blood as Peter was Mat. 16. This shall cross the Principles of our Brethren the Truth and Scripture cannot but cross them nor can it be denied but women sons come to age servaÌ„ts are no less members of that Church than the multitude of male-believers for they confess Christ as Peter are blessed and built on the Rock as well as Peter and are no less conceived in charity to have some spiâ—…l good in them as Mr. H. dictates cap. 2. par 1 15 16. and these must be visible Saints to whom Mr. H. his definition of visible Saints agrees and therefore our brethren must either quit the principles they follow or then a multitude of believers of visible Saints must be larger than the actual binding and loosing Church Mat. 18. and against their will this Tell the Church must be understood of Tell some believers onely if they will The Officers but Tell not women nor sons nor servants for they are no part of the binding and loosing Church and If he hear not the Church that is as the Hebraism there If he obey not the Church if he obey not some believers Men and Heads of Families not women servants â—ons Let him be to thee as a publican c. 2. So woman are either not capable of believing and visible Saintship which none can say or they are not capable of a power of binding and loosing and so a power capable of binding and loosing is not given to the multitude of believers as the Church Mat. 18. 3. Nor are women sons servants debarred from voicing in Election because it is a Church-power for it is no power of jurisdiction For 1. Their tacit voices and consents are not excluded because they must try the spirits not upon trust fide implicitâ believe every teacher more than men or believe as the Church believes more than their husbands nor must they take Doctrines as truth upon their husbands word not are women so excluded from speaking in the Church as they may upon no occasion confess their faith 2. Profess vocally repentance 3. Depose as Witnesses 4. Accuse the guilty before the binding Church 4. Nor may a Corporation cast out a Major by an authoritative power such as binding and loosing is Mat. 18. 5. We seek a warrant why the votes of women in choosing their Pastors must more be included in the votes of the male than their being essential parts of the redeemed Church is included in the males or their confessing publickly that Jesus is the Christ as many women Martyrs and sons and servants have gloriously done and yet their confession of Christ to the death must be personal and not included in the confession of husband or parents as Mat. 10. 32. Mr. H. Arg. 5. of Mr. R. Those to whom the essence and definition of a Ministerial Church having power to excommunicate doth belong those and those onely are understood under the Name of the Church Mat. 18. But the essence and definition of a Ministerial Church having power to excommunicate doth not necessarily belong to a great company of believers assembled Church-wise Ans. Both propositions may be denied Neither a Church without officers nor as having them is here onely understood but the second sense is here firstly attended For both people and Elders have their power parts and places in a right order and manner when it s said a Ministerial Church is here understood Ministerial notes either Ministers without the body exclusively and that is false or Ministers with the body inclusively Now a Ministerial Church in the fairest sense aims at both In the first sense the proposition is false in the second it doth not conclude to whom the essence and definition of a Ministerial i. e. of a Church of Ministers without the body having power to excommunicate doth necessarily belong These and these onely are here understood This Mr. R. l. 1. p. 226. refuâ—eth Ans. Well then Mr. H. denies the conclusion then both a Ministerial Church and a Church of Redeemed meeting to partake of Ordinances have their part here Ergo women have their part here 2. If a Church in both sâ—nses be here understood when all the Officers turn grievous Wolves Socinians Papists Familists such as say they are Apostles and do liâ— then 1. Must the people that are stumbled complain to themselves This is not just to make the complaining party saith M. H. judge What if they unjustly complain and say their officers are Presbyterial and Prelatical and are Legal Preachers and preach neither Christ nor Free-grace then hath Christ ordained them whose lips preserve not knowledge to be the onely judging and first Church which hath power to excommunicate to be the first and onely Judges-of sound Doctrine and Heresie in officers And suppose the Church of people and officers be here firstly understood we cannot complain of the Familist people of which there were too many in Nâ—E to the Elders for the same reason 2. Nor is it true that people and Elders the people must in judging be first by Mr. H. have their power parts and place in this work for all Elders and people have equally a decisive voice except women and children and seâ—vants and by what reason they want votes a reason 〈◊〉 yet is not heard of 3. There is no reason that binding and loosing may be transacted by onely a power of judgement in people for then a power of office is accidental to binding and loosing how then can a society with both power of judgement and of office be understood here firstly as Mr. H. saith Therefore I ask a reason why officers who are meer adjuncts such aâ— come in at the by and as latter in nature power and operation to the visible Church should have any hand in binding and loosing since all officers are made and unmade ordained and cast out by the male-male-Church by this way 4. Nor can the
any other Church make him a member of thâ— visible Church nor is that any thing but staple forgery the â—uler cannot compel a man to love his Neighbour but he can câ—mpel him to the external duties of love and punish him if against love he beat or kill his Neighbour He cannot compel any to the faith but if one come to years desert his faith professed in baptism both the Church and the Magistrate may punish him as a run away The Church cannot by carnal weapons saith he impose any Church-constitution as Nature gives not this power Ecclesiastick true it is a free gift of God So a civil Ruler saith he should not impose it that is a poor consequence he should impose all civil duties that are external and which the mans baptism and profession ties him unto What ever is done here saith he in the constitution of Churches is done by an Ecclesiastick Rule not by a Rule of policy This yet is most weak The Magistrate makes no rule of constitution of Churches nor any Ecclesiastical Rule as Mr. H. saith But it follows not therefore he cannot impose it when it is made The Magistrate makes not the hearing of the Gospel to be lawful but it follows not Ergo as the preserver of both Tables of the Law he may not command Christian subjects to hear the Gospel yea to me its most probable he may compel heathen people lawfully conquered to desist from Idolatry blaspheming of Christ and to hear the Gospel The man comes from China acknowledging God in all his wayes as Abraham left his Countrey Gen. 12. if he be an Idolater they should not lodge him 2 Ioh. 10. he comes not as indifferent to be married to this or this Church or to none at all as a man sins not if he marry none at all 1 Cor. 7. but if he be a professor that joyns to no Church he lives scandalously therefore the adequate cause of membership or to this membership is not mutual consent as in marriage but both parties are under a command to confess Christ before men and it s a selfish thing to make a mans own heart the Judge and Determiner of his membership and not the Churches led by the Rule of the Word and so the Church is obliged to receive him and he is obliged to joyn a member according to Cant. 1. 7 8. Mat. 10. 32. Mr. H. The power scattered in many when they are voluntarily combined they may give it to one and this is a power of Office and they may covenant to submit to him their united right Hence it is more than plain they may give a call and power to such and such to be Pastors and yet themselves be no Pastors Christ gave some to be Pastors Ephes. 4. he furnishes men 1 Corinth 12. 28. Ans. Where is Mr. H. his Logick now Why made he not once a Syllogism or a face of a Consequence 1. There is a power scattered in many What power of ordaining by laying on of hands to make men to be Pastors which were none before By what shadow of Scripture or Reason is this said one half of a Command or Promise or Practise shall silence me if they may give their scattered powers of Jurisdiction to one they may create a Monarch an Arch-Pastor or Pope over themselves I judge Mr. H. thinks not so but Scripture should here speak and not Mr. H. and tell us who gave to people to men and to women who have no less a power to know the voice of Christ in this Pastor and to choose an officer than men the scattered powers official to call and create officers 2. They may give this power to one prove this it s a non â—ns a power of ordaining even virtual they have not therefore they cannot give it 3. Christ gave gifts to men God hath placed Pastors in the Church Apostles what Ergo the people gives power of being Apostles Pastors to men who were not Apostles and Pastors before This is Mr. H. his Argument Are Mr. H. his words Oracles and Principles that cannot be denied 4. The people men and women as sheep choose a Pastor by no act of Iurisdiction saith Amesius but rather by Subjectione and Election makes not a Minister but onely appropriates his labours to his people quoad administrationem saith Cyprian Ordination is the call and juridical sending Now the Apostles and Presbytery ordained Elders Tit. 1. 5. laid on hands and ordained Acts 6. 6. 1 Tim 4. 14. 1 Tim. 5. 22. committed the charge to faithful men able to teach others 2 Tim. 2. 2. 1 Tim. 3. 1 2. 3. shew me so much for your new Male-Church excluding Females who may be unbaptized men converted in China Mr. H. A divided power in many is not an united power from many The peoples is a divided power lying in many combined and therefore not the same Hence the power of judgement is not the power of office and therefore the fraternity may have the one when they have not the other Ans. Here is no Argument at all This new Church that now is called the Fraternity a new name not in Scripture in this sense hath neither a divided nor an united power to make ordain and call to the holy Ministery one who was no Minister before and so the question is begged A divided power to choose in many is not an united power It s true of the power of electing and choosing of Officers they are divers powers and therefore the society hath the united power of choosing a Minister but some men there alone have not a power being divided from the Church of women children and servants 2. Mr. H. finding himself ebbe in proving he tells us that the fraternity may have the power of judging and not of office and he hath given no Word of God to prove that the power of office and the power of juridical judging for of that we now speak for the judgement of discretion women have are different that is in divers subjects But I deny that any hath official power but that man hath juridical power also or that any hath juridical power but he hath also a power of office Mr. H. brings no argument of the weight of a feather on the contrary I deny not but they have divers formal exceptions and because the power of judgement is not the power of office therefore the fraternity may have the one not the other Weak Logick Differunt conceptibus formalibus Ergo differunt subjectis A power of discoursing rationale is not a power of laughing risibile sure and therefore saith this simple Logick a man may have the one and not have the other that is a man may be rational and yet not risible I am sorry that godly and judicious men build such hay and stubble upon the foundation 3. Why does Mr. H. give this new Church a Latine Name The Fraternity that is a Church of Redeemed ones built on
confederate Saints as to the first subject thereof it is no new opinion 2. I oppose Fathers to Fathers 3. If it be in the peoples power to hinder excommunication to take place then the Elders only have not a power given them of Christ to manage this but this is against the wisdom of Christ to ordain means that cannot attain the end which must be if the people may â—inder it Ans. If man be the first and proper subject of capacity to laugh then must all contained under this subject Peter Annâ— be capable to laugh but women servants aged children are as properly the confederate and inchurched Saints by Mr. H. his words as men Cyprian and most of the Fathers take in the people with the Rulers in the exercise of censures by way of consent but without vanity I say never Fathers Greek or or Latine Councels old or late Doctors Schoolmen Prote â—ant Papist or any Divine till of late the Socinians and now the brethren of the Congregational way and the Separatists and Anabaptiâ—â—s taught that the Church of believers of a single congregation hath formally a power of jurisdiction in them to make and unmake officers to call and excommunicate them But you shall find all the principles and grounds of this new way 〈◊〉 the Arminian Authors and Socinians cited in the Margin and Mr. H. never laboured to vindicate their way from these impure Sects For 1. They deny the notes of the visible Church as the brethren do against the reformed Churches 2. They deny the word Church either Mat. 18. or elsewhere to signifie any thing but Believers never Rulers only 3. They deny the definition of a visible Church from a profession and require reality of holiness at least some of them as our brethren with Anabaptists do 4. Episcopius maintains separation 5. They deny all jurisdiction and necessity of lawful Synods as our Brethren do 6. All Churches to them are visible congregations which meet in one place to hear the Word so our brethren Churches of Câ— in new England c. 1. sect 1. par 1 2. and Mr H. 7. Our brethren reject ordination by the laying on of the hands of the Presbytery and all juridical mission by officers of associate Churches and teach that aptness to teach and holiness of live is sufficient for a call so the people desire them or chuse them and so do also the Arminians and Socinians 8. Thâ—â— the whole Church id est the Brethren and the Officers by accident being only separable adjuncts of the Church have a juridical power of excommunication so Socinians acknowledge all the godly and believers to be the visible Church though scattered all the world over and reject the authority of all visible Churches and Councels deny all juridical calling and ordination so that it is clear that they judge the visible professors and people to be the visible Church which governs and excommunicates which is the mind of Mr. Hooker Mr. H. And the brethren and 9. some Socinians as Nicolaides and others hold that wicked men by no law of God are to be suffered in the visible Church and they are not there Iure Mr. H. offends that unregenerated men when known to be such are to be suffered to be there or that the ordinances should be dispenced to them which to be is against 1. The patience and meekness of Christ I speak of the known non-regenerated that are not scandalous and so against the patience and meekness required in his servants and Church in order to his end 2. Against the institution of the visible Church the schoole of Christ no master ought to exclude out of the school a child who though dull of learning yet is well disposed and keepes the laws of order and discipline for it is ordained â—o fine that the non-regenerate may be effectually called 3. None should be excommunicated but these who are extremely scandalous or obstinate and so none are to be excommunicated for simple non-regeneration which can appear only to be non-regeneration to some regenerate only Ps. 36. 1. and not to them infallibly 4. By the command of Christ and so jure Iohn Baptist baptized huge multitudes of whom he had no assurance that they were regenerate when by the spirit of God he names them a generation of Vipers and rebukes them as Hypocrites who thought it holiness enough to be the carnally born sons of Abraham Mat. 3. 10. I do not speak this to lay any odium upon the brethren as if they loved the wayes of Arminians and Socinians but upon a twofold account 1. Because Mr. H. passes all what I said of this as not worthy the answering though indeed to speak or comply in opinions with enemies to Christ his redemption satisfaction and free grace is not overly to be looked on especially in a new frame of government spiritual in the house of God 2. Because the Presbytery is called Antichristian prelatical formal by our brethren I love not high appeals judging that they often fail against the third command as for toleration maintained by Socinians and Arminians I impute it not to Mr. H. or the brethren of N. E. But there be not many to my knowledge I say no further for the congregatonal way but they are for toleration in non-fundamentals and how few fundamentals there be possibly 2. What they are who can define so that this way seems to me no less new then other sinful ways of Arminians and Socinians and what mischiefe toleration brings forth in Britain also Lastly we hold that censures should not be dispenced against the peoples mind for as Augustine saith the censure shall not edifie if most of the people be infected with the same scandal and if the people shall not in their practices yield it may breed a separation and a schism But it is a naughty consequence if the people may hinder excommunication then it is no ordinance of God which is executed without the peoples judicial power this follows not except the people had a Ius a judicial power from Christ to hinder excommunication which they have not yea and though they had a judicial power yet if they use it not right but abuse that judicial power suppose they had it it follows not Ergo excommunication is not an ordinance of God For 1. The Elders may abuse their power and so hinder excommunication and without them saith Mr. Cotton no act of ruling and excommunicating can be shall therefore excommunication be no ordinance persecutors do hinder the preaching of the Gospel shall the preaching of the Gospel for that be no ordinance of God but the people lawfully may withdraw their consent and then there shall be no excommunication This yet proves not If the peoples power lawfully used hinder undue excommunication then the Elders onely have not power For the peoples power lawfully used hindered King Saul to put Ionathan to death and hindered all the Judges from doing
the same Ergo King Saul and the Judges only have not judicial power of life and death but the people have it also it follows not yea but saith he that Christ shall appoint a means of reformation and purging the Church that in an ordinary course shall not attain the end is deeply prejudicial to the faithfulness wisdom and power of Christ any manner of way this is an argument carnall and humane 1. Where hath Christ interposed his faithfulness and wisdom that if officers and brethren make use of the judicial power he hath given to them the Church shall be actually purged is not this the question 2. Where hath he promised a reformed Church in case these who have power to reform stand in the way shall Christs wisdome be accused or the Gospel reproched because either men hinder it to be preached or these to whom it is preached believe it not or does the faithfulness of God fail though all men are lyars Rom. 3. Is his wisedom darkned though all become vain and foolish in their imaginations yea if women servants children of age refuse to withdraw from the excommunicate the censure cannot edifie they have not for that a judicial power to excommunicate by Mr. H. his way Mr. H. The keys of the kingdom by way of Metaphor signifies all that ministerial power by Christ dispenced and from Christ received whereby all the affairs of his house in point of opening to such as stoop to him and of shutting to such as will not come under his authority are acted according to his mind Ans. Learned Mr. Wilson Mr. Liegh Beza Beda Chrysostome Augustine Ierom Cyprian tell us that the keys noteth ministerial power never since Learning and Tongues were in the world given to unofficed and private men to exercise and make use of them but to the oeconomus Master-houshold or steward Cyprian and the learned Annotator who answers Pamelius make Stantes distinguished from these who fell a part of the Church because they are not utterly to be debarred ut prophani canes as prophane ab omni rerum Ecclesiasticarum cognitione but never indued with juridical power as the Rulers to these Mr. H answers nothing onely all such means saith he as are sufficient private or publick to open and shut Heaven may be called the keys All means of promises and threatnings in the mouths of women Abigail and others of ged children and servants yea and of these of another congregation are sure means of the word for opening and shutting Heaven shall these women and children and servants for that bear the keys of the Kingdom of God Mr. H. The key of Royalty is only in Christ the key of charity in the hand of all believers who out of Christian love lend some help but have no power judicial to proceed There is the Key of subordinate power which only such and all such have as are combined in a special corporation and come under the external government of the Scepter of Christ such have good law to proceed against such as will not stoop to the rule Ans. 1. What the Brethren have more then the key of charity to lend help out of love is the debate sure if women be not excluded from the Law of Love this key cannot be taken from them 2. If only such and all such omne solum as are combined in a speciall corporation have the key of subordinate power this power essentially and universally must agree to the so combined body But women aged children servants are especially combined by the Church-covenant as is easie to prove from Mr. H. quod convenit omni soli convenit reciprocè universaliter Ergo only the combined Church-members and all the Church-members so women must excommunicate and all for them then the officers as members combined not as officers do excommunicate I quit all Logick if this can be eluded Now Mr. H. sayes that confederate Saints all and onely have the keys Mr. H. Pro. 3. The keys of subordinate power are seated firstly in the Church and by vertue of the Church they are communicated to any that in any measure or manner share therein heat to first in the fire as its proper subject the faculty of sense belongs first to the sensitive soul c. Ans. The power of the keys belongs to the Church of Believers of men and women as the first virtual subject 2. To the rulers and guides as to the formal subject as heat is in the fire so every part of the fire is formally hot as a part of the first formal subject as iron is hot by participation by the fire But by this Mr. H. must say all the parts of the Churches of Believers are endued with this power of binding and loosing as the partial and incomplete subject So yetmust women children and servants be endued formally with the judicial power of the keys but this is false 3. The keys are in the whole in the exercise in the rulers formally by the judicial power inherent in them in the people men and women by consent not by any inherent formal power juridical 4. The keys belong to all rulers ruled men women masters servants parents children objectively and finaliter for the edification of the whole body and every part thereof Eph. 4. 11 12. 2 Cor. 10 8. Mr. H. Is suits not with right reason to cast some part of the power firstly upon the people some part upon the Rulers as though there were two first subjects of this power which the letter of the text gainsayeth to thee will I give not to them it were to speak daggers and contradictions to make but one first subject of the power and yet have others to share in this power is more wide from the mark Ans. Judge if it suits with reason which judicious and godly Mr. Cotton saith when the Church of a particular Congregation walketh together in the truth all the brethren of the Church are the first subject of Church liberty and the Elders thereof of Church-authority and both of them together are the first subject of all Church power needful to be exercised within themselves whether in Election Ordination or Censures of their own body They may distinguish between the power of the keyes and between Church power But it suits as little with reason to make two to wit Elders and Brethren the two first subjects or one complete first subject of Church power as to make them one complete first subject or two first subjects of the power of the keys Nor is it against reason that the body organick be the first virtual subject of the Keys and the same body be the first formal subject of both the Keys and of Church-power in the exercise the Rulers acting their way and the people their way as is said nor are there for that two subjects of power 2. The Argument by which Mr. H. proveth this is most feeble It is said to Peter
not as a congregation so our Brethren in this as in many other points abuse but expound not the word Mr. H. The power of the keys is in her the Church congregational of Believers as in the cause subordinately under Christ and it may thereby here be acted as potestas judicii in admission of members in the absence of Ministers in censuring by admonition for each man is a Iudge of his brother and there is a judicial way of admonition when the parties are in such a state as in foro exteriori they can make process juridicè against each other so there is a power of gift in all elections Or else this power of the keys is communicated from her to the officers the soul doth not see but by an eye makes an eye and sees by it so that the Church makes a Minister and dispenseth Words and Sacraments by Officers Answ. We seek Scripture and see only Mr. H. his naked assertions 1. The power of the Keys is radically in the Church of redeemed ones to wit the male-Church of redeemed ones a creature for name and thing not in the Word 2. That this male-Church by a judicial power admits members prove that 3. In the absence of Ministers this is done then Ministers and Elders with the male-Church excluding women aged children judicially admit members then all female members and children and servants with blind obedience must own these members and watch over them prove this for women have neither consent nor vote 4. That every one may judicially process another that is judicially accuse one another and complain and bring witnesses against one another and prove the scandal that is true and may judicially accuse before the Church the daughters or servant women yea or men that are incorrigible after private admonition but that the members of the male-Church judge one another by the power of the Keyes is the question Give us Scripture for it 5. There is Potestas doni a power of a gift in all elections well a power of a gift of discerning trying who shall be my Pastor sure women have their gift of discerning why should Pastors be obtruded upon women blindly should men have dominion over their faith I am glad that Mr. H. gives no juridical power to the call and making of Officers but only a power of gift Potestas doni But the Church communicates this power of the Keyes to the Officers that is the male Church of redeemed Brethren This is proved by no word of God but by a similitude in which it is said by poor Physiology The Soul makes an Eye and the Brethren make their Officers which we deny God makes them by the laying on of the hands of the Elders Acts 6. 6. 1 Tim. 4. 14. 2 Tim. 2. 2. 1 Tim. 5. 22. Mr. H. The power of judgement is the Church formaliter Ans. It is often said never proved to be formaliter in your male Church CHAP. III. Whether Mr. Hooker his Arguments conclude strongly that the People have a power of judging MR. H. 197. The power of judgement is in the Rulers directively as formally in the people they out of an office power leading the whole proceeding therein Ans. I never heard that a chief member either Speaker in Parliament or President in Councel or Chair-man in Committee or Moderator in Assembly was a place of juridical power or office over the Judicature or Members of the Church a place of priority of order it is which one may have to day and want to morrow for the nature of order requires that one open the Assembly and moderate the meeting if this be all the official power that Mr. H. gives to officers is weak and of no worth 2. There is no power no act of ruling and governing given to the Pastors above the Brethren For 1. To call an Assembly Ioâ—l 2. Is not proper to the officers the Assembly by its intrinsical power from Christ may convene in his name Nor 2. To examine members whether they be Apostles or not by their way cannot be proper to the Elders ruling for it agrees to other members as welâ— as to them 3. Ordination is and may be according to our Brethren and creating of Officers though Mr. Cotton make it peculiar to Officers because of Act. 6. 6. 1 Tim 4. 14. as Mr. Cotton cites yet Mr. H. saith the Brethren may do it 4. It is no act of the Key of Authority that the Elders open the doors of speech more then that one speak before another or that Elihu speak more then the rest of the friends is no act of the power of the Keyes Nor 5. Is the preparing of matters and receiving of complaints by our Brethrens way proper to them then to other officers more since Mr. H. saith all equally have the power of the Keys from the Church of Brethren What power of the Keyes the Pastors have in preaching and exhorting they have it rather over the congregation then over the male-Church of Brethren nor is it so properly a superiority of rule as of doctrine which in Synods they have over Churches nor can the Pastor have a directive power as a Pastor over the brethren since by M. H. his way they may judg and censure him Can the King be their Judg with a directive power who not being a Parliament may judg authoritatively whether he should be King or not and may dethrone him Mr. H. Arg. 1. Ejusdem ist instituere destituere The people have power to consure and depose Officers in case of heresie or otber iuiquity for they gave power by election to Rulers Ans. It is ordinary to our Brethren to prove in a Circle the fraternity have power to chuse Officers ere they have power to depose and they have power to censure excommunicate he whole being above the part ergo they must have power to ordain we deny the Fraternity can either make or unmake officers 2. That is not so undeniable a proposition an Assembly of Officers a Church of thirty may constitute themselves in a Judicature and so may a Parliament by an intrinsecal power in themselves Ergo they may for heresie and scandal against the Law of Nature destroy and censure themselves it followeth not 3. Apostles were immediatly called of God and made Pastors habitu by that call and special direction of the spirit which was in stead of Election Paul is forbidden to preach in Bithynia and called to preach in Macedonia how many times should the Pâ—ostles be made Pastors and unpastored again if the present call be that only which makes them Pastors Levites were ordained to serve the Tribes joyntly and when the Tribes were dispersed the Levites were dispersed and remained Levites in whatever place they came to as Mr. Hudson sheweth 4. If Pastors be baptized and members of the Churchonly to which they are chosen Pastors then as to the former part they and all other baptized to one single
it destroyes the ministry faithful Apostles and Pastors calling who are sent to gather into Christ all the invisible members of Christs mystical body and to make them visible professors And whereas he sayes that this direction of Paul to Timothy was to continue to all succeeding officers to the end and that in all particular charges given to them is truth seen through a cloud 1. This direction in these Epistles was to continue to all succeeding officers Ergo the laying on of hands and ordaining watchmen and Bishops and this direction appointing Elders faithful men able to teach and the rest belonging to the Keyes must bâ— gâ—ven to officers not to the male Church 2. Here is some succession of godly Pastors to the end to all Pastors and Elders with such qualifications as a Bishop must be blameless c. 1 Tim. 2. Deacons must be such c. the direction is givâ—n to all succeeding officers to the end why not rather to the first proper subject of the Keyes to the male-male-Church 3. That 1 Tim. 3. 15. The house of God is the pillar and ground of truth and the body of Christ for the perfecting and edifying whereof Eph. 3. 12. Christ gave Apostles Evangelists Pastors and Doctors 10. 11. is the single particular independent Church Salvo mâ—liori judicio saith Mr. H. in his conjectural modesty is contrary to all Scripture and this is the very Church builded upon the rock against which the gates of hell shall not prevail and upon this account hearken to Mr. H. his distinction Mr. R. propounded an argument never yet answered to prove that the Church builded upon the rock cannot be the single visible congregation against Papists Socinians and our Brethren That Church is here Mat. 16. understood against which the gates of hell shall never prevail but against the visible independent congregationall the seven Churches of Asia now are fallen away Church the gates of hell hath prevailed Ans. This or that particular Church or congregation may fall away but there must be a Church universal existing in its particulars this or that Church which Christ will have while the world continues Eph. 4. 11. D. Ames medulla l. 1. c. 31. 37. Ans. To begin with what Amesius saith it s utterly impertinent The title of that Chapter is of the Mystical Church the members of which can never fall away but must be until the end of the world as the title of the next Chapter is of the instituted Church yea Amâ—sius saith this place Matth. 16. is a special promise made to those built on a Rock to the Militant Catholick Church and to real believers onely not to hypocrites Mr. H. by this teacheth the Patrons of the Apostasie of the Saints a distinction useful for their Errour So cinus saith The places which saith They are saved who are written in the Book of Life before the world was do not speak of some particular man thâ—â— or that as Mr. H. this or that single Church may fall off the Rock but some kinde of men and therefore Mr. H. renders this a comfortless doctrine which Christ makes a singular bulwark of Faith and Consolation to single persons Peter Mary who believe and are built upon the Rock that such shall never fall away but this or that congregation of some few persons though true and real believers may and do fall away This is the down-right Apostasie of believers 2. This strongly savours of the Jesuit Ruiz his Necessitas vaga though Mr. H. hate Doctrine and Way when his sharp engine sees them when a thing is necessarily to fall out in upon or about the kinde of men but not in or upon this single man as it is infallible and necessary that there be war and be peace and that there be husbandmen and be sailers but God determines and bows the heart of no single man to be a husbandman rather than a sailer he might say to be a King rather than a poor Beggar This kinde of necessity is against the providence of Gods special care as to great things as to Kingdoms Dan. 4. 32. so to all smaller things the stirring of a Sparrows wing Mat. 10. 29 30. the hair of the head the growing and withering of a gourd Ionah 4. 6. the motion of a worm eating the gourd which confused providence Suarez Cumel Ledesma forsake as shameful 3. The particular Independent congregation is either built upon the Rock unmoveably by a promise of the Gospel as no Divine can deny that the grace of perseverance if such a grace as it must be be granted for by Nature men persevere not is given by a Gospel-promise or by no promise But men persevere without any Gospel-promise as the Sea ebbes the Wind blows which yet cannot be said if a promise there be then when this particular Church falls away Now Mr. H. grants the Apostasie of this or that particular Church of Ephesus from the Rock and the prevailing of the gates of Hell against the single man or Independent Church of Ephesus for he saith the place Mat. 16. The gates of hâ—ll shall not prevail c. is to be meant of the Church Congregational existing it its universal nature in its particular Congregations then he must mean that some one single congregation of Ephesus or Sâ—… may and do fall off the Rock which is a clear Apostasie of the Saints for it cannot be said this or that single Church shall fall away so being they pray and watch For 1. That is the very thing which the Arminians and Socinians say on this place that the Church Mat. 16. 18. remaining and persevering a true Church remains unconquered by death and condemnation 2. Praying and persevering in praying and watching thereunto Ephes. 6 18. is a great part of persevering and so persevering is promised upon condition of persevering and therefore Mr. H. must betake himself to a more unthrifty shift and quit the place Mat. 16 and so gratifie Arminians and Socinians who say that it proves not the perseverance of the Saints and so must say that the building of the Church upon the Rock is the Lords continuate act of forming single societies upon the Rock Christ giving them victory over Hell So that he miscarries and â—â—lls from his intended end in keeping this or that single man or Church upon the Rock but yet obtains his principal end in keeping the universal nature of man and of an Independent Church upon the Rock A more confused providence than ever Pelagius or any devised and a singular gratifying of Jesuits and Sociniam 3. If the keeping of believers 〈◊〉 Saints upon the Rock Christ so that the gates of 〈◊〉 shall 〈◊〉 prevail to throw them off the Rock and put those that once were justified and by faith built upon the Rock Christ in a state of condemnation be referred to the Deâ—rce of God then must God have made the same general confused
2 Cor. 11. 28. command Schismatick Churches 2 Cor. 10. 8. plant and lay the foundation of Churches as wise Master-builders Acts 16. 12. 13 14 15 16. 18. 7 8 9 10 1 Cor. 3. 6. 11. appoint new offices in the Church Acts 6. 6. Now if God have seated the Apostles in such a way in every congregation as ordinary Teachers are then the Apostles proper place must be onely to water and confirm visible converts and members of a fixed and framed congregation where then are the Apostles Letters Patents to build to plant to lay the foundation 3. When it s said as it must be or it comes not home the King hath placed in England the whole integral body of the Kingdom of England the Lord Keeper the Lord chief Justice the Constable as he hath placed in the Church Apostles and Teachers in the whole integral Church These extraordinary and ordinary officers it cannot be meant the King hath placed a Lord Keeper and a Lord chief Justice in every Town and City of England so neither hath the Lord placed an Apostle in every congregation upon the same account and he who is an Apostle in one congregation can no more be an Apostle in another than a Major of one City can be a Major in another and it must run so The State hath placed a General Colonels Captains in their Armies i. e. in every particular society of the Armies and so every company must have a General therefore hath the State set Generals Colonels Captains in their Armies in the plural number Now the State hath set but one General over all the Army as the Church is but one 4. If the Argument run thus As the Major of Norwich may not rule as Major of York so neither may a pastor in one congregation teach rule as a pastor in another congregation This is utterly false and it s an Argument like this As God hath confined Rulers to one society onely in the civil State so hath he confined the officers of his Sons House one word of Scripture to prove this should silence Mr. R. It s not lawful to devise parallels between the Civil State and Christs Kingdome Suppose all the Majors Rulers Citizens of all the Cities and Towns in England had the same divine right to command in all the Cities and Towns in England and that these Majors were Rulers equally and in common to all those Towns and that it were a matter of providential Order not of Divine Jurisdiction that A. B. should be fixed Major of Norwich and C. D. fixed Major of York and so forth then if C. D. by providence should be at Norwich he might rule as a Major at Norwich or any Town or City of England as well as at York and so is here the matter a called pastor is a pastor and may act pastorally and dispense the Seal of the Lords Supper to those of another congregation say our Brethren and so to another whole congregation for there is the same reason in both So all visible professors have the same divine Church-right to the same Christ the Head 2. To the same Gospel and Covenant of grace for dâ—stinct Church-covenants are mens lawless inventions as used by our Brethren 3. To the same Lords Supper 1 Cor. 10. 17. 4. To the same eternal life So Mr. H. shall gain nothing by this but lose for there is no such right civil common to civil Rulers and civil Citizens One Town hath City priviledges that no other Town in the Kingdom hath Mr. H. Right of Iurisdiction flowing from office-call a Pastor hath not save in his own congregation Ans. There must be one call or other for a Pastor to exercise his office but a new office or new right of jurisdiction other then pastoral which he received in ordination is not requisite for a pastor to act as a pastor Yea he sins against his office-charge and talent if in all congregations he do not preach the word be instant in season and out of season not at Ephesus only for an Evangelist such as Timothy was not an ordinary fixed Teacher if he do not reprove rebuke and exhort with all long-suffering 2 Tim. 4. 1 2. The danger of perishing of souls or the absence or removal of the Pastors by death is a fit call of God though the greater part of Sardis love not to be rebuked Mr. H. God hath set in his Church i. e. in the congregation existing in its particulars Apostles c. and therefore all congregations are here intended Ans. 1. By this God hath set Apostles Miracles in the single congregation whether as Apostles or as Pastors if the former speaking with Tongues working of Miracles which are for unbeleevers and heathen 1 Cor. 14. 22. shall be officers or gifts ordained for visible Saints converted By what Scripture 2. Though the Church exclude not the congregations but in some respects include them yet it is a body called Christ mystical v. 12. to which Christ is head by influence of his spirit and brings no small consolation to us as Beza Calvin Pet. Martyr who make this the Catholick Church 3. Whereas Mr. H. his single congregation of Magus and Iudas can hardly stand under the weight of that denomination Nor 4 can it well be said that great Apostles Prophets workers of Miracles such as speak with Tongues are eyes and ears fixed in single congregations for this is such an organical body v. 12 13 14 15 16 17. Never Interpreter neither Occumenius nor Augustine nor Beza Calvin Martyr Pareus nor judicious Papists Victorinus Carthusian Estius Cajetanus expound it as Mr. H. of a single congregation but of the Catholick Church saith Martyr of men of all nations saith Pareus though they dwell in divers places of the earth saith Pareus this is the mystical body saith Estius membra autem omnes fideles the members are all the faithful He proves saith Cajetanus omnes Christianos esse unum corpus Christi all Christians behold the Catholick Church to be the one body of Christ because they are all begotten into one Spirit by Baptism 4. The Church here is the Church all baptized into one body whether Iews or Gentiles whether Bond or Free which all drink the same drink in the Lords Supper Mr. H. In all these congregations are comprehended both Iewes and Gentiles for the whole nature of the General is comprehended in the Particulars Well and the Spirit that is in all the body must be one Genere and the drink in the Lords Supper must be one Genere and so must the Christ of which we partake be one Genere Hence there being many species and kinds of congregations different in nature there must be many Christs different in nature many Spirits many Bodies many Lords Suppers different in species and nature of which we partake Who ever heard in the Church of Christ many Christs many Baptismes Yet Mr. H. makes many congregations so
place Eph. 1. 22 23. referred For which see Calvin Beza Zanchius on the place and especially solidly learned D. D. Boyd of Trochrigge learned and sharp Mr. Paul Baines in their learned Commentaries on Ephes. 1. 21 22. Hence Augustine It contains all the sanctified ones But we do not now contend with Papists concerning the catholick Church in its latitude of these two acceptions As 1. Whether the Elect Angels and the Glorified in Heaven and these that are to be members of the catholick visible Church but are not yet born are visible members 2. Whether the Pope be visible head and have the power of the Keyes to feed with word censures and seals the Elect Angels the Patriarchs Prophets Martyrs c. who are now preferred in glory 3. Whether the Church catholick in that latitude containing such noble members can erre in a general Councel or out of it or can erre in Fundamentals and cease to be a Church As to the latter acceptions our Divines condemn Papists who tell us that the Pope is the visible head of the visible catholick Church we say we believe there is a catholick Church but visible it is not And neither Mr. Hudson nor I nor any of ours do dispute for a catholick integral visible Church or for a catholick body of Presbyters and Officers that are have been and now are glorified and shall be born as if they were the first formal subject of the Keyes Mr. H. loses his time in blotting paper to make us dispute any such question and to bring in popish inferences against us in that But 3. there is an integral catholick visible Church to and for which Eph. 4. 11 12 13. 1 Cor. 12. 12 13 c. The Lord hath given all his Ordinances as by succession of ages it existeth on earth See the accurate Confession of Faith See judicious dispute of the Professors of Leyden by Anton. Walaeus worthy to be read of all in which they solidly observe that many confound the particular Church and the visible and invisible and universal Church which are indeed to be distinguished for the universal integral Church is in its own way visible 1. In its parts as is said before 2. In the community of profession of the same faith both in preaching confession and writings so that it hath no sense to limit visibility to one single congregation as our Brethren doe For our eyes may as well see two congregations and many to be visible Saints and to worship in a Church-way the same Lord Iesus as we see the members of our own one congregation 3. Whether Synods be for counsel and advice only as our Brethren say Or 2. For pastoral teaching and dogmatick determining of truths for edification as Mr. Cotton contrary to his Brethren teacheth Or 3. For jurisdiction it is against common sense to deny that the integral catholick Church is visible in Synods whether Occumenical or National or Provincial For the representative is as visible as the congregation And whereas our Divines say that the Church is invisible because faith which is the specifick and constitutive form of the Church is invisible and known only to God the searcher of hearts they are not so to be expounded as if this were their argument to prove that the catholick Church is invisible and the congregation only visible Nor do they use such an argument for such a conclusion for the true faith of a congregation is as invisible and known to God only yea the faith of one single member is as latent and invisible to the eye of sense and more latent then the faith of the whole catholick visible Church for faith is perswaded there is a visible Church for the Scripture saith that Christ hath a seed but the Scripture sayes not that this or that man or that this congregation hath saving faith It s true the profession of the catholick Church is because of the universality of Saints remoter from our senses and so less visible which hinders not that to be true which our Divines say that in time of great persecution the Churches knew not one another as saith Augustine who also compareth her to the Moon which is often â—id as in the time of Elias And Ierom tells that the Christian World sighed under Arrianism The Pope by cruel wars banished those called Waldenses Albigenses Pauperes de Lugduno Picardi until Wickliff rose there was saith D. Fulk about the time of 350. years great darkness See Cartwright Nor is it possible for Mr. H. to prove that when our Divines do say particular Churches are visible that they mean Mr. H. his particular Independent congregations only he is a great stranger in our Divines writings who knows not that from Matth. 18. Tell the Church they prove that a general Councel hath juridical power to censure Peter or the Pope Since learning was it was never counted a point of popery except all our Reformers be Papists which Mr. H. citeth from Turrianus if it be spoken in Thesi but he applies it to the visible body under the Pope in Hypothesi for it is but what Beda and others say from Scripture Eph. 4. 1 2. But as Papists in Thest speak soundly in the attribute of Omnipotency so here when in Hypothest applying the Doctrine of Omnipotency to their miracles to Transubstantiation to Adoration of Images they vanish in vain speculations Nor can we deny but some of our own have gone too far one in saying that the Churches of the Apostles were not so numerous but they met all in one place and that the Church of Alexandria Hierapolis Ierusalem were congregations that met in one place they would explain their mind in that point more circumstantiately if they were to speak thereof again But their purpose is in the point of Prelacy to prove a true conclusion of P. Bains that the Scripture gives no warrant to a Diocesan Church that is to 60 or 100 congregational Churches to be fed by Word Seals and Censures by one little Monarch called a Prelate whereas the Church fed so as is said is a single congregation meeting in the same place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. There cannot be an ordinary exercise of the Keys by the weekly converse of the Officers of 80 or 100 Churches so many miles separated one from another 3. It s true Eusebius in divers places calls the Churches of Alexandria Hierapolis c. Parâ—â—cias congregational meetings and Ignatius writes to the Church of Ephesus that they should convene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Tertullian saith the Churches of his time met in one body All which is true of the Churches distributively But Cyprian shall resute them who says the Church of Carthage was one congregation Scripture Reason Fathers shall quickly speak against them who shall say the Church of Rome of Constantinople were one congregational Church under Cornelius and Chrysostome CHAP. VII Ordination not Election of the people gives the
another for then one member Iohn may excommunicate Thomas for ex communication and juridical Court-power is not exercised by the Church as the Church for then all and every Church had power juridical of excommunication which Mr. R. will not yield but it is exercised by such a Church as hath power over its own members subordinate not coordinate But this is nothing against me for Church-power is wider than Iuridical power to excommunicate Church-power includes Church-preaching Church-hearing Church-praising Church-rebuking Church-exhorting Church-comforting Church-tendring of the Seals But Church-power of excommunicating iâ— but a branch of all these As also this is a wide mistake in Mr. H. that he thinks if a pastor have right to administer pastoral acts there he hath pastoral power to challenge his right and preach there where there are fixed pastors all the land over nay he must for the actual exercise of his right have some providential call as is clear Christ saith Go teach all nations baptizing them that gives to Peter Iohn yea all the Apostles Paul and others right to be pastors to all the earth Yet it is clear that for the actual exercise of that right there is required a special call of God for the place as 1. Peter and Iohn could not preach to Samaria while God disposed so that the Apostles sent them hearing that they had received the Gospel Acts 8. 14 15. Nor Peter preach to the Gentiles 2. While he was warned by a Vision Acts 10. 20. 11. 12. Nor 3. Could Paul and Barnabas go and preach to the Gentiles Nor 4. Peter and Paul go the one to preach to the Jews the other to the Gentiles while they had a warrant from the Spirit so to do Acts 13. 1 2 3 c. Gal. 2. 7 8. Nor 5. Could Paul forbear to go to Bithynia and go to Macedonia to preach the Gospel Act. 16. 7 9 10 11 12. without a warrant from God Upon the same ground though a pastor called by the Church to be a pastor and be chosen by such a flock be by his Ordination made a pastor to all congregations yet for the actual exercise thereof he must have a call or some choice or desire of the people â—o preach pastorally hic nunc and even as the Apostles who were called by Christ Mat. 28. 19. to be pastors to all Nations yet could not hic nunc actu secundo exercise their calling but by direction of the Spirit as is said And all congregations saith Mr. H. may justly deny hiâ— leave to administer either seals or censures among them and yet he is a complete officer Ans. It s a dream to say a particular Classis or Presbytery hath called him and yet they refuse him leave to administer seals and censures among them that is as much as They have called him and they have not called him We now in a constituted Church contend not for one who is ordained by the Church a pastor to all Nations as Mat. 28. without an eye to a certain society countrey or flock either as an Ambulatory pastor as is said for the care of spreading the Gospel is not dead with the Apostles as Seekers truth or as an ordinary fixed pastor and their obstinacy to whom he offers the Gospel hinders him not to be a complete officer as is clear Mat 10. 13 14 15. Luke 〈◊〉 51 52 53. Mat. 2â— 3 4 5. Act. 13. 44 45 46. 17. 32. 18. 6. in many who refuse to hear and receive the Apostles who yet are the complete officers and Ambassadors of Christ. Nor is it true that whoever hath a pastoral power to preach they have also a juridical power to censure the refulers to hear The Brethren will not stand to this by their own way Mr. H. The people may put a pastor out of his office if scandalous and heretical Ergo they give him the office The Antecedent is proved Mat 7. 5. Phil. 3. 2. Beware of false teachers beware of dogs Mr. R. They may reject him from being their pastor but their power reaches not so far as to reject him from being no pastor Ans. Then a species may be destroyed and the general nature remains he is not their pastor and yet he is a pastor in general Thomas or John is destroyed and yet the general nature of Thomas or John remains safe Ans. If Independent Government depend upon no better Logick than this as too much like stuff I meet with in reviewing this Review I trust it shall not stand For 1. Christ Mat. 7. 15. speaks not to a single Independent congregation as such which he must do if Mr. H. dispute as a Logician And the Argument must be thus Whosâ— are commanded to beware of false Teachers and dogs they may authoritatively depose officers But women are to beware of false Teachers and to try the spirits and to beware of justification by circumcision Phil. 3. yea those that are of other congregations and single persons children and servants and all Christians who are not to judge rashly Mat. 7. 1 2 3 4. all who are to pray earnestly ver 7. all who are to choose the narrow way to heaven v. 13. and to know Teachers by their works v. 16. all who are to worship God in the Spirit rejoyce in God have no confidence in the flesh Phil. 3. 2 3. and thousands beside the male-Church of a single congregation are to do all these and women are not to receive false Teachers into their house 2 Iob. 10. 11. are to beware of false Teachers Did Mr. H. believe a judicious Reader would or Mr. H. should pass his judgment of such toyes as these 2. To be a fixed pastor to this flock is no species of a pastor but a meer accident nor to be a pastor habitu to all the congregations on earth a genus to A B. but to be a pastor habitu to all congregations is and makes A. B. as individual a pastor as to be a fixed pastor makes him an individual pastor A Rudimentary in Logick would not say the same individual pastor could be a genus to himself as homo is genus homo is species he ought to say to Thomas So when an accident is removed such as fixedness of the pastoral calling to the congregation of Boston Mr. Cotton remains a pastor Else I might say When Thomas is no more a Physician to sick Iohn for sick Iohn is dead Thomas leaves off to be a Physician to any other sick person on earth So Thomas is destroyed as Thomas whereas a poor accident onely to be a Physician in actual excercise to sick Iohn is onely destroyed and yet the general nature of Thomas is still safe and maintained The like answer is due to that which he calls a fundamental Rule sublato uno relatorum tollitur alterum A man would say Logick and Reason were turned upside down Thomas is no actual Physician to
Iohn now dead and that relation between Thomas and the dead man is gone Ergo Thomas himself as a man and his other relations to all other sick persons who call for his medicinal labours perish Reason and Logick should perish in the man who should so argue Mr. H. If a person or Presbytery have Ministerial power they must execute it in their own persons and places they cannot delegate any supernatural power or saving quality or habit to another the mystery of iniquity in some measure hath eaten into the Presbytery They have taken power to ordain before election and make indefinite Pastors and have taken all power from the people Ans. 1. The issue is the male-male-Church only hath this power to make and unmake officers and they have of late being not the fourth part of that which they call the onely visible Church of Redeemed Ones taken all power of Censures so that the rest have no consent which is a popish domineering over their faith whereas we hold the Church not consenting Censures are not to be drawn out at all here is more popery and bratish domineering over the consciences of the officers in point of Heresie to speak nothing of divers points of Popery Anabaptisme Socinianisme that goeth along with this way 2. That the Churches cannot delegate a power to Paul and Barnabas their messengers to determine in a Synod according to the Word can be denied by none but such as deny Synods contrary to Act. 15. 3. Nor knoweth the Scripture any rule from civil Corporations who both make and chuse David and Saul Rulers and Kings to infer that the male-Church cannot preach nor administer seals but they both create and chuse Spiritual Officers We may long call for Scripture to prove this but in vain it is a Tradition that we must believe because so say our Brethren Nor is it Episcopacy for Timothy and Titus to ordain Ministers in a joynt society in collegie Episcopal Monarchy in Pope and Prelates Nor is it to ordain Pastors indefinitely when it is done both with consent of the flock and in reference to a certain flock It s true 1 Tim. 5. 22. Tit. 1. 5. there is no mention made of a Presbytery nor is there mention there of a congregation but Timothy cannot preach in season and out of season 2 Tim. 4 1 2. nor can he rebuke before all these that sin publickly but in the congregation 1 Tim. 5. 20. So neither can Timothy his alone prove the Deacons 1 Tim. 3. 10. for the Apostles Acts 6. did it not nor would he 〈◊〉 a prelatical Monarch his alone lay on hands and call to the Ministry 1 Tim. 5. 22. 2 Tim. 2. 2. for the Scripture saith a Colledge did it 〈◊〉 13. 1 2 3. 1 Tim. 4. 14. and Papists have the same ground but it is groundless that the Keyes were given to Peter only Mat. 16. and there is no word of a Presbytery and Christ saith Iohn 21. thrice to Piter only Lovest thou me feed my sheep And there is no word of a Colledge of Apostles but our Divines with Ierâ—m Cyprian and the Fathers say equal power of feeding and power of the Keyes was given to them all at a Synod Mat. 28. 19 20. Ioh. 20. 21 22 23. Acts 〈◊〉 8. and the same objection Prelates moâ—e Nor shall we be against Iunius Melancthoâ— Whitâ—aker Danaeus The jus and right of ordination is in the Church as in the virtual subject to wit in Elders and people But our Brethren must have a sole male-Church of Brethren But we may well say the calling in concreto is that which these Divines meanâ— so Melancthon saith the calling contains jus â—ligendi vocandi ordinandi Other Divines speak more accurately as the learned Professors of Leyden who beyond all doubt follow Cyprian Mr. H. These in whose power it is whether any shall rule over them or no from their voluntary subjection it is that the party chosen hath right and stands in possession of rule and authority over them It holds not which Mr. R. saith Now ordination is an act of jurisdiction such as to send an Embassador but that an Embassador consent to go such as is election is no act of jurisdiction for a Father to give his Daughter in marriage to one is an authoritative act of a Father but for the Daughter to consent to the choice is no act of authority Ans. True consenting gives nâ— power but the peoples giving of the pastor authority ever them their calling and by willing subjection delivering up themselves to be ruled by him in Christ iâ— an act of power That is false whith Mr. Ball and Mr. R. say If the people could virtually give being to Pastor and Teacher then they might execute the office of Pastors and Teachers for Aldermen châ—se the Mayor Souldiers the General yet nonè of them can execute the office of Mayor and General Ans. 1. The proposition is printed in other Characters and hath nothing found in it nothing of Scripture or reason to prove it and is a needy begging of the question Those in whose power it is whether any shall rule over them or no c. Mr. H. seeing himself widely out durst not assume But it is in the peoples power whether any rule over them or no c. This the assumption must be or the argument is non-sense It s not in the peoples power whether any rule over them or no. More wild Divinity is scarue heard of it must then be in mens power whether there be Rulers Apostles Pastors Teachers in the Church and Government or none at all but Aâ—archy and confusion but a Divine institution was never in the power of people but Christ Jesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gave instituted and ordained Apostles Pastors and Officers in his house Eph. 4. 11. 1 Cor. 12. 28. 2. The proposition is false and never proved That their voluntary subjection whose it is to chuse officers gives formally and causaâ—ivâ—ly right of ruling to the chosen I thus resort it to shew the falshood of it Then the sick man in whose power it is to chuse Thomas to be his Physician and no other man he gave causatively right and being to Thomas to be a Physician Then 2. he in whose power it is to chuse Iohn and no other to build him a house he in whose power it is to chuse Richard to be a School master to teach his Son and no other School-master he gave causatively right and being to the party Iohn so chosen to be a Mason and to the party so chosen Richard causatively right and being to be a School-master Nothing more false Iohn was a Mason Richard a School-master before their chusers were born Nothing follows but the sick mans choice made Thomas a Physician not simply but to him only and so must we say of the other two and multitudes of other examples And â—o nothing follows from Mr. H. his argument but only
comprobata Foelicissimo Epist. 42. vol. l. 2. Epist. 10. Cyprian Cornelio Epist. 45. al. l. 4. Ep. 8. Cyprian Antoniano de Cornelio Novatiano Epist. 42. al. l. 4. Ep. 2. Cornelius Factus est Episcopus à plarimis Collegis nostris qui tunc in urbe Roma aderant qui aa nos literas honorificas â—audabiles testimonio suae praedicationis illustres de ejus ordinatione miserunt c. Ib. pag. 119. Quod vero ad Novatiani personam pertinet Quisquis ille qualiscunque est Christianus non est qui in Christi Ecclesia non est nisi si Episcopus tibi videtur qui Episcopo in Ecclesia à sâ—deciâ— Coepiscopis facto adulter atque extraneus Episcopus fieri à desertoribus per ambitum nititur cum sit à Chricto una Ecclesia per tolum mundum in multa concorbra aivisa item Episcopatus unus Episcoporum multorum concordi numâ—rofitate diffusus isse post Dei traditionem post connexam ubique conjunctam Catholicae Ecclesiae unitatem humanam conetur Ecclesiam facere c. Mr. H. who cries out against me because I teach that he who is a pastor of one Church is a pastor of all the Churches in the earth may cry out against Cyprian See Cyprian cum Collegis Lucio Papae Roman Ep. 58. al. l. 3. Ep. 1. Cyprianus ad Stephanum de Martiaâ—o Arelatensi qui Novatiano consensit Epist. 67. aâ— l. 3. Epist. 13. In all which this is clear to Cyprian Episcopatus unus quamvisplures Episcopi in Ecclesia catholica which throws down Mr. H. his way of a pastor married to one single congregation See my Reverend Brother Mr. Baily Vindication of his Dâ—sswasive ann 1655. especially to Mr. Cotton cap. 4. sect 2. pag 49 50. There was an equality of Jurisdiction in this age among the Churches but that these Writers mean not single congregations as such that every congregation hath power to call and depose officers I do not concide for they deny a supremacy to the Churches they speak of here 〈◊〉 〈◊〉 Rome Constantinople but these as Mother Cathedral Churches not as single congregations claim supremacy as here also they ascribe Jurisdiction to associate Churches Observe also that they say the form of Government of the Church was almost like to popular Government not a Democracy it self It is like in times of Persecution the meeting of Christians being early in the morning at the time of receiving of heathens to Baptism in which all the Christians as well as the one baptizing congregation were interessed and in the Lords day acts of Discipline have been few The Magdeburgenses tell us from Iustinus from Plinius his Epistle to Trajan from Eusebius l. 4. c. 23. as Dienysius Corinthus in that place saith they read the Prophets and Apostles a pastor exhorted to follow what was read the whole company stood up and prayed and received the Lords Supper and thereby obliged themselves to walk as Christians not to kill not to whore c. By Doctors and Rulers Ministers were ordained as the History of the Apostle Iohn witnesses and casting of lots in the election of pastors Hence the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Clergie No shadow of a male-Church here Tortullian shews that in Church-meetings there were exhortations corrections and divine censures and the whole Elders that are approved rule in the meeting Elders faith he who have obtained that honour not by price but by a good testimony Now this being done by the whole congregation meeting for publick prayer could not be done by the people and by women except consenting for Tertullian saith De veland virg Non permittitur muliâ—ri in Ecclesia loqui sed nec docere nec tingere Eusebius l. 6. c. 8. when Origen was ordained Bishop saith and Cyprian l. 2. Epist. 10. ad Coâ—nâ—l All the nearest Bishops of the Province came and laid hands on him prasente plebe saith Cyprian The fourth Age sheweth what is true and false Antiquity and whereas there was in the beginning thereof a sad desolation through the persecution of Dioclesian so also there came a change in a glorious manner most suddenly by Constantine Eusebius l. 3. de vita Constan. mentions the Synod of Nice famous like the meeting of the Church in the Pentecost Acts 2. as the Magdeburgenses cen 4. c. 2. p 2. say Now since the Gospel was spread through Europe Africa and Asia as Eusebius and as Aâ—kanafius from the East to the West And the Magdeburgenses cite Iulius Firmicus Maternus Optat. Milevitanus Basilius teaching that the Church of Christ was all the world over where the Sun did shine East and West South and North. Let the impartial Reader judge if it have a shadow of Reason that the Churches who sent Commissioners to this famous Synod of Nice were onely congregational Churches 1. The Magdeburgenses set down numerous and famous Churches in Asia in Palestine Caesâ—rea Tyrus and Zidon in Gaza Arabia Syria Mesopotamia Pamphilia Cilicia Lydia Phrygia Biâ—hynia Hâ—llespontus Galatia Paphlagâ—nia Cappadocia Persia c. in the Isles in Europe in Africa most of all sent messengers to this Synod What an Assembly must this be if petty congregational Churches sent Commissioners What house could contain them There was 2. A catalogue of Bishops sent to this Synod before this called Overseers and Prapositi by Cyprian not pastors simply of one single congregation 3. Eusebius tells of Provincial Synods and so of Provincial Churches which must have sent Commissioners There was a Synod of Tyrus under Constantint a Synod in Sâ—lâ—ucia See the Magdeburgenses 4. The number of those added to the Church saith that they could not onely be congregational Churches Theodoret saith that Constantine writes to Eusebius Nicomediensis there was a great multitude in the Town named from himself added to the Church so that they behoved to be divided into many Churches and who would deny this to be a Presbyterial Church Nicephorus saith when Constantine was baptized more than twelve thousand men beside women and children were baptized and many added to the Church It s apparent the very nature of Christian Religion requires congregational and synodical meetings Galerius Maximinus having given toleration for Christian Religion though he condemned the Religion it self incontinent in every city congragations are erected and Synods or Presbyteries kept say the Magdeburgeuses from Eusâ—bius Donatists excuse their separation from the Church because in communion of the Sacraments mali maculent bonos August For Ordination and Election of Ministers by the votes and laying on the hands of the pastors and consent of the people without the device of a male-congregation destitute of officers See the Magdeburgenses cent 4. c. 6. p. 244 245. who cite Bosil Epist. 58. ad Mâ—lâ—t Thâ—â—dor l. 1. c. 19. the Epistle of the Niâ—â—nâ— Councel to them of Alexandria as Thâ—â—doret cites it l. 4. c. 10. the History of Ambroâ—â—us
Mediolâ—… as Secrates hath it l. 4. c. 30 c. saith the same See Magdiburg vol. 3. cant 11. c. 6. p. 140. See vol. 3. cent 13. c. 6. p. 260 261. The Magdeburgenses say the reason of multiplying of Officers Bishops Presbyters Deacons Lectors Canons Exorcists c. was in the end of the third Age Ecclesiastick congregations began to be multiplied 2. Metropolitans Archbishops Bishops Deacons Archdeacons in Rome in Constantinople as Sozomen l. 4. c. 2. in Alexandria as Sozomen l. 7. c. 19. and Optat. Milâ—vitanus l. 1. contr Parmen and the 14 Canon of the Councel of Neocaesarea ordains that in amplu civitatibus in large cities there should not be above seven Deacons Now sense and reason would say there could be no ground of appointing such a number of officers if Rome Constantinople Antioch Alexandria had been all one single congregation meeting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 within the same walls and not a large Presbyterial Church 3. They must be great strangers to Rome who know not that there were at Rome many Churches and Meeting-places consecrated to the Saints and that the Synod of Nice as Ruffinâ—s and Athanasius say ordained the Bishop of Rome to care for the Churches of the Suburbs as the Magdeburgenses say yet all was called the Church of Rome See the Magd. burgenses vol. 2. cent 5. c. 6. p. 357 358. Of the Churches mixture of wheat and chaff see Aâ—gustins and Prosper who say Evil men if they infect not must be tolerated and the good not separated from because of the evil known to be such Otherwise Donatus and his never taught men to separate from latent hypocrites which are seeming and visible Saints as also they must be tolerated that they may be converted Augustine asserts a catholick integral visible Church in Ps. 56. Corpus autem ejus non est ista aâ—â— illa Ecclâ—sâ—a sed tâ—tâ— orbe diffusa for the whole Church saith he is made up of all the faithful having Christ for their Head For the ordination of pastors by the laying on of hands of the Ministers and consent of the people seâ— the Magdeburgenses So was Chrysostoâ—â—â— ordained consâ—nsu cleri populi Constantinopolitani as Socrates l. 6. c. 2. and Sozomen l. 8. c. 2. witness So saith Augustine that not the Church of Carthage onely and of Numidia sed propinquiores Episcopi the neareâ—â— Bishops and Pastors laid on hands See the Magdeburg For association of Churches see the Magdeb. vol. 2. cont 5. c. 7. p. 417 418. 422 493. The Magdeburgenses tell us of famous and celebrious Churches in the sixth Age in Asiâ—â— Africa and Europe in renowned câ—â—ies which had eminent Bishops in them and new Churches builâ— espeâ—ially Iustiman the Emperour built in Constantinople in Thraâ—iâ— the noble Church of Sophia incomparable for magnificence to any in-the world saith Eâ—agrâ—us and Nicephorus And where there be many places of meeting for Worship in great cities Constantinopie Autiâ—ch the Church of that city must be Presbytâ—rial not congregational to sounder Antiquity That the Church of Rome could not meet congregationally the multitude of Churches dedicated to Saints do evince Magdeb. cent 6. c. 6 p. 181. Quod saepe in publicis locis Romae Christiani ad sacra peragenda convenerint â—estantur innuâ—era â—lla delubra 〈◊〉 Sabellico expressa ut Templum Cosinae Damiani Saturnii Vaticanum Batjonae Sopâ—iae Euphemiae Marcelli Pancratii mentionâ—â—â— facit Gregorius Papa Templorum Petri Pâ—â—li Romae Agathae Caesaâ—ii Martyris Julâ—i Mariae Agnetis Foelicitatis Stephani Andreae c. It s true many of these Churches say the Magdeburgâ—â—ses were built not so much for the Worship of God as for Superâ—… yet no sober man can say the Christianâ— in Roâ—â— could mâ—â—â— in one congregation but that many Churches were needful See for association of Churches the Magdeburgâ—â—s That the visible Church is made up of good and evil see the Magdeburg who â—iâ—e Hayme and others though in this and former ages gross corruptions daily grew So the Magdeburgâ—â—ses vol. 3. cent 10. cite Thophylact for the same and Vol. 3. câ—nt 12. c. 7. p. 457 458. and cent 13. c. 4. p. 185. The Magdeburgenses ascribe the power of the Keys Matth. 16. to Peter representing Pastors and for this they cite Theophylactus and Radulphus Ausbertus Ausâ—…s gives so the power of binding and loosing to the Priests Eâ—â—â— in Evang. as excommunication shouâ—◠〈◊〉 by the mouth of the Church the Priest for when the Priest excommunicates the whole body of the Church acts in him See the Magdeb. cent 11. Ausel in Mat. 18. Quâ—râ—â— reâ—â—seritis nec 〈◊〉 Apostolis sed â—â—nibus Episcopis Prâ—… haec potest as concesâ—â— est See the Magdeburgâ—nses citing the Schoolmen Thomas Aquâ—â—â—â— Bâ—…tura Albertus to this purpose also For the notes of the true Church in the dark midnight of Popery Petr. Waldensis in France ann 1160. taught the same with us and yet Mr. Hooker refusing these marks tells us Truth is the Daughter of Time and excellently doth the twelfeth Age agree with the first Age. Of Pet. Waldensis were the Waldenses the sincere part of the Church giving â—estimony against the daily growing corruptions of Rome The Magdeburgenses in their Preface to the third volume of their History Cent. 10. Sunt autem not◠〈◊〉 soâ— propâ—â—â—◠〈◊〉 gaâ—manae Ecclisiae Christi verbi Dei praedicatâ—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacramentoruâ— usus iustitutâ—â— Ã Christo 〈◊〉 〈◊〉 〈◊〉 studio conjunctus These men knew true Antiquity well Hâ—… Wâ—lif Ierome of Prague and the renowned Martyrs of Christ sealed with their blood the same truth as Antiquity witnesses of them Mr. 〈◊〉 calleth the preaching of the Gospel a common adjunct of the Church But we appeal to Antiquity though the Scripture be above all for a warrant of their Church Tertullian offendâ— at such who say the Apostles were ignorant of any thing to whom the Lord gave the Keyes to open and 〈◊〉 Heaven which secreâ—s the people know not and the Apostles dâ— that in opening and sâ—utting heaven which only God can 〈◊〉 Christ gaâ—â— the Kâ—… per â—um Ecclesiae to Peter and by him to the Châ—rch Epiphâ—niâ—â— assâ—â—â—◠〈◊〉 Universal Integral Church though the tongues be divers and God keeps carefully his Church spread through all the World as dwelling in one and the same house 〈◊〉 it s not in Pâ—rygia Cilicia and Paâ—phylia onely but all the World over And he cites that of Christ this cannot be a congregation Lactantius is for our notes of the Church not for Mr. H. the Phâ—yges Novatiani Valentiniani Marcionitae Authae piani aut Aâ—riani leave off to be Christians that then is the only catholick Church which retains the true worship of God Eusebius Pamphil. The Church is diffused all the world over East and West South and North. He expounds Matth. 16. the Church upon the Rock to be
of the Churches c. 1. sect 1. pag. 2. prop. 3. For all the joyning of faithful Christians into the fellowship and estate of a Church we finde not in Scripture that God hath done it any other way than by entring all of them together as one man into holy covenant with himself to take the Lord as the Head of his Church for their God and to give themselves to him and one to another in his fear c. M. R. 5 Arg p. 83 84. Read for this a Judicious piece of my reverend and learned brother Mr. R. Baily his disswasive from the errors of the time and the disswasive vindicated An. 1675. All are converted in ordinary by private men or by no pastors by our brethrens way Survey par 1. c. 11. p. 55. By our brethren pastors convert not Indians Way of the Church c. 1. pro. 5. sect 2. p. 6 7 8. Survey par 1. c. 4. 7. p. 87. The way of our brethren doth destrâ—y the ministry Calv. Com. Gal. 2. incitavit ad sanciendum Ministerii societatem Pelican ib. Synod Paulus primarius fuerit inter Apostolos Pareus in Collegium Apostolorum nos receperunt Pisc. Me pro Apostolo agnoverunt Diodati Beza Symbolum nostrae consensionis dextram dederunt Hieronym Gal. 2. Many Churches may put forth a Church-power upon one Church associate as Iames Cephas and Iohn Gal. c. 2. as Apostles received Paul into the Colledge of Apostles Pag. 88. Some chiefe and ordinary church-prophesying and church-praying is given to the unofficed church as to the only kindly subject by Mr. H. Mr. H. Survey par 1. c. 8. p. 52. Mr. H. par 1. c. 8. pag. 89. Mr. H. is dubious what is the instituted Church in the New Testament Way of the Church of N. E. c. 1. sect 1. pro. 1. pag. 1 2. Pa. 8. par 1. p. 90 91. Mr. H. makes a Church without Rulers to be a Ruling Church to ordain officers and excommunicate Mr. Cotton Keys c. 4. par 2 as the Presbytery cannot excommunicate the whole church though Apostates for they must tell the church so neither can the church excommunicate the whole Presbytery because they have not received from Christ an office of rule without their officers M. Cot. contradicts M. H. There is no warrant in the word for a male Church-ruling and admitting members ordaining excommunicating officers and yet that is void of rule and office The Epâ—… to Timotâ—… Titus are neâ—… ther written to them as to Prelats Pastors of Pastors nor to unoffic'd christians nor to them as Evangelists but especially as representing Elders to be a copy to officers to the appearing of Christ. Pauls Presbyt cap. 4. ans to ar 6. p. 45. Page 90 91. The Logick of Mr. H. God set officers in the Church Ergo the Church without officers is a ruling Church before they have Rulers is naughty So Mr. Robinson Justif. of Separat Pref. p. 9. Bishops and Elders are the onely ordinary Governors in the Church But not essential to the Church Sure they must be essential to the governed Church Mr. Robinson ib. p. 295. Page 92. By Mr. H. the adjuncts beget the subject the sons the fathers The Churches Rev. 1. 2. are not a number of unofficed believers but the believers with Doctors and Teachers as shining Lamps Pareus Com. in Apocalyp in loc Candelabris assimilantur quia Ecclesia gestat facem coelest is doctrinae Pignet Apoc. 1. Quia in ea vâ—rum lumen lucet Marlor Quia in ea sunt Prophetae Apostoli Evangâ—listae quia lucent per saluberrimam vitae doctrinam Piscat Apoc. 1â— observ 39. Candelabra illa quae vidisti in vera Ecclesia instar auri splendet lucet pura doctrina So Diodati English Annotations Beza Mr. H. Survey p. 92. It is not a like in a Church wanting officers as in a civil corporation wanting Rulers Papists so argue See Jac. Gualter in Tabula Chronographic Secul 1. ad an 100. verita sect 1. p. 150. Page 92. It is not absurd that a politick body destroy its own politick being when they remâ—ve Lions Leopards which destroyed hâ—m Page 92 93. To remove the candlestick is to remove the Ministry and so the church is not a politick church any more Pag. 93. The way of the Churches of Christ in N. E. c. 1. sect 1. prop. 1. p. 1 2. Survey par 1. c. 9. p. 94. Officers can be no essential parts of the visible Church by Mr. H. his way Pag. 94 95. The two first Pillars of a Presbyterial Church to wit 1. framed Churches 2. Formal commissioners sent to Presbyteries are to us no pillars to Mr. H. they are People that are no stewards have no authority to censure or thereby to edifie How pastors are regulated in the exercise of their calling Survey c 〈◊〉 par 1. p. 99. The Churches united have more power extensively after they are united than before but not intensively in nature more Actual voluntary combination is no pillar of the Presbyterian Church Page 99 100. Twelve pastors feed 12 congregations in Jerusalem or in some large city in coÌ„mon not being fixed any of them to any one congregation all the 12 are pastors to all the 12 congregations yet it is not possible physically that any one man can reside in all the 12 congregations here shall be divers Non-residents Pluralists but not in a Prelatical sense The Elders of the Presbytery are fixed and proper Pastors only to one flock and Pastor in common in matters of common concernment to all the rest of tho associate Churches A Pastor may administer the Supper of the Lord which he doth as a Pastor to these of another Congregation yet is he not a fixed proper Pastor to those of another congregation Cotton Keys c. 6. n. 3. p. 25. Mr. H. Survey par 2. c. 2. p. 65. Way of the Churches of Christ in New England c. 6. sect 6. pag. 103 Hr. H. Survey par 4. c. 1. p. 1 2 3 4. Our brethren destroy Synods though they give them the name of ordinances of Christ. Mr. H. Survey par 4. p. 1 2 3. When no more is given to a Synod but to counsel and advise it is for that no more an ordinance of God then a private man or woman giving a counsel is an ordinance of God Private Christians and women giving counsel to men may as well be called an ordinance of Christ as a Synod Survey par 4. c. 1. p. 6. Pag. 101. A Pastor constantly feeds his own flock and administers the Lords supper to forty persons of forty congregations about as Mr. Cotton and Mr. H. grant but he hath not fourty pastoral offices for that Mr. H. Survey par 2. c. 2. p. 65 Way of the Churches of N. E. c. 6. sect 6. p. 103. Survey par 2. c. 2. p. 65. Pag. 102. The place Mat. 18. is mistaken by our brethren contrary to the scope and to the minde of Fathers Doctors Divines
Elders are in office and oh if they had not luâ—ked and strengthned themselves in the shadow of such as carry on the publick resolutions and how a purging of the Church is possible except to him to whom nothing is impossible is hard to divine when the body of the Ministry of whom many are malignant were prelatical Arminian and diverted into us for the 〈◊〉 are ignorant of God laâ—y such as extrude out of their sessions out of their hearts godly praying Elders and call into their place scandalous men and persecute the godly When such I say are incorporate with the chief leading men of the publick Resolutions and that in opinion judgement way and common counsels and actings for furnishing Commissions publick Messages to Court and carrying on the course of desection and their followers expect they shall not be deserted by their Patrons and the body of people in congregations are ignorant prophane and loose and yet have suffrages in the election of Ministers and Elders contrary to the word of God and acts of our Church and when it s now as it was in the prelatical times the people love to have it so and when our Brethren and other opposers have that Catholick advantage known in all ages to wit the multitude for them and against us and Pulpits have sounded against us in the prelatical language casting into our bosome that Isa. 65. 5. stand by thy self come not near me for I am holier then thou 5. Nor look we on the receiving to Church-fellowship men known enemies to the covenant and cause of God who again and again had broken their engagement and of many like unto them any otherwise then as a taking of the name of God in vain and as an heinous abuse of the ordinance of Church-pardoning and readmitting of penitents 6. The admitting of many known unsufficient and unqualified and scandalous Ministers and Elders to office in the house of God and the polluting of the ordinance of the Lords Supper by admitting thereunto many ignorant and scandalous persons is to us no part of this Government Since we earnestly desire the laudable way of the provincial Synod at London for promoving of godliness and examining of such as are to be admitted to the Lords Supper and wait to see what the Lord will do for the help of a suffering people for the gathering of the dispersed of Zion and building among us the old waste places nor do we so faint but we look toward such refreshing words Isa. 27. 2. In that day sing ye unto her a vineyard of red wine I the Lord do keep it I will water it every moment lest any hurt it What is spoken to the whole the faith of an afflicted part may own it Isa. 60. 18. Violence shall no more be heard in thy land wasting nor destruction within thy borders but thou shalt call thy walls salvation and thy gates praise Isa. 62. 12. And they shall call them the holy people the redeemed of the Lord and thou shalt be called Sought out a City not forsaken Isa. 66. 13. As one whom his mother comforteth so will I comsort you and ye shall be comforted in Ierusalem and when ye see this your heart shall rejoyce and your bones shall stourish like an herb Isa. 58. 11. And the Lord shall guide thee continually and satisfie thy soul in drought and make fat thy bones and thou shalt be like a watered garden and like a spring of water whose waters fail not It were not the wisedom of any to disoblige Christ by either neglecting or hurting of such as desire to be owned by the Lord Jesus as his own hidden ones The Lord was not in the debt of Cyrus for his favour toward his people He can be angry at all who will not kiss the Son and better heaven in the length latitude of it were turned in a mass or web of fiery anger so it were but creature-wrath I were folded in that web then that I should lie under the Gospel-indignation and anger of the Son of God But no matter of a despicable handful of such as we are we are not the godly in Scotland nor did we ever say we was the onely or all the godly in Scotland but sure we was either looked on as of the same way An. 1648. With all that owned Christ and the godly in the Isle of Britain or then some did much dissemble with us though some with whom we took sweet counsel then do now say we was in an error An. 1648. As I intend to darken the reputation of no man so far less to undervalue the authority and name of the servant of Jesus Christ Mr. Thomas Hooker yea the Commandment of God layes laws on me to give testimonie to his Learning his dexterous Eloquence and Accuracy in Disputes and as Christian report bears to judge him one who walked with God and preached Christ not with the enticing words of mans wisedom but in demonstration of the spirit and of power Yet as I hugely differ from his esteem of these against whom he disputes in putting them all to the worth of a straw and every Pen to a nihil dicit he sayes nothing and ranking us among the opposers of Christs Kingdom Cerinthus Ebion Gnosticks Valentinians whom godly Fathers did oppose and with Boniface Hildebrand Papists against whom the Waldenses Wicliff Hush Ierom of Prague did witness and with Prelates Primates Metropolitans as if we were the Prelates successors who would keep a dominion in the hands of Elders so in the particulars in the following disputes I have apprel ensions far contrary to this man whose name is savoury in the Churches concerning the government of Christs visible Kingdom and should desire that holiness may shine more eminently in the Churches of Christ for the first declining of Churches hath its beginning from a loose and prophane walk of officers nor can Assemblies have any other issue then that of which Nazianzene complains when Pastors are ungodly then the Sun at noon day goes down upon the Prophets and Stars fall from Heaven and the glory of the Lord departs from the Temple And were our practice more concentrick with and suitable unto our rule the question of the constitution of visible Churches should be a huge deal narrower The God of power lead us in all truth Yours in the Lord Iesus SAMUEL RUTHERFURD LIB I. CAP. I. A Survey of the Survey of the Reverend and Godly Servant of GOD Mr. THOMAS HOOKER The company of Beleevers without Rulers is no Politick Church having power of Ordination What Locall Habitation doth to make Church-members Passing what this Learned and Godly man hath said Chap. 1 Part 1. in which some things may be noted as Escapes I come to Chap. 2. CHAP. 2. PART 1. c. 11. M. Hook THe visible Church is the adequate subject of our Inquirie Answ. The principall subject is Mr. Hooker his visible Church yea it is too narrow the adequate it
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-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
of the Church saith Calvin are adorned with this priviledge pardon of sins and it pertaines saith Gualter to the Church onely and hâ—…r citizens because saith Luther the gâ—dly people hath a God gracious therefore their sins are forgiven So Buâ—inger Oecolampadius Diodati English Divine Zwinglius and the popish interpreters Carthusianus Vatablus Arias Montanur Corn. à Lipide Gasp. Sanâ—lius Lyranus never man before pious M. Hooker expounâ—…d the place of such visible Saints as have room in this house to wit Witches and Traytors 2. To Siâ—n a single congregation as if the gates of hell could not prevail against such cypâ—ers And 3. he must not be Kâ—ng and Law-giver by this way to godly visible believers when their congregation is broken dissipated by persecution death of officers O poor comfort But these are fit to be members in Christs Church that are subjects in Christs kingd me by influence of politick guidance and common gifts the proposition in that sense is neither proved by Isaiah 33. 22. or any reason but the just contrary conclusion to wit that believing and really pardoned Sion vers 22. 23 24. must be the persons that make up the kingdome of Christ nor does it conclude any thing but contrary to M. H. and the way of the congregation to wit Ergo onely such as are visible Saints according to the politick influence and common gifts are fit to be members of the visible Church which is a most false conclusion for also true believers sincerely professing the faith and who are subjects of Christ according to the influence of saving grace remission and pardon v. 22 23 24. are fiâ— to be and really are members of the visible Church except the argument conclude that onely hypocrites appearing to be believers real are fit to be members of the visible Church which is most false by the grant of adversaries and by the truth it self 3. M. H. suppresseth the conclusion and proves the proposition that reall believers are fit to be members of the mystical and true Church which neither we nor he deny and the terme in rationall charity directed by the word which should be in both propositions is neither mentioned in the Argument not in the Scriptures and Proofs an unknown way of arguing and for the assumption But visible Saints that is Saints in the judgement of charity ruled by the word are onely subjects of his kingdome M. H. never so much as touches nor labours to prove nor is there a Scripture in old or new Testament to prove that men cannot be the subjects of Christs visible Kingdome except Apostles or some visible society declare and passe a judiciall sentence that they are subjects of his visible kingdome 4. The probation is fan toto coelo from the conclusion to be proven They saith he who carry themselves in professed rebellion they are traitors not subjects and Christ is the King of Saints not of drunkards Atheists c. It s true he is no visible king to visible Pagans nor are they as visible professed Atheists subjects of his visible kingdome And who teaches any such thing and against whom doth M. Hooker dispute if there be any such members in our Church not censured and if obstinate not casten out it is the sinfull and abused practise of men and we professe we desire to be humbled before the Lord that our Ministers and assemblies received into our Church men guilty of perjury drunkennesse shedding of the blood of the people of God in the defence of the cause and sworne reformation and that our Ministers and Elders ah to many of them are scandalous baters and mockers of piety though our Church was in as fair way of purging the house of God but now by the present stroke we are deprived of liberty so to do but that is nothing concludent against the right government of Christ Christ is not the head and king of professed rebells true nor is he head and king in a saving way of latent rebells or of your visible Saints such as Magus and Iudas ergo he is head and king to none as visible members but to men onely judged in charity led by the word to be reall converts no logick can prove the consequence But our mind is that Christ is visible head by influence of gifts ordinances and externall guidance to all to whom he sayes I will be your God and who professe subjection to him whether the Church shall judge them reall converts or not judge them so M. H. arg 3. pag. 17. If visible Saints be not members Then non-visible Saints may be members The latter is absurd then these who in the judgement of charity are members of the devil may be conceived members of Christ in the same judgement of charity charity then must pluck out her eyes Answ. 1. here is as good a contradiction if any goodnesse there be in these If such as are onely visibly Saints Magus Iudas be no members but rotten ones Then such as are non-visibly Saints such as Peter Paul who are really justified and chosen are fit visible members Let M. H. choose him by his own contradiction which he saith divides the breadth of being though this phancied contradiction divide neither the breadth nor the sixteenth part thereof If onely visibly justified and chosen Saints who are such really are not visible members Then none visibly justified and chosen Saints are fit members visible The antecedent is true and Simon Magus is not a visible member to M. Hooker by this account and the latter is contradicent to M. Hookers way for then one who is to the eye of charity visibly justified and chosen and that really by M. H. metaphysick which so divides the breadth of being as Peter visibly believing and thereby really blessed Matth. 16. 16 17. shall be to the same eye of charity not visibly justified and chosen but in the miscarrying judgement of charity shall be no visible member according to the reality thereof as Simon Magus and therefore the definition of a visible member cannot agree both to Peter visibly believing and to Magus visibly believing for there is a reall contradiction between Peter his believing reall and Magus his believing reall as good Logick demonstrates but the latter is absurd for both Peter and Magus are visible Saints Let any man help M. H. in his metaphysick here 2. Aristotle long agoe taught us that there is no contradiction when the contradiction is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now there is a mids betwixt a visible Saint as M. Hooker meanes and a no visible Saint for his visible Saint is one who by the Church is judged a reall convert and his no visible Saint is one who is judged no reall convert example of the former is Peter or Magus an example of the latter is an unbaptized Pagan so judged now the mids to us Simon Magus when he is baptized and we teach that Philip and the Church of Samaria neither
redeemed of the Lord and thou shalt be called Sought out A City not forsaken Mr. H. p. 37. That onely the invisible Church hath right to the Seals draws many absurdities The adversaries of grace will hardly be gained Ans. True if you mean external signs and Ecclesiastick right if all Israel be in the judgement of charity within the Covenant we must indeed believe visible Murmurers Idolaters Fornicators Backsliders Worshippers of Heathen gods 1 Cor. 10. 1 2 3. Exod. 16. 1 2. Psal. 78. 17 18 19 20. such as slew their sons and their daughters to Molech openly under every green tree Psal. 106. 35 36 37 38 39. Ier. 7. 30 31. Hos 4. 13. Ier. 3. 2 3. Isa. 57. 8 9 10. Ezek. 16. 31 32 33 34. to be real converts and all and many other absurdities follow 2. We must believe That all the visible Church have saving grace Ergo we must believe that God hath chosen to life all the Independent Churches on earth 3. That God intends salvation and pardon and perseverance to all and every one of them of the visible Israel and that to be false Rom. 9. 6. They are not all Israel which are of Israel Mr. H. p. 38. Mr. R. compasseth us about with a crowd of accusations of the grossest Arminian Popish Socinian Doctrines Ans. Why did ye not clear your selves of conspiring with Papists in denying the preaching of the Word to be an essential note of the visible Church and in other points also 2. Of conspiring with Socinians in setting up Independent Congregations 3. Denying the Power of Synods 4. The necessity of Ordination by Laying on of the Hands of the Elders c. to such you say not any thing in leaving the Reformed Churches and joyning with these enemies of the truth but of this hereafter you have yet place to dismiss the crowd Mr. H. p. 38. Let Mr. R. help us to answer the Anabaptists upon his grounds Mr. H. Those that I cannot know have any right to the Seals to them I cannot give the Seals in any faith But I cannot know that Infants are of the invisible Church which onely gives them right to the Seals If Mr. R. grant the proposition that they give the Seals to such whom they know not to have any right they triumph Ans. No Anabaptist can object to me That to be of the invisible Church onely giveth right Ecclesiastick to the outward Seals which Magus receiveth Mr. H. calleth the dispensing of the outward Seals a special priviledge but such as Magus hath no special or saving Priviledge 2. It passeth the wit of man to defend Independents against Anabaptists for 1. The Anabaptists and Independents both agree in the same constitution of visible Churches that they must be real converts as far as we can judge but that we can judge of no Infants born of believing Parents except we pluck out the eyes of charity and believe that Cain Ishmael Esaâ— and all and every one born within the visible Church are born converts is impossible Hence Mr. H. Those that I cannot know have any right to the Seals to these I cannot give the Seals of the Covenant in faith as the Apostle calls faith So Mr. H. But I cannot know that all the Infants of Believers have right to the Seals because their parents are visible Saints some of them Elect some of them Reprobate Except I 1. Put the Seal of God upon a blank contrary to our Brethrens Doctrine 2. Except I profane the holy things of God and admit heathens to the Church of visible Saints Let Mr. H. answer the Anabaptists Mr. H. Mr. R. helps the Minor with a distinction So faith in Christ truly giveth right to the Seals of the Covenant and that in Gods intention and decree called Voluntas beneplaciti but the orderly way of the Churches giving the Seals is Because such a society is a professing and visible Church and the orderly giving of the Seals according to Gods approving Will called Voluntas signi revelata belongs to the visible Church Mr. H. answers This salve is too narrow for the sore for the distinction will either make God order the giving of the Seals to such who have no right and so impeach his wisdom to appoint the giving of the Seals to such to whom he gives no right to receive them Or else it doth involve a contradiction and the several expressions contain apparent contradictions for this voluntas signi which allows the visible Church to give the Seals it tither gives another right besides that which the invisible Members have or else it gives no right If it give another right then the invisible Church hath not onely right which is here affirmed if it give no right then the visible Church doth give the Seals orderly to such who have no right to them I confess such is my feebleness that I see not how this can be avoided How have hypocritical Professors right to the Seals Not as Members visible For Mr. R. saith p. 249. The visible Church as the visible Church hath no right unto the Seals as invisible they can give none for they have none to give Ans. Were it not conscience to the truth I would be silent of the infirmity of this pious man 1. It is a good salve for it becometh not Mr. H. with Arminians and Socinians to impeach the wisdom of the Holy One because he appoints the giving of the Seals Baptism to Iudas and to Magus who have no right true and real in foro Dei in the Decree of God and in his holy intention as I spake p. 248 249. to the Seals and the grace sealed nor to the engraven Law and Gods teaching of the heart and to perseverance and I cite pag. 249. Ier. 32. 38 39. 31. 33. and pag. 244 245. par 1. Psal. 89 33 34 35 36 37. Isa. 54. 10. All which places Mr. H never looked on the face but suppressed them all Then let Mr. H. clear the wisdom of God in appointing a Ministerial and Pastoral offer of Covenant-mercies Christ Pardon the Anointing the new heart Life eternal to be made to such as Magus and Iudas the traytor 2. Whereas he saith The distinction of voluntas beneplaciti and voluntas approbans contains apparent contradictions It seems he never heard of this distinction allowed by the Reformed Churches and that he joyns with the Arminians who teach That this distinction placeth in God two contrary Wills and that he wills and decrees one thing from eternity and commands and approves the contrary to his creatures Hence there must be guile and dissimulation and no serious dealing in the Lords commands saith Arminius Corvinus and the Arminians at the Conference at Hague and the Synod of Dort 3. Hence it is that Mr. H. will have the same very right given by the approved Will of God to Members that is given by the Decree Just as Vorstius will have the promises and threatnings
the Elect pag. 39 40. and such rotten ones as Magus and Iudas 2. How a false and a true right can come from the same command of God let Mr. H. judge Lastly it is poor to say How come hypocritical Professors to have right to the Seals As visible Members they have none as invisible Members they have none for such they are not Ans. True they are not but Mr. H. gives them the same right with invisible Members quo jure let him shew Ergo the Church must give them no Seals or give them Seals when she cannot know they have any right for indeed they have none that is true and real Ans. The Church doth obey Christ in giving them Seals and it well follows Ergo The Church giveth them Seals when she cannot know they have any right to wit internal and real which is a saving priviledge of special note in the Mediator to the Seals including signes and the grace signified for so onely they do belong in the Lords intention and eternal decree to real believers not to Magus and Iudas except Mr. H. will stand for Arminian Universal Grace and say that God intends the same saving grace in Ordinances and Seals to Peter and Iohn and likewise to Pharaoh and Magus CHAP. XVII Whether the visible Church as visible can bear these styles of the Body of Christ of the Redeemed of God the Spouse of Christ c. Mr. H. saith These things may well be given to the visible Church Those over whom Officers are set to feed them by Doctrine and Discipline must needs be the visible Church But these are the Church Act. 20. 28. Feed the flock not of the Elect onely but of the whole visible Church Take heed to the whole flock of God else if they were set over the Elect onely they might reply Lord we cannot search into thy secrets who are the Elect and invisible Saints onely to feed them where as the current and common sense of the Scripture is taking Redeemed and Sanctified as visible though not really such the stream of the Text runs pleasantly Feed all visibly redeemed Elect and Reprobate So they be redeemed in the judgement of Charity Ans. 1. The Church visible is taken two wayes 1. In the latitude as comprehending all Professors sound as Peter or rotten as Magus all which have a sort of right to the Seals but divers wayes as is said 2. More restricted as a Church so and so visible as the soundest part of real believers comprehending in Corinth onely such as are really justified sanctified c. In the latter â—ense the Church visible and professing is one in the matter all one with the Church invisible and soundly and sincerely professing and Peter is both a real believer and visible and soundly professing believer In the former sense Paul writing to Corinth to Ephesus 1 Cor 1. Eph. 1. 1. Rom. 1. 7. to the Romans calleth all the Church visible there justified or not justified the Church to wit the Church visible In the latter sense onely the so and so visible professors sanctified justified are the onely really soundly professing visible Church and the whole is named from the sounder part In the latter sense Christ is head and Husband of the visible Church consisting of onely real sound visible Professors and that not onely by the influence of politick guidance but also by the influence of saving grace But of this visible Church Mr. H. moves not the question and therefore his Arguments speed the worse 2. The Argument of the same strain is formed by the Arminians so As many as are the really redeemed Church say the Arminians and As many as are the Church of God redeemed in the judgement of Charity saith Mr. H. the Elders were to feed But the Elders were to feed the whole flock Elect and Reprobate real believers and hypocrites But the Proposition is denied and how either the Arminians or Mr. H. prove the Proposition we see not For Redemption to be bought with the blood of God yea to be chosen to life before the foundation of the world which are proper to the invisible Church onely are attributed to the visible Church of Ephesus Eph. 1. 4. Was it Pauls minde that thanks should be given to God because God hath chosen us all and every one of the visible Church here is Universal Predestination of Ephesus before the foundation of the world to be really holy for of that holiness he speaks because from eternity God had in the judgement of charity chosen to life and holiness such as Magus and Iudas and the grievous Wolves in that Church So must Paul say 2 Thess. 2. 13. We are bound to give thanks to God for you all whom we feed all to whom we write real converts or hypocrites that God hath in the judgement of charity chosen you all salvation through sanctification of the Spirit and bilief in the truth 2. The Proposition is false That as many as in the judgement of charity were bought with the blood of God as were to be fed with Doctrine and Discipline and so with Excommunication Then were they to esteem all the grievous Wolves that spared not the flock but preached perverse things Acts 20. 28 29. and all that had in such a manner fallen from their first love and first works yea all the Apostates in the judgement of charity to be bought with the blood of God and eternally chosen to life and saved for the Officers were to feed all these with Exhortations Threatnings Censures Now the latter is unsound But 3. They were all recommended to the care of Pastors as dear bought True but not as if all were dear bought the Text saith not that Mr. H. no doubt sinned with the Arminians in adding that to the Text for a father departing may recommend his family of children and servants to a Steward because saith the father they are dear to me it will not follow that they are all dear to him as children 4. Feed the Redeemed flock not as known to you to be Redeemed or Predestinated to life but as professors among whom are my ransomed ones 5. The Text runs in its stream most muddily not pleasantly if the world and the whole world Ioh. 1. 29. 3. 16. 1 Ioh. 2. 1 2. and the All that Christ died for be the Church of converts in charities judgement behold Mr. H. turns the world all the world all the world for whom Christ died before they were born and had being into visible Saints and when the Lord saith Ephraim is his dear son Jer. 31. and Israel a holy priesthood a chosen generation the currant and pleasant sense must be All and every one in the ten Tribes and all Israel are the Lords dear children and Priests sanctified to offer themselves an holy living sacrifice to God in the judgement each one of another though there be to their knowledge many thousand visible Idolaters Murtherers
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
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
for while as he watches over one he must neglect fourscore of hundreds and above 2. What liberty and power a man hath in one particular congregation as a member he hath the same in all because he is a member every where Then he hath power in choosing the Officers and in maintaining them and these Officers must be sought in casting him out Ans. What liberty and power a man hath jure habitu actu primo by the right as a visible professor in one congregation as a member that same moral right of Saintship taken in a right sense he carries about to all congregations on earth whithersoever he comes as is clear by Letters of Recommendation which I said and its never answered onely declare but give no new right to Church priviledges which our Brethren give to members by which they have right to the seals in other congregations But it follows not what liberty and power a man as a fixed nearer and proper member hath in his own congregation that same liberty and power he hath actu secundo and that he may actually exercise in all congregations for to the actual exercise of it is required the actual knowledge of him and his right and qualification that they with him and he with them may act in a Church-way in other congregations and forreign Churches And also he cannot act with that power in all congregations as in his own not because he hath not the power in habit and actu primo but both he cannot orderly exercise it and without scandal of usurpation until he first evidence he hath such power and also because he cannot physically be in many places at once as a Citizen of London hath power and liberty to do the duties of a Subject of England such as to save the life of a Subject and to apprehend a publick Robber that waftes the countrey in all cities and places in England but its impossible that he can be physically present in all places of England where his help may be useful for the performing of these duties 2. Nor will it follow that he should give hire to any but to his own personal feeders from whom he receiveth the benefit of feeding Gal. 6. 6. 1 Cor. 9. 1 Tim. 5. 17 18. 3. It is also an untoward consequence Therefore be cannot be cast out of one congregation unless the Officers of all others did cast him out for that is physically impossible God will have the Catholick integral Church to purge it self in its parts and it s no more necessary nor convenient that the whole integral Church should or possibly can pass an actual sentence for the casting out of every person than all England can convene in Parliament for the passing sentence upon every English Subject guilty of Felony Murther Sodomy Blasphemy Drunkenness Swearing c. and all guilty of these faults are both Members of either Cities Counties or Shires and also Subjects of the Kingdome of England and the Argument is as strong in the one as in the other even suppose Great-Britain were but one Kingdome Nor 4. Will it follow that a guilty person can require the convening of the whole integral Catholick Church to judge his cause for he can have no moral right but such as all in case of scandal have why he should more decline the Churches judging than their feeding by the Word Now since such a convening of all Officers to judge every scandal is physically unpossible it is not to be thought that Christ hath given a moral liberty to all delinquents without exception to appeal to all the Officers on earth for the infinite wisedome of God gives not moral power to physical impossibilities that are physically destructive to edification Mr. H. If he that is the member of one Congregation be a member of all I cannot see but of necessity it must follow that one particular Congregation must be another Ephesus must be Smyrna and Smyrna must be Thyatira for where there be the same individual members there be the same whole integral body and the ground is undeniable from received Rules Integrum est totum cui partes sunt essentiales Therefore the same members carry the same essence to the whole I assume there be the same individual members of all the particular Congregations For if one particular professor be a member of every particular Congregation then all particular professors must be so and so all of them members of one particular Congregation and so of every one Hence there being the same members of every particular Congregation every particular Congregation is the same and thence it will follow that Ephesus is Smyrna and Smyrna to be Thyatira Hence when Smyrna is destroyed yet Smyrna remains Ans. It s a pity to black paper with such Wind-mills Where there be the same individual members there must be the same individual whole or totum integrale All the individual members of a mans body either similar parts flesh and blood and bones or the Organs eyes ears feet hand and all the rest taken together as united are the whole organical body of man and so all the Congregations on earth taken together are and make up the whole integral Catholick visible Church existing in all the Kingdomes and States of the earth But what follows therefore the hand is the foot where there be the same proper and nearer fixed members the thumb and the little finger of the hand and also the same common and remoter members the same thumb little finger of the whole organical body there is the same individual integral whole so as the one member is affirmed of another the thumb is the little finger and the little finger is the thumb for all the organs are members proper the eyes ears nose of the head the fingers of the hand the toes of the feet and all the rest arms legs belly shoulders and all these same members are common and remote members of the whole body Just as Peter is a fixed and near member of this Congregation and also a common and remoter member of the whole integral Catholick Church And as all the Citizens of London are fixed and near members of London and proper parts thereof and yet common and remote members and Subjects of England Hence by Mr. H. his own Argument Where there be the same individual members thereof necessity must be the same whole integral So I assume saith he But there be the same individual members of all the particular Congregations I assume also Iohn Richard Thomas Citizens of London of York are all in their very individual natures individual Subjects of England Ergo London must be York and York must be London and Iohn Citizen of London must be Richard Citizen of Yoâ—k And contrary Again I assume the same individual thumb and individual little finger and toes and individual eyes and ears are all members of the hand or congregation of fingers of the feet and society of toes
c. and they are also common members of the whole organical body Therefore by Mr. H. his Logick the thumb must be the little finger and when the thumb is cut off the thumb remains Let Mr. H. or any for him answer Mr. H. his Sophism 2. Mr. H. makes an Assumption but could not infer any conclusion nor frame a Syllogism This connexion is never proved There are the same members common remote of every particular Congregation or of all the Congregations on earth therefore every Congregation is the same and Ephesus must be Smyrna Put Mr. H. or any man for him to prove the connexion and they must be silenced These Congregations must be the same and the one must be affirmed of the other which have the same individual persons to be common members to both Nothing more false and so Mr. H. his received Rules vanish For say that all Citizens of York were Citizens of London and Citizens of London were also Citizens of York and they had the same common Laws City-priviledges the same Rules it follows onely they differ not in nature but in number and accidents but no Logick can infer Ergâ— York is London and London is York or that the one is affirmed of the other as Ephesus is said to be Smyrna So nothing follows but onely Ephesus and Smyrna are not Churches different in essence and nature but onely in number which is that which we teach Mr. H. Mr. R. yieldeth that one Church hath not power over another but if one who is a member of one Congregation be a member of all then the members of this Province may send messengers to the Synod of another Province Answ. Mr. H. would do well to prove his deductions for common members as common members send not Commissioners nay nor one Church to another but as God is the God of order so such a Church in an association do send to a larger Church Mr. H. It is folly to seek differences saith Mr. R. between Congregations from a Chuâ—ch covenant which is common to all Congregations It is true saith Mr. H particular Congregations and Church covenants differ not in essence and nature but there is a real difference from this Church in another Church in their specificating and individual formality The rule of old was Genus cum forma constituit speciem Answ. It is great folly to seek differences essential when all Congregations agree in the last specifick difference This Congregation and that Church differ only in accidents except Mr. H. shew us essential and specificating differences between one Christ the head one faith one Baptism one hope of Glory one Lords Supper one Bread in all Churches Eph. 4. 1 2 3 4. 1 Cor. 10. 17. 1 Cor. 12. 13. one power of binding on earth one and the same body Matth. 18. 15 16 17 18. Ioh. 20. 21 22. 1 Cor. 12. 12 13. from the same Christ the same Faith the same Baptism c. in another Congregation and when the Church of the Jews and the Church of the Gentiles differ only as two Sisters Cant. 8. 8. and in regard of age which is a meer accident as Mother and Daughter Isa. 54. 1 2. Isa. 49. 20 21. Cant. 3. 4. It is folly for Mr. H. to trouble us with new Logick such as the specificating formality in Peter for that is no new degree of essence in Peter which was not in man but the same contracted to the individual differences of time place figure c. Let Mr. H. shew a specifick difference between Christ and the seal in this and in that Congregation 2. That Genus cum forma constituit speciem is neither old nor new rule the true rules are Genus differentia constituunt speciem compositum Metaphysicum and materia forma constituunt compositum seâ— corpus Physicum 3. Whereas Mr. H. saith that this and this Congregation and this Church-covenant differ really ut res res and if they differ in accidents these must be either common or proper it 's answered 1. Mr. Cotton and Mr. Hooker are not two new kinds and species of Pastors because officers of divers Congregations and Iohn and Peter members of the same Congregation differ ut res res and so in the Church of Ierusalem there shall be five thousand species and kinds of members five thousand kinds of Church-covenants of Baptisms of Lords Suppers of new species of rights to the Seals in one single Congregation For they differ really ut res res when as they differ only in number and it were good that Mr. H. had expressed to us what be these proper accidents by which Congregations differ among themselves It is true the particular combination gives distinct being to the Classis but it gives not a being distinct in nature and essence but only in individual properties from the being of other Classis Mr. H. How comes it this Church hath power over this person which another Church hath not but from some speciall engagement Ans. It is from no marriage engagement but from providential conveniency the wise Lord seeing it Physically impossible that the whole Catholike Church so numerous can be fed in the same field by the same men therefore he divided them in sundry little flocks over which the shepherds combined have power not as married husbands but as meer servants Mr. H. The peculiar and individual formalities of engagements difference all voluntary covenants should a man say I am a Master of servants therefore thou art my servant servant-covenant is common to all there is only a difference in number and some accidents a people might say to a Pastor of another Congregation The covenant between Pastor and People is common to all and makes no difference but in number and accidents therefore thou art our Pastor that a man should be a general husband to all women and a woman a general wife to all men because marriage-covenant is common seems folly we are content to bear the charge of folly Answ. 1. I am far from charging folly on these godly men but weakness should appear in the Argument If Mr. H had framed an Argument thus if all Covenants of Master and servant of husband and wife agree in essence and nature and differ in number and accidents only then may a Master claim all men on earth to be his servants and then may a husband claim all women on earth to be his married wâ—ves This is most false and not proved by Mr. H. for the just contradiction is true If covenants between Master and Servant between Husband and Wife differ in number then must a Master make a covenant in number different with servants one with this servant and another covenant different in number from that with another or then he can claim neither the one nor the other for his servant because covenants between master and servant are all of the same common nature nor because Abraham
26 27. Rom. 10. 9. 2. If this be a Gospel ordinance give us Scripture for it 3. Dissolved members are never loosed from Church-warning comforting rebuking otherwise they were not to gaine their brethren 4. Christ by no hint or shadow layes the duty of gaining a brother upon our membership with single Congregations a thing of order and providential necessity but upon brotherhood Mat. 11. If thy brother trespass against thee c. Now he is as near my brother who is of another Congregation or a dissolved member as he who is my Congregational Brother 5. The inclosed gainable trespassing bretheren within the pinfold of a single Congregation seem to make onely the Congregation the visible Kingdom of Christ the Scripture teaching Nations the Kindreds and Kingdoms of the world to be his Rev 11. 15. Rev. 2. 1 2 3. Ps. 22. 27 28. Ps. 72. 3 4 5 6. Ps. 2 8 9. Isa. 60. 1 2 3 c. It is true Christ exerciseth his Ministerial power as King in Congregations yea and in Synods also saith Mr. Cotton 2. The oneness of his visible body is larger then a Congregation 1 Cor. 10. 17. 1 Cor 12. 12 13 c. Mr. H. That a Minister swear an oath of fidelity saith Mr. R. to the flock a Father a Master to discharge duties to Children and Servants is lawful but to tye the essence of a Minister Father Master to this oath so that he is no Minister before he thus swear is to lay bâ—nds where Christ hath laid none and will-worship Ans. The instance of a Father because it results upon a rule of nature without any free consent required is not to the purpose the other two cuts the throat of Mr. Râ— cause can any charge another to be his servant without mutual engagement that which makes a man a Pastor to this people is the free choice of the people we do not make the swearing to do our duty to be our covenant a witness ties himself by oath to tell the truth in a Court here is no covenant between man and man at all Those are to be distinguished 1. An agreement of persons to combine and associate 2. The doing of these duties 3. The swearing they will do them the first is the form of the Corproation the other two may be done after they be combined Ans. 1. The instance brought by me is as well of a moral father as a natural father and his either agreeing by promise or oath to the people makes him not a Pastor a Pastor to them is another thing nor doth the election of the people make a Pastor the ordination of the Elders by prayer makes him a Pastor Act. 6. 6. 1 Tim. 5. 22. 2 Tim. 2. 2. 2. The being a Pastor to the people doth not make a Pastor for it is but actus secundus the exercise of his calling not the essence of the Minister 3. The man doth tender the Lords Supper which is a specifick and proper act of a Pastor and that warrantably to these who are of another Congregation and never chused him for their Pastor 2. The other two hurt not the truth I desire not to plead mine own cause a man is made a servant to a master by mutual agreement true Ergo a Minister is made an Embassador Pastor and Servant of Christ by the election of the people it follows not for were he a servant in relation to the people onely this were something but the peoples chusing of him hath not any influence at all in the essence of a Pastor 3. My Argument proves that swearing as it includes a free agreement to the duties of a Father Moral or Officer or Master or Pastor doth not make the man a Father a Master a Pastor especially when the man is Father servant of Christ and Pastor habitu and actu primo to all the Churches on earth before he agree to be Father and Pastor to this Congregation as I thus illustrate a free City appoint four men fearing God to be Rulers or Bailiffes to them the City divides it self into four quarters the first quarter agreeth with such a man to rule them The next quarter agreeth with the second to rule and so do the rest Now no man can say this first quarter made the man a Magistrate for the whole City made all the four of private men to be publick Magistrates and quarters by agreement did only appropriate their labours to them So Titio covenants with a Mason with a Gardener to build him a House and plant him a Vineyard yet this agreement makes neither the one a Mason nor the other a Gardener for they were such before nor doth the sick mans chusing of such a Physician to cure him make the man a Physician Any man knows that the people call and chuse Epaphroditus not that they may make him a gracious and an able Minister but because they discerned him to be such therefore they chused him 4. A Witness who swears to tell the truth engageth covenant-wise to tell the truth though the engagement be put upon him by the command of the Judge Mr. H. Neither the incestuous Corinthian 2 Cor. 2. 73 74. saith Mr. R. nor these 3000. Act. 2. nor Samaria nor any planted Churches of Ephesus Acts 19. of Corinth Acts 18. Berea Philippi Thessalonica Rome give any hint of a Church-covenant Ans. The Churches forgiving and confirming of their love to the incestuous Corinthian was a receiving of him of new to covenant had his profession at large made him a member he had been a member whether the Church received him or not or had baptism made him a member that remaining he should have been a member a disfranchised man is so received by Covenant anew to City-priviledges Ans. 1. Nothing is answered to these celebrious Samplar-Churches planted without this new covenant 2. One excommunicate for a particular scandal as the incestuous Corinthian was retaining some profession retaineth some membership and is onely deprived of Church-honour and of some Ordinances 3. But of Baptism before 4. The forgiving of that man may say somewhat to the restoring of him to the priviledges of the Covenant of Grace but nothing of a Church-covenant 5. The civil Corporations way of re-admitting disfranchised members is no binding Rule to the Church of God Mr. H. There is no word of Church-covenant in these places Acts 2. it follows not Ergo it is not in the word Ans. The consequence is not valid from particular Negatives but if there be no Covenant in any place where mention is made of planting of Churches it holds well Heb. 7. 14. Moses who in his writings speaks of all sorts of Priests spake nothing concerning Priesthood in the Tribe of Iudah Ergo there is no Priest of that Tribe And there is no hint in Scripture where the sacrifice of Christ is spoken of that there is any ungodly sacrifice Ergo say our Divines the sacrifice of the Mass
Pastor may have a calling from the Church before he be elected by a Congregation and so an Individuum vagum a Pastor of all people and yet of no particular people But if all the Congregations are all the members that all the vâ—sible Church hath then he that is not a member of a particular Congregation is no member of a visible Church for that which comes not within the number of members is no member but all particular Congregations are all the members that a visible Church hath Ans. That he must be a member of a visible Church before he be the Pastor of a single flock is clear 1. He must be baptized into one body visible whether of Jews or Gentiles 1 Cor. 12. 13. for an unbaptized man cannot be a Minister 2. The qualifications of an Elder or Watchman 1 Tim. 3. 1 2 3 4. 2 Tim. 2. 2. Tit. 1. 6 7 8. And that he be in covenant with God and visibly holy and thâ—â— he as well as the Deacons 1 Tim. 3. 10. may be proved to be such as agree to learned and godly members who are broken off from membership for no scandal but through persecution and pestilence then it cannot be a paradox if some that are no members of a single Congregation and so visible professors known to be faithful and able to teach others as 2 Tim. 2. 2. and so in covenant visibly as the visible Israel of God and as Gods covenanted Nation and Kingdom Isa. 19. 16 17 25. Rev. 11. 15. Psal. 2. 8 9. Psal. 22. 27. and members of the visibly covenanted people and Church of God be called to be Pastors and Elders except it be said that publick suffering for Christ and affliction only and not sin make men learned and holy uncapable to be Elders 2. That a Pastor is made a Pastor by ordination 1 Tim. 3. 22. 2 Tim. 2. 2. Tit. 1. 5 6 7. Acts 6 6. by such as Timothy Titus Apostles and Elders is clear in Scripture and not one word in Scripture saith that unofficed men laid hands upon any to make them Elders Nor will it ever follow that a Pastor may be ordained and called a Pastor or an individuum vâ—gum and appointed over no certain flock except that Mr. H. prove that we now when Apostles are ceased do separate the ordination of officers by the Presbytery from the election of the people and that the presbytery may do as the prelates ordain a man to be a pastor every where when as no certain flock calls him which we teach not for ordination only makes a pastor sola ordinatio but that ordination is not solitary and it 's alone but inseparably joined with an inviting and chusing and consenting people But that consent and choice doth not formally constitute a man an officer but only appropriate his labours to this consenting people Mr. H. argues here just as the Papists do If we be justified sola fide by faith only and not by works ergo we are justified by such a faith as is void of all works and so by a dead faith we deny the consequence the man seeth with the eyes only ergo he sees with the eyes plucked out of the head The like Paradox M. H. imputes to me if only ordination formally make a Minister ergo ordination now where Apostles are not though separated from election of a certain flock makes a lawful Minister in a setled Church-state it follows not indeed in some cases as hereafter I shall clear only ordination of Officers makes a lawful Minister Nor is it here as Mr. H. imagines in the case of marriage for marriage-covenant makes both a man a husband and a husband to this woman only and to no other but election of the people makes not a man a Minister but only appropriates his Ministerial labours to this flock fixedly 3. Not is that any thing but a fansied contradiction he that is not a member inchurched and married to one only particular Congregation for so is Mr. H. his sense he is not a member of the Catholick visible Church For Presbyterian members are so neither members one way nor another 1. Apostles and members dissolved are not fixed members of a single Congregation and yet members they must be of the visible Church Catholick sure it is no Paradox that the Apostles are such members for they had right to all the seals in all Congregations Ergo they must by this reason be members and no members the like may be said of godly professors so journers of these baptized by Iohn Baptist Matth. 3. by Peter Act. 10. by Paul Act. 16. For if we say that professors are only members of a particular Congregation then we confine a Brother to be gained only to one Congregation let all the rest perish they are not my brethren 2. To deny men to be members of the Catholick visible Church is to confine all the Church-blessings and Church-prayers Church-comforts Church-faith in Church-hearing Church-partaking of seals to the one only Congregation whereof I am a member for in all other Congregations whereof I am no member there is no assembly-glory nor no assembly comfort promised Isa. 4 5 6. no assembly oâ— Church-protection and Church-leading from a cloud by day and the shining of a flaming fire by night no joy in the publick sanctuary Ps. 84. 1 2 3. Ps 42. 1 2 3 4. Isa. 2. 2 3. no comfort in a Church-way through â—ion in which the fool shall not erre Isa. 35. 89. no more comfort to me who am not a member of that flock then to the Heathen and the Eunuch for I have no more a place there then the Heathen contrary to Isa. 56. 4 5 6. nor have I Interest in Church-holiness Zach. 14. 20 21. and the sanctuary beauty Ps. 27. 4. Ps. 23. 6. which the Angels desire to learn by the Church Eph. 3. 10. 1 Pet. 1. 12. 1 Cor. 11. 10. more then if I were excommunicate by Mr. H. his way 3. Consider if this be not a Judaizing and a confining of all these spiritual priviledges and glorious Church-comforts Worship and Church prayer once confined to Bithel to the Temple 1 Kings 28. 29 44. Dan. 6. 10. which Christ hath made common and excepts of in all places Ioh 4 21. 1 Tim. 2. 8. Rev. 1. 10. to one single Congregation whereof I am a member 4. It s against the nature of the seals that is our union by spiritual ingraffing into one body 1 Cor. 12. 13. and we all eat one bread 1 Cor. 10. 17. our communion in love with all the Saints is here sealed and the broken bread seals the body of Christ broken not for one man and for onely one single Congregation but it seals Christs love to the Redeemed world Ioh. 3. 16. 1 Ioh. 2. 2. to the whole redeemed saved sanctified Church Eph. 5. 23 26 27. Ioh. 10. 11. 11. 51 52. for the Catholick Bride not a limb a single Congregation is
the complete object of Christs intent 2. The complete and adequate matter of his work and soul-travel on his incarnation dying rising ascending interceding giving of the holy Spirit Luke 19. 10. 2. 10. 1 Ioh. 2. 2. 1 Tim. 1. 15. Rev. 1. 5 6. Heb. 7. 25. Ioh. 16. 7. Isa. 53. 11. 3. The onely complete recipient and principal subject of all the gracious and saving actings of Christ of Church-callings of the Promises Covenant preached 5. By this the congregational body may say I have no need of thee Obj. Yea I have materially need of thee for counsel rebuke Ans. But is Body-need Organ-need and Church-need that Paul speaks of 1 Cor. 12. 26. Peters body hath no Organ-need of Pauls feet to walk for he hath two feet of his own but he may have physical need of another kinde So the Congregation hath need of Heathens to rebuke them but this is no Church-need 6. Paul 1 Cor. 12. would have no schism in the body but would have the Churches to have the same Church-care one of another and not to be divided in one Faith one Baptism one Church-head one Church-Gospel c. which must be if I be not a member of all congregations 7. We are to suffer one with another rejoyce one with another but no Church-feeling is required of me if I and those of another congregation be not of the same visible body by vertue of the fellow-feeling between the members the Apostle cannot speak of a natural compassion for humanity will teach Christians to mourn at the destruction of Heathens but they are not for that of the same body of Christ with us But as all these prove that there is a visible body of mâ—â—y congregations and so that there is a Catholick integral visible body So we thus argue If the Church-actings and sufferings and rejoycing condition of those of associated Churches be visible and audible to us no less than the Church-actings and sufferings and rejoycing condition of the single congregation whereof I am a member then must the one be a visible Body and Church as well as the other But the latter is true The Proposition is clear for if the properties and accidents be visible the subject is visible because this is the formal reason why a congregation is visible for we see not the spirits and faith in the hearts of the single congregation but we see their profession in single persons and their meetings in one place for hearing praying praising and partaking of the seals Now all these we see in three or four or six meetings or conventions of the Churches associated which shall but make one numerous congregation of ten thousand as the dissenting Brethren said of the Church of Ierusalem and we see them severally meet as we see the Church of our own single congregation As for their poverty sickness imprisonment and the sufferings of these of the same congregation of which we are members we see not these in Church meetings but in single members and these must be visible in many congregations as the famine in Iudea for which Paul made a collection as well as in one From all this its clear that it is false which Mr. H. saith That all particular Churches are all the members that the Church visible hath For Apostles godly sojourners dissolved members are not members of congregations not are they congregations themselves and yet they are members of the visible integral Catholick Church CHAP. XXVI Other Arguments against the Church-Covenant are vindicated Mr. H. Mr. R. plainly affirms That when one enters a member of such a Congregation under the Ministery of A. B. he cometh under a new relative state by an implicitâ— or virtual covenant pag. 95. which is cross to that which was affirmed pag. 92. Ans. Mr. H. cites not my words to the full I deny not but he that enters a fixt member of a congregation comes under a new relative state of a virtual covenant and so does he that enters a member of a Christian Army of a Family of a Society in a Ship But the state of the question is not touched for the state of the question is not Whether this new Covenant make the adjoyner a member of the visible Church where as he was no visible member before that is whether a born Englishman by being made a citizen of London was made an Englishman and a born Subject of England whereas he was not a born Subject before 2. Whether doth this New-covenant give him right and claim to Church-ordinances and seals of the Covenant of grace so as without it the man hath no right at all to Ordinances Sure it s a great sin to lay more weight on either the Temple or the Ark than God hath laid on them But this Covenant so used is a fancy Mr. H. A Church newly erected becomes a sister-Church with others yet she needs not a new Covenant saith Mr. R. to accomplish it Ans. No certain our Covenant once entred all the relations that depend thereupon are included in the first Covenant A woman once being married all duties to the husbands kindred results from the Marriage-covenant there is no need of a new Covenant Ans. Yea but a Church newly erected becomes as really a part of a Synodical body that is really obliged to engage for association saith Mr. H. and it s both lawful and useful as a person becomes a member of the single congregation And officers are no less married to Synodical duties by the light of nature and right reason saith the same Mr. H. than single persons are married to congregational duties therefore a covenant is as necessary in the one as in the other magis minus non variant speciem if there be a marriage here officers are more married to the associated Churches in general as to the complete correlate than to the single and inadequate correlate the bit of a single congregation 2. A man born in the Covenant of grace and baptized is engaged in all duties Mr. H. The Apologie said It s not the Rule of the Word touching Man and Wife Magistrate and Subject that makes people in such a state but the Covenant thus stands unanswered by Mr. R. Ans. This is for me but he being born in the Gospel-covenant and baptized to all Churches he is a son a married member to all congregations 2. Mr. R. constantly denied the naked comparison as blasphemous and Popish the Church is Spouse to no sinful man Pope or any other Enaristus The Councel of Carthage of Sardis of Antioch so judge That the Bishop is the Husband the Church his Wife Innocentius the III. As Almighty God hath left the Marriage-covenant to be dissolved by his own judgement onely so let not the Bishop leave his Church But Calvin and Luther say The Lord is the Husband of the Church So Bullinger Musculus Gualther 2. It makes communion between the Pastor and those of
congregation Yea I adde A member of the visible Church whereas he was no better then a heathen before and the Churches of New England say with me Though Mr. H. say That never one of them said any such thing And sure this is one Church-covenant by which persons are made fixed members of a congregation Ergo they are by this covenant made members of the visible Church whereas they were as pagans before But there is another Church-covenant by which pastor and people are married and every member so married as they cannot act as Church-members without their own congregation and he cannot act as a pastor toward any but toward his own flock Hence a new Quaere Whether there be two different Church-covenants 3. It s without question that the family of Abraham was Gods covenanted people before circumcision was instituted Gen. 17. nor is there any ground for a formal Church-covenanting among themselves And it speaks against all Scripture to say there was a Church covenant in Egypt and in the Wilderness Exod. 19. 1 5. for they were not made Church-members for members they were before by these covenantings with God And this is Mr. H. his own consequence They are members before they chose their Pastors Ergo. So I retort Mr. H. If this covenant difference the visible Church from the invisible as the formal cause then there have been no visible Churches since the Apostles times till now Now the Churches saith Mr. H. in England Holland c. have the implicit covenant at their practice evidenceth Ans. Yet it must fâ—…ow since presbyterian Churches believe and practice juridical power without the bonds of a single Independent Church in divers associate Congregations 2. And do not contend for but are against really supposed Saints as only constituent members of the visible Church and in the causes internal and external And 3. are so contradictorious to Independency there have been no Church according to the rule of the word since the Apostles dayes 2. If an implicit covenant suffice we shall find popish Churches to have much of that Mr. H. Though many unwarrantable wayet convey this covenant yet it self may be warrantable Ans. If by ways Mr. R. mean as he doth wayes inseparable causes pillars means and undeniable consequences the covenant must be the more unhappy as the unlawful wayes of the Mass the lifting up of the bready God and Idolatrous Ceremonies inseparably conveying it render it unlucky Mr. H. It is a dream to say that when the Apostles came to plant Churches that private men not the Apostles converted them Where is the man of ours that will affirm that all All are converted by private Christians Ans. The reply auswers not a whit to the Charge of Mr. R. now when the Apostles are not 2. The Apostles by our Brethrens way are not Pastors so much as extraordinary nor publick men for extraordinariness destroys not the nature of Pastors and to our Brethren Pastor and flock are relatives but the heathen are no fed stock nor these who now teach the Gospel to the heathen Apostles nor Pastors 3. These who teach that now Apostles ceasing Pastors as Pastors convert none according to the revealed command of Christ but pre suppose all are converted before they be admitted members they convert not as Pastors Ergo they must convert them as no Pastors Ergo they convert them as private men except there be a middle preacher between a preaching officer and a private man but this every where is taught by our brethren now this middle uncalled man must be the ordinary converser of all 2. Mr. H. teacheth that the Church homogeneal in ordinary now when there are no Apostles is before Baptism and Ministry now this Church is all the visible sovieties of confederate converts on earth Let Mr. H. tell us who converted them not Pastors for they are a framed Church in esse and operari the Fathers and sole Creators of all Officers Mr. H. It is unwarrantable to say Pastors now convert not Indians and Heathens saith Mr R. It is warrantable enough saith M. H. Answ. Enough is a feast Converters of Heathen now are either Apostles Evangelists or Ordinary Officers and Pastors or of some middle new Officers this latter cannot without Scripture be said not the former for they want the gift of tongues and miracles nor are they ordinary Pastors For Pastor and flock saith Mr. H. Shepherd called and Church chusing Husband and Wife are Relatives But Indians are no chusing Church Mr. H. Men must be satisfied in conscience of the conversion one of another saith Mr. R. Ans. To reasonable charity they should saith Mr. H. and no doubt it was in Ananias Saphira Ans. But their long conversing together for this satisfaction Mr. H. bringeth down to two poor experienced Witnesses Magus and Iudas for every one must witness of another and that witnesses were called and judicially deponed that all the 3000. Act. 2. and all Iudea and all round about who were baptized Matth. 3. 3 4. Mark 1. 5. Luk. 4. 21. were real converts who can believe except you believe for so saith Mr. H. Mr. H. What is all this to overthrow the covenant Ans. Very much for it destroyes the Ministry for though some private Christians may convert some yet no man can shew me by our brethrens way that pastors now do convert any at all contrary to Mat. 28. 19 20 Rom. 10. 14 15. Eph. 4. 11 12 13. 1 Cor. 3. 5. 2 Cor. 5. 20. Act. 26. 16 17 18. or if they convert any they do it not as pastors M. H. They which have no Church-power can put forth no Church power but such as Churches to other Churches Ans. The proposition is weak they put forth an act of love of counsel of approbation of conjunction as well as power Mr. R. grants one single Congregation to have no power over another many Churches sent to Parliament to declare their judgement may approve of their determinations if holy if not may confute them yet they have no Church-power over the Parliament Ans. 1. My argument is mistaken many Churches suppose mine have not power by this way to receive in one Church nor Iames Cephas and Iohn power to receive authoritatively Paul as they do say Calvin Pelicanus Pareus Piscator Diodati Beza yea Ierom also before them Mr. H. If Mr. R. constâ—ue a token of consent consensionis to be a Symbole of authority it is beyond my understanding Ans. Mr. R. never understands private consent or private counsel such as one private man or woman may give to another private person of their own or of another congregation to be publick authority but I acknowledge a publick authoritative and Aopstolick consent to be in Iames Cephas Iohn and their meaning was Brother Paul our counsel as Brethren is and our consent you be a Preacher but we have no Apostolick authority from the Lord to own you as an Apostle
an organical body the adjuncts thereof for the members and organs of an organical body are the integral parts and so in a physical consideration the essential parts of the whole integral are not adjuncts by any Logick I know and if you take away the integral parts wholly you destroy the integral whole but if you remove the adjuncts or accidents you destroy not the subject 2. What Logick is this to make the Fathers Apostles and Pastors who beget and the Ministers by whom we believe and visibly believe Rom. 10. 14 15. Eph. 4. 11 12. 1 Cor. 3. 5. the separable adjuncts of begotten children This is strange Logick Whiteness begot Snow And this is as strange that this Church of believers is the cause and the officers the effect that is the adjunct is the cause and the children the Church of believers or the subject is the effect and the effect begets the cause and is before the cause and the fruit hath being before the tree and the children before the father for if we speak of a constant Rule as now we must do when Apostles are removed if the Church of believers be a visible Church having the Keyes and using them even to admit officers and to excommunicate them they 1. Dispense censures and govern who have no call to carry on censures and government by preaching the Word or exhorting and praying for there are no officers as yet c. If these be visible believers who are their fathers who begat them for there are no officers yet to beget them 3. Who begot them by the preaching of the Word and if they were heathens and are now converted who either did convert them or baptize them for there are no officers as yet Did every one baptize another or did unbaptized members baptize their own Ministers who are yet unbaptized and this argument must be strongly retorted The officers cannot be the effect of this Church for they are the onely causes of the very materials of this Church for officers must convert gather a flock to God and baptize them if it be true that faith comes in the Lords ordinary and instituted way by hearing of sent Pastors Rom. 10. 14. Mr. H. The Church saith Mr. R. is the candlestick not simply without candles and lamps the Church Ministerial is the candlesticks and the Ministers the shining torches and candles It s cross to all mens apprehensions saith Mr. H. that the candlestick should be no longer a candlestick than the candle is in it They are bought and sold for candlesticks Is not a subject a subject though the adjunct be not there What kinde of Logick is this Ans. It s indeed unknown Logick that officers the fathers should be adjuncts and the Church of believers begotten by them as is said the children should be the subject 2. Mr. H. will have a figurative speech against all Logick and Grammar to be a proper speech and the candlestick Rev. 1. 20. to be like the candlesticks of brass or other metal or wood which are bought or sold. So when it s said Christ walketh in the midst of the golden candlesticks the sense must be Christ walkesh in the midst of Churohes destitute of Angels and Officers Whereas he hath promised his presence to the officers Matth. 28. 20. especially Lâ—â— I am with you and by this Christ must promise his presence to blinde candlesticks and to Churches wanting officers and Angels Then the meaning of this Rev. 2. 5. I will remove the candlestick must be O Ephesus I will remove believers and that homogeneal body of Saints as destitute of Angels Never man dreamed of any such sense as this since the world was But the true sense is I will remove a shining Ministery and the Ordinances and the eight of the pâ—…ed Gospel and the Word of the Kingdom as Zech. 9. 8. Three shepherds also I cut off in one moneth Then said I I will not feed you Amos 8. 12. They shall seek the word of the Lord and shall not finde it Mat. 21. 43. The kingdom of God shall be taken from you Acts 13. 46 47. Let Mr. H. shew how the Church without the Minister is called the golden candlestick And where the Church of believers without the stars and torches is called The light of the world Godly and found Interpreters Pareus Pignetus Marlorat Piscater Diâ—â—ati English Divines The Church are candlesticks because they bear saith Pareus the torch of heavenly Doctrine So Pignetus Marlorat Piscator Mr. H. A Corporation of Aldermen before they choose a Major is a free Corporation Ergo the Church of believers is a visible Church before it have officers A man cannot be a husband before he have a wife yet he may be a man wooing woman before he can make her his wise Ans. 1. The comparison is most unlike For 1. A Corporation of Aldermen is a Corporation of free Citizens and Magistrates such as Aldermen are though they yet want a Magistrate supreme or a Major The Church void of all officers 〈◊〉 not a body capable of governing in a formal way 2. Say they want Aldermen they had by nature an intrinsacal power to choose to themselves private men to be their Rulers whereas before they were no Rulers But the making and laying on of hands upon men to make them Elders agrees not to believers because visible believers by the Law of Nature but by a positive Law of God is given to a certain number of Presbyters or Elders 1 Tim 4. 14. as is above proved 3. Say that fourty Pagans not baptized were made by the travels of some private Christian man or woman visible Saints fourty unbaptized could not make unbaptized Pagâ—… their Rulers and Pastors as they could make some of their members their Civil Magistrates 4. That Corporation doeâ— he get and create their Rulers and their Rulers who are posteriour to them did not beget them and make them free Citizenâ— But officers â—â—cording to the fixed Rule of the Gospel now when Apostles cease to be are the onely fathers who baget visible professor Mr. H. If the Church â—â—net a Church without officers then as often as the officers die the Church diâ—… also 2. When the Church for gross heresias rejecteth the officers the Church must destroy her self while she laboureth her own preservation Doth a Corporation when they put out a wicked Magistrate out of his place therefore destroy their own Liberties and nullifie their Corporation Such Arguments may seem â—nâ—ugh to cast a cause and yet Mr. R. by them can turn all aside Ans. It s unfit that a man should so reflect upon his Brethren when there is so little strength 1. The Pastors being the husband and the Church the wife sure if the wife destroy the husband to save her self she destroys her own wife ship while she labours the preservation of her self as a woman and if the Church destroy all the heretical officers is there any
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-communion Ans. If this communion be removed there is no communion of the Church which being many members is one body 1 Cor. 10. 16 17. 12. 12 13. And what reason but a Church and the only instituted visible Church in the new Testament as the book of Discipline of N. E. makes it should be a complete Church in being and operation and partake of all Church-communion though it want the officers which are to Mr. H. but poor harmless separable adjuncts page 92. and this is somewhat for the cause M. H. We have done now with the first Quere and made it clear That this Church is before all Officers and may be without them Ans. So Mr. H. hath done and made it as clear as midnight darkness with whole two Arguments the one whereof is a poor Grammatication and scarce that and the other a begging of the question that there is a ruling Church before and without officers which may make and unmake officers CHAP. II. Of the Nature and Being of a Presbyterial Church Mr. H. The qualification of the Church as totum essentiale in the order and 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
he called it a Church and this Church page 94. but we ask the question whether the word Church Mat. 18. 17. Tell the Church 1 Cor. 1. 2. Unto the Church of God which is at Corinth And 2 Cor. 1. 1. 1 Thes. 1. 1. 2 Tim. 2. 15. be this congregational Church without the separable adjuncts of officers and the truth is the place Matth. 18. The principal copy of the Independent Church can mean no Church according to our brethrens way for no reason can say that the Keys of the Kingdom of Heaven Matth. 16 19. and the power of binding and loosing Matth. 18. 17 18. are given to the separable adjuncts of the Church but such are the officers saith Mr. H. page 92. and to such as are no essential parts of the instituted Church and of the only visible Church of the New Testament But M. H. makes it clear as he sayes that the Congregational Church is before the Officers and may be and is without them therefore officers can be no essential parts of the Church of the New Testament And so this Church void of Officers must be to our brethren the first and principal subject of all Government Rule Keyes Officers and what not Mr. H. being to evert Presbyterial Government he begins at the Pillars The Presbyterian Church consists of three Pillars 1. There must be several congregations made entire of such members to make up an integral body of Rulers and Ruled Ans. There is a crack in this Pillar it is not essential to a Presbyterian Church that all the congregation be entire and formed Churches having their own Officers distinct from the offices of others we cannot determine that Matthias had a determinate flock to which onely he was a fixed Pastor and Peter another and Iohn a third we rather judge the whole twelve fed in common sometimes in one congregation in this house dayly and sometimes in another but all the huge thousands could not feed in one house otherwise many congregations framed and fixed or not framed and fixed are all under one Presbytery as the Learned and Reverend Assembly at Westminster teacheth If the Pillars be dreams the house that M. H. storms is also a dream To the second Pillar we shall speak hereafter if the Lord will 3. These Churches send Rulers by way of delegation to whom they submit Ans. This also is a faulty Pillar 1. They so send as they may be present to hear dispute dissent to what is amiss nor are the Pastors delegates 2. They submit to them not simply But first reserving judgement of discretion Secondly and with liberty to appeal 3. The whole Elders of six congregations in a City may all meet in one common Presbytery without any delegation and that is a Presbyterial Church as is the meeting of a Congregational Eldership Mr. H. To their power of Iurisdiction the Churches must submit but it ariseth from a power of order or office to preach Ans. Well said then cannot they exercise the highest acts of jurisdiction to excommunicate all the Elders as Mr. H. saith page 92. they do for the people hath no power of order or official power to preach the Gospel and administer the Seals page 92. and yet Mr. H. saith they may communicate all their officers Mr. H. There is a Iurisdiction official that issues onely from the office this the officers have Answ. This Lenitive is a Corrosive Here is the matter the people have jurisdiction and do excommunicate but not by an official jurisdiction but by another power So a Midwife baptizeth in the Roman Church but not by a power of Order as a Priest but its valid An Usurper judgeth but not by a power derived from the Royall Power of the Soveraigne Ruler 2. By what Scripture can any power of the Keyes given by Christ onely to the Church of believers be given to separable adjuncts of the Church Mr. H. None is a steward unless appointed over the Family by Christ 1 Cor. 12. 27 28. Hence Papists and Prelats erre officers and offices are coronation-mercies and proceed from Christs ascension Eph. 4. 11 12. 2. They are means of worship instituted by him 3. He onely can blesse them Answ. 1. None are stewards to put in and put out stewards and excommunicate them but such as are appointed of God But believers without officers are no stewards at all 2. Censuring and excommunicating is an authoritative way of edifying 2 Cor. 10. 8. 1 Cor. 5. 4 5. 1 Thess. 3. 14. shew in all the Word where believers and private Christians are to edifie and build up in the faith their Pastors and that in an authoritative way The people so must 2. Be coronation-mercies and gifts given of Christ ascending to heaven for the perfecting of the Pastors and the work of the Ministery to gather in Apostles Evangelists Pastors to Christ. Whereas the Text saith the contrary That Pastors were given to gather in the people and the people or unofficed Brethren were not given to gather in Apostles 3. If Excommunication be a Worship administred by the Brethren upon Pastors then must a promise be made to unofficed Brethren who excommunicate Behold I send you as Matth. 10. 16. This we reade not Mr. H. He that is called and appointed an officer according to God and the Rules of the Gospel as he needs no other power but that of his office to authorize him to execute it So there is no power by rule or right that can hinder him in the due execution thereof Ans. This is a ground against both Episcopacy and Presbytery Presbyters may preach in other congregations than their own if they be officers over it as Bishops may in many congregations 2. The Pastor if called of God may do his office without horrowing a power from the Pastor of pastors to do it but he must preach hic nunc in an orderly way upon a day and time of the day appointed by the Church 3. He hath an office to preach and administer the seales any where yet must he have the call by desire consent or some other way before he can do it in another congregation 4. Nor can he rule or administer censures as his alone extra collegium without the authoritative concurrence of the Elders and tacit consent of the people though he be an appointed officer of Christ. So this ground is weak Other weak grounds we shall consider after CHAP. III. The Arguments of Mr. H. against the Presbyterian Churches are removed as weak MR. H. Arg. 1. If the Churches combined have no more power than they had before they were combined they can exercise no more Iurisdiction than before and therefore have no Presbyterian power are no Presbyterian Churches But they have no more power after their combination than before Ergo. The Assumption where the doubt onely lies is made out thus They who have no more office and officers than they had before they have no more
jurisdiction as in the first ground power of jurisdiction flows from power of office But they have no more officers for each send their own therefore they have no more power Ans. Mr. H. says The doubt is onely in the assumption and takes the proposition for undeniable The major is false for by this argument two single congregations each a hundred in number lying so near as they may most conveniently meet cannot lawfully unite in one Church for the better attaining the end of Christ which is edification for say they be the same number of offices and officers then they can exercise no more power of jurisdiction after the combination over two hundred than each of them did over one hundred But the Conclusion is absurd Yea this Argument destroys the Synod Acts 15. for suppose the number of offices and officers to be equal in the Synod after the Synodical combination and in the Church of either Antioch onely or Ierusalem onely before the combination which is a facile and ordinary supposition then they can exercise no more Synodical power it matters not what be the kinde whether of power of jurisdiction or not after the combination of these Churches than before and so the judgement of a Synod should be no more than the judgement of a Congregation But the consequence is absurd Let Mr. H. see to it and deal with Mr. Cotton to answer him 2. To the Proposition If the Churches combined have no more power extensively feeding a larger number after the combination than before then they can exercise no more jurisdiction no more by way of extension it is false for their united power is extended to a larger number now then the divided power was before to each single flock If the Churches combined have more power intensively of the same species and nature after the combination than before then they can exercise no more jurisdiction intensively than before It s true it is the same power of Christ the same valid Excommunication the same binding and loosing as to the specifick nature of binding and loosing that is exercised by five Churches in a City and exercised by ten Churches about We multiply not species to make all congregations to differ in nature and specie as Mr. H. doth against Logick whereas they have the same essentials Christ the Head the same Ordinances Seals the same Faith but then it shall never follow Therefore they have no Presbyterian power over many Churches and therefore they are not distinct Presbyterian Churches in local distinction magis minus non variant specious Nor are Presbyterian and Provincial and National Churches different in nature but onely in extent of Jurisdiction 3. It s a wide mistake That a Presbyterian Church hath its formal essence from a voluntary actual combination in such bounds or such a circuit more or less that is not a Pillar of Presbyterian Churches for their near association by dwelling where they may edifie or scandalize one another gives them right to be an associated Church not simply habitation but the habitation of such and such professors in covenant with God baptized and giving themselves up in profession to Christ as disciples before there be a formal consent they are obliged to associate yea nor doth that voluntary combination make a Presbyterial Church Mr. H. Arg. 2. If the Presbyterian Ministers have Iurisdiction then over all the Churches of the combination or onely â—ver some not over some onely for that is against the definition of a Presbyterian Church Therefore they must have Iurisdiction over all the Churches ten or sixteen If they have Iurisdiction over all these then they are Officers Pastors Teachers Ruling-Elders in office to them all for there must be an office and so officer before Iurisdiction and there is no Iurisdiction exercised but by an officer To say they are Pastors of them all is to make a road and ready way for Pluralities Non-Residencies Ans. Mr. H. gives us as also the Dissenting Brethren in the Assembly at Westminster did in stead of Scripâ—ure a number of supposed incongruities which with equal weight fall upon their own way as upon ours For suppose that the twelve Apostles Act. 2. 4. 6. for divers years were Pastors to the many thousands that made up divers eight or ten congregations who daily convened from house to house Act. 4. 46. 5. 42. in Ierusalem and that all the twelve feed all the ten congregations in common Matthias not being a fixed Pastor to this congregation more than to this nor Peter a fixed Pastor to this flock rather than to this which is a thing most ordinary in great Cities where there be 12 Flocks and 24 Pastors and variety of gifts by interchange proves more edifying All the Pastors have jurisdiction yea and Pastoral charge over every one of the twelve Then 2. must they be Pastors and Teachers to every one of the twelve and because all the 24 cannot every one of them be residents and dwellers in all and every congregation of the ten or twelve Churches in Ierusalem that is physically impossible here shall be Pluralities and Non-residents and that which our Brethren call Diocesan Prelates here 2. That the Presbyterial preachers be pastors and teachers habitu and actu primo and in common to all the Churches of the combination in acts of common concernment though they be not actu secundo actual labourers proper and fixed pastors residents and dwellers in every congregation for that was physically impossible to the Elders of Ierusalem to all and every congregation is not absurd but necessary and the charge of Pluralities and Prelatical Non-residents follows by no Logick except you call the twelve Apostles who preached fixedly at Ierusalem some years Non-residents because that they could not every one of them dwell in every family of so many thousands at once In which sense multitudes of Independent Ministers shall be Non-residents and suppose there shall be a common Treasury to pay the labourers their wages and that collected out of the goods of all the thousands so combined the Independent Ministers upon the same account must be Pluralists and receive wages from many to whom they neither are nor can be fixed and proper and peculiarly feeding Pastors 3. Wisdome may forbid the Brethren to use this Argument There is no jurisdiction exercised but by an officer for the whole people men and women the onely Church instituted in the New Testament or their unofficed Male Church the Fraternity exercise the highest Jurisdiction and excommunicate all their officers and yet they are not officers by their own principles Mr. H. Mr. R. denies the Assumption That they bear the relation of proper Pastors to every one of these Congregations Mr. H. Proper Pastors they must be to all If the relation of Eldership to a Classical Church be founded upon the same office that a Pastor hath to his particular congregation then the Elders bear that same
husband a watchman to the flock actually assembled onely but not a pastor to give an account of this or that man or womans soul to God in the flock then if this or that man perish through the fault of the Elder who gave not warning Mr. H. hath taught the Minister a good excuse I cannot be charged as an unfaithful watchman with the blood of this single man who is lost Mr. H. saith I am onely a Pastor in relation to the flock assembled Church-ways but I am not a Pastor nor Watchman to one single man But ah this distinction shall not save the man from the charge of blood Ezek. 3. 18 19 20 21. 33. 13 14 15. 34. 4 5. Heb. 13. 17. I would not have expected from such a mans pen such a Tenet 4. Differ The Presbytery hath a Church relation to all these thirty congregations not takin distributively but collectively as they are united in one Church classical and in one Government Ans. If the Presbytery put forth acts of Iurisdiction upon these Churches distributively as they are severed then they have a Church-relation to them distrâ—butively But they admonish and censure several persons of several Churches Ans. 1. So do the Synod Elders at Ierusalem Acts 15. put forth authoritative pastoral acts by the grant of Mr. Cotton upon the several Churches distributively taken yet are they not the proper pastors of these Churches and Commissioners of Parliament upon persons of a single city but as they have failed not against the Laws of that city but against the general Laws of the whole Nation and Parliament But it follows not that these Commissioners are Aldermen or fixed Judges of that city and so Mr. H. his consequence is weak Mr. H. These Presbyterial Elders must exercise jurisdiction over congregational Elders which is conceived by Mr. R. to be absurd Ans. Pastors with majority of official Jurisdiction over pastors of another lower species as Bishops above pastors I still look upon as absurd But that Elders in a Synod exercise Jurisdiction over Elders of a congregation that are the same in nature and degree with them is no more absurd than for an Eldership of a congregation to exercise Jurisdiction over some two or three scandalous Elders of their own number which Mr. H. will not call Episcopacy Mr. H. Mr. R. addes Elders of an Independent congregation are not Elders of their single congregations being separated from their Courts It seems a paradox for if separated from their Court their office remain then jurisdiction must remain Ans. It s not a seeming but a real paradox my words are halfed I said They are not Elders separated from their court in the notion these are my words omitted by Mr. H. of the relation of a Church-jurisdiction for they can exercise no jurisdiction neither excommunicate nor relax from excommunication being not in Court except they be prelates But Mr. H. addes a real absurd paradox that they cannot exercise pastoral acts of teaching but in the Church-assembly which refuted before Mr. H. 5 Differ Congregational Elders have power of order and power of jurisdiction without the Court but they have not power of jurisdiction but in the Court Elders have a power of jurisdiction as watchmen but a power of Church-jurisdiction they have not but in the Court. Ans. I never heard that their entring into the assembly should adde a new power 2. Nor did Mr. R. say their entring and sitting in the Court addeth a new official power they had the official power actu primo before but they can no more put it forth in acts being separated from the Court than a pastor might excommunicate his alone in his private chamber which were tyrannical and null Mr. H. The example of the great Sanhedrim toucheth not the cause or then destroyeth it Nor doth the example of Commissioners of Parliament for they get a new office to sit in Parliament but an Elder of a congregation by sitting in the Presbytery gets no new office Ans. It is a weak answer to say it helps not and not shew the cause but to lead the Reader implicitly for the great Sanhedrim ruled over all the Tribes and yet a Judge out of the Tribe of Dan though a member of the Sanhedrim did not rule over the Tribe of Benjamin but onely in the Sanhedrim and in some common cases The getting of a new office is neither up nor down the Commissioners of Parliament rule in that Court over all the Shires in the Land and by that Commission every Commissioner becomes not a Major of every City or a Judge in every Shire And by Mr. Cottons grant the Elders in a Synod exercise pastoral acts and lay on burthens Acts 15. upon the Churches and get no new office thereby But they do not for that become proper Elders and pastors over every single congregation in the bounds of the Synod Yet to Mr. H. this is a principle That if the Presbyterian Elders put forth pastoral acts upon all the congregations then must they be pastors to all the particular flocks for shepherd and flick are relatives Arg. 2. 101. But the Conclusion is absurd This is no less against Mr. Cotton than against Mr. R. and against himself who admits strangers to the Lords Supper c. Mr. H. It is obvious to every man that the Elder of the congregation hath the nature of an Elder in general and so can and doth put forth general actions that are common to other Elder Where the act is the object must be in its proportion and all this he doth without the Classis in his particular station for the species determines the act of the genus as Socrates confines the acts of the humans Nature to himself and it s known the Classis meddles with the particular offences that are as special as any Elder in an Island doth meddle within his owne place Ans. 1. It s obvious to all men That Mr. H. speaks new Logick obvious to the understanding of no man I doubt to his own For the Elders of a congregation because independent and subordinate and countable to none on earth but to Iesus Christ as Papists say of their wooden Head the Antichrist determine within themselves Suppose they he but some twelve of the twelve thousands at Ierusalem if these be once a formal Covenant-wise married Church of people and officers they do determine of the Doctrine of Circumcision of the Doctrine of Balaam Acts 15. Rev. 2. 14. for Pergamos is to them an independent flock and of Arrianism and of Doctrines and Scandals that concern many hundred Churches about and whether they determine right or wrong it s against the liberty and power Christ hath given to that Redeemed Body of ten and twelve to tell the Churches Oh! they must not part with their Soveraignty so or if they consult it s but of courtesie for single Pergamus is rebuked say our Brethren for not using their Church-power
same flock Ans. Take classical Elders as they are congregational Elders and that is all one as to say no classical Elders and then they are no teaching Elders and all that is gained is this a classical Elder as he is no classical Elder is a teaching Elder And so there is no distinction Ans. Such quirks become not grave M. H. What is a Synodical Elder Mr. H. saith a counselling Elder I reply that is no Elder but a counselling Brother or Sister But Mr. Cotton and our Brethren say better A synodical Elder is an Elder synodically teaching the Churches with pastoral and dogmatick authority without all power of jurisdiction that is a Synodical Elder as no Congregational Elder but as he judgeth in Synod is a teaching and a ruling Elder Then I infer that al Synodical Elder must be both an Elder and no Elder So animal as he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is non hâ—mo but he is vivâ—â—s It were easie to weary the Reader with many wild unsolid notions such like Ergo animal is homo non homâ— Mr. H. So a Pastor may be a teaching Pastor to one Church and a ruling Pastor to two or three or thirty This is a Bâ—shop Obj. The Bâ—shop arrogates thiâ— to himself alone Ans. Shew a rule of Christ why the Elders may not join many Elders to join with him for you have no rule of Christ to join many to him to rule many Churches nor hath he a rule to assume many to him Ans. Not any of the separation ever refuted with that strength of Scripture Reason Antiquity the domineeringg prelacy as the godly presbyterians in Britain and the reformed Churches But so many thousand Independent Monarchies and two Congregational or three Elders for a Deacon is for Tables Act. 6. subordinate in point of jurisdiction to none on earth is a more lively image of a domineering Prelacy then all the Presbyteries on earth 2. There is no rule to join other prelates or elders to a prelate an unlawful officer having power of jurisdiction the only proper pastor and all others are but pastors under him and his delegates But Mr. H. cannot say that the pastor of a congregation is an unlawful pastor to whom so many bastard pastors are added if he do this shall reflex upon his own way for the Synodical Elder is a pastorally teaching Elder to many Churches Antioch Ierusalem and also a teaching and ruling Elder to one congregation by our brethrens way Is the Synodical Elder therefore a pastor of pastors and a Bishop And Mr. H. cannot say but that there might have been divers congregations in Ierusalem and yet unformed Churches and that the twelve Apostles did feed and rule them all in common and so shall Peter teach one Congregation at once and rule many whom he cannot teach for physically it is impossible he can feed many at once and yet there was but one Presbytery and this we shall hear Mr. H. confess hereafter Ergo the twelve Apostles and Church-Elders feeding many Congregations not formed with fixed Pastors shall bring in such sort of Bishops as Mr. H. charges upon me Mr. H. If they do not both rule and teach they cannot fulfâ—l their Ministry Ans. How is it proved that Pastors cannot fulfil their Ministry except they both rule all the Churches with acts Synodical and their own Congregations also 2. How is it proved that there is a blank in the Ministry except Pastors both teach and rule these same persons some of the Congregation are so experiencedly taught of God that rebukes and censures of excommunication are never drawn out nor need to be drawn out against them never Interpreter so expounded Col. 4. Mr. H. If Pastors be Pastors and in office when they are out of Court then have they Church-jurisdiction out of the Court but the first is true Also censures shâ—uld be dispenced in the Congregation and there they must preach also Ans. Priests when not actuâ—lly sitting in the Sanhedrim Members of Parliament are Members sitting in the House and Pastors are Elders actu primo when not sitting in the Congregational Judicature Ergo they can exercise acts of jurisdiction out of Court in their Houses and may the Eldership preach out of the Court it is a shame to hear such Logick 2. Belike Mr. H. thinks it unpossible to dispence censures but the Elders must preach Ergo when the people excommunicate their whole Officers because heretical they must also preach pastorally for it is pastoral ruling and teaching which makes a fulfilling of the Ministry but the conclusion is absurd let Mr. H. see to it CHAP. V. The Argument from the onerousness of Presbyterial Ruling of many Churches and of Congregationally feeding of others against the Presbyterial Church are discussed MR. H. The classical course layeth a burden upon teaching Elders which Gods word never laid and which they are not able to discharge the Apostles appointed Elders in every Church to feed the flâ—ck not the flocks Mr. R. the way of watching over Sister Churches is as dreadful for onerous careful laborious watchfulness in the way of conscience as to be bound thereto by way of duty for this bond of lovely and brotherly consociation which is the foundation of Presbyterial governing ties us to doe no more in governing and helping other Sister Churches then if We had no further warrant to promote their ed fication then the alone relation of brotherly consociation The sentence is saith Mr. H. unperfect and therefore that it may reach his purpose I think is must be thus expressed the bond of brotherly consociation tiâ—th us to do no more in governing Sister Churches then brotherly consociation simply can do is true but impertinent to Mr. R. his scope which is to compare the bond and burthen between brotherly association and office-imposition as if there were a parity between them Ans. 1. The classical course layeth no other burthen upon teaching Elders by way of united jurisdictions in governing neighbour Churches that are the same body and have the same seals common as Mr. Cotton and his own Discipline agrees as I often cite then the way of Churches both associated by brotherly association and by Synodical and authoritative governing as the same Mr. Cotton teacheth and Mr. H. saith it is true but not pertinent and if it be true why contend we 2. That it is not pertinent to my purpose is denied Why Because saith he Mr. R. his scope is to make a parity and equality between the burthen of Brotherly consociation and of Office-imposition But that is a change of my words and therefore must lie upon Mr. H. as his not my words except they be wrested Nor is it my scope to make an equality in quantity as if there were as Mr. H. most mistakingly saith the like care onerousness and labour required in duties of Christian watchfulness in a brotherly way as in duties of office relation But in equality of
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
one differ in nature from the acts in the other it no more follows then this Peter laughs to day ergo it shall be rain to morrow That Elders must constantly and fixedly teach and feed the Churches whom they govern synodically is denied by Mr. Cotton and that they must put forth all the acts of the essence of the office and that constantly and fixedly to all the Churches congregational presbyterial synodical to which they are referred as pastors in their several relations respectively is most false Mr. H. If it be one and the same office of a Pastor to the Classis and to a Congregation as Mr. R. saith l. 2. 329. then the office relates one and the same way to both the classical and congregational Church then if the congregational Church be their proper flock so must the classical Church be quae sunt idem inter se sunt idem uni tertio Ans. the first consequence is naught If it be the same office then the office relates the same way to both the classical and congregational Church A Pastor hath the same office to the whole Congregation and to one single man to whom he preaches for he is not two Pastors one to the whole and another to the part An Elder is the same officer to Antioch and to the Synod at Ierusalem Act. 15. for he is not two officers in reference to these two But it follows not that the office relates the same way to one man and to all the Congregation nor is he referred to the Synod as the fixed and constant feeder of the Synod but he is referred to a Congregation of Antioch as their fixed and constant Pastor it is wild Logick that one and the same office must relate one and the same way to one and to ten hundâ—â—d to the adequate and to the inadequate correlate and these that are one in one Faith one Baptism one Lord one and the same Seals it will not follow that they are one every way but in illo uno tertio For the whole Congregations on earth are one in all the essentials of a Church one Faith one Lord but it follows not that all the Congregations on earth are but one single Congregation The thumb is referred to the hand as a member and also to the whole body as a member yet it is referred to the hand as a nearest and proper member but to the whole body in a more common relation as the toe is referred to the body yet is not the toe a part of the hand as the thumb is but both are parts of the body Mr. H. The combination of Churches gives no office and so no power to the Elders of many Churches for they were Elders before the combination Ans. That they were Elders before the combination and made and ordained by the laying on of the hands of the people which is your homogeneous Church is an unwritten Tradition 2. The tacit consent of Sister-Churches even before the formal combination is enough on their part who neighbour with them to make them Elders M. H. Would you see a Pastor that hath the formal essence of a Pastor and yet never did nor is bound to preach it is the classical Elder 2. The Pastor may preach in his own Congregation and Minister the Sacraments but 〈◊〉 Presbytery keeps the key of jurisdiction 3. The classical Elder is not bound to preach to them over whom he hath jurisdiction And this is the Bishop Ans. A bishop is rather a Pastor to Pastors then to the Churches Envy cannot say this of the Elders of the Presbytery 2. The formal essence of a Pastor is not in being fixed to one Congregation as a Husband to a Wife so that it is adultery to act as a Pastor either in a Synod or in another Congregation as Mr. H. teacheth for so Elders in a Synod Apostles and Evangelists should not have the formal essence of Pastors 3. It is false that he is not bound to preach and minister the seals to another Congregation or members thereof if he be called thereunto But the Bishop is a Byshop ex officio is bound to preach to none but a Sermon to the Clergy once a year and not that he may be a Bishop and never preach 3. The Pastor of a Congregation as a Pastor hath power of jurisdiction in Collegio and hath no majority of jurisdiction and ordination at all as the Bishop hath 4. The Pastor of a Congregation yea all the officers thereof poor men have no jurisdiction without the people yea the people without them have majority of jurisdiction to make and unmake all the officers which is the formal essence of a prelate by Mr. H. his way the prelate is the virtual Church tell the Church i. e. tell one single man the Prelate who need neither do by vote or consent of other Elders or people as the prelatical way teacheth Our Elders are neither over the saith of the people nor can they dispence censures contrary to the mind of the Godly So Mr. H. hath not found the prelate with us but the Male Church which is above all their officers and all others is the prelatical Church But what if the Elders meet and confer this powâ—r of sole Iurisdiction upon one man and make him more then a Moderator Ans. What if the firmament fall if they make a Bishop they make a Bishop I cannot stand but see more of the prelates their majority pride dignity priviledges in the Authors cited in nature and essence distinct from our Elders or from Synodical Elders against whom the argument fights with the like strength as against us What famous Independents have refuted prelacy I or a few can read Mr. H. What rule of Christ condemneth the Churches of error for giving the power of jurisdiction to one man but will condemn the iâ—vesting many Elders with jurisdiction over many Churches let Mr. R. give me one place of Scripture or one sound Reason for it that one may be a Pastor to a people by whom he was never chosen c. Ans. The places of Scripture that tell us the Elders of Ierusalem were over so many as their constant officers who could not meet in one Congregation declare they had jurisdiction over that Church otherwise Elders of that Church they could not be but they could not all of them be chosen their Elders constantly teaching in all the Congregations for that was unpossible And our grounds for a Presbyterian Church and for Presbyterian Elders are these 1. To appoint Elders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in every City Tit. 1. 5. Is to appoint a Colledge or church-Church-officers in every Church the Town or City of Samaria receiving the Gospel 1. As many even from the greatest to the least as were bewitched by Magus Act. 8. 6. 9. 2. Both men and women were baptized v. 12. and so were made a Church 3. The number being above the strength of Philip and so more then
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
internal independency can dispense censures it proves nothing but the independency here is extrinsecal and objective and so accidental and the affliction not the power of jurisdiction in this Church Mr. H. There be all the officers in such a Church in an Island and all the operations operari sequitur esse and the end is the same in both the perfecting of the Body Ans. There be neither all the Church-operations because there is no dispensing of pastoral acts censures Church rebukings Church-warnings to neighbour Churches nor is there the same adequate end which is the perfecting of the visible body round about as far as may be which is the complete end of an associated Church the perfecting of one single congregation is a mangled and imperfect end Mr. H. 3 Ground Where there is an office or power appointed of God there needs no other power but the office to authorize the work Ans. There is nothing more false Every pastor hath a power to preach but there is need of a call of God to preach to Macedonia not to Bithynia Acts 16. There is need of a call to preach fixedly to this not to this flock and to ossociated Churches 2. How is it proved its but begged that there is a power independent in an associated congregation Mr. H. If the power be the same and the end the same the power must be vain if it be not put forth to the end the power and institution of Christ should be wronged if it should be hindred in attaining its end Ans. This is also a false ground Power of admonishing of rebuking of preaching is not wronged when the object to wit neighbouring Churches are not and the Lord cannot wrong his own institution It s a carnal reason to say an institution is in vain a power when they are not put forth in all possible acts Steven is stoned Iames is beheaded Paul imprisoned the Church scattered that they cannot by a physical impossibility meet to remember the Lords death preach the Gospel dispense censures is therefore the power given by Christ to do all these in vain Mr. H. Neighbourhood of other Churches is but a separable adjunct it can adde nothing to the constitution and so to the operation of the Church for death and dissentions may take away some Churches and may nullifie them Ans. This is for me Neighbour Churches are extrinsecal to the nature of a Church in an Island Ergo the Church in the Island hath a ministerial and official power actu primo to rule and joyntly edifie the neighbour Churches if they be If any say Evah was accidental to the nature and to the operations of Adam will it hence follow a power of procreating children is accidental also to Adam no more does it follow from the notexistence of neighbouring Churches that the Church in the Island hath no power to edifie and joyntly rule those nighbouring Churches its poor Logick because the object is not to remove the power Such a man is in a dark dungeon Ergo he hath no visive faculty and because light and colours adde nothing to the visive faculty or to its nature and essence Ergo if light and colours be removed the visive faculty is removed So associated Churches are accidental to the Church in an Island Ergo that Church is deprived of all politick power to govern associated Churches if they were it follows not Mr. H. Suppose a Church be gathered in a wilderness any latter Church planted beside it cannot binder nor abridge the liberty power authority and operations that all are from Christ and when the same intrinsecal power of constitution according to God remains unaltered the operations remain the same Ans. 1. A Church or Churches added do not hinder or abridge nor bring any privative power but the added Churches bring a perfecting helping and cumulative power to perfect objectively in complete operations the former Church in the Island in things of common concernment in which hoth that Wilderness-Church and the added Churches must be either edified or scandalized 2. When the same intrinsecal power remains unaltered the operations may be altered to the better and perfected Mr. H. deviseth much Logick of his own When the visive faculty of a man brought out of a dungeon who could not see the day-light seeth now should the operations remain the same when he is brought forth Ergo as he saw not before so he sees not now Mr. H. If it be said the Church in an Island should submit to a combination of Churches as well as combine as members of a congregation Ans. 1. This is to beg the question 2. Suppose they will not submit then thâ— other Churches cannot coÌ„mand that no more than a particular congregation can coÌ„mand me to be a member 3. They ought not so to combine as to prejudice the operations of that power they have received of Christ and there is no warrant of Christ to hinder the operations of a Pastor or ruling Elder more in one act of his office than another Ans. The contrary is a begging of the question For 1. The Church in an Island should submit to the counsel and advice of new added Churches as to the Lords Word by Mr. H. his grant Ergo a new addition of Churches as an addition doth help and not hinder the power 2. The addition of a new power of jurisdiction to the power that was in the Wilderness-church and that in matters of common edification as in dogmatick points by grant of Adversaries is no prejudging â—xcept they over-vote in a corrupt way the Wilderness-church And we say Christ never gave any power of erring or male-administration 3. The adding of 50 members to a Wilderness-church consisting of 25 shall have the same inconvenience for the Wilderness-church is to submit to these added members if added according to God as we suppose as to as lawful a Church-judicature as the Wilderness-church was before the addition But what if they will not submit Let Mr. H. see to that I should think by Mr. H. his grounds they ought to submit for they are added according to the Rule of Christ and by Mr. H. his grounds they ought not to submit which is a contradiction For 1. The power of the Wilderness-church the authority within themselves offices officers were before complete were all from Christ. Ergo the operations should be the same and they should vote and conclude as they did before without the addition of 50 members 2. Those 50 added are separable adjuncts to the constitution and nature and so to the operations of the Wilderness-church For by Mr. H. the Wilderness-church being of 25 members was complete in essence and operations before the addition of 50 members 3. The 50 members over-vote and nullifie the righteous preceeding of the poor holy Wilderness-church of 25. Ergo here the power of a single congregation in the Island and the Wilderness must be over-turned by these three Arguments
in this 3. Where there are and must be six sundry meetings coitiones six numero distinctae 2. Six companies hearing at the same time six several Sermons 3. Partaking of six Tables of the Lord numerically distinct here sure must be fix congregations as our Brethren define us a Church a company of Believers meeting in one place c. And if so here is a prelacy 3. A number of non-residents for all are Elders ruling but it is physically impossible that all can be Elders teaching So Mr. H. then it is noâ— essential to a Church that they meet all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in one place as the brethren often tell us M. H. But when the Congregations are fixed and they established in peace and setled with support about them not more then may comely and comfortably meet together to partake of all ordinances should be one Church Ans. If the six swarms which issue out of the numerous Church of Ierusalem disturb the peace and make war and division in the Church it is strange The Eldership or Presbytery over these six swarms so separated by many miles in divers Colonies may either meet and exercise discipline and dispence censures to these six swarms not yet setled and provided with Officers or they may not meet To say they may not meet for that end is to deny that they are under one Presbytery of the same chosen Elders contrary to what Mr. H. said If they may meet to dispence censures here shal be ruling Elders no physical possibility of teaching the swarms so separated as fourty miles they may haply hear of written Decrees as Act. 16. 4. but cannot be edified by preaching 2. So this Church congregational which cannot comely and comfortably meet to partake of all the ordinances is no ordinance of Christ and so no congregational Church But such are these swarms that are fourty miles distant 3. This Church is either visible or not neither can be said by Mr. H. his principles as elsewhere is proved Mr. H. Hence an answer may be easily accommodated to the examples which Mr. R. brings for a Presbyterian Church 1. That of the Apostles will no wise suit his end for to make up a Presbyterial Church there must be many congregations many Elders appropriated to these congregations which have power over their own only and not over others and these must combine and upon the combination the Elders must assemble and dâ—spence their censures and set down their decisions But there were no Elders at Jerusalem appropriate to their several charges and Churches which had power only over them and such Elders the Apostles could not be because though they had all power in them yet they had no power limited for that should contradict their Apostolick commission Ans. I smile to read this worthy man yeild in terminis a Presbyterial Church and yet be saith the examples serve not Mr. R. his end Why saith he 1. To make up a Presbyterial Church there must be many congregations good so say we 2. There must be many Elders appropriated to these Congregations which have power over their own only saith he and not over others That we deny I should say any other save this worthy man whom I much loved and ever honoured who would write a Book against Presbyterial government and yet did not understand the constituent elements of a presbyterial Church deserves to be censured for Mr. H. yieldeth all the presbyterial Church that Mr. R. pleads for or that the famous Synod at Westminster desire where there were eminently learned men who well understood Presbyterial government and all adversaries thereof An eminent man Mr. Ier. Burroughs one of the dissenting Brethren did not oppose nor enter his dissent against the proposition concerning a Presbyterial Church as Mr. H. does nor look upon it as a principal of Presbyterial government only the Dissenters did hold there was but one single congregation at Ierusalem in which they are redacted to miserable absurdities and in these two Mr. H. contradicts them let them compose their domestick contradictions See the answer of the Assembly of Divines to the seven dissenting Brethren An. 1644. Suppose in Jerusalem saith the Synod there were ten congregations and twenty officers feeding and ruling them in common not one of them fixed to any one congregation This kind of Presbytery would pass for a lawful government and none of these incongruities or absurdities are charged on them by this argument and it shall not follow that ruling and teaching are not commensurable as the Holy Ghost makes them commensurable 2. Mr. H. cannot nor any man for him clear from that text Act. 2â— whether they were fixed or not fixed they are the Elders of the Church of Ierusalem that is as Mr. H. saith contradicting the dissenting Brethren Elders of divers congregations under one Presbyterial government which is all we crave 2. Fixedness or not fixedness of Elders is an accident of the visible governing Church to our Brethren who hold that it is the same numerical Church homogeneous which being void of Elders may chuse their officers and thereafter being fixed and formed may excommunicate all their Elders if they turn heretical so that the people is the Church without their officers and the officers to Mr. H. are separable adjuncts and the coming or going of the separable adjuncts of the Church cannot alter the nature of the Church It is most weak that Mr. H. saith that the Apostles could not be fixed Pastors to them for then they should be limited Pastors to them and so not Apostles for there can be no contradiction between Apostles and Pastors for their fixed preaching and fixed administring of the seals For example Pauls pastoral officiating a year and six months at Corinth Act. 18. 11. and so many years at Sphesus so many years at Rome differs not in nature and essence from the pastoral preaching and administring of the seals in constantly fixed Pastors chosen to the congregation for all their life and yet he remained habitu and actu primo an Apostle Yes the adding of an extraordinary seal of a miracle contradicts not the charter or the preaching of the Gospel more then Samuels judging at Gilgal is opposite to his judging all Israel at Ramah Extension of preaching to many is a meer accident and a members receiving of the Supper in his own Church is not opposite to his receiving thereof in four other Churches See the Answer of the Assembly page 115 116. As also if the twelve Apostles govern as they do Act. 6. All the twelve meetings and yet neither do nor can preach all of them to every one of the twelve except all the twelve be in twelve several meetings at once then which is a monstrous impossibility 1. Ruling is divided from preaching 2. Then all the twelve cannot fulfil their Ministry Yes 3. Then Episcopal ruling of many Churches and neither being bound nor able to
officers binde and loose as officers nor hath Christ given this power to the officers as officers by this way of our Brethren For they say 1. That the Keyes were given to Peter Mat. 16. as to a believer not as to an officer 2. Officers to them are but adjuncts of the visible Church and the Keyes are given to the visible Church before they have officers and the people may make and excommunicate them 3. Here is strange work the Keyes were not given to Peter as an officer but as a believer and yet he useth the Keyes as an officer 4. The Church is not made Ministerial by us without the body exclusively wholly for Christs Government is voluntary nor ought any new thing to be concluded in our Assemblies while the people hear of it for if the Romans used rogare suadere legem and obtain the consent of the people thereunto far more are they not to be acknowledged as Church-laws that are to be obtruded upon the godly against their will and knowledge and much more if they be against the Word of God and former godly acts with consent agreed unto by the Church that is whether the people consent or not but yet without the body whether they exercise acts of jurisdiction or not for no act of jurisdiction is due to them and to exclude the consent of women no less interessed in practise of conscience than men is to be Lords of their faith Mr. H. The sixth argument refers to former proofs c. Ans. And Mr. R. refers to former Replies Mr. H. It s evidently false that there can be no complaint to a multitude for complaints may be made to a Parliament Ans. How can complaints be made to ten thousand of the Church of Ierusalem for that Church as Mr. H. grants pag. 128 129. met in sundry places not in one No Parliament or Judicature consisteth of such a number We cannot complain to the many Churches of Galatia of their wicked tenet of Justification by Works for they are scattered in divers societies and its unlawful say our Brethren to meet in their officers to exercise jurisdiction Mr. H. Arg. 8. The house of Cloe complained to Paul 2. Paul gives rules about the Elders receiving of complaints Ans. That house complained to Paul because his Apostolick Authority might have been helpful but they might have complained to any of the Church of Corinth Paul advises Titus to hear complaints to prepare them for the Church 3. If the people must consent tacitly to the censures before they be dispensed they must hear the complaints Ans. Paul gives rules and directions to Timothy 1 Tim. 5. 19. v. 1. and Titus cap. 2. as to pastors not as to believers concerning the manner of receiving complaints nor is there in Scripture Precept Promise or practise of believers to receive complaints we are surer than our Brethren and its safer to expound thi Tell the Church that is Tell Timothy and the Elders then Tell the Church that is Tell any member of the Church at Coâ—inth i. e. Tell any woman or servant for they are as essentially members as Timothy or any of the Elders 2. and must joyn their consent to censures because members must hear the scandals because they must tacitly consent before censures be dispensed it follows not that members must be told for the tacit consent of women is requisite for they may be scandalized or edified by the good or evil dispensing of censures as well as men 2. They may not converse with excommunicate persons more than men 3. Their consciences must not be Lorded over more than the consciences of men in the dispensing of censures 4. They must have a vote tacit or formal in choosing of a Pastor and must not take him blindly and complaints to women sons servants yea and the precepts of withdrawing Rom. 16. 17. 1 Cor. 5. 6 10. 2 Thâ—ss 3 14. 2 Tim. 3. 5. Tit. 3. 10. Ioh. 10. 11. oblige the consciences of women sons and servants then women may receive witness against Elders as well as Timothy 1 Tim. 5. 19 20. but with such qualifications and limitations For Mr H. maintains this connexion Complaints may be made unto the Church Tell the Church Mat. 18. to all without whose tacit consent there can be no proceeding to excommunication But without womens consent there is no Excommunication no Admission no Election Responde it a vol non Mr. H. The people may censure heretical Elders in an Island Ans. So they may in justa tutela aeterna salutis but not by the power of the Keyes 2. And so may the Elders remaining godly and sound remove with the Tabernable and Candlestick from a people in an Island if they dance to the golden Calf and be incorrigible Yea if the Elders and men in an Island turn Familists and the women sons servants remain sound Let Mr. H. shew what the sounder part of the Church may do And though women be forbidden authoritatively to teach in the Church 1 Tim. 2. 7. 1 Cor. 14. and publickly yet they may teach the younger women T it 2. 2 3. give a seasonable rebuke and counsel to men 2 Sam. 20. 16 17. 1 Sam 25. 23 24 32 33. and a woman a sister is to labour to gain a sister by Matth. 18. and that in a Church-way and women as other Church-members are to teach exhort warn according to their place as well as men Col. 3. 16. Rom. 15. 14. 1 Thess. 5. 14. Heb. 3. 13 20. 25. Let M. H. teach us how their faith is included in the men in these duties in consenting that a savoury man not an Heretick be their pastor Mr. H. Arg. 9. That Church is here understood to whom the Keyes are given Mat. 16. but they are given onely to a Classical Church Ans. The minor is barely affirmed Ans. My Argument is divided The minor is not barely affirmed The Keyes are given to Peter as representing Elders and Apostles to whom Christ saith Iohn 20. Whose sins ye forgive they are forgiven to whom he said As my Father sent me so I send you but this official sending is most undue to the people and its equivalent to that Mat. 28. Go teach and baptize But Christ said not to unofficed Brethren Receive the holy Ghost Whose sins ye forgive c. Go teach and baptize So Cyprian Mr. H. Arg. 10. of Mr. R. The onely apparent argument against this interpretation is weak and therefore this sense hath ne strength Ans. Both parts fail 1. There may be other Reasons given 2. It doth not follow that the different sense is clear because many better Reasons haply may be rendred than were alledged Mr. Ball according to his sagacity and sharpness of dispute seeketh far and wide where to finde where the word Church noteth onely the Elders but all cometh to this One may suppose such a sense Ans. 1. Mr. H. denies the Antecedent and the Consequence and proves both
do one way and the Elders another way So 2 Cor. 2. 7. Ye ought rather to forgive him and comfort him Sure women children of age and servants to whom he writes were to forgive in their way for to them he determined to come 2 Cor. 1. 15. They were a part of his rejoycing v. 14. they were anointed established sealed by the Spirit v. 21 22. as well as the men and Elders And say the word of confirming their love were an authoritative word as it is Yet it is so as applied to the Elders not as applied to women As the same word of Worshipping relating to Iehovah is a religious adoring relating to David is civil reverence 1 Chr. â—9 21. The people bowed their heads worshipped the Lord and the King 1 Sam. 12. 18 All the people greatly feared the Lord and Samuel Though they were two really distinct actions And this cannot be denied by Mr. H. who gives to the Elders an official power of jurisdiction to the Brethren a judicial power of judgment Ergo they excommunicate not one and the same way 6. Yes and Paul writes to Timothy not as to a Christian simply but as to a Pastor representing the company of Elders as Christ speaks to Peter Mat. 16. as to a Pastor to take heed to Doctrine and reading 1 Tim. 4. 14 16. What Widows 1 Tim 5. 9. What Watchmen 1 Tim. 3. 1 2. 2 Tim. 2. 2. 1 Tim. 5. 17 22. What Deacons 1 Tim. 3. 10 11. there should be in the Church How he should rebuke preach Now this way the people should be warned how to preach how to rebuke not to lay on hands suddenly to save themselves and others by preaching if they have a joint power of ruling with officers It is true he writes to Timothy as to a Christian to flee the lusts of you hâ— but in order to the Ministry that he may be an example to the flock 2 Tim. 2. otherwise women children come to age servants are to flee lusts and to follow righteousness faith love peace c. yet they are to exercise no jurisdiction 7. Tell the Church cannot bear this as Mr. H. would say tell first the Church of Officers and people when the officers are too ordinarily grievous wolves seducers blind guides Idol-shepherds Act. 20. 29. Mat. 7. 15. 2 Pet. 2. 1 2. 1 Iohn 4. 1. Rev. 2. 14 20. T it 3. 10. Ier. 23. 9 15. Ier. 14. 14 15. Isa. 56. 10 11. Mich. 3. 5 6. Zach 11. 8 15 16. Then must the keys and power of binding and loosing be firstly in the people not in the officers who are separable adjuncts as our brethren say the garments of the Church not parts of the Church as garments are not parts of a man Lastly Mr. H. cannot build his new house but by raising the foundation stones of all our worthy Protestant Divines and Fathers who prove that the Pope should hear the general Council from Matth. 18. So Chrysost. hom 85. in Ioan. Orig. hom 7. in Ezek. August Ssrm. 49. de ver domini Cyprian Iewel Apolo c. 8. div 2. page 55. Tho. Mort. Appel Protest l. 4. c. 2. sect 8. page 451. 452. Aene. Sylv. in Gest. Conc. Basil. fol. 5. 51. Rom. Pont. non audist Eccles. Christum non audiet And Riv. Catho Ortho. To 1. Tract 1. q. 8. Papists that are sounder as Gerson Almain Occum Cusanus Contarenâ—â—s Caâ—etanus Ferus Toletus Menochius Maldonatus c. say the Pope is a Brother and ought to hear the Church Mr. H. The Angel of the Church of Ephesus stands for the whole Church saith Mr. R. Ans. See how strangely shall that sound To the Angel of the Church of Ephesus i. e. To the Church of the Church of Ephesus Ans. This is a poor consequence it is known there are often two Tropes in one word The word Angel being put for many Angels as Didoclavius and other learned Authors from Psal. 34 7. prove And then these many overseers are put for the Church and rebuked in the people and the people in them When an Embassador speaks to the Parliament he speaks to England and when he speaks to the Speaker he speaks to the Parliament Will it follow the Embassador speaks to England of England A headless conceit and such quirks make a cause to be suspected so when one offended tells the Church he but tells the brethren of the Church and this is the Church of the Church And if women sons servants be excluded as Mr. H. excludes them then he tells the Church of the Church Mr. Parker though not far from our Brethrens way hath said the very same for which Mr. H. refuteth Mr. R. And if Mr. Parker shews my mind in that when Mr. H. refutes therein M. Parker I yield but he contradicts Mr. Parker Mr. H. It is said Acts 18. 22. Paul saluted the Church at Jerusalem it cannot be thought in reason that the Elders only were saluted because the scope of Paul was to confirm the hearts of the Disciples and therefore had an eye to the weakest and those that wanted his sweet refreshing who heard of his arrival and assembled to give comfortable entertainment to him and to be comforted by him Ans. The Argument must then be thus if any Paul saluted and kissed for so is the original word as many as he confirmed and encouraged in the way of grace at Ierusalem But he confirmed in that way all and every one man woman servants rich poor Ergo he kissed them all and saluted them all Let Mr. H. see to the conclusion it is all his own 2. The Argument is not brought to prove that the word Church there noteth precisely only the Elders Nor does Mr. R. alledge it upon that account precisely but that the word Church may note some eminent professors and note a Church of all men women children yea the thousands who meet in sundry places by the grant of Mr. H. came not out to meet Paul and were saluted of him for to be saluted was but a matter of courtesie though Christian but to be comforted and confirmed in the faith is another thing Mr. H. The word Church in the Hebrew and Greek used by the Septuagint notes the Rulers of the Church not always the body and it is granted without any hurt to our cause Ans. Since the signification of words and of the word Church as Moses and the Prophets use them is frequently followed in the New Testament by the Evangelists and Apostles it is clear our Saviour Mat. 18. departed not from the received signification of the words in the Old Testament used by the Septuagint And so the word Tell the Church hath a better warrant to be expounded Tell the Rulers then tell all the faithful men women children and servants therefore the suspicion is so strong as Mr. H. said that there is no parallel Text for this signification of a male-Church excluding women and officers who
may excommunicate all officers and whereas he so much contends for the signification of the word Church Let him answer what is meant there 1 Cor. 11. 16. If any man seem to be contentious we have no such custom neither the Churches of Christ. If the meaning be that the congregations meeting in the same place contend not among themselves what if they so should do who should right them by our Brethrens way and if that be the Church that meets in one place onely when shall the Church Catholick which Christ loved and gave himself for meet not until the day of Judgement and did the Brethren testifie of the charity of Gaius 2 Ioh. 16 before the Church was that in the convened together congregation or was it not before the men of the Church And 1 Cor. 11. When ye 〈◊〉 together to the Church Was not this to the meeting of men and women except women be debarred from the Lords Supper And when Saul made havock of the Church he must persecute only the binding and loosing Church but the Scripture saith he persecuted both men and women Act. 8. 3. 9. 2. Mr. H. Arg 11. The Church which the Plaintiff must tell is to admonish publickly the offender But this is the Church of Elders 1. Thes 5. 12. 13. 1 Tim. 5. 20. Luk. 10. 16. for they onely are to receive publick complaints Tit. 1. 13. 1 Tim. 5. 19. 2 Tim. 4. 2. Ans. Complaints are to be given to the Elders that they may prepare them for the congregation and lend the action Tâ—â—â—efore the incestuous Corinthian 〈◊〉 said to be râ—… of many and so judged of many not by the judgement only of discration for so they might judge these that were without but legally Ans. Mr. H. answers not one word of Scripture for telling the complaints to the Elders Christ saith Tell the Church that is tell all the visible Saints say our Brethren 2. That the incestuous Corinthian was rebuked legally of many that is of the Elders and Brethren or Male-Church only that is said not proved If we speak of judging by the judgement of discretion he was rebuked of Elders Brethren Women aged Children Servants for it concerned them in conscience to have knowledge of it and to yield to withdraw from him and to forgive him upon his repentance to joyn with him else their obedience must be blind 2. The minor is false 1. For though they judge Heathen with the judgement of discretion it follows not that therefore Brethren Women aged Children and Servants should not also judge an excommunicate person by the same judgement 2. The probation is faulty for I appeal to the conscience of our Brethren whether there be not sundry kinds of judgement of discretion and whether Church-members have not one kind of judgement of discretion toward the excommunicate man who is now under a medicinal Church-cure and another judgement of discretion toward them that are without and were never members Mr. H. to Mr. R. his twelfth Argument It hath received an 〈◊〉 out of a mistake because neither women alone nor children will make a Church nor have any publick power put into their hands for that purpose Ans. I never said in any Argument that women and children there alone maâ—e a Church nor spake I of womens ruling there But yet I say women children of years of discretion servaâ—â—s being the Lords freemen and professing the faith Arg. 1. The essential parts and largest part of the Congregationâ—… Church of Believers professing the faith of Peter builded upon the rock Mat. 18. â—â—â—ting every Lords day to partake of all the Ordinances and therefore if the Church Mat. 16. signifie such a Church 〈◊〉 â—hat which you say women and such children and servants must especially be understood as parts thereof under the name of the Church tell the Church and if so the Church to which we complain doth not bind and loose by your own grant 2. What ground is there in the Word that the Brethren alone because men should only be mooned by the name of the instituted Church in the Gospel or the 〈◊〉 Church of Believers partakers of all the ordinances excluding women and such children and servants since there 〈◊〉 neither made nor female bound nor free to be regarded in the condtion of believing visible Saints Gal. 3. 28. 〈◊〉 9. 14. 1 Cor. 7. 21 22. So is not this very like to the respect of persons condemned by the Apostle Iâ—… ch 2 3 4 5. when brethren because of their sex and heads of families must be the only Church of believers built upon the rock the Body of Christ the Kingdom of Christ the Redeemed of God partakers of all the precious ordinances and the only visible Church above all the officers women children servants 3. Nor hath such a Church of only few any such power put in their hand and so to say because it is said Tell the Church except Mr. H. prove them to be the governing Church above the Officers is to beg the question for Mr. Cotton and Mr. Burroughs say without officers the brethren can exercise nâ— jurisdiction no excommunication one of the highest acts of rude in the Church they have nothing without the officers saith Mr. Burroughs but brotherly admonition no jurisdiction And Mr. H. is to give a parallel place in old and new Testament if he hear not the Church id est the male-Church of Brethren let him be cast out Mr. H. Arg. 13. Not only the Church must convene to worship God in Spirit and Truth but that they bind and loose by the Pastoral Spirit of Paul and officers in their convention Ans. The Church met hath power to execute all acts of discipline as well as doctrine 2. The Church of Corinth is blamed because without the knowledge of Paul or his authority as they ought to have done they did not excommunicate the incestuous person only for their encouragement he expresseth his consent and the concurrence of his spirit Ans. That the Church of Believers without the pastoral spirit and authority of Paul or any other officer and excluding the tacit consent of women children of age and believing servants could exercise all acts of Discipline and Doctrine that is of pastoral preaching destroyes Mr. H. his principles for who can preach but sent Pastors Rom. 10. 14. not unofficed brethren And as to the point of Jurisdiction Mr. Cotton and Mr. Burroughs with me deny it and Mr. H. nakedly saith it That the Church of Corinth was rebuked for not excommunicating the man is true But 1. what means he by the Church rebuked 1. All that were rebuked must be the Church can Mr. H. deny but women children of years servants were rebuked as those who were puffed up and mourned not ver 1 2. 2. And as those who were a part and the largest part of the lump that is of the body of the people in danger to be leavened with that
scandal ver 6. 3. As those who were to keep the feast Christ being sacrificed for them With sincerity ver 8. 4. As those who should not familiarly converse with scandalous fornicators ver 11. but all of them were to judge and put away the wicked person from among them ver 13. in a way suitable to their place that is the officers with Pauls Spirit or a pastoral authority like unto it the brethren women children of age and servants professing the faith in their way by consenting and by the judgement of discretion so far as belonged to their practise in withdrawing from the delinquent 2. Not did I deny that the Church of Corinth should have excommunicated the man before Paul wrote to them but that they should have done it without Pauls knowledge is onely said not proved and that any save officers and such as were indued with such a pastoral spirit as was in Paul could have done it is onely asserted by Mr. H. his sole word and this answer insinuates that the onely male-male-Church did it and they needed not any pastoral spirit onely Paul addeth ex superabundanti his encouraging consent whereas the work might have been done without officers by this new male-jurisdiction which is contradicted by Mr. Cotton and not owned by the Scripture LIB III. CHAP. I. Of the first subject of Ecclesiastick Power Of the delegated Power of the Church THere is a double Authority one Supreme and Monarchical onely in Christ and another Subordinate and Delegate which 〈◊〉 a Right given by Commission from Christ to fit personâ— to act iâ— his House according to his order By Right is meant jus or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which according to God certain persons possess in their external administrations issuing from such special relations unto which they are called by Christ. 2. It s given to 〈◊〉 persons who are capable to receive this power not to women children â—ad-men c. Therefore let the Reader take notice of that as not worthy to be considered If power be in the Church of believers then women and children may exercise it 〈◊〉 Mr. Ball Mr. R. for they are not fit persons appointed by Christ to manage this power Lastly they must act according to Gods order The whole Church is an Army terrible with Banners but the parts do fight in their own order The power is in the whole firstly but each part knows his rank the officers in their part order and manner the members in theirs The whole acts some things immediately some things mediately Ans. A Monaâ—chical power in Christ we know and authority delegate of Jurisdiction in the Ambassadors and Officers who are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 5. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thess. 5. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 13. 17. Rulers we know but that the people or Church of believers especially separated from officers are called Rulers or indued with any delegate power over we know not whom we reade not in Scripture 2. By the Keyes he must mean both the Keyes of Knowledge and of Jurisdiction But what Scripture gives the pastoral Key to unofficed Brethren I do not know a right given to fit persons without any mentioning of the first subject the Church of confederate Saints as Mr. H. which includes women children of age servants for these are fit persons to be members of the Church built on the Rock and of the Church of Believers Ergo they are fit persons and as fit some of them to wit children of years of discretion and believing servants as the Brethren for neither Sex nor want of understanding nor distemper of judgement the three causes of unfitness owned by Mr. H. can render them more uncapable than the brethren yea the brethren being often unlettered Tradesmen and many of them dull and rude though believers are most unfit persons to judge of sound and unsound Doctrine and of controverted points whether the Pastors teach perverse things Acts 20. 29. hold the doctrine of Balaam Rev. 2. 13. or not and yet by Mr. H. they are the onely and none but they are to judge and try the learning ability of Pastors unsoundness in Socinian Antinomian Popish Arminian c. Tenets though they know no more the Tongues Arts nor Sciences than some Priests who can scarce reade the Mass-book in Latine nor understand the Languge thereof and they onely have power to depose them all for Ignorance and Heresie 2. As for women they are redeemed built on the Rock and have a voice tacit or no let Mr. Hooker say 1. To choose or refuse Officers 1. They are of the sheep that can discern the voice of Christ in sent Pastors Joh. 9 and this is Mr. H. his argument to prove that the people should call their own pastors as hereafttr he saith 2. Women must have a vote in admission of members which Mr. H. calls potestatem judicii a power of judging for they are not to own as Church members and to rehuke and tell the Church and to gain brethren and sisters blindly they by the judgement of discretion if not by more according to Mr. H. must have some hand in this Women are to try by the judgement of discretion the spirits of Teachers whether Antichristian or not whether they be of God or no and to hold what is good as men 1 Ioh. 4. 1. 1 Thess. 5. 21. Ergo they must try both men and doctrines and must as was said withdraw from the unsound and scandalous therefore what Mr. Ball and Mr. R. say touching them must be considered If the power be in the whole Church firstly then must the power of the Keyes be in all the members firstly also if Logick have place and if it be in all then it s in women How came it to women shew the Scripture And whereas Mr. H. saith The whole Church is terrible as an Army with Banners it saith the Church ruling and conquering by the Keyes both of Knowledge and Iurisdiction is made up of ruled commanders and ruled souldiers not of a number of onely brethren and souldiery acts of ruling for of the Church that beareth the Keyes Mr. H. must now speak in women Mr. R. would know for that terribleness is in acts of Discipline not a little if all be terrible then also women Your homogeneous Church which onely and none but they by Mr. H. his doctrine may lift a Banner against all the officers and depose and excommunicate them every man But Mr. Cotton saith to this What haste brother Mr. H Mr. H. This power is either a power of many when combined and this is either a power Of judging judicii or of donation Or its power in one a power of Office The power of judgement the whole hath and doth use in admissions and excommunication the same powâ—r that takes in must cast out Ans. The distinction of power of Office or Order in one who is a Pastor and of
Cor. 5. 1â— both which express acts of proceeding in a judicial way the whole may censure the part they are superior as officers when they keep the rule but inferior as members and in submission when they break the rule Ans. There is little Logick in dividing the power of private judging which every one owe to another no man is a Church to his brother into a power of rebuking and a power of Church-judging for that 1 Cor. 5. 12. is the Church-judging by excommunication so the face is where the neck should be 2. The rebuking Mat. 18. 15. is indeed in order to Church-rebuking and to excommunication yea to rebuke is a duty of the law of nature Lev. 19. 17. Ps. 141. 5. but by Mr. H. his way I must rebuke none but offenders of my own congregation May I not then rebuke but hate brethren of another congregation for so Moses expoundeth Lev. 19. 17. 3. If to rebuke be a judicial Church-rebuking I pray you may not women rebuke women and men both and labour to gain them if they trespass and to tell the Church sure Abigail Pilates Wife Sarah and other godly women did rebuke counsel and complain of offences and they are not exempted from this duty of the law of nature Doth not then M. H. clothe women with a Church-power and why but as Iezabel and wanton widows are censurable Rev. 2. 20. 1 Tim. 2. 12. may they not rebuke and it appears that a brother must forgive until seventy seven times for upon this occasion Peter moves the question Mat. 18. 15 21 22. but not so women aged children and servants for they must be less apt to forgive then men 3. If Mr. H. so much please himself in Dichotomies why but to these two he might have added 2 Cor. 2. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to forgive and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to comfort and others also as teaching exhorting all which cannot be taken from women servants aged children except you exâ—me them from the Law of Love And howbeit the rebuker be the superiour as he rebukes which yet is not true in an unjust rebuker for he is inferiour yet either too much shall be taken from or too much given to godly women by Mr. H. his way Mr. H. objects If the people should censure the Pastors then there should be Pastors of Pastors and the Sheep should be Shepherds not the Sheep Ans. The consequence is feeble because the people judge not as officers but as members of the whole to whom by vertue of the common Laws of combination they have subjected themselves to be ordered for the common good Ans. Mr. H fathers not this argument upon me nor upon any of ours but Stapleton Grego de Valen. Toletus Pererius Esthius and other Papists who urge the like to exime their Clergy from being subject to civil powers Own the Argument for then the shepherd should be subject to the sheep which is not absurd in diverso causarum genere But these who gave power as officers to excommunicate are here ruled by such as have that power and such to wit the people and flock have that power have the keys 2. Are to edifie by excommunication 1 Cor. 5. 5. 2 Cor. 10. 8. 1 Tim. 1. 20. 3. The Rulers are to obey the people as such who watch for their souls Heb. 13. 17. 4. Take heed that they perish not and therefore must give warning and rebuke lest these perish over whom they have the power of the rod that way And so the people authoritatively watch for their shepherds and the shepherds to wit all the officers must submit unto the sheep the people as being over them in the Lord having the power of excommunication above their heads 2. It is but a conceit to say that the brethren excommunicate not their pastors as if they were officers for they excommunicate them as having received the keys to use them against their Pastors as the Church having authoritative power over their Pastors as members of the Church and it hath no sense to say that the Church excommunicates not as the Church and contrary to Mat. 18. 17 18. nor can members as members excommunicate but saith he the officers are not excommunicated as officers but as members Nor are any the most scandalous excommunicated as officers or as saints or as members but as scandalous officers or scandalous professors or as rotten and leavening members corrupting the whole lump Mr. H. Suppose the members of a Class offend the rest who censure them are not Pastors of Pastors to these whom they censure Ans. The whole watch for themselves and rule and govern themselves as the Parliament do rule their own members But it is non-sense to say that the sheep are in the Lord over the flock for the Scripture saith the contrary Heb. 13. 17. 1 Thes. 5. 12 13. v. 7. Mr. H. Suppose the Pastors turn Hereticks the ruling Elders with the rest consure them here are the inferiours judging the superiours Ans. This is to beg the question for if there be none to excommunicate the Pastors but only the ruling Elder with the people Christ committed not half a Key to any society The Key of Ruling without the Key of Preaching is committed to no society on earth and therefore not to the rulâ—ng Elder with the peoplâ— If there be more teaching Pastors with the ruling Elders then an heretical Pastor may be censured by the whole Judicature and by the ruling Elders in Collegio where he hath an equal vote with the teaching Pastor and doth not as an inferiour judge the teaching Elder but as a collateral and joynt Judge censure with the whole Judicature Mr. H. It s a staple Rule No man by nature hath an Ecclesiastical power over another by constraint one comes a Christian convert from China to a Countrey or City where many Churches are none of them can by the rule of the Gospel compel him to joyn with one more than another He may freely choose what is most suitable to his heart and may be most to promote his spiritual edification Ans. Neither Civil nor Ecclesiastick power here hath place 1. This staple Rule Mr. H. abounds with staple Rules which are much irregular except it be proved by the Word is a staple untruth No man by Nature hath a spiritual power either gift office or grace But by Nature here is opposed to free consent Children born in Abrahams house are without free consent members of that Church Be it so one congregation more than another cannot compel the China-convert to be a member of their congregation but if he be baptized and profess the godly Magistrate may compel him to hear the Word and receive the Seals in the place he resides so it be a sound Church The Magistrate cannot compel him to faith and heart duties but he may compel him to external profession nor doth his being a member of this rather than of
to thee I will give the keys not to the 〈◊〉 Ergo Peter represents the people Believers only 〈◊〉 est the male-Church of the redeemed I would not buy such Logick for a Not for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a collective and represents many for the Keys of the Kingdom noteth the Keys of jurisdiction of preaching the word c. Now see he gives the keys of knowledge principally and firstly to the people and secondarily to the Elders who labour not in the word and doctrine in so far as they concur to make the word effectual Nor can the Lord have given the Key of only ruling to the preaching Elders and therefore he speaks to Peter as representing two subjects 3. It is neither dagger nor weapon of blood that the Catholick visible Church of the first-born including rulers and ruled be the first subject of free redemption of all power of the Keyes in their saving fruit of all styles the Spouse Body Love c. the saving priviledges of special note that one promised in the covenant of grace the new heart remission of sins perseverance ruling in the visible kingdom by binding and loosing and that your particular congregation and society share of all these at the second hand And Mr. H. must be content that we look upon it as weak Divinity that Christ gave himselfe for the Catholick Church and bestows all upon her firstly and that this be the first natural recipient subject of all these as the element of fire not this or that fraction or fragment of that Element is the first adequate natural recipient subject of heat as is above explained Mr. H. Prop. 4. The power of the keys take it in the complete nature thereof is in the Church of Believers as in the first subject but in the manner and order of ruling that Christ appointed in the parts Ans. Mr. H. speaks not distinctly and should have told us what the power of the keys is in its complete nature and what in its incomplete and half nature it is 2. When he sayes the Church-congregational and the male-Church of Believers so consederate is the first subject of the Keys he saith an untruth like to this this particular fragment of the Element of fire is the first subject of heat And Sir what say you of the rest of the quarters of the Element of fire must they I pray you be the subjâ—ct of heat secondary and by way of participation So you may say London is the first subject of the power of government in England yea or Norwich now the first subject by you is omne and solum and so doth Mr. Cotton go before you it is like England would take it evil and judge that Norwich did not logically distinguish Our Brethren must be content no Congregation is any other but an integral part as D. Ames grants of the Catholick visible Church And Christs design of Love was that the whole by order of nature as the first subject should partake of all the speciall priviledges 1. Grace 2. Redemption 3. Covenant blessings c. power of binding loosing seals in their blessed fruit for the whole Nor can I say Amen to that of Mr. Cotton A particular Church or Congregation professing the faith taken indefinitly for any Church one as well as another is the first subject of all the Church Officers with all their spiritual gifts and power whether it be Paul or Apollo or Cephas all are yours speaking of the Church of Corinth 1 Cor 3. 22. Ans. 1. Mr. Cotton must prove that Paul there speaks of a particular Church that comes all together into one place as he speaks citing 1 Cor. 14. 23. and that formally as a single congregation meeting in one It were a most comfortless Doctrine to limit that soul delighting priviledge 1 Cor. 3. 21. all things are yours then Christ and Grace and Glory are yours And vers 23. ye are Christs onely to Saints as they are a Church-meeting in one place What is this but by the scope of that place you have right to Christ and Salvation and Covenant-promises as the first subject only under the reduplication of a congregation meeting in one place as an organized Church Ah! and shall not Christ and all things be theirs who are in no Church-state like that of Corinth but wander in deserts and in mountains and in dens and caveâ— of the Earth Heb. 11. 38 and have no certain dwelling house nor fixed Church congregational 1 Cor. 4. 11 2. What agrees to Believers as Christians and Believers to believing women aged children servants and to the scattered Saints Now in no such Church state as Mr. Cotton imagines the Corinthians to be in and to Iohn in the Isle of Pathmes and to the Apostles as believing Apostles that cannot agree to a congregation as the first subject which reciprocally and only receiveth this power But such is this Revel 21. 7. He that overcomes shall inherit all things all are yours death in the sweet fruit of it belongs to women and to Christians as Christians though in no congregational state Ergo women and the whole Catholick Church whether in such a Church-state or not must be the first subject of the Keyes And it is wretched Logick Paul saith all things are yours and ye are Christs to a congregation that meets in one place Ergo such a promise is made to a congregation as to the first subject and as to a congregation then may I infer the promise to eat of the Tree of Life to receive the hidden Manna and the â—…ning Star and to sit in a Throne with Christ is made to such as overcome in the congregation as our Brethren say of Ephesus of Pergamos of Thyatira c. Rev. 2. 3. therefore these promises are made to the Church of a congregation as to the first subject upon the same ground all the congregational Church must be the first subject and so the only subject of all priviledges of the congregational Church of Corinth of being justified sanctified Temples of the Holy Ghost redeemed and bought with a price c. And if so these priviledges must agree to the congregation firstly and to all other for the congregation as that agrees first to the fire and then to iron to water for the fire 3. Paul saying all are yours whether Paul c. he cannot mean Paul as an Apostle is proper to you as a congregation in all his Apostolick travels for that is false nor can the meaning be Paul as a fixed Pastor is yours for he was no fixed Pastor to them tyed to that congregation only Then the meaning must be Paul and by a Synechdoche all the Apostles and Pastors and the World and Life and Death in their labours must be for you and the Catholick Church and all the Saints all the earth over whom they must gather in and perfect as Christs body and parts of his body Ephes. 4. 11 12 13. and
congregation when that Church is dissolved are no more baptized and as Pastors cannot exercise pastoral acts but to their own Church neither can they act as baptized professors in another Church baptizing being a Citizens solemn incorporation to the Church and by this way to the Church independent only as a man that is only a free Citizen in Norwich cannot for that be a free Citizen in York or perform the acts of a free Citizen in all free Cities in England as he can perform them in Norwich And suppose that Norwich lose its freedom the man is a Citizen of no free City of England for as he is made solemnly by admittance into the Church into which he is baptized a visible member incorporated by Baptism as by his Burges Writ or Burges Ticket when the City is dissolved and no free City either his Burges Ticket to be a member of that City is null or then by his Burges Ticket he was made a member of all other congregations Iohn Baptist and the Apostles Act. 8. Ioh. 3. after a confession never asked for their conversion but baptized for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 straightway without delay even in the night for so the word noteth Matth. 21. 19. Luke 4 39. 5. 25. 8. 44. The Jaylor and his house Act. 16. Cornelius and his house Act. 10. the Eunuch the multitude of Iohn Baptists hearers were baptized members of the universal Church 1 Cor. 12. 12 13. where there was no particular congregation to receive admit them as members as Mr. Richard Baxter solidly observes nor is it worthy the refuting that the Apostles by an extraordinary power might baptize them though to no certain Church but Pastors now have not that power for the Apostles baptizing and preaching and administring the other seal differ not in species and nature from the ordinary pastoral acts of an ordinary Minister they speak with tongues work miracles as Apostles but they preach and baptize hic nunc as ordinary Officers And as to the other part the calling of a Minister so must be up and down as he officiates to his own Church he acts as a Pastor as to these of another flock he tenders the Lords Supper as a gifted man 5. Though a congregation be of Divine right and Paul be assigned to teach the Gentiles Peter the Circumcision Gal. 2. by an ordinance of God yet it follows not that Peter acts not as a Pastor when he baptizes Gentiles or that Paul acts not as either Apostle or Pastor when he baptizeth the Jews and that Paul was ten hundred times a Pastor and again no Pastor as God called him to act pastorally in ten hundred congregations and went from them for the call of Gods divine leading where to preach and where not in Macedonia not in Bithynia Act. 16. but the local division of congregations and provinces as the second General Councel defines and that the provinces that belonged to Ephesus were added to Constantinople as Socrates saith was from custom When the Bishop of Spalato defending the Supremacy of the Pope saith that he thus differs from other Bishops that he is universal Bishop of all the Churches on earth but other Bishops are Pastors of their own particular Diocesses and Chu-ches D. Ioan. Crakanthorp Chaplain to King Iames wrot a learned book in which he proves that all Pastors are Pastors of the Church Universal habitu actu primo as well as the Bishop of Rome especially because in General Councels 2. and without them they are to care for all the Churches on earth 2. That the particular designation of single congregations is by no divine right assigned by Christ but by the prudence of the Church 1. For if it were not so there could be no transporting of Ministers from one Church to another 2. Because Churches then could not be enlarged nor diminished nor changed which we see may be done Cyprian as most sound in many things so in this is to be considered we are saith he Many Pastors but we feed one flock We saw how Mr. H. was pleased to fall upon me because I said that every Pastor is a Pastor to the Church-universal by exhorting in Word and Writ yea by ruling in Councels and is not tyed as a Pastor to employ his labours to one single flock only we therefore condemn in our Brethren 1 That the care pastoral of any Church but of one congregation of which the man is Pastor Iure divino quasi glob◠affixus is perished since the Apostles died 2. That they distinguish not between a Pastor as he is a Pastor to all Churches as the Lord in providence shall call and between the same pastor as tyed to his single Church rather than to another by no divine right but the prudence of the Church which is not infallible 3. That it is utterly unlawful to transplant Pastors upon any necessity of the greater good of the Church against the law of nature Mr. H. 2 Arg. It s in the power of the Church and Fraternity to admit members Ergo to cast them out as appears in the admitting of officers Ans. 1. Observe the circular probation between this and the former Argument as is said 2. Give us one Scripture or jot where the Fraternity is either called the Redeemed Church for so women are not Redeemed or the governing Church for the officers are not Rulers or let Mr. H. give us a third Church 3. That the Fraternity onely and no women gave their tacit consent to the chusing of Matthias Act. 1. of the Deacons Act. 6. of the Elders Act. 14. 23. since their consciences were concerned and they are parts of the fed and redeemed Church as well as men can never be proved and who can deny women to be of the plebs people and fraternity as Cyprian speaks and of the brethren that Paul Iames and the Apostles wrote unto Doth not Cyprian divide the Church in stantes la psos were there not women that both yielded to the Persecutors and denied the truth and stood to the truth and suffered Reade Cyprian cited by Mr. Cotton and in other places M. H. 3 Arg. Either the people have a causal virtue in judging or onely a consent the latter cannot be To consent to evil is sin to dissent from a just sentence makes them to hinder the execution of a just sentence Ans. This is already answered and hath not the weight of the some of the water Elders have either a causal virtue in judging or onely a consent the former I see not how they have Mr. H. Mr. Tho Goodwyn and Mr. Philip Nye give them onely an authoritative directing power such as Parents have in the marriage of their daughter which is an authority extrinsecal which the Magistrate and Pastor in their kinde have but the Virgin hath the onely formal and intrinsecal power to consent and so to make the marriage and to
dissent so as it shall be no marriage In which case the Fraternity onely or Male-Church formally intrinsecally judgeth and may judge though there were no officers as the Maid may marry though Parents and Tutors were dead and the directive authority of the officers may be wanting as the directive authority of the Magistrate may be wanting 2. The officers cannot consent to a sinful sentence it s not their duty to sin nor can they dissent from a just sentence for then they might hinder the execution of a just sentence and the officers shall keep communion with a man whom the people excommunicates and that the people may erre is too well known in the condemning of Ieremiah of Christ and of others And whereas he saith The dissenting shall blemish the wisdome of God it s answered already It blemishes our folly but not his wisdome when people are divided from Rulers and Rulers from people 3. There is a midst between consenting to an unjust sentence and a dissenting from a just sentence to wit a consenting by the judgement of discretion tacitly to a just sentence in which there is a causality popular nor judicial nor juridical coming from the inherent power of the Keyes Mr. H. Arg. 4. It crosseth the rule of righteous proceeding to understand the Church Mat. 18. of the Elders onely Suppose three Elders in a Church all have been convinced before witnesses in private of an offence they will not hear the offended brethren must tell the Church that is they complain to these three Elders of these three Elders and make the guilty both judge and party in their own cause 2. Suppose of these three two be offenders the grieved party must tell the third and so one shall be the Church Ans. This inconvenience follows clear from the hampering of all power of the Keyes within one single congregation in the midst of six congregations round about 2. The Book of Discipline of New England saith A Church Independent may consist of four officers and three brethren three brethren are offenders if they cannot in this case tell the Elders onely for they are not the Church Mat. 18. saith Mr. Hooker Ergo the three offending brethren must complain to the three offending brethren and make themselves both Judge and party therefore the Argument necessitates us to tell the Elders of associate Churches Mr. H. Arg. 5. If the power of judgement be in Rulers then it is either in some or one to wit Peter and to hâ—m derived from the rest and that is Popery or it is in them all equally for those that are equal in commission are equal in power but that is not for the teaching Elders are in degree and also in power superiour to the ruling Elder Ans. The issue of this Argument is to strip the officers naked of all power of Rule and Mr. H. must take it away off his own way as well as off ours 2. The teaching Elders are worthy of double honour above the ruling Elder 1 Tim. 5. 17. for they speak to us the word of the Lord Hebrews 13. 7. and are the Ambassadors of God who in Christs stead beseech us to be reconciled to God 2 Cor. 5. 20. Their feet are pleasant because of their message and in this have power above ruling Elders and those who serve Tables Act. 6. and above the brethren and Church as being sent of God with pastoral power not onely vi materiae by vertue of their commands but as in an Epistle is spoken judiciously to this purpose by Mr. Tho. Goodwyn and Mr. Philip Nye by reason of their Ministerial Authority Now how they can be equal in commission of judging to the people is the question for as the woman is independent in regard of intrinsecal power of consenting or dissenting in point of marriage the Parents directive power of commanding extrinsecal as the judicious Prefacers say so the Fraternity is the onely judging society by them Yea Mr. H. saith The Elders are superiour to the fraternity or brethren I would he had said to the sisters also in office rule act and exercise and in managing the censures are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 overseers by Hen. 13. 17. How are leaders and overseers in the same managing of censures equal in power and not above those whom they lead and oversee yea to whom they are to yield obedience as Mr. H. cites to that purpose the place Heb. 13. 17. are Parents equal in power who do command the Virgin whose it is to consent to the marriage 3. Let the godly Reader consider whether the Brethren though believers yet ignorant of the mystery of Balaams doctrine and of Iezobils teaching Rev. 2. and of the learning and qualification of pastors and of the deep and subtile Heresies for which pastors must be cast out are by the Word of the Lord equal in judicial power and trying of Doctors and Pastors with the Rulers whose office it is to know more of the minde of God than Brethren and whether are they by Divine Institution so Mr. H. If Rulers alone have power to excommunicate by Mat. 18. then may three Elders excommunicate 400 or 500 brethren and if so Rulers should not onely censure the fraternity but destroy themselves for where no flock is but all are excommunicated there are no shepherds Besides as Ames saith a body cannot be cast out of it self Ans. 1. Observe in all these six Arguments there is not one jot of Scripture but the one Magna Charta of Mat. 18. where yet Mr. H. will not stand to the signification of the word Church 2 They are not there alone to excommunicate the Church of believers without the consent of the Church and we judge it no way of Christ to excommunicate not 400 onely but six thousands who all made one congregation of Ierusalem say our Brethren But Mr. Cotton saith well in the case of the defection of a congregation to blasphemy and persecution and no help by a Synod is to be hoped for the Elders may withdraw and separate disciples from them and carry away the Ordinances with them and denounce judgement against them 3. D. Ames whose name is savoury in the Church of Christ saith But if a Church should be excommunicated then a body having and retaining its essence should be cast out of it self No Judge can properly punish himself but the Presbytery and Synod may declare a Synagogue of Satan to be a Synagogue of Satan 4. It is against the meekness of Christ and not warranted by any Scriptures that faithful pastors that are pastors to the universal Church should be unpastored because this or that particular flock to which they were sent leave off to be the flock of Christ that is as much as because they are faithful in his house Christ will have them cast out of his house The argument will conclude That the Church excommunicating all the officers destroyeth it self Of this before also
CHAP. IV. Mr. Ruthurfurd's Arguments that prove that the People are not the first subject of the Keyes are vindicated from the unsatisfying Answers of Mr. Hooker MR. H. That is not to be held that is neither in Scripture directly nor by consequence But that belivers lay hands on men for the Ministery or receive witness or have in them any such power of Government is such So Mr. R. c. Ans. The first three Arguments touch not the question for office-power is formally in some select persons who have a Ministerial spirit and gifts Mr. Robinson saith The Government before and under the Law and in the Apostles time and still now is not in the multitude but in some chief men But it follows not because office-power which is a little part of the power of the Keyes is in officers therefore the power of the Keyes is firstly in the officers but firstly in them who gave both the power and the office and therefore had a power before they gave it and therefore can take it away Ans. Mr. H. hath quickly expeded my Arguments with Veni vidi vici It is a scorn to say without all proof that the office-power is a little part of the power of the Keys For the includent by no Logick is a part of the thing included the City is not a part of the House which is a part of the City but the contrary now the office-power in Rulers includes preaching administrating of the seals as Mr. H. grants and also it includes a power of binding and loosing and of ordaining since the holy Ghost gives rules of right ordaining of Elders to Timothy and to Teachers 1 Tim. 3. 1 2 3 10. 1 Tim. 5. 17 18 22. 2 Tim. 2. 2. Tit. 1. 5 6 7 c. as to Pastors not as to Believers and by this to rebuke censure shall be no ruling at all if Mr. H. deny ruling power to agree to Pastors as Pastors or to be a part of office-power because ruling power in officers is common to both officers and brethren 1. He begs what is in question for the brethren are ruled and to obey and not Rulers 2. If it be said ruling power is not office-power it s replied that Mr. H. saith that the Elders are superiour to the Brethren or male-Church in regard of office rule act and exercise Now if ruling be common to both officers and the Brethren or such a male-male-Church of the redeemed then are not the officers as officers superiour to this Church in rule yea this Church giveth power and taketh away the power of governing by way of censure from the officers and so the brethren in ruling must be above the Officers as for the superiority official in preciding and managing the actual dispensing of censures as Mr. H violently alledges Heb. 13. 17. to this purpose it is a ruling over the ruling of the Brethren the like whereof was never heard the mouth of a Judicature ordereth but judgeth not the ruling and judging of the Judges Again if officers be both officers in teaching administrating the seals watching over the manners of the people and also in dispensing censures with the Elders then must office-power take up and include both official acts and also judicial acts and power in governing Ergo the power of office is not a part of the power of the Keys but the whole power of the Keys 2. It is not to the purpose to say that Government is not in the multitude as in the first subject for then the multitude and Church of Redeemed that meets in the same place for all the ordinances is not the instituted Church to which the offended must complain by Mat. 18. nor is it the first subject of the keys Expound to us then Matth. Tâ—ll the Church i. e. tell some select persons the Church of some males only excluding women aged children servants alas that is not the Church Mat. 18. nor the New England instituted Church which is defined to us in the first words of their Book of Discipline for that is not a Church of selected persons but includes men women servants children of age as I demonstrate from their words 1. The Church which Christ in his Gospel hath instituted to which he hath committed the Keys of his Kingdom the power of binding and loosing the tables and seals of the covenant the officers and censures of his Church the administration of all his publique worship and ordinances Is costus fidelium a company of believers These are their words But I assume some select Brethren only is no Church 1. To whom Word and Sacraments onely are due 2. Such only are not such a Church as the Church of Corinth justified sanctified 3. Such only is not the company that meets in the same place to partake of all ordinances as they teach for women aged children servants were justified sanctified partakers of ordinances as well as select Brethren Ergo the visible Church instituted by Christ is not the first subject of the power of the Keys except you mean the virtual subject then it is not the first formal subject as fire is of heat nor is the complete virtual subject But Mr. H. saith cap. 11. sect 2. page 192. The power of the Keyes is committed to the Church of confederate believers as the first and the proper subject thereof Pro. 1. page 193. That the power of the Keyes is seated in the Church as the proper subject is no novel opinion â—b We will suffer years to speak a little in this place The place of those that Peter sustained in Mat. 16. to them the keys were given But Peter speaks in the name and sustained the place of the Church as the Antients Origen Hillary Augustine frequently troops of our Divines say Ans. I pray our Brethren do the Fathers mean the Church of visible Saints the multitude of Believers or go our Divines in troops along with them in the formal first and proper subject of the Keys as fire is the first formal subject of heat As Mr. H. page 193. Now I judge Mr. H. means his own only instituted visible Church in the new Testament that meets together in one place for the ordinances if I should say the whole element of fire is the first proper and formal subject of heat and yet exclude four quarters or parts of this body as utterly uncapable of heat were I worthy to be called a Philosopher But the same way Mr. H. maketh the Church confessing as Peter Mat. 16. such a formal subject and saith the fourth part of this subject women children of age c. are not capable of the Keys if it be said the organical body is the proper subject of seeing of hearing c. yet neither legs nor hands are capable of either seeing or hearing I answer Then 1. the organical body is not the first and formal subject of seeing but Arms and Legs are capable of touching but women
aged children servants though essential parts of the visibly confessing Church Mat. 16. are formally capable of no power of no exercise of the Keyes at all 2. If God give the power of seeing to the eye as to such a watching member then gives he not the power of seeing to the organical body but if God give the power of seeing to the eye as to a member and part of the body Ergo he gives the power of seeing to all the members Quod convenit qua tale convenit omnibus Ergo he must give the power of watchers to women who are members Mr. H. Office-power is but a little part of the power of the Keys and therefore it may be in Officers and yet the power of the Keyes not be firstly in them but in them who gave Office-power Ans. This is as if one would say the power of a Master-houshold and of a Steward is a part and a little part of the power of the Keys of a family when these only under the Lord of the house have the Keys committed to them shew in all Oeconomies in state a family where the Keyes are committed to any but to those in office and such as are subject of the power of the Keyes a part and a little part of the power of the Keys is not the Key the nible of a Key is not the Key Yes but it may be said the Queen and Mistress of the Royal Family is above the Officers of the Royal House since they are her Servants no less then the Kings Servants Ans. The officers are the believers servants objectively and finaliter for the building of their souls Eph. 4. 11. but the question now is whether they be subjectively sent Potestate missionis by ordination and laying on of hands the ceremony to me is Oeconomy not to be despised but for the thing it selfe I contend of Elders or people and in an official power of the Keys to shut or open Heaven either by preaching seals or discipline there is not any above the officers not the Church of believers in an authoritative way as for a way of Christian dignity believers are without all doubt above all the officers on earth And when the Mistress is a society of sinners that she hath the power of the Keys in any authoritative way over her selfe or any other way committed to her but by a whole consent or godly withdrawing when the Rulers turn Wolves is against Scripture and all Reason Mr. H. Not only the Officers but Offices also are included in the Keys as being of that ministerial power by which Heaven is opened and shut and Officers and Offices are ordinances and Christs gift to the Church Eph. 4. 11. He gave some to be Pastors c. As Mr. K. with Chrysostom acknowledge Ans. To say the Officers and the Offices are included in the Keys is to say â—eedless that both the Stewards and the office of Steward included in the power of the Keys or the King himselfe and the royal office are included in the royal power what sense or rather non-sense is here It s true the office and officers Ephes. 4. 11 12. are given to the Church of men women children servants to the multitude of redâ—emed for the perfecting of the Saints for edifying of the body of Christ vers 12. finaliter and objective even till the coming of Christ but Mr. H. must prove by that Text I doubt if he can or any for him That Offices and Officers are given to the Church subjectively that is not to the multitude but to some select persons the male-Church of the Fraternity that this new power may shuffle the power of the Keys from her to some officers But 1. Who gives our brother leave to leap from one signification of the Church Catholick of the visible Saints to the new male Church 2. From the gift given objectively for the Church as clear it is in the Text to the Church subjective of his owne devising 3. Why contends Mr. H. for the accidents or gifts or priviledges of nothing or a non 〈◊〉 for in Old or New Testament he cannot give us a Redeemed Church of onely believing males Mr. R. The offices that include both the power of the Keys and and the exercise of them are given Mat. 16. to some select persons to Peter Ans. Therefore they must be given to some that are not officers for how unpleasant is the sense to thee who bearest the place and person of an office I will give an office thou that hast an office to thee will I give an office Ans. This quirk for an objection it is not worthy the light is not against me but against the Scripture and Beza Bullenger Pareus Calvin and all the Fathers who say there is promised to Peter who now was an Apostle confined as yet to Iudea the power of the Keys as an Apostle all the world over and in him to all the officers As when a Prince gives a confirmation of the office of Sheriff with larger priviledges then he had before He saith I give to thee who bearest the place and person of an Officer and Magistrate that same Magistracy with more ample priviledges And doth not Mr H. speak as unpleasantly I create thee Peter who wast a visible Saint before now a visible Saint Beside that he ties so the Apostles to be fixed members of one single congregation which he knew their Apostolick office could never permit them with a good conscience to discharge Mr. H. Arg. 4. This complete power of binding and loosing is given to the officer firstly either as teaching or as ruling in a special work or as officers ruling in general if the first then the power must be given to teachers only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Mr. R. and so only Teacher shall be Rulers If this power be given to them as Rulers in regard of the common or general nature of ruling then is their equal power of ruling in both Teachers and Elders Ans. The Kâ—yes are given Non uni diviâ—… sed unitati conjunctiâ—â— to all in the Colledge of the Judicature The ruling Elders vote if according to the rule is of as much weight as the teaching Elders vote and it is not absurd but necessary that all be alike here except Mr. H. hold a sort of Episcopacy of Rulers over Rulers in the same Judicature This conceit for there is no solidity of reason here might prove that the King and Parliament the General and Councel of War the Major and the Aldermen are not the first subject formal for of the virtual subject we speak not of their respective military power or civil State powers Yea the Pastor as a labourer in the Word and Doctrine is in honour and power above the ruling Elder the King and General acting severally are above their general Councels A Child in Logick may answer such arguments Mr. H. If the faithful may not lay on hands
not So Mr. H. doth make the Text or our Saviour say I charitably judge Peter and Judas and Magus are blessed are built upon the Rock 2. The other two limitations are as blasphemous and contrary to the scope of the Text for our Saviours scope is to furnish solid consolations of sound faith not to Peter onely not to seeming believers onely not to Church-members onely as such but to all persons who renounce false Religions such as Heredians were and others v. 13 14. men and women Mary Magdalen and others who by this very Scripture do really and with the reality of saving faith from the Spirit of the Father of Christ confess Jesus to be the living God as v. 17 18. And I appeal to the consciences of our brethren I say not any thing to those that are asleep in the Lord whether Magdalen and others should in sincerity confess that Christ is the Son of the living God and had received the anointing and had received no Keyes no visible membership like to what they say may not as well claim to this place and blessedness as Peter And if Christ should answer them Ye women who by the Spirit of the Father of Christ confess me to be the Son of the living God and for that suffer death from Herod and other persecutors are blessed but ye have no right to real blessing by Mat. 16. 15 16 17 c. for I count you women not capable of the Keys O what perverting of the Word of God is this Surely Mr. Smith in his Parallels hath more reason for him to prove that women share of the honour of the Keyes as well as men from Mat 18. and Mat 16. But of this hereafter Shew me a place in all the Scripture where Christ saith I give the Keys to the Church of Redeemed ones 2. Shew me where in Scripture the blessing of real and sincere confession of Christ from the teaching Spirit of revelation and anoâ—nting is hampered and confined to male-believers and to male-believers onely members by marriage-covenant of one single congregation Sure the brethren fail here as the Popists who retrench it to the onely Church of their Pope and Clergy Mr. H. The rule of Mr. R. faileth much against the fundamentals of Logick quod convenit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 convenit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet visible Saints and believers accounted according to the rules of charity are the subject matter of the Church and therefore though they be justly excommunicated yet in Gods account they may be inwardly Saints And again close hypocrites as Judas may be real unbelievers and therefore the profession is sufficient to keep such in their office and to evidence that all their actions Ministerial are valid Ans. As Mr. R. hath following Aristotle expounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which agrees as the ultimate specifick form or as a proper passion agrees to the subject reciprocally as rationale 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 resibile 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 homini See the medi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above expounded But make fundamental or superstructure Logick of these two except the Logick of contradiction and I am silent Mr. H. Survey cap. 11. pro. 2. p. 194. Subordinate power of the Keys onely such and all such have a perfect reciprocation who are combined in a special corporation and come under the external Government of the Scepter of Christ in the Gospel If women servants aged children be excluded they being combined in a special corporation and under the â—xtern l Government of the Scepter of Christ judge Reader and yet believers as believers saith Mr. H. Survey cap. 11. pag. 203 204. are not the first subject of the Keys but believers as 1. Combined by Church-covenant 2. As counted in charity believers 3. And counted capable men not women Any man remove that contradiction 3. I ask If profession be enough according to our Brethrens way to evidence the ministerial actions Baptizing c. for example of Iudas to be valid why saith not Mr. H. profession is enough to render their ministerial actions to be valid but onely to evidence that they are valid If profession do onely evidence them to be valid they may be in se in themselves null and invalid What is under this I know not If Mr. H. his sense be that Iudas was blessed and had a Spirit of revelation to teach him to give Peters confession and upon this account of a profession though rotten yea to Christs charity apparently fair yet Christ for his seeming confession gave the Keys to Peter as to Iudas If Mr. H. would cause the Text speak this Mat. 16. he should gain much upon me But no wit of men but our Brethrens shall throw this out of the Text. What a poor comfort is it this profession keeps Peter in office yea it makes him blessed above men CHAP. V. The rest of Mr. R. his Arguments proving that the Male-Church of onely unofficed Brethren have no power of the Keyes are delivered from the unsatisfying Replies of Mr. T. H. MR. H. The 9 Arg. of Mr. R. If Christ give the Keys to believers he gives answerable gifts to them Ans. Such as have received the anointing can discern the voice of Christ and follow him are able to choose to themselves Pastors as being able to relish the savour of spiritual administrations and to feel what key will best open their lock can see and discern what courses be sinful and scandalous persons obstinate and pertinacious therein therefore they may choose and reject officers They need not the tongue of the learned they are reproved for careless watching in not purging out the incestuous man 1 Cor. 5. 2 3. Ans. 1. My Argument is mangled And whereas I with the Word say If the male-male-Church be Rulers Watchmen the onely men appointed to rule make and unmake officers I demand If the Epistles to Timothy and Titus be Canons to the brethren of the male-male-Church that they must rule well 1 Tim. 5. 17. rule their own house well be apt to â—each 1 Tim. 3. 2. Whether unofficed brethren must be such Rulers as are to commit the Word to faithful men able to teach others 3. Whether the endowments that are required in Bishops 1 Tim. 3. 1 2. Tit. 1 5 6 7 8. 4. Whether the count that Watchmen who must stand and feed and not sleep nor let the flock perish Ezek. 3. Chap. 34. Isaiah 56. Zech. 11. lie upon unofficed brethren 5. Whether the crime of usurping be theirs and not the Prophets Ierem. 23. and yet they are the onely feeders rulers Judges of all to the highest censure of Excommunication But all the qualifications that Mr. H. gives to the male unofficed Judges are saving grace of anointing 1 Ioh. 2. 20. 27. which women who have Christ for their Advocate as well as men 1 Ioh. 2. 1 2. the discerning of the voice of Christ and following him which all the sheep and
Elect of God have Ioh. 10. 27 28. except women aged children servants be excluded out of the number of the sheep of Christ this is a turning of the Gospel upside down to Popishly confine all the Priviledges of Saints the anointing the spiritual disceâ—ning what key will open the heart to some few male-believers 1. Aged 2. Incorporate so and so But I retort it thus To whom Christ hath given the onely qualifications spiritual of Rulers endued with power of judging those hath he called according to the rule of the Gospel to be such Rulers and they must dig their Lords talents in the earth if they improve them not for that end But the Lord hath given to all Beleevers as Beleevers of the same or of another flock whether in Churches this way or not to women as to males in some measure the anointing grace to know Christs voice Ergo. 2. Let it be observed that the tongue of the learned Esay 50. of which Mr. R. spoke to absolve and open heaven to a man swallowed up with griefe and a gift of a son of thunder to shut the gates of heaven against the obstinate and such as are to be delivered to Sathan are not required in the exercise of the keys of the Kingdome but onely such gifts as are in women is this a good frame of Church discipline Mr. H. God gives to men no calling to a place but he gives rules how they are to order and direct themselves in it But the Word hath no Canons how the people should order the Keyes Answ. Matth. 18. 15. If thy brother c. The Lord points his finger to the Fescuâ— and says Build up one another in the most holy faith 1 Thess. 5. 11 12 13. 2 Thess. 3. 14. Heb 13. 17. Rom. 16. 17. Observe those that cause dissentions among you c. Ans. My Argument is mistaken If there be Rules in the Word how Officers should acquit themselves 1 Tim. 3. 1 2 c. how Judges Kings c. so ought there to be Rules how unofficed brethren the onely Judges for church-Church-officers do but order and regulate judging as our Brethren say should behave themselves But this is not by our Brethrens way 2. The Reader may observe all along that Mr. H. and his way lays the Ax to the root of the Ministery for he ascribeth the Church acts of office of opening and shutting heaven of the learned Tongue of Excommunicating c. to unofficed men or then he denies that there is any necessity of such in judging and ascribes such acts and qualifications as are in women to their judging Church the very way of Anabaptists and rigid Separatists 3. Mat. 18. 15. shall make every Church-member brother or sister who are to gain by admonishing one another a Church-Judge to exercise the Keyes one over another I thought the power had been given not uni sed unitati to brethren in the Judicature not to stones scattered The edifying one of another and comforting one another and withdrawing from dividers are acts of love required of men women and of Christians of all ranks and by no word tied to those of the same single congregation but to all the Catholick Church should not women withdraw from dividers and therefore these places 1 Thess. 5. 11. 2 Thess. 3. Rom. 16. are abused 4. Ambrose Theophylact Oecumenius Paraphrastes Beza Calvin Marlorat nor any Interpreter dreamed the place Heb. 13. 17. was meant of unofficed brethren who watch and must give an account for souls yea Mr. H. expounds it of officers and yet he cites Heb. 13. 17. Obey them that are over you in the Lord i. e. Brethren of the male-male-Church obey brethren Mr. H The prwer of the Keys is larger then the power of office and therefore the Lord requires not so much abilities in the brethren as in the Officers Ans. The difference is said not proved 2. If God require the highest abilities in officers to the laying on of hands 1 Tim. 5. 22. to the highest censurer 1 Tim. 19. 20 21. compared with 1 Tim. 3. 1 2 c. 1 Tim. 3. 6. 7 c. then he must require these same far more in brethren the first and proper subject of all power or then the Lord calls them to highest actings and promises to them no gift to or for these highest actings such as delivering to Satan cutting off of members Mr. H. The Keys are given to Peter as representing Church guides Matth. 16. not excluding the consent of the people Ans. We so give the power radically and fiâ—stly to the Church of Believers as by them we communicate office power to the Elders though they be not the first subject Ans. Such a shifting of office-power from the Church of believers which yet is but the third part of the redeemed single Church to Elders if Christ teach Matth. 16. or elsewhere we rest Mr. H. If the Keys be given to the Church the house of wisdom Prov. 9. 1. of God 1 Tim. 3. 15. Heb. 3. 4. builded by Pastors Teachers Ephes. 4. 11 then not the Church of Believers without Pastors Mr. H. the assumption fails for a Church without Pastors is wisdoms house as we proved and is Act. 14. 23. Ans. Mr. H. answers nothing to the places Pro. 9. wisdom hath maids and a table the house in which Timothy was to walk was built by officers Act. 20. 28. 1 Tim. 3. 1 2 3. 1 Tim. 5 17 Give us a pattern of your homogeneal Church for clear it is the Church Act. 14. 23. was the Church of believers no politick ministerial Church until Paul and Barnabas with the free election of the people made them a politick Church so until Titus ordained Elders the Churches of Creet bear the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cities and though these Cities were Churches yet could they exercise no politick actions nor frame Organs official to themselves until the first founder made them politick ministerial Churches Otherwise as Paul and Barnabas exhorted them to continue in the faith so they should have commanded them to use that radical power to create officers and not have encroached upon their power of the Keys Mr. H. Paul charging the Elders to feed the Flock or the Church Acts 20. implyeth there is a Church distinct from feeders Ans. No doubt there is a flock of redeemed and fed ones of men women children 1 Pet. 4. 2. Iam. 2. 2. Act. 15. 35. that were of late Catechised Gal. 6. 56. different from watchmen but Paul bids the feeders censure the grievous Wolves v. 29 30. but he bids not the fed Church do it far less implyes he that the third part of the redeemed was the male-Church and did or could exercise discipline over both officers and women servants and children Let us see that implyed Mr. H. If they want Officers saith Mr. R. they want the power of edifying Ans. They want the power of edifying as an
organick body but it hath power to edâ—fie it selfe as totum essentiale Ans. Christian edifying one of another in divers congregations 1 Thes. 5. 12. Col. 3. 16. Heb. 3. 13. by women and children of age we deny not but a Church edifying without Pastors or a perfecting of the body without officers Eph. 4. 11 12. 1 Cor. 12. 12 13 28. 1 Cor. 14. 4 12. we find not 2 Your male-male-Church edifying without Pastors must also edifie as an organical body In it women and children be silent and some unofficed brother teach pray and preside in the creating of officers and do the like when the Officers turn grievous Wolves and are to be cast out for then some unofficed brother must be Mouth and Organ to the rest and that is the very charge that Peter sustained in pastoral preaching at the creating of an officer and the Apostle Matthias Act. 1. 15. Mr. H. Let Mr. R. tell how God set teachers in the Church if teachers be before the Church Ans. Let Mr. H. tell how God giveth breath to them that walk on the Earth Isa. 42. 5. Was there breath before there was a living man walking on the earth or was there a living man walking on the earth before there was breathing Teachers are before Converts as Fathers are before Children Iohn Baptist and the Apostles were before such as they converted to the faith and baptized Noah before the Vineyard which he dressed God planted Apostles and Teachers even in the organical politick Church before it was a politick organical Church for by setting Organs in the body he made it an organical body but it is a senseless inference Ergo these Organs who are both Organs and Fathers and causes procreant of the Church had no being before the politick Church had being for natural organs in a physical body are only organs but not causes of the natural body but politick organs may be both and in this case are both Mr. H. To these are the Keys promised who are Stewards of the mysteries of God 1 Cor. 4. 1. servants of his house 2 Cor. 4. 5. Ans. The Servants are Pastors and Teachers in these places then the ruling Elder shall bear no Key Ans. Yet the conclusion is strong against the unofficed bearers Mr. Cotton the New England Discipline and Paul are herein as much crossed as I am for to them the ruling Elders are Stewards applying in censures in the external Court of Christ the Word as the Teachers apply it concionally Mr. Cotton makes the ruling Elders to be included with the Teachers of Ephesus Act. 20. And by the Argument Mr. H. may deny office-power of overseeing the house to all but to such as labour in the Word and Doctrine Mr. H. The places Isa. 9. 6. Revel 3. 7. speak of Monarchical power in Christ onely and prove not the point of delegated power Ans. Nor did I bring them for any other end but to prove that the Keys whoever bear them Head or Servants do signifie a power of office steward Oeconomus Commander of the Castle and so are never given to unofficed brethren for which cause I brought Fathers Doctors Divines Protestants Learned Papists saying the same And Mr. H. passes them all without an answer So the Learned Pagâ—in Mercerus Shimlâ—rus Buxtorf Ark of Noah Mr. Leigh and all Dictionaries expound the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when given to House Prison Gaol Kingdom and Stephanus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Mr. H. dictates against the authority of all the Learned Interpreters and Linguists and tells us besâ—de an office power it noteth Matth. 16. a judicial power of the spouse and wife to admit unto or reject out in the family as cause requires But 1. one word of Scripture he gives not 2. Nor saith Christ Matth. 16. any such thing as he gives the Keyes to the Church upon the Rock as the formal subject though it may be gathered he gives them for that Church as the object and final cause Mr. H. To these Mat. 16. doth Christ give the Keyes to whom be giveth warrant and official authority for actual exercising of opening and shutting but this he giveth to Peter as representing Teachâ—rs and Elders to thee will I give c. whatsoever thou shalt bind on earth c. So Mr. R. Ans. All may be granted and the official authority may be formally in the officers and originally and virtually in the Church 2. The proposition is fallâ— to wit to them the power of the Keyes is given firstly to whom warrant and official authoritie is given for the exercise of the same Keyes for the power of the Keyes is larger then office-power Ans. 1. My Argument is yet wronged to the same person to whom he promiseth the power or keyes or the power in its essence actu primo to the same person he promiseth shall exercise the specifick acts of the power and the second acts that must be the first formal subject to which God proâ—iseth a â—…sonable soul and the second and specifick acts of discoâ—rsing and that must be essentially a man Now unofficed brethren are not Embassadors but they are onely these to whom the Embassadors and officers are sent 2. By Mr. H. the â—eyes must in their official power begiven to Peter as representing the Guides â—nd also the power of the Keyes in the power of ruling must be given to Peter as to the first subject representing believers If the Text speak this it is a new conceit that never an Interpreter dreamed of and it must be made out that Peter iâ— spoken of in the Text in that â—â—ofold relation but that Peters binding and loosing on earth are acts of office or at least include â—cts of office and acts both of concional and also juridical remitting and retaining of sin and who despiseth Peter and the officers in either despiseth Christ and him that sent him is clear and that remitting and retaining sins is a binding and loosing cannot be denied and that remitting and retaining of sin flows from Christ calling the Disciples to an office is as clear Iohn 20. 21. As my Father Apostled me so send I you receive the Holy Ghost whose sins ye pardon they are pardoned c. And that this is a clear commission to Peter and all officers in him to exercise an official power of binding and loosing is apparent by this Text if by any in the New Testament But Mr. H. against this clear Text saith here Pastors have good warrant for their office power because the Church hath received power to admit chuse and refuse officers c. But because Mr. R said they have clear commission for the Keys both in power v. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the acts and exercises 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and what thou shalt bind on earth shall be bound in heaven But though the place be clear and all Interpreters teach it yet will not Mr H. grant
that by Mat. 16. 〈◊〉 Peter and other Church-officers Christ gives both the power of the Keys or the Keyes and the exercise of the power v. 10. I will give to thee the Keyes and whomsoever thou shalt bind c. And if Mr. H. say not this he shall be forced to say that these to wit the power of the Keys and actual exercise of the Keys which are clearly holden forth v. 19. are given to Peter so confessing Christ that is as he represents all believers so confessing Christ. And so all such must have both the Keyes and the formal exercise of pastoral binding for that pastoral binding is given to Peter v. 19. and brethren and women so confessing must pastorally bind v. 19. Then how can an official power be given to Peter as he represents this male-Church upon a meer allegiance As to the place Matth. 28. 19. it abundantly warrants the Disciples to an office-power But the question yet remains whether this place Matth. 16. especially doth not warrant more clearly Pastors as Pastors to both the power and exercise of the power of the Keys And by this To thee will I give the Keys must yet have this sense I will give the Keyes to thee Peter as representing both the Pastors and Believers of the male Professors only Yet Peter gave not that blessed confession as an Apostle but as a Believer enlightned by the spirit of the Father aboâ—e flesh and blood nor was Peter as an Apostle builded upon the Rock and above the prevailing temptations of Satan and Hell except we hold from this place the Popes infallibility but it is good that it is granted that by this place the Keyes must be given to Peter as representing the officers also for here saith Mr. H. Pastors may have good warrant for their office power Then is the thing we contend for granted if M. H. would prove the other that here the male Church excluding women hath good warrant as the first and proper subject to challenge the power and exercise of the Keys here spoken of Matth. 16. he had indeed performed a great point But this remains that the Reader is left in the mist what to make of our Brethrens way by these words upon this Rock will I build my Church and the gates of Hell shall not prevail against it Nor is it fair arguing to flee to the old Testament saith judicious Mr. Firmin because the Children of Israel Numb 8. 10. layed hands upon the Levites for what if one say Moses the Magistrate layed on hands 2. If it be a good warrant where officers are as in the place were Aarons sons yet the people only and not the Presbytery though there be a sufficient one must lay on hands 3. Aanon as Mr. Firmin noteth verse 14. completed the ordination for he did wave those Levites before the Lord. 2. How is it proved that Moses gathered the whole people Numb 8. 10. Thou shalt gather the whole assembly the whole Church and they shall offer them in sacrifice saith Vatablus and by that saith Menochius who collects from R. Stephanus Vatablus and others they did not author it atively ordain the Levites but gave over to the Lord and his service the Levites Deut. 31. 20. Gather to me all the Elders v. 30. and Moses spake into the ears of the Congregation Rehal Iunius Diâ—dati English Divines they consented to the call of the Levites Cyrillus Alexandrinus and Cyprian Tertullian as Leo Magnus also say the people chused or the Levites were called they being then present So Beda Lyranus Iunius Piscator Ainsworth say a part of the people laid on hands on the Levites Cajetan and Lorinus the Princes of the Tribes in place of the people layed on hands and consented quia offerens saith Lyra debâ—bat ponere manum super oblationem suam So Diodati they imitate such as offered by laying on the hand on the oblation Now Mr. H. his binding loosing comprehend eth all acts of Church-power not only by publick preaching for so the ruling Elder should have no key but also by excommunication and admission admonitions which issue from judging power as we proved Ans. That is said gratis admonition and consent to receive in and cast out members by cansent necessarily agree to women it so much concerning their dayly practices and conscience and they have no judicial power 2. By no Scripture can Mr. H. prove that admonition of Brethren is Church-binding and loosing and that it is limitted to one congregation Nor can a single flock bind a member of the Catholick Church or a sojourning visible Saint to Church judging in one single congregation nor is there one jot in Scripture to tye the Brother Mat. 18. 15. If thy Brother trâ—spss c. To a Brother member of that onely congregation of which the Plaintiff is a member 3. I said that binding and loosing are words of official authority undue to unofficed brethren at the Scripture saith See the Margin Ier. 40. 4 c. above Mr. H. The promise is made to Peter because of his consession in name of the Believers Ans. The Text saith no such thing but because of his consession 1. He and all men and women who so sincerely confess are blessed because really regenerate flesh and blood hath not revealed that c. v. 16. 2. Because of this confession a promise of perseverance is made to the whole Catholick Church invisible then the way how to fulfil this promise is set down I will make this invisible Church visible and I will give the Keys of Word and Censures to thee Peter and to all the called Pastors c. for the Churches salvation of men and women that they may be kept invincible upon the Rock Mr. H. grants that the Keyes are given to believers who may be hypocrites Ans. Adde and to them as the first formal subject This is before refuted But it is asked Why Brethren believing and as so incorporated should be made the first subject of the Keys by this Text and not also the first subject of the love of Election and Redemption by which they are built on the Rock and made impregnable against the gates of Hell for the one is said of the Church here and not one word that he will give the Keys to the Church As also Mr. H. granteth that Christ speaks not to Peter as representing all believers but onely the disciples and male-believers But whom say ye that I am ye disciples Ans. It s true he propounds the question to the disciples onely but saith he that hence onely men and unofficed Brethren of a single congregation who give such a sincere confession are blessed and built on the Rock So he saith Matth. 13. 10 11. to the disciples onely To you it is given to know the mysteries of the kingdom of God to them it is not given Are there then none the Elect of God men or
women to whom the grace of saving faith is given but onely the disciples So Luke 22. 28. Ye are they that have continued with me in my temptations v. 29. And I appoint unto you a kingdom Then to the disciples and men not to women who suffer with Christ there is a kingdom appointed Upon this account all the Promises and Consolations of sending the Comforter of the many mansions in his Fathers house which he was to prepare for them do belong to the disciples as brethren and as a male-Church of a single flock without officers not chosen women aged children that believe and therefore these words of Mr. H. that Christ spâ—…s not to all believers in the person of Peter Blessed are ye for flesh and blood c. most injuriously bereave all women all men that are not members by Covenant of this male-congregation of all the Promises of the Gospel and comforts which Christ uttered to his disciples onely Not to say what before I said that 1. This is contrary to the scope of the Text. And 2. contrary to the Peace 2. Comfort 3. Joy 4. Blessedness in the state of Regeneration 5. Faith of their Perseveranâ—â— and 6. Victory over temptations from the gates of Hell of all who contrary to Sects and Heresies and sundamental Errours touching Christ his Nature Offices and Dignity sincerely believe and confess that he is the Messiah the Son of God be they women aged children servants sincere visible Saints of another congregation or sojourning Saints Mr. H. If believers saith Mr. R. 〈◊〉 giving Peters confession and built upon the Rock Christ be made a ministerial Church then the official power of binding and loosing should be made as fiâ—m and sure from defection as the Church of believers built on the Rock Ans. The Assumption is denied for the Church to whom the Keys are firstly given though they have a virtual power to call men to office yet they have not formally official power nor is official power which in great Apostasies may fail of like stability with the visible Church which can never totally fail Ans. My Argument is not faithfully repeated of which I often complain if the Ministerial formal power of ruling and creating and unmaking of officers a virtual power of which he of new speaks I know not for who hath the formal power of calling officers then be given to believers though destitute of Pastors because believers are in a congregational frame built upon the Rock nothing hindreth but ministerial power that is the power of the Keys given to believers which is but a gift given to hypocrites often should be as firm as though believers were built on a rock Mr. H denieth the Assumption onely and seems to yield the Proposition I appeal to the Reader if these words I will build my Church in the frame of a Congregation Independent upon the Rock Christ of the confession of Peter have any such sense for in all Scripture the building upon the rock hath no such sense but noteth Christs building of real believers on himself in the most holy faith which building cannot sail And whereas Mr. H. saith The visible Church cannot totally fail as our Divines say they mean the Catholick visible Church and not your Independent congregations of which they knew nothing who teach this Doctrine So this Argument of mine stands Promises of never falling are made in Scripture to things not to persons as to the Kingdome to the Gospel to the Dominion of Christ Psal. 72. 8. Isa. 9. 7. Luke 1. 33. Isa. 55. 11. Psal. 110. 2. Mat. 24. 14 c. but ever in order to persons especially to that excellentest of persons But of temptations to offices and institutions and promises to such as here we reade not Mr. H. Those to whom saith Mr. R. Christ giveth the Keyes do represent the person of Christ and who despiseth them despiseth Christ and who honour them honour Christ Mat. 10. 40. Now Scripture never saith so of believers They that hear and obey believers hear and obey me Ans. The Proposition is false to represent Christ as stewards belongs onely to them who have office power but the Spouse had power in the family before the stewards and officers were Ans. 1. Yet that must be meant of believers men and women male- He that despiseth the preaching male Church despiseth me 1. The forgiving or loosing from excommunication as well as preaching the Gospel 2 Cor. 2. 10. and excommunication it self which is given to unofficed brethren by Mr. H. is done 1 Cor. 5. 4. in the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore they who despise the unofficed Brethren excommunicating despise Christ and excommunicating of heretick Pastors or judicial rejecting there cannot be except unofficed brethren publickly rebuke 1 Tim. 5. 20. and in the Name of Christ judicially declare the man an Heretick and the doctrine Heresie Tit. 3. 10. 2. The comparison that makes every male Church a Spouse of Christ and so multiplies Spouses and Bodies of Christ whereas the Scripture makes but one visible Spouse on earth Cant 4 1 2. 6. 8. 9. 7. 1 2. Eph. 5. 26 27. one Body 1 Cor. 12 12 13. Eph. 1. 23. Col. 1. 18. will not furnish an Argument For 1. A Spouse without stewards may feed may therefore unofficed brethren preach and tender the Seals as Socinians say they may baptize one another 2. A Spouse may create servants of her own devising so may not unofficed brethren do 3. The Scripture makes the Catholick Church Christs Spouse by faith what Word of God warrants every male-society to be a Spouse of Christ by a new devised Oath or Covenant and our brethren cannot give us a Scripture where the male congregation excluding women is called the Spouse Body of Christ built upon the Rock c. Mr. H. Those to whom the Keys are given saith Mr. R. do authoritatively forgive and retain sins The fraternity saith Mr. H. forgives judicially 2 Cor. 2. the officers authoritatively Ans. Brethren and sisters forgive by way of charity the officers authoritatively A judicial forgiving distinct from both in a male-male-Church is the question begged by Mr. H. not proved 2. He supposeth Paul writeth to this male-Church void of Pastors whereas there were many Pastors there 1 Cor. 14. 29 30 31. 4. 15. 1. 12. nor could they without officers celebrate the Lords Supper as they did 1 Cor. 1 〈◊〉 frequently 3. He supposes they onely were judicially to forgive the incestuous man whereas all in their own way men and women were to forgive him and to converse with him as a brother 2 Cor. 2 7 8. as is said before CHAP. VI. What Church it is that is built on the Rock Mat. 16. whether the visible or invisible Church the Catholick or the single Independent Church BEfore I examine Mr. H. his Reasons take notice of what Mr. H. saith which may conduce to this The Keys and power
Ans. If the Church congregational as congregational not as this or that congregation be built on the Rock then this or that congregation must of necessity be also built on the Rock If man as man be rational then so are all individual men Peter Iohn Anna if the congregational Church as such be built on the Rock then this or that congregation c. must be built on the Rock Quod conveni◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 convenit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But this presently Mr. H. recals This or that visible Church may doth and will fail But this or that visible congregation partakes of the common nature of a congregational Church and what reason this Church more than this should fall off the Rock since the promise is made to the congregation in its common nature then of necessity the Church must have the promise upon some other account than as the congregation in its common nature Mr. H. Each particular congregation is complete and independent for the exercise of all acts and dispensations belonging to a congregation or Church without any reference to any other congregation because they are distinct species which firstly and equally participate of the nature of the genus or the general nature of the Church Ans. 1. Then are there no clamours raised against you by those who say It is most unjust that 10 or 30 or 40 should be an Independent Male Judicature as if others had no souls countable onely to Jesus Christ for their administration 2. By Mr. Cotton his true principles they are not independent within themselves to exercise all acts belonging to a congregation for Synods not onely have power to give light and counsel in matters of truth and practise but also to command and enjoyn the things to be believed and done 1. If then the Synod hath a share of the Keys the single congregation must be too narrow a first subject of the Keys especially when the Synod as the Synod hath the power of the Keys to command the Churches as the Churches and several congregations 2. So the necessity of being circumcised or not circumcised if we would be saved Act. 15. must belong to a congregation and to all the congregations of Antiâ—â—h of Ierusalem c. then the Lord Jesus hath not given a power independent to any single congregation to exercise all acts and all dispensations belonging to them for sure they cannot determine in a matter belonging to other Churches and more belonging to other Churches than to themselves because of the multitude of concerned Churches but they must no less impose upon the consciences of other Churches if the same seem good to the holy Ghost and to them onely otherwise it s a bastard determination then if they should determine it contrary to the knowledge of their own Church congregational and members thereof 2. Mr. H. takes the word Congregation and Church for all one against the Grammar of the holy Ghost who taketh the word Church even in the New Testament for the collection of believers agreeing in one Faith one common Râ—demâ—tion common Saviour common hope of Glory though they be 〈◊〉 a congregation that meets in one place Eph. 5 23 25 27 29. 1. 22. Col. 1 18. Hâ—b 12. 23. 3. The reason why they are independent in the exercise of all acts and dispâ—â—sations belonging to a Congâ—…gation or Church to wit because they are distinct species and Churches different in nature is most frâ—volous for beside that the reason is false except Christ the Head of one congregation be different in nature from the same Christ the Head of another congregation and their Faith Baptism Hope of their calling be different in nature whereas they are all one in nature in all the whole Catholick Body Eph. 4. 3 4 5 6 1 Tim. 4. 10. Eph. 5. 23 25 29. Iudo ver 9. 1 Cor. 10. 17. They are as distinct species and Churches different in nature in regard of pastoral preaching and parâ—aking of the same seals as the Brethren teach if any difference of this kinde be as they are different in nature in regard of censures and so as it is unlawful by their way to one of this congregation to submit to the forreign and extrinsecal Jurisdiction of other Churches as they call it so it s as unlawful to submit to pastoral preaching and the seals tendred by the forreign authority of other Churches because if the Head Christ and power juridical be peculiar to one congregation independently so must pastoral preaching and the seals be to the same Church and a member must be as much restricted to their own officers onely for acts of office since they are set over them by the holy Ghost as our Brethren say from Act. 20. 28. 1 Pet. 5 2. Philip. 2. 25. as they are to hear Matth. 18. that Church onely in acts of Jurisdiction The Brethren are obliged to shew a difference or to yield to the Argument Mr. H. A particular congregation is species specialissima which hath in it the nature of the Churches in general and of the species or kindes of Churches are complete without the Classâ—s Ans. Let the congregation be complete as species specialissima in its kinde yet in extension of power it s not complete for we hold that Classis Synods Congregations differ in nature and that every one of them yea the whole integral Catholick visible Church are all species specialissima and Mr. R. grants they differ onely in more or less extension of power and therefore Jurisdiction is firstly in them all as the heat is firstly in the whole body of the fire not firstly in this or that quarter or portion of the Element CHAP. II. The Arguments of Mr. R. for the first Adequate and Catholick subject of the Keyes are vindicated from the unsatisfying replies of Mr. H. MR. H. The Apostles saith Mr. R. stand in the room of the whole Catholick ministerial guides when they revealed the Keyes Ans. The Apostles in that commission were extraordinary persons sent to all the world to lay the foundation of the Gospel by an Apostolick power and in this sense they have no successors nor stand in the room of any Ans. If the Apostles represent none in this sense Mat. 28. 19. Mark 16. 15. Iohn 20. 21. Go and teach c. whose sins ye remit c. Then none succeed the Apostles to teach baptize remit and retain sins Pastors then must do these without a commission from Christ or these ordinances must cease 2. Mat. 28. Iohn 20. he sends the Apostles and sayes behold I am with you to the end of the world in preaching and baptizing But the Apostles do not live to preach and baptize to the end of the world Ergo that ministerial presence of Christ must be promised to some represented by the Apostles So the English Divines Calvin Beza Diodati as Apostles gifted with power of working miracles c. they
represented none nor had they any successors So Mat. 28. the Pastors have the power of the Keyes and of office given them page 210. Mr. H. To that Church saith Mr. R hath Christ given as to the first subject the ordinances and ministry which he prinâ—ipally intended to perfect to gather and to bring to the unity of faith But he principally intended to perfect to gather to bring to the unity of faith by these ordinances and ministry the whole Catholick visible Church and secondarily this or that congregation Ans. Mr. R. lib. 2. p. 248. professedly disputes for a Church invisible to be the first subject of all ordinances Christian priviledges and officers Ans. Mr. H. halfs my words how Mr. R. makes the invisible Church such a first subject is abundantly declared 2. These are not to me contrary for the Catholick visible Church which the Lord intends and decrees to bring to glory is both the invisible chosen and really believing Church the Church Mystical and also the Church Catholick visible fed by the visible and audible ministrie of Apostles Pastors c. onely in that place I deny that body Eph. 4. 12. to be visible in Mr H. his sense as he makes his congregation visible of which Magus and Iudas are members and therefore Mr. H. in vain alledges that those whom Christ purposes to bring to the unity of saith c. Eph. 4. 11. are such who certainly shall be saved and are true beleevers and it is undeniable ordinances and ministry in their saving fruits are given firstly to true believers if we regard the Lords intention as I ever teach Mr. H. Mr. R. teacheth that the intendment of Salvation and the giving of Ordinances and Ministry keep not equal pace each with other So the Arminians saith he teach lib 2 page 248. but that God doth intend principally to bring the whole Catholick visible Church that consists of Elect and Reprobate to the unity of the faith c is false Ans. Repeat my Argument as I frame it and the flubble is blown away To and for that Church as the subject and object and end hath Christ given as to the first Church the ordinances and ministry which he principally intends and decreet to bring to the unity of faith and to salvation But he intends and decrees to bring to the unity of saith and to salvation by these means onely the whole Catholick visible Church and that mystical Catholick body of it selfe invisible but made visible by a calling and inviting ministry of Apostles Pastors c Eph. 4. 11 12. for the Lord giveth for the loved world Iohn 3. 16. for the Catholick visible Church sanctified by the word and baptism Eph. 5. 25. for his sheep Iohn 10. 11. for all his scattered children Iohn 11. 52. for the whole world 1 Iohn 2. 1 2. Christ and Apostles Pastors Ministry Seals in their substance principally and all these for this or that or these real beleevers secondarily Mr. H. leaves out these words of mine first to and for the Saints and so perverts my Argument and frames another of his own for mine which I own not 9. If that proposition be utterly untrue These whom Christ intends to bring to the unity of faith are such certainly as shall be saved Then must Mr. H. side with Arminians who say that grace is common to all and that God by his antecedent will intends to save all without exception Elect and Reprobate but the Reprobate break that intention and decree of God So the Arminians 3. Saith he It is undeniable that Ordinances and Ministry are not given first to real believers Ans. It is undeniable that Ordinances and Ministry are given first to real beleevers upon a purpose and intention to save them Eph. 4. 11 12. and that all priviledges of special note in the Mediator Christ promises ministry seals in their fruit are given according to Gods gracious intention to and for onely the invisible Church as I demonstrate and not to and for Mr. H. his visible congregation whereof Magus is a member and according to my principles the intendment of salvation from God and the giving of ordinances and ministry first according to that intendment secondly in their saving fruit as Mr. R. demonstrates go with equal pace 3. That God intends to bring the whole visible Church of real beleevers to the unity of faith for visible and invisible in my sense are not conâ—rary but the whole visible Church Catholick is both invisible being known to God only and visible also being called by a visible and audible ministry according to the purpose of God As Paul Rom. 8. 28. being a body perfected and gathered by the ministry of Apostles Pastors Eph. 4. 11 12. And 4. It is undeniably false which Mr. H. saith that the whole visible Church consists of good and bad Elect and Reprobate for this Catholick visible Church and body Eph. 4. 22. Eph. 4. 11 12. Colos. 1. 18. consists only of elect ones and real beleevers but Mr. R. will not undertake So much for Mr. H. his Catholick congregation of which Magus and Iudas are visible Citizens and such a Church is not the first and proper and principal subject of ordinances promises seals ministry in their saving fruits except Mr. H. will side with Arminians and Socinians in this point who teach that God intends grace and salvation to all but many are not saved and so the intention of God fails Mr. H. But what is all this to the present controversie that to the guides of the Catholick Church Christ hath committed the keys as to the first subject we argue thus To that Church which Christ principally intends to bring to the unity of the faith Christ hath given the power of the Keyes as to the first subject But Christ doth not principally intend to bring to the unity of faith c. and to gather the ministry of the Catholick Church therefore to the ministry of the Catholick Church hath he not given the Keys as to the first subject Ans. This is not to the controversie concerning the first subject of the Keyes nor did I bring it in upon that account but the question is concerning the constitution of a visible Church in which I deny that the visible congregation oâ— our brethrens visible Church of which Iudas and Magus are as essentiall members and their Church acts as valid as Peter and Iohn the visibly and really beleeving Apostles are or their Church acts are I deny I say such a congregation to be the first subject of the stiles properties priviledges of special note of promises seals officers in their saving fruits in the Lords intention and have demonstrated that the Catholick invisible Church is only the first principal and proper subject of these and that our brethren mistake the nature of the visible Church I mean in all the dispute the integral Catholick visible Church militant otherwise Divines take the Catholick
no. The second Book of Discipline of Scotland cap. 3 pag. 81. The qualities in general requisite in all them who should bear charge in the Kirk consist in soundness of Religion and godliness of life according as they are sufficiently for forth in the Word of God Now it s not to be supposed that in a Book of Church-policy our Reformers speak of godliness that is invisible and known to God onely and so the Acts of the Assembly of the Kirk of Scotland And the cause of the sudden declining of the best Churches and why Nazianzen complained so much of the corruption of Synods as Sozomen Theodores Socrates Ruffinus Histor. Magdeburg tell us was Because the Churches take not that care that Ministers be savoury and gracious from the Steersmen all Apostasie and rottenness begin O if the Lord would arise and purge his House in Scotland As for Church-members they ought to be holy and though all baptized be actu primo members yet such as remain habitually ignorant after admonition are to be cast out and though they be not cast out certainly as paralytick or rottened members cannot discharge the functions of life So those that are scandalous ignorant malignant unfound in the faith lose their right of Suffrages in election of Officers and are to be debarred from the Seals Nor can we defend our sinsul practise in this it were our wisdome to repent of our taking in the Malignant party who shed the blood of the people of God and obstructed the work of God into places of Trust in the Church State and the Army contrary to our Covenant they continuing still Enemies CHAP. IV. Of the Church-Representative and its power MR. H. We have dispatched the first member of the controversie That the power of the Keys doth not appertain to the Guides of the visible Church take it as totum genericum or universale Ans. The first member is so dispatched as the power of the Keys is by Mr. H. dispatched and banished out of its due seat and subject and lodged in the congregation of redeemed visible Saints sometimes onely unofficed Brethren sometimes the Church of visible Saints confederate men and women 2. No man of ours let him be named if Mr. H. or any for him can name him ever said that the Keys appertain to the guides of the visible Church taken as totum genericum universale For the Guides of the visible Church is to all our Divines the Guides of the Catholick Universal Church made up as an interal Body of all Churches National Provincial Presbyterial and Congregational all the earth over And to make this integral Universal Body Genus and the congregational Church Species and Genus praedicatur de specie is as if this were our Logick The Church of Boston is the whole integral Church of all the earth made up of National Provincial Presbyterial Churches A Monster Mr. H. There be two things wherein stand the qualifications of members that are Commissioners 1. Gifts and fitness 2. Delegation which is the formale as that they are sent by the Churches The Churches if they follow the pattern must send beside Pastors Teachers and Elders learned and holy men that may personate and represent the whole Church This is made the hinge and casting difference betwixt us and Papists whereby our men vindicate the liberty and power of the Brethren for all have definitive voices not the Pope and his Proctors onely Ans. How can Mr. H. speak of a pattern of Oecumenick Councels and claim kindred to our Divines against Papists â—or Mr H. mocks such Councels 2. Mr. H. cannot name the man of our Divines except Separatists who draw nigher to Socinians and Arminians in these points than to our Divines who 1. Ever taught that the male-Churches of a congregation are the onely Churches who send Commissioners to an Occumenick Councel which Mr. H. saith hath neither warrant in Scripture nor in Antiquity for 300 years after Christ. 2. The controversie between Papists and our men was Whether onely Bishops soli Praelati say Whittaker Willet Professors of Leyden Calvin Bucanus Tilenus Windelin have a decisive voice and ought not also Pastors Doctors Elders learned and holy to have a decisive voice in Synods And whether the people should be excluded from debating reasoning consenting for Papists debar Laicks as profane and say If such Beasts touch the Mountain and meddle with holy things they are to be thrust through with a dart But Mr. H. his hinge of a question is Whether onely unofficed Brethren members of the male congregation are the onely members of an Oecumenick Councel or with them officers but as sent by those male-societies otherwise they want the essential form of members according to our Divines judgement He is a great stranger in the Writings of our Divines who so guesseth at a new question though I judge Mr. H. hath read them diligently See what the Jesuits of Rhemes Bellarmine Cornel. à Lap. Lorinus and others if ever they dream of such a hinge of a controversie M. H. The representative body is but a part of the Catholick Church not the whole of it and represents the whole what the commissioners do by their delegation it is all one as if the body did it the Keys cannot then be firstly in it Ans. It is a mistake wide enough there is a twofold representing 1. The Apostles in receiving the Keys Matth. 16. Iohn 20 Matth. 28. represented all officers even those not born but they had no commission from unborn men And so August Serm. 13. de verbis domini Chrysost. homil 55. in Matth. 16. Hieronym l. 1. contra Iovian and our Divines Calvin Pareus Luther Melancthon Willet c. say that the Keyes in Peter who represented all the Apostles and faithful Pastors were given to all Ministers Now if Mr. R. say that the Keyes were given first to this representative body Apostolick let Mr. H. or any man beat him with strong arguments and that is a good revenge 3. These whom the Churches not the male-congregations as Mr. H. saith send as Commissioners to a Synod are not to be looked upon As 1. If the Churches were resolved aforehand how far they will follow them for why then saith Mr. Cotton do they send to the Synod for light and counsel 2. Neither as if they were sent to carry the faith and consciences to the Synod and the people in and through them did teach Synodicè and the people must follow their determination be it right or wrong And so it is a wide mistake to say what Delegates do or say it is all one or the like reason saith Mr. H. as if the Represented did or said it For if the Synod say the Gospel is not the word of God the Church did not say either personally for that is impossible or legally the same only the Churches send them to pray enquire the mind of God from his word and engage they shall
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
not so it differs not in nature from a General Councel and so must partake of its natural qualities as the natural properties of a man are in a same man Now beside that Christ gave the complete power of the Keys to the Apostles be sent them as his Father sent him as a Prophet to remit and retain sins Joh. 20. to be a teaching and baptizing ministry Mat. 28 20. which he never gave to the unofficed male-Church Christ also appointed an Assembly with them in Galilee and keeped it Mat. 26. 32. Mat. 28. 16. Mr. H. To define in Councels is no proper work in officers 5. For so saiâ—h D. Ames no Pastor of the primitive Church and few of the after ages should have fulfilled their Pastoral charge 2. That which is common â—o the Brethren is not proper to Pastors 3. Whitak It 's open popery to take it from Breth â—n Ans. Ames is miscited he states the question whether only Bishops have decisive votes Though it were proper to Bishops and Pastors yet it may be saith Ames communicated to other Ministers of God 2. It is not a Pastoral but an Officiall act that we contend for 3. It is a poor question for if learned godly men be chosen if they be not Doctors and ruling Elders they should be such 4. The Martyr hath a learned discourse 1 King 12. De Schismâ—te and hath nothing of the question but from Act. 15. he condemns Papists who exclude Laicks from Synods for Constantine subscribed the sixth Synod Basilius the eighth Synod nor is it Popery except Calvin maintain Popery for he gives to the people consenting to the Apostles and Elders judging and so doth Gualther nor doth Whitaker call it popery to seclude Laickes from defining but â—rom speaking discerning consenting I wonder that Mr. H. is so confident in this matter Mr. H. Arg. 3. If the power of the Keyes belong firstly to the Oecumenick Councel then it belongs to all others by vertue of that risibility agrâ—es first to man to Richard John not as these individual men but as thâ—y have the nature of man hence there can no power of the keys as ordâ—nation excommunication c be put forth but by vertue of an Oecumenick Councel giving in their influence first to that work which is contrary to the evidence of Scripture and the experience of all ages The proposition is proved by the rule of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if none have this power but only this subject then this power can go no farther then this for this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 require Ans. 〈◊〉 Mr. H. wrongs the Reader who sets not down my answer to this argument for p. 299. I say the power of the keys is not given to the Catholick Presbytery as to the first subject to be a mean of edification in an ordinary way but only in an extraordinary and occasional way in these things whâ—ch concern the power of jurisdiction belonging to the whole Catholick Church By Extraordinary I mean not that which is against or above a particular law of God but that which rarely falls out Hence I never make an Oecumenical Councel the first subject of the power of the Keys in its latitude as man is the first only subject of risibility the element of water of cold and heat for so as only man is risible and Peter visible for mans nature so only an Oecume nick Councel should firstly and principally excommunicate and ordain Ministers but I say the just contrary of this to wit that an Oecumenick Councel is onely the first and principal subject of that synodical power or of that certain power or special power that belongs to an Oecumenick Synod formally convened as such and so to this or that Oecumenical Councel because of the common nature of an Oecumenical Councel Yea This special power of the Keyes is but a part or a certain kind and species of the power of the Keyes in some rare and extraordinary things that belong to the Catholick Church But we are now disputing of the first seat and subject of the power of the Keyes in general in the latitude of binding and loosing opening and shutting the gates of heaven by preaching and censures And I deny expresly that an Oecumenick Councel is the first subject of the power of the Keyes in this general And so Mr. H. fights with a shadow Non concludit negatum So my Simile is never touched by Mr. H. as pag. 305. The light is first in the whole body of the Sun as the first and prime subject of light yet supposing now the received opinion of Astronomers that the Sun doth exceed the quantity of the Earth 167 it doth not follow that this or that part of the Sun hath no light in it intrinsecal but that which is derived from the whole body of the Sun for then this or that part of the Sun should have light derived to it extrinsecally from some other Now the power of the Keys is in the whole Catholick Body of Apostles Pastors Doctors Elders all the world over as they act respectively in Congregations Presbyteries and Synods of all sorts so that one part of the Catholick integral body of the Catholick Church for example hath not that power of the Keys due to them derived from the Presbytery to the congregational Eldership or from the Synod derived to the Presbytery and so forth by either ascending or descending But when Christ gave the whole power of the Keys to the body of the Apostles Mat. 28. 19. 16. 19. Ioh. 20. 21 22 23 Mar. 16. 15. they were the Body Representative I never call them an Oecumenick Councel and did immediately represent any Apostles to be chosen Matthias Paul Evangelists Pastors Doctors Elders that were to be even to the second coming of Christ and he promiseth his Ministerial Spiritual presence to them all immediately Mat. 28. 20 Go teach and baptize lo I am with you always administring Word Seals Censures according to the Rule even to the end of the world Now the Apostles were not to live preaching and baptizing to the end of the world therefore the promise must be made to them all though not yet born Now we reade not of deriving of any power to Synods Presbyteries Congregations by mediation of Churches for Christ instituted Synods Mat. 28. 16. Act. 1. 12 13 14 c. 6. 1 2 3 4 5. 13. 1 2 3 4 5 6. 15. 1 2 3 4 5 6 c. and that immediately he instituted Presbyterial Churches Act. 2. 4. 9. 5. 21 42. and Churches congregational to meet in one place 1 Cor. 11. 17. And as one part of the Element of water suppose we make 24 parts of all hath not natural moistness and cold from the other 20 parts but hath it as intrinsecally without the intervening influence of the other twenty three parts as they have So the Presbyterial and Congregational Eldership
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
congregation no Eldership Many suffered under Nero many under Maximinus So Euseb. l. 6. c. 28. under Valerian an 259. who killed Pastors and Professors as Eusebius l. 7. c. 10 11 12. especially godly Cyprian Now sure the Lord had as sweet and comfortable a providence suiting with the glorifying of his Name and advancing his Gospel by the death of so many Witnesses as if he had suffered them to meet in congregations to meet peaceably none desiring to take away their life or land as in Israels day for their meeting to serve God in congregations And it s an overturning of the Ordinances of God in the New Testament in which there is not given a land flowing with milk and honey and a promise of a temporal typical providence that they shall be free of persecution in following Church-duties and publick Worship congregational which is not existent in all ages Nor saith Mr. Ruthurfurd that Ministers are given to Ministers primarily but as they are members of the Body visible and chosen of God Ephes. 4. CHAP. V. Whether the Congregation as the Congregation doth excommunicate a delinquent or is it the Catholick visible Church which excommunicates MR. R. his meaning is that the congregation excommunicateth not as a congregation by a power which by order of nature is first in it self but by a power which by nature is first in the whole Eldership but yet not by an act coming from the privity knowledge and conscience of all the whole Catholick Body of Officers all the world over And so I grant that the Catholick visible Church doth not anteced ntly excommunicate leading witnesses and summoning and accusing and sentencing the person before the congregation as when Norwich puts a Traitor to death the State of England by the Law common to all England in and by Norwich putteth the man to death Nor doth Norwich as a single Corporation though neither simply as a Representative but acting as a part of the Body of England And the whole State doth this antecedently 1. Because the City doth this by the same power of Law common to all England quae sunt communiâ—ra sunt priora 2. Norwich puts this Traitor to death not as an enemy to that single Corporation onely but as a common enemy to the whole Kingdom 3. The City doth this by an innate power as an integral part of England for the peace and safety of the whole Kingdom yet doth not the whole Kingdom knowingly exercise an act of deliberate judicial authority in this for the man is put to death without the privity and knowledge of the whole Kingdom I used the comparison to cousen the inconsiderate Reader saith Mr. H. I hate cousening The left hand cuts off the finger of the right hand lest it infect with a Gangrene the whole body acted by the natural instinct and innate desire of self safety which is in the whole man But saith Mr. H. the chief officers are not at the mind and will and the other Churches as the whole man but the rest of the brethren are as the whole man who have an intrinsical power for the safety of the whole congregation to cut off an an infectious member Ans. Nor is the comparison to be strained I shall onely desire it to be taken as Mr. H. saith It s true the left hand doth not cut off the contagious finger but the whole man deliberate will and reason consenting thereunto and the finger is cut off not by the power of the left hand onely but the intrinsecal power of the body And it is so exactly in a particular congregation the chief officers as the mind and will and the rest of the Brethren as the whole have an intrinsecal power from Christ to remove an infectious member Ans. They have a power to remove him saith Mr. R. in his comparison not from that congregation onely but from the whole Catholick Body As the left hand cuts off the contagious finger not from the right hand onely but from the whole body It wrongeth Christ to say he hath given so selfie and narrow a power to liberate onely a body of 10 or 20 Independent members from the contagion of scandal but not to free five thousand and the associate bodies round about Let them perish Christ hath given no Organick or Church-care to the congregation toward them all saith Mr. H. 2. The comparison is not exact When the fraternity excommunicates all their officers where is the mind and will then for they excommunicate their own minde and will 3. Mr. R. never meant the comparison should hold in this That the Catholick Church as mind and will should put forth acts of deliberate reason antecedently to cite accuse sentence every delinquent in an Oecumenick Councel or some Catholick Judicature and to excommunicate all Delinquents before ever the congregation cite them With divers arguments he refutes an antecedent excommunication as if I held any such thing So Mr. H. loves to prove strongly what Mr. R. never denied But Mr. H. speaks nothing to my Argument if the mâ—n be cast out and bound on earth he must be bound only on that tract of earth where twenty Independents are But 1. Church binding in heaven and the guiltiness of the scandal is alike in all places and often more infectious to others if it be a taking heresie then to their own congregation 2. Who shall perswade that our Saviours sense is so hampered Let him be to thee as an heathen Mat. 18. 17. as thee only who art a member of the congregation whereof he is a member yea as touching Church binding neither is he a known guiltless visible Saint to all Churches on earth It is nothing but a naked evasion to say he is consequently cut off from right to ordinances in all other congregations for because one species of corporations hath condemned a man saith Mr. H. page 236. it follows not that therefore all have condemned him to imprisonment perpetual or the like Ans. Yea what one City doth in punishing a Malefactor by Law power common to all England that same all England doth in law for twenty Sons have by the same Law and Authority of the Fathers right of twenty Tables of twenty Families of the Father One is for sedition against his Father cast out of one Family whereof he is a fixed member the other nineteen though they know nothing of the fact and doe never actually cite him yet do legally and by the Law and the same very wil of the Father that ruleth them all cast him antecedently out or concomitanter or then another Law must appoint the other nineteen Families to cast him out So the same right idem numero that Peter hath to Christ and Ordinances in one Church he hath it in all and that same act of the Keyes administred according to the rule of the Word in one Church removing that right removes it from him all the World over 3. Visible Saints by this
militant redeemed body and mystical well neer of an equal breadth and latitude Not but that there may be and are many beleevers members of the mystical body who have little or no visible profession But it is enough to assert as truth that one and the same body is both invisible mystical and the saved body and also visible and clothed with a real sincere profession and that both these agree to the Catholick integral militant Church Though I deny not but that there be many hypocrites in this great body whose ministerial acts are valid But the Catholick visible Church in that latitude is not then both subject object and intended end of all Ordinances And I speak now of it Mr. H. I cannot think that Mr. R. takes the Catholick Church for the whole integral body Ans. It is mistaking charity of me Mr. H. that Church is meant 1 Cor. 12. in which God sets teachers helps ordinary officers firstly v. 28. But God sets not such in the integral body for they are set by the election of the people in particular congregations Acts 14. 23. 6. 5. Tit. 1. 5. Ans. This is my own argument but not rightly formed that Church is here meant in which the Lord hath respectively placed first Apostles and Teachers both Extraordinary and Ordinary Officers But God hath not set Apostles fixedly and firstly over congregations they being organs of the Catholick integral body and are sent to preach to Heathen who after were Churches As it is said Iacob served for a Wife to be married not married as yet who could not choose the Apostles as their pastors 2. Workers of miracles were not chosen by a single congregation noâ— such as had the gift of Tongues 1 Cor. 14. 22. Tongues are for a sign to them that believe not to them that believe not See the Divines on the place Miracles and Tongues were to perswade unbelievers and were not firstly set to congregations nor could have any imaginable election and call from them 3. The places as elsewhere is said prove not any thing to the point Mr. H. Arg. 2. In what Church Pastors are firstly set over them they have firstly and primarily pastoral power in dispencing acts of ruling and preaching But ordinary Teachers have not this over the Catholick visible Church Congregations may justly refuse to hear other Teachers then their own but their own may preach to them though they refuse to hear Ans. Every word is censurable 1. Apostles were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 firstly both in regard of dignity of Office and of Apostolick Universality sent to all Nations to preach not to a single congregation to exercise pastoral acts firstly over it as fixed Pastors 2. By a catholick Church Mr H. means sed suis musis solus canit a congregation Now if the Apostles be firstly set in the congregation in general they must be secondarily set in this individual congregation then must the ordinary Teacher be set before the Apostle who was often his sender in the individual congregation 3. The Proposition is false A pastor may tender the Lords Supper to hundreds of a sister-congregation but Mr. H. I hope will not say that a pastor is set over and firstly over hundreds of another congregation The Antecedent and consequence are both Mr. Hookers 4. It s false that ordinary Teachers have not power to exercise pastoral acts to those of other congregations Nor is it proved they cannot exercise pastoral acts over them because they cannot censure them It s an illogical consequence ordinary to Mr. H. The Apostles both as Apostles by miracles and the gift of Tongues plant Churches among the Heathen and as pastors they exercise ordinary pastoral acts to the Heathen in planting and preaching the Gospel to them but they could not draw out Church-censures against the Heathen yet remaining Heathen because of the incapacity of the object they could not cast them out who were not yet within 1 Cor. 5. 12 13. but this they could not do not through want of pastoral power over them 5. It s false that other Churches may justly refuse to hear other Teachers than their own For if their own be sick and dead or if other Teachers have an earnest suit and desire from their own officers and some one of the congregation they most unjustly refuse to hear and come under the guilt of despising Christ in despising his Messengers as Mat. 10. 40. Luke 10. 16. Ioh. 13 20. except the sense be He that receiveth not his own congregational pastor receiveth not me otherwise not A strange and new sense 6. If the flock refuse all their own pastors to hear them as being ravening Wolves they unpastor them and recall the official being which our Brethren say they gave them in election and so unjustly refuse to hear them and they cannot justly preach to them who so refuse to hear for they justly refuse aâ— Mr. H. teacheth Mr. H. God must either saith Mr. H have plâ—â—ed in all the Church Catholick Apostles Teachers which we say or then in some part of it onely And what is that part which is excepted Surely he intends not salvation to that part of the Church in the which he sets no Teachers Ans. At the common nature of a Corporation exists in all corporations so the congregation-nature exists in this or this congregation So if the nature of a Corporation be common to all and the King hath set Major and Common-councel in all and every Town Therefore the Major of one Town may rule in another So all States set Generals Colonels Captains in the Army The King sets Constables in all towns Sheriffs in all counties Because Constables are common to all towns therefore a Constable may exercise his office in another town Ans. 1. The Argument must run thus As the King hath set in England the Lord Keeper of the Great Seal the Lord Chief Justice the Sheriff the Constable in every County and Town so hath God set in his Church that is in the congregation first Apostles secondarily Prophets thirdly Teachers after that miracles then gifts of healings c. But the King hath set in England the Lord Keeper the Lord Chief Justice the Constable in every County in every Town how many Great Seals how many Lords of Chief Justice should then be in England And do not our â—ound Divines condemn in Papists the Argument from civil Government and honour due to persons in the point of the government of Gods House and of adoring of God in Images He is a stranger to Bellarmine Valentia Suarez Vasquez Tanerus c. and to our Divines Reynold Chamier Calvin Bucanus Tilenus Daneus Chemnitius Luther c. who knows not this 2. Neither major Proposition nor Assumption have any truth for hath God set the Apostles the planters and framers of Churches out of heathen societies in no Chair but fixed them to a congregational Pulpit onely The Apostles have care of all things
essentials to Officers 2. The method and order of Ordination and Election 3. The place 1 Tim. 4. 14. touching the laying on of hands of the Presbytery is opened 4. The necessity of laying on of hands 5. Designation to a certain flock is not essential to a Pastor MR. H. Ordination according to the minde of Mr. R. and his method as preceding the Election of the people doth not give the essentials to the outward call of a Minister Ans. Ordo causandi non tollit ipsam câ—â—salitatem If Plate say the soul was created before the body this will not prove but body and soul are essential causes of man So because Ordination administred Mr. R. his way and method gives not the essentials to a Minister this by no Logick can cashier Ordination from an essential cause thereof Mr. H. Luke saith Acts 6. first they chose Steven ver 5. then the Apostles laid on hands ver 6. if not any but those who are elected by the people should be ordained and all such who were so chosen could not be refused then to ordain before choice is neither to make application of the Rule or a communicating of the Right in an orderly manner But the first is plain the Apostles would not take that soveraignty in ordaining Elders therefore they would not allow their Scholars to arrogate to call so Acts 14. 23. When they had created them Elders in every Church the Geneva When they had ordained Elders by election of the people and prayed and fasted they commended them to God c. then the officers had a full call and a full night to the execution of their office before laying on of hands which is not necessary and must not the setting in order things amiss be done by Titus i. e. the Officers and the Church also Tit. 1. 5. Ans. 1. Luke saith not they were elect called officers with a full call and full right before the Apostles laid on hands for Mr. R. saith they were chosen that is nominated as godly men before the Apostles laid on hands as David and Saul were both chosen set apart by God before unction and choice of the people but they were not formally chosen Kings having full royalty while as yet the people knew them not from other men but the seven men were not formally and completely chosen as officers before ordination and so had neither right nor official full right to be their Deacons while the Apostles ordained them for this Rite say Beza Bullinger Calvin Gualther Diodati English Divines used in Sacrifices was used in creating of officers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 3. to choose is a far lower word as Cyprian saith it noteth Plâ—bis approbationem Leo con sensum plebis Calvin the approbation of the people What then is the Apostles and officers part Authority official there must be laying on of hands saith Mr. H. was not of necessity required yea but its safer to believe the holy Ghost it was done then it was no unnecessary complement the cup was given to the people by the Apostles 1 Cor. 11. True say Papists as Mr. H. it was not of necessity required 2. Though there be a wide difference in the matter if none should be ordained but those onely that are first chosen as formally and completely as their fixed 〈◊〉 then election goes before ordination Mr. R. denies the connexion and desires Mr. H. to prove it yea the contrary followâ— Ergo the people cannot appropriate the man to be their fixed officer nor consent he be theirs only and this to me is only formal election until he first be ordained an officer The sick man cannot choose A. B. to be his Physician until he first be a Physician nor can a Scholar choose C. D. to be his Teacher of Philosophy until C. D. he first a Philosopher 3. The Assumption is false But all such who are so chosen could not be refused then must the Elders be necessitated to lay hands on Nicolaus though they know him to be the head of that unclean Sect of which Epiphâ—nius Irâ—…s Dâ—rothâ—â—s Tâ—rtullian judge him to be leader Why the people have chosen him then the Elders must lay on hands suddenly on an heretical Teacher a Wolf Why they cannot refuse him saith Mr. H. for The people hath chosen him What tyranny of conscience is here 4. This calling of the Deacons and consequently of all other officers if we suppose that the office was instituted as now it was by Mr. H. his way might well have been without either presence or acting of either Apostles or officers for saith Mr. H. there was no necessity of laying on of hands by the onely multitude and I require one Scripture for the calling of one officer without the concurrent acting of Apostles and officers by the sole people and can shew warrants for the presence and acting of Apostles and officers in the calling of officers especially those Acts 1. 15 23. 6. 6. 14. 23. Tit. 1. 5 6 7 c. 1 Tim. 4. 14. 5. 22. 2 Tim. 2. 2. 1 Tim. 2. 1 2 3 10. Revel 2. 2. ver 20. Acts 20. 28 29 30. 13. 1 2 3 4. 5. Be it as the Geneva reading saith as it is not yet as Mr. Seaman well observes and Calvin saith it also with Beza the officers had their official votes and are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Stephanus Mr. Leigh Theodor. Balsamo Zonaras and Bellarmine grants it and it proves that the onely people created not officers Ergo by neither this place nor by any other Scripture could they give them full right to their office See Amesius and Calvin Hence if the officers by these places have suffrages and votes in ordaining of officers as why should the holy Ghost bid prophets separate Paul and Barnabas for such a ministry and command Timothy to lay hands suddenly on no man 1 Tim. 5. 22. but on faithful men that are able to teach others 2 Tim. 2. 2. Tit. 1. 5 7 8. if officers have no official work in creating officers but only to choose them which any brother or woman may do then it is not needless that officers concur to create officers and if it be not required of necessity that they concur it must be idle work both here and in the cited places that they concur but because they did concur I have as good reason that the peoples concurring in choosing was needless though they did choose as Mr. H. hath cause to say the officers concurrence is needless in ordaining though in truth the Word of God require both as necessary Lastly For the setting in order things since these must be things of jurisdiction also we say juridical acts by no Scripture are ascribed to the whole Church except by the Church be understood the Church of Rulers the rest only consenting which is our mind Mr. H. Arg. 2. That place 1 Tim. 4. 14. favours not Mr. R. for
him and the City then he ceaseth to be an occasional Physician to any sick in the countrey when the health of the Inhabitants of that City can permit so as he can exercise no acts of a Physician to any beside It follows not at all to be a pastor occasionally to all Churches and to be a fixed pastor ordinarily and by covenant to this flock are most consistent Mr. H. That which the communion so Mr. R. of sister-Churches requires to be done that pastors lawfully may do Mr. R. ought in conscience to do But that a pastor as a pastor may officiate to other congregations and their members saith M. R. this the communion of Churches require in the necessary absence of the pastor to defend the flock from Wolves The Assumption is denied and left wholly destitute of proof Supply may be lent in such cases by Christian counsel and by mutual consociation of advice though there be no expression of Iurisdiction nor can we be said to take away communion of Churches where God hath granted no right of communion Ans. Mr. H. cuts and divides my Arg. for it hath a demonstration of the truth of the Assumption Christ hath established the communion of Saints and of all Saints in specie and of Churches in Church-praying one for another Church-praising one for another Eph. 6. 18. praying always with all prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for all Saints but Churches as Churches are Saints Mr. H. gives us the name of communion of Saints by advice and counsel which is the communion of Pagans and Saints for Saints owe Christian counsel and Christian advice to Pagans and Idolaters And Mr. H. gives us this goodly Divinity God never granted any right of communion between Churches therefore it cannot be taken away Hence one congregation owes no more Church-communion to another than to Pagans contrary to their own express Doctrine for if the Brethren hold a communion of divers members of divers Churches in partaking of one Lords Supper at the same Table then must they hold a communion of Churches as Churches But the former they held as the words cited clear Mr. H. If Ministers saith Mr. R. in his second Arg. may labour to convert unbelieving strangers and to adde them to their flock that they may enlarge Christs Kingdom then may they exercise pastoral acts over and above others than those of their own charge 2. Divers congregations are to keep visible communion of exhorting rebuking one another Ans. Those that were no officers but dispersed yet preached the Gospel Act. 8. Apollos no officer edified those that believed Acts. 18. 27 38. that these may be done where no pastoral acts are is evident Ans. Mr. H. is pleased to answer my Arg. The proof is added where no need is that which is feeble false that hath no shadow of truth to wit the consequence is not at all confirmed nor any attempt made to that purpose It s well known a fixed pastor in his own Pulpit preaching to his own flock hath in the same act been instrumental to adde to his own flock real converts Let the Reader judge what truth it hath that in the same numerical single act of teaching the man acts both as a pastor and as no pastor but as Apollos a private man onely as Mr. H. saith 2. Whether it be feeble or no that a pastor tenders the Lords Supper to one of another congregation which he may lawfully do say our Brethren as a pastor if he tender it as a private man I know how feebly Mr. H. and all Anabaptists and Socinians can defend this Then there is a real truth in this that a pastor may exercise pastoral acts to others than to those of his own charge 3. It seems to me feeble though the instances of the dispersed who preached Acts 8. and of Apollos Acts 18. as private Christians and as no officers were granted which to me is false therefore when a pastor in one and the same Sermon and words preaching to his own flock converts one of his own flock and one of another flock that be acts as an officer and opens pastorally the gates of the Kingdom of Heaven to the one and acts as no officer as not sent of God but as a private man to the other except Mr. H. maintain the Socinian sending to preach I see not how Mr. H. can here expede himself 4. Mr. H. will not say all that were scattered Act. 8. for they were all scattered except the Apostles ver 1. did preach the Gospel for there were of them women ver 3. then some of them onely preached And if Mr. H. say they were not officers Mr. R. says they were officers and that the extraordinariness of their condition supplied the want of a Church calling and let Mr. H. but attempt to bring a proof for it 5. If nothing extraordinary was here lâ—t Mr. H. or any for him vindicate the place Act. 8. from Anabaptists who alledge the same place Act. 8. to destroy the standing Ordinance of the Ministery and reade the judicious Tractate of the Ministers of London of Mr. Collings 6. I had rather believe Oecumenius and Chrysostome who judge Apollos to be a Minister and far rather follow Gualther Diodati and Calvin who â—each that Apollos was a renowned Minister the Successor and Collegue of Paul at Corinth 1 Cor. 3. 6. Mr. H. not caring for these Lights without warrant of Scripture determines Apollos no officer and so do many Anabaptists with him 7. Nor is there any disease in my third Arg. for take away Church-rebuking and Church comforting and pastoral acting of officers toward fellow-Churches as Mr. H. expresly and in terminis doth and turn all those into Christian counsels and advices which Christians out of Church-order and women owe to those that are no Churches even to Pagans And you 1. Take away all communion of Church-talents and Church-gifts and graces for the edifying by Word or Writ sister-Churches 2. You destroy all pastoral and official gifts to sister-Churches in extreme necessity of ravenous Wolves raging among them for a pastor as a pastor must be able to convince gainsayers Tit. 1. 9 10 11. And suppose the officers of the Church of Sardis were sick and imprisoned there is taken away all communion of pastoral talents to convince Arrians Nicolaitans the Disciples of Ebion and Cerinthus or to strengthen and heal backsliders 3. The sister members of the mixt congregation as private Christians in their closets and houses may pray for their sick sister but it is unlawful for the Church to put up any Church-prayers or Church-rebukes let them perish a thousand times Is not the Lord offended at this wicked selfishness But Mr. R. saith That one congregation hath no power over another nor one Classis over another Ans. He bids at all that two parallel members two parallel Churches as perallel are coordinate and have no power juridical to excommunicate one
Pagans O Scriptureless cruelty to make God to break the covenant first the parents continuing in covenant-obedience and suffering for Christ Mr. H. Men of approved piety in covenant with God visibly are to be admitted to the seals saith Mr. R. but saith Mr. H. gracious men be pertinacious Ans. Pertinacy in a scandal marrs approved piety but because they approve not your way are they therefore pertinacious Mr. H. To be a member of the visible Church in general and have no particular existence of membership in any particular congregation is a fansie as to say there is a part of manhood not existing in John Thomas or any Individuals Ans. Mr. H. fansies there is a promise of continuing on the Rock made to the congregation in general and yet this or that congregation falls off the Rock 2. Mr. R. his Church-general is no abstract generick nature but an individual integral Catholick body existing in all the earth and one is baptized a member to all congregations jure and exists and dwells in one only as a man may have right to all City-priviledges and yet may reside and actually enjoy only the City priviledge of London Mr. H. imagines that our Catholick integral Church is genus and the Congregation species and if so the Church of Boston should be the whole integral Catholick Church and the little finger the whole body of Iohn CHAP. IX A new device of Mr. H. his two sentences the official and dogmatical sentence of officers yet not concional nor juridical and another juridical of the male-male-Church is examined MR. H. It is the office of Rulers dogmatically to discover the mind of God and the mind of Christ in convincing by witnesses the offenders and preparing the cause And the brethren have no more power to oppose the sentence of the Censure thus prepared and propounded by the Elders then they have to oppose their Doctrine for the Elders may preach it as the word of God by vertue of their office Ans. 1. Scripture tells us nothing of two sentences 2. Two Judicatures which lead witnesses 3. Two sorts of binding Judges This then is will-worship 2. No Scripture tells us of leading of witnesses to convince Delinquents concionally by way of preaching Old or New Testament not Mr. H. must here speak Rev. 2. 2 14 20. Acts 15. Matth. 18. 1. 1 Cor. 5 1 2. 1 Tim. 5. 22. and elsewhere we read of but one juridical censure by the whole Court and of one sentence If he hâ—aâ— not the Church c. they are not Apostles but lyers Rev. 2. 2. Iezabel should not be suffered to teach Who can dream that these wâ—… first concluded dogmatically or ought to have been so câ—…ded by the officers in one Court and then were concluded juridically by the male Church 3. These words Tâ—â—l the Church whether must they be then tâ—…ll the Officers that they may dogmatically determine or tell the male-male-Church that they may juridically determine and yet one of these bear the name of the Church by our Brethrens way Or 3. Tell the Church of Redeemed ones which is their only Church The first is our Church of Rulers which they cannot endure the other two cannot subsist 4. Who gave ruling Elders a joynt power to preach juridical sentences which must binde the unofficed brethren as the preached Word of God for they have no calling to labour in the word and doctrine 1 Tim. 5. 17 and how can they preach except they be sent Rom. 10. 14 15 5. How can rude and unlettered men who labour not in the word and doctrine by vertue of their office dogmatically resolve deep points of Heresie more than unofficed brethren and predetermine their conscience should the ruling Elders lips that way preserve knowledge and should they as the Messengers of the Lord of Hosts with the pastors carry the Word of God so binding others What they do in Synods is a far other thing for there they act juridically rather than dogmatically and joyntly with Pastors and Doctors 6. This sentence must lay bands upon the consciences of the male Church so that there is nothing left to them but to obey and can obeying and submitting to the Word leave any room to judging in an authoritative way sure by this they must either hear and believe after a popular judging or then reject and so must women and children of age and what place then is left to juridical sentencing by the Elders or Brethren yea so the Churches freedom of judging is none at all when the Church may no more oppose that dogmatick sentence than they may oppose the Word of God in the mouth of their officers and what greater power can be given to any then what is given to this Independent Eldership 7. When there is a contradiction between the two sentences which of the Judicatures must be supreme If the dogmatick be supreme they may dogmatickly determine that the fraternity ought to be excommunicated for opposing the Word of God in their sentence and who can excommunicate an Independent Church And again when the Elders themselves turn Wolves who then can give out an official and dogmatick sentence against them that must be wanting and hath not the like of this brought forth among Brownists reciprocal excommunications CHAP. X. Of Synods and their Power MR. H. Synods are necessary for union in the Churches In the multitude of Counsellors there is safety Acts 15. Prov. 16. Ans. Union in truth and peace among Churches say these Churches must make one visible Body then ruptures rentings scandals must say there is in this body visible a necessity of Government and Jurisdiction must be incident to that visible body which they deny for this union must be a professed union to speak and think the same thing Phil. 2 2. c. 4. and this is visible union and so they must meet not in their members that is unpossible and here is a visible Church meeting for Civil it is not debating advising about matters of government of the House of God So strong is truth Mr. H. There are associations of divers sorts Classis Synods Provincial National Oecumenick Ans. 1. A general Councel is before mocked as a nothing and the Brethren bring arguments against the being and nature of Synods Commissioners Representees The contrary is here asserted Mr. H. The acts must t is saith Mr. R. 〈◊〉 Ecclesiastick Decrees Ans. Ambignity darkness to binde as a part of Scripture is 1. That which is contained and clearly deduced from Scripture Or 2. that this act of decreeing issuing from the immediate revelation and assistance of the Spirit maketh that which is decreed to be Scripture in the former sense acts tie as good advice and counsel onely in the latter they tie not as Scripture Ans. No man I do not say its done consultò more darkens I brought three members to clear the matter Mr. H. leaves out the third and darkens all for acts of Synods
they accused Peter before the Apostles Epiphanius thinketh Câ—rinthâ—s set them on work Beza they chid It s like saith Gualther the Apostles did not understand this but they accuse noâ— Peter But Calvin wel observes Peter willingly submits himself to the judgement of the Church and renders an account to the Apostles and Church and what is that but a Synod Mr. H. his answer is one with that of the Jesuits Lorinus and Cornelius that he gave out of humility an account to the people not to the Apostles for he was above the Apostles Mr. H. Act. 21. The Elders were occasionally 〈◊〉 they prescribe nothing â—o Paul Ans. It seems Calvin takes up the mind of Luke 〈◊〉 for he saith Hence we may gather when any serious business was to do the Elders were in use to assemble and Paul doth nothing in the Church of other pastors â—aith Gualther by his own private authority but gives an account to the Ministers Bâ—… saith this was the fourth Councel Lorinus no for there were no vâ—tes asked saith he no debates c. Corneâ—â—us à 〈◊〉 also denies it was a Synod and sayes it was but a meeting that saluted Paul Mr. H. ownes their opinion for his own and calls it only an â—â—easional meeting But say that it were so as all synodical meetings both that Act. 1. and Act. 6. and that Act. 15. it will not conclude it to be no Synod 2. The saluting of Paul was a Christian formality of courtesie but Paul in the Synod v. 18 19. gives them an exact account 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 singula ordine saith 〈◊〉 particularly what God had done among the Gentiles which is a business of the spreading of the Gospel through the habitable world and they shew their judgement of Pauls carriage toward the Jews and the ceremonies were not fully expired to them and toward the Gentiles they confirm the act of the Synod Act. 15. businesses worthy of a Synod Mr. H. Independent Government is deficient saith Mr. R. because now when Apostles are not all the means of publick and pastoral propagating the Gospel to other Churches and to the heathen are confined to a single congregation whereas the Elders thereof can act nothing as officers and the members can act nothing in a Church-way without that one congregation This Argument of mine is not answered by that of Mr H. Those whom pastors cannot judge as being without to them because of another congregation and heathen over them they have 〈◊〉 pastor-like power For the Proposition is most false Pastors cannot excommunicate those of another congregation or heathen Ergo they cannot teach them as pastors It follows not ex negatione speciâ—i non sequitur negatio generis This is not a man therefore this is not a living creature So 1. A single pastor he alone cannot excommunicate an offender of his own congregation for one man is not a Church Ergo he cannot preach as a pastor to this offender The consequence is most false and contrary to Mr. H. for he hath no other proper pastor on earth but he So weak is M. H. his present Proposition 2. Paul and Barnabas preach as sent pastors authorized both by God and the laying on of hands and praying of the Prophets at Antioch Acts 13. but they have no power to excommunicate the Gentiles who are yet no members of the Church nor baptized Paul Acts 16. 15. is sent to preach to Macedonia without their choosing him to be their pastor and yet Paul could not cast out those that were no members until they should be member If it be said that Paul and Barnabas preached to the Gentiles not as pastors because not chosen by them but as Apostles this is well near nonsense For 1. Apostles as Apostles essentially are Catholick pastors not private Teachers and so Apostles preached as men not sent of God nor yet of men whose Baptism was neither from heaven nor from men 2. Why not pastors because not chosen by the people that is men onely can make properly so called pastors but God cannot Whither go we 3. Are not all pastors either Apostolick or extraordinary or ordinary the same pastors in nature and essence except acts of preaching Christ and of Baptizing differ in specie and nature as they flow from Apostles and as they flow from ordinary men which were to make Ordinances the Gospel the Seals of different nature better or valid or worse and less valid as they come from Apostles or from ordinary pastors Strange Divinity 〈◊〉 3. By this Doctrine of Mr. H. the Gospel must be propagated to the world and Churches planted among heathen 1. Either by Apostles which are not now and shall gratifie Seekers or by pastors as pastors which we say and Mr. H. and his gainsay or 2. By private men or by pastors as private men gifted But 1. are private men successors of the Apostles to plant Churches among the heathen What Scripture for this Is that Promise Lâ— I am with you to the end of the world left by Christ to private men Sure that Promise is made to the Apostles and their Successors in all acts of their pastoral preaching either in planting or watering So he sheweth saith Ierome that the Apostles shall ever live in faithful pastors to succeed them both in planting Churches that ye may gather to 〈◊〉 my Church and Saints saith Chrysostome out of all Nations Now by Mr. H. his way the Lord promiseth thus I will be with you and all faithful pastors in preaching when the Apostles are dead to their own formed congregations but I promise no presence nor Ministerial assistance at all to pastors ordinary when they preach in another congregation than their own or when they preach the Gospel to heathens and those that are not yet Churches of Christ for then they act not as pastors Then must either private Christians or some new kinde of officers that are unknown to the Word and are neither Apostles Evangelists Pastors nor Prophets nor Doctors be the onely planters of Churches among the heathen and where is there Scripture for that Or then this Promise of Christs presence must be made to private men But have not some private men brought the Gospel to heathens True but now we dispute of the onely fixed ordinary spreaders of the Gospel to other congregations and heathen societies since the Apostles are now dead yeâ— and we finde that the Lord gave a sort of new calling to the Apostles touching those to whom they were hic nunc to preach as Peter and Iohn are called to Samaria Acts 8. Peter to Cornelius and the Gentiles Act. 10. Paul and Barnabas Act. 13. to the Gentiles Paul to Macedonia not Bithynia Act. 16. Now is there nothing of this in the ordinary pastors but private men must be heirs to these Apostolick warnings from God 4. It must follow if pastors be now so confined to one congregation in all pastoral actings then all
pastoral care of Apostles for vacant Charges for planting of new Churches relief of the poor removing divisions c. Act. 1. 6 4. 35. 11. 1 2. 15 22 23 24 c. 1 Cor. 11. 28. Act. 8. 14. 21. 18. 20. 38. 13. 1 2 3. were temporary and Apostolick stirringâ— not pastoral duties now but such as died with the Apostles which is contrary to the wisdome of Christ. Mr. H. If government by Independent congregations be insufficient because it authorizeth not persons to be pastors over pagans government by Synods is sick of the same disease Ans. We judge the essence of a pastor not to stand in the call and choice of those to whom they are pastors for it makes Paul Barnabas and the Apostles to be no pastors to the Gentiles and to the heathen to whom they preach and maketh the Apostles as Apostles to be no pastors 2. Synods from Act. 15. and Act. 13. may lend men authorized with pastoral power to heathens to spread the Gospel and private men as no pastors but as private men are intruders authorized by Mr. H. for they have no promise such as pastors have by Mat. 28. 19 20. Mark 16. 15 17. Ier. 1. 6 17 18. to plant Churches among the heathens nor is there a warrant to say that Evangelists are ordinary officers left by Christ to plant Churches If Richard Hooker have any ground from Eusebius or Scripture for Evangelists now or in Trajans time he must shew that they have the gift of Tongues for how could Evangelists be fellow-helpers to preach the Gospel to the Churches planted by the Apostles if they were not an extraordinary office onely See those Divines in the margin and my learned and dear Brother M. George Gillespy Miscel. quest c. 7. If the Church should send any to the heathen any way ripâ— for the Gospel these could be no other than ordinary pastors to them I omitted that of Mr. H. There is nothing Act. 1. but any one might have done Ans. If he mean that any one private man might have chosen Apostles he speaks wonders if he mean Peter might have called Matthias to be an Apostle 1. It s without practise that Apostles could call Apostles 2. It follows not therefore it was not a Synod Paul did more in writing Scripture than if alone he had penned the decrees Acts 15. 16. 4. But Mr. Cotton and all his Brethren will deny M. H. his Consequence Ergo there is no Synod at all Act. 15. Mr. H. If the Apostles by extraordinary power cared for the poor Acts 4. Ergo there was a Synod Ans. The Antecedent is not mine but false 2. There was no doubt but ordinary pastors might oversee the Poors goods of many Churches CHAP. XI Of the National Church and the lawfulness of a National Covenant MR. H. The greater authority of the politick whole body saith Mr. R. should help the weaker parts 1 Cor. 12. 23 26. Ans. It s true but there is no National Church under the New Testament to help the congregational Church nor are Churches Christian now in Worse â—ase than the Church of the Iews for they had a High-priest and a National Worship at which they were to meet three times in the year Ans. That there is an integral Church Catholick which is more than National is proved 2. Our Brethren allow the association of many Churches for help of counsel and the Proposition that is granted by M. H. is as true for Church help as is said associated Churches could not yield for union in peace and truth except they made one visible body united Natura conjugatorum hoc â—vincit 3. Visible and professed covenanting with God makes a visible Church Gen 17. 7. Deut. 7. 6. For thou art a holy people unto the Lord thy God Deut. 10 15. Onely the Lord had a delight in thy fathers Abraham Isaac as a covenanted seed and Church Gen. 12 1 2 3. 17 6 7 8 9. to love them and their seed after them Now the seed of Abraham visible covenanted by M. H. his confession was a visible Church before they had an High-priest or a Temple or a National Worship in Abrahams house Ergo the High Priesthood and National Worship was accidental to the visible Jewish Church If it be said Yeâ— but they were in Abrahams time a congregational Church It s answered Yet then Priesthood Temple and National Worship differenced not the Church of the Jews from the Church of the Gentiles Our Brethrens Argument in this is of the same stamp with that of the Murtherers of Steven Acts 7. Steven all along in his Apologie refutes them and â—aith the Jews were a true Church in Egypt when they had no Temple no Ceremonies no National Worship but by faith onely rested upon the promises So Calvin Gualther Bullinger Brentius Marloratus Beza contend that Steven his Apologie had been impertinent if this had not been his scope 2. They were a visible Church in Egypt multiplied above an hundred congregations Exod. 1. 9 11 15. more in number than the Egyptians and the Lords covenanted Church Exod. 3. 6 7 8. 6. 7. 8. obliged to sacrifice to God Exod. 8. 29. and did eat the Passover and were circumcised in Egypt Exod. 4. 24 25 26 12. 1 2 3 c. when as yet Aaron was not consecrated High-priest and there was no Temple nor any National Temple-worship thrice a year at that time in the world 3. When Priesthood Temple-National-worship thrice a year sacrificing are removed Iudah remained in the Babylonish captivity the visibly covenanted people of God obliged to pray to him with their faces toward the Temple 1 King 8. 35. Dan. 6 10 11. and this is no more one National worship than the hearing of the Word and receiving the Seals of the N T. are one National worship to all the Protestant Church-members in Scotland 4. That which is common to Gods people of the Jews and to Egypt and Assyria and the people of God in the Gentiles is no distinguishing character differencing the Jewish Church as National from the Christian Church as not National Quae sunt communia â—a non distingunnt But to profess say and swear by the Lord and give him publick Church-worship agree to Egypt and Assyria and to Kingdoms and Nations of the New Testament as to the Jewish Nation as Isa. 2. 2. It shall come to pass in the last dayes under the New Testament v. 3. that many people shall go and say Come ye and let us go up to the Mountain of the Lord to the house of the God of Iacob and he will teach us of â—ù wayes c. So Isa. 19. 25. God shall bless thus saying Blessed be Egypt my people and Assyria the work of my hand and Israel my inheritance Which the seventh Angel declares to be fulfilled in the New Testament Rev. 11. 15. The Kingdoms of this
all Gospel-vows to be unnecessary and will worship under the New Testament Whereas Papists tell us in the Mass they make a general vow of obedience to God See Durantus and Gab. Biel. Mr. H. For if the Magistrate were bound to follow the judgement of the Churches and Ministry if they should judge a toleration of all Religions lawful or judge the false to be true he then were bound to nurse the false Religion and false Churches Ans. 1. No shadow of consequence is here for neither Magistrate nor people can be bound to follow the judgement of the Churches or Ministry farther then they follow the Rule of the Word they follow their judgement conditionally not absolutely and simply and it is a great calumny of Mr. Burton and our Brethren that we lay bands on the consciences of Prince and people to follow the acts and determinations of the Church be they true or false and that there is no place left to appeal to the next or a better informed Synod and to the consciences of the collective Church of the godly judicious professors and to protest and deny obedience to erring Assemblies If it be said but where is there a Iudge to determine whether this or another well informed Synod or the conscience of the collective body of the godly be right This argument falls with equal weight upon all Judicatures all Judges Parliament Prince and Councellors with him upon all Assemblies for what they determine be it toleration of all blasphemies or a strictest uniformity in Worship and Religion it hath no power to bind the conscientious and moral practices of Prince or people more then to bind their conscience by this for the Fraternity and whole Church is tyed to follow the dogmatick determination of officers in preaching or in sentencing delinquents without gain-saying what the officers decree saith Mr. H. it is to all as the word of God But Mr. H. must answer us Churches and Ministry are bound either absolutely or conditionally to follow the Judgement of the King who judgeth popery is the only true Religion to which he can tender protection If the former what Tyranny are we under who must submit to the Religion of the Prince or be denuded of all protection and exposed to fire and sword If the latter be said to wit that Churches and Ministry are only conditionally to follow the judgment of the King so they find it agreeable to the Word otherwise not then it must be false which Mr. H. said that the Prince is the only supreme Judge of all true and false Religions to say they must either obey or suffer saith that Christ exposed all to Martyrdom Mr. H. If it be in the Magistrates power lawfully to forbid and hinder then it is not in the power of the Churches to do lawfullye for then the same thing should be in the same regard both lawful and unlawfulâ—… and the rules of providence shall be opposite one to another but the supreme Magistrate may hinder any of another Nation to come into his Kingdom or his own subjects to go out otherwise he should want power to oppose them who come to lay waste the State and should not have power to require homage of his own people Ans. 1. The probation of the proposition is most false for the power of the Magistrate is not to forbid or command what he pleaseth but according to the rule of the Word and the Churches power is the same if both the powers be lawful their objects cannot be contradictory for God hath not given to two lawful powers any lawful liberty that the one may command what is lawful and the other what is unlawful for then he should give a power to command unlawful things and the command of a created power should make it lawful which is blasphemous this argument falls with weight upon the Independent way There is a Iezabel in the Independent Church of Thyatira and another Iezabel in the Church of Pergamus each Church say our Brethren hath an immediate Independent Church-power to excommunicate Thyatira useth their power and excommunicates Iezabel which is under them Pergamus absolves and defends their Iezabel Both powers are highest and immediate and countable to no juridical power on earth both are lawful powers Then must it follow if it be in the power of the one Church to wiâ— of Pergamus lawfully to forbid and hinder the excommunication of their equally guilty Iezabel and the câ—…ning of her blasphemous Doctrine for Pergamus absolves their â—…l and commends and defends her Doctrine as soâ—…d and â—…g then it shall not be in the power of Tâ—… lawfully to excommunicate their Iezabel and condemn heâ— plasphemous Doctrine for it shall follow that the same Doctrine must be in the same regard both lawful and sound and edifying saith the lawful power of Pergamus and 〈◊〉 unlawful and unsound and destructive to souls saith the lawful power of Thyatira 2. The probation is feeble and wacery the King hath sufficient power to oppose wasters of his Kingdom and to require homage of his subjects Suppose he have not an unlimited power to forbid these of other Nations and Churches and his own to go to a Synod within or without his Nation for the setling of the Churches in necessary peace and truth if the Churches must seek liberty and counsel for their soules good and edification nor hath he any lawful power from God to hinder his own subjects to send Commissioners to sound and godly Synods for counsel and synodical light more then Ieroboam could lawfully forbid the people to go and worship at Ierusalem upon pretence that they might be perswaded to cleave to Rehoboam their lawful Prince and waste his new Kingdom nor hath the Prince an unlimited and absolute power to exact such absolute homage of his people nor such a power over their moving from place for so the Church Independent of Ierusalem confisting of ten thousand if not more should have no intrinsecal power to meet for the publick worship of God but the Prince must have a lawful power to hinder their meeting or then the Church cannot have a lawful power to meet for the convening of ten thousands if abused is as dangerous for wasting of a Kingdom in its own way as the convening of a national Synod is or may be destructive to peace Mr. H. To appoint such solemn publick Assemblies is an act meerly civil Ergo the Prince may do it A civil act belongs not to an Ecclesiastick power A right opinion rectus de Deo sensus cultus of God and a right worship of God is a meerly civil act Ans. There is nothing here sound but evil and worse Christ â—…h given an Ecclesiastick intrinsecal power to his Church to meet it being a part of his free Kingdom and he himself a free King Suppose the Princes of the earth oppose Ps. 2. 1 2 3 4 5 6. Ps. 110. 1 2 3.
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-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
visible before they were admitted members To be ingraffed in the body is not to be ingraffed into a single congregation Page 76 77. The Texts Acts 2. and 5. concerning adding to the Lord to the Church are vindicated fâ—oÌ„ the gloss of M. H. and have no shadow of a Church covenant Calv. Gualth Erant medii homines Occumenius Virtus verè Evangelica idonea erat quae plurimum collaâ—daretur Chrysost Nec convertentes se ad risumâ— non ad â—inas sed valde humani erant pâ—ae aliis soliciti M. H. strengthens Anabaptists by his so reasoning froÌ„ the place Acts 5. Ans. to 32 qu. 4. p. 12. Of the binding loosing on earth in heaven Mar. 18. Calv. Resp. Non ad alios dirigi sermonem quam qui rectè ac sincerè Ecclesiae se reconciliant Mat. 18. is nota rule for comforting hypocrites as if their sins were loosed in heaven The Lord ratifies in heaven what the Church doth on earth though the hypocrite be not pardoned Can. Poenir Concil Ancyâ—an Can. Nic. Concil See Chemnit exam de Indul. Pag 727 728. Pâ—…r in Mat. 18. dâ—cu 11. v. 18 19. Cum 〈◊〉 exâ—… onâ—â— lâ—giâ—â—mè peractae rata sit apud Deum eâ—veant exâ—ommunicati ne illam contemnant recepti firmam fiduciam gratiae concipiant Calvin Ergo quisquis admisso delicto suppliciter culpam agnoscit ab Ecclesia veniam impetret is absolvitur non tantum ab hominibus sâ—d ab ipso Deo si ludibrio habet neque illi cum hominibus jam erit negotium sed Deus erit vindex Pareus Sit tibi judicium gitur Ecclesiae adversus contumacâ—s divinam habebit authoritatem Quaecunque ligaveritis Hilarius ad terrorem metus maximi Quaecunque ligaveritis Hieronymus quia poterit Contemptoris fratris haec esse responsio vel tacita cogitatio si me despicis ego â—ed spicio potestatem tribuit Apostolis ut sciant qui ab ipsis condemnantur hominum sententiam divinâ sententiâ roborari Ita Cyprian de Un t. Eccles. c. 3. Ita Chrysostomus Ita Augustinus in loc What ye shall bind Diodati proceeding in knowledge uprightness and wisedom English Divines An. in loc 18. Whatsoever ye shall bind Ioh. 20 23. 1 Cor. 5. 4. by convincing men of sin against God or of wrong done to you The sentence of Absolution to the penitent is concional and so conditional to the Church right proceeding is absolute and juridical There is not the like measure of visible Saintship required of one at his first admission and at his readmission after excommunication Par. 1. p. 77. Mr. R. 3. Arg. Mr. H. makes Infants to be no actual covenanters M. R. Arg. 4. Par. 1. p. 78 79 The covenant of grace solemnly entred in baptism ties us to all Church-duties in all Congregations without any special covenant-engagement making me a special Church-brother to these of this Congregation only and that by divine command of a new covenant different from the Gospel-covenant It is vain doctrine that none can be my Church-brother whom I am to gain but one under the same only Congregational covenant with me Way of the Churches c. 6. sect 6. pag. 103 sect 7. Cotton of the Keys c. 4. pag. 17. Mr. Hooker Survey A Pastor is not as a husband to his own Congregation only for he may perform pastoral duties to other members and Congregations See Mr. Robinson Iustific of Separat 317 318. in the the same mistake with Mr. H. but disputing more nervously then Mr. Hooker Epaphras though at Rome is a Minister at Coloss. Answ. A fixed Ministâ—r labouring among them in that part of the Vineyard true but he was actu primo habitu all the world over a Minister wheresoever he opened his mouth and tendered the seals Page 80. Page 81. One must be a member of the visible Church though no member of a Congregation before he can be a Pastor of a Congregation A Pastor is made a Pastor by only ordination but it follows not Ergo he is now lawfully made a Pastor by ordination separated for any designed and certain flock consenting and chusing him to be their Pastor When Augustine confesseth that the Donatists who separated themselves from the true Catholick Church did beget sons to the Church and had the true Sacraments he shews that they were members of the Catholick Church though members of a separated Church De Baptismo contra Donatist lib. 1. c. 10. Certe quidem nati erant nec tamen ad ipsam Ecclesiam de quâ nati erant per pacis uaitatis vinculum pertinerent ergo ipsa generat per uterum suâ—â— per uteros ancillarum ex eisdem Sacramentis tanquam ex viri sui semine The woful absurdities which follow from the membership of Pastors and Saints confined to one only Congregation Churches and members of associate Churches are visible professors and members no less than single congregations A sort of covenant is not denied but the question is mis-stated Par. 1. p. 82. Survey par 4. cap. 1. concl 1. pag. 1 2. Mr. H. Survey ibid. The blasphem us comparison making the Pastor the Husband and the congregation his married wife until death is refuted Due Right of Presbyt l. 1. p. 127. Enarist Ep. 2. Concil Carthag 3. cap. 38. Concil Sard. Cen. 1. Concil Antioch c. 21. Enarist de Epist. ejectis Sicut vir non debet adulterare suam uxorem ita neque Episcopus Ecclesiam fuam ut eam dimittat Innocen III. Omnipotens Deus conjugium quod est inter Episcopum Ecclesiam suo tantum judicio reservavit dissolvendum Calv. Com. in Isa. 54. v. 5. Ecclesia agnoscat qualem maritum habere ac revereri debeat 〈◊〉 Deum Luther Com. in loc Habetis maritum non Mosem non Petrum non Paulum Bullinger Musculus Gualther Com. in Isa. 14. v. 5. Nor do our Divines acknowledge that Concil Gener. par 1. Epistola Papae Calixti secunda pag. 136. allegata est uxor legi quamdiu vir ejus vivit Rom. 7 c. similiter sponsa Episcopi quia sponsa uxorque ejus dicitur Ecclesia Mr. Cotton Keys c. 6. p. 25. Mr. H. Survey par 4. c. 1. concl 4 5. The Brethren make the pastor a married husband and head of the congregational Church as Papists make the Pope the Head of the catholick Church Christum caput Ecclesiae universae libentissime confitemuratqui sub Christo summâ— capite vicarius ejus iâ— terris caput ut sic dicam Ministerialò non principale rectò nominetur nâ—gari nullo modo potest ita Bellarm. de Sum. Pontif. to 1. c. 24. col 1. l. D. de pontif Rom. l. 1. c. 9. So the Jesuites of Rhemes on Eph. 〈◊〉 v. 5. Though Christ in a more divine ample absolute excellent and transcendent sort be severaign Head in regard of motion life spirit grace â—â—suing from him to the members yet the Pope may be Ministerial Head Way
the power intrinsecal of a congregation to rule the associated Churches if they were Page 126. The adding of associated Churches to a Wilderness-church doth strengthen perfect and not nullifie the intrinsecal power of the Wilderness-church Pag. 117. When scandals fall out far off or near hand how association of Churches removeth them The limiting of Church-edifying and Church-comforting to one onely congretien whereof the man onely is a sworne member is an unwarrantable and comfortless way The Way of Churches of N. E. c. 1. sec. 1. p. 1. c. 4. sec. 3. sec. 4. p 70 71. Mr. H. Survey pa. 3. c. 2. p. 10. M. Cotton keys of the kingd c. 7. p. 39 40 4â— Mr. H. par 1. c. 9. p. 127 128. sec. 4. 3 ground One and the same nature agrees to the congregational presbyterial Church c. Pag. 127. 128. The congregational Presbyterial National Oecumenick Churches are species specialissimae How a congregation is an intire church Tertul. in Apolog Though the Churches of believers men and women be before the Apostles Evangelists Pastors Presbyteries Synods yet it follows not therefore must Apostles Pastors Synods have their calling and authority from those Churches Sect. 4. p. 128. Mr. Hooker acknowledges that divers meetings and Church conventions may may be all under one Presbyterial government only he will not call them Churches Way of the Church c. 1. sect par 1. Survey par 1. c. 9. p. 110 111 c. Mr. H. must be forced by his own principles to grant there is one visible Church which cannot meet conveniently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same place and yet under the same Eldership Mr. H. yeilds to us a Presbyterian Church at Ierusalem Page 51. Fixedness or no fixedness of the Elders of Ierusalem to their own proper congregations is altogether accidental to the Church presbyterial The Apostles fixed feeding at Rome at Corinth is not opposite unto but of that same nature with his feeding pastorall all the world over All the incongruities that are the onely arguments of Mr. H. against a Presbyterial church are militant against the presbyterial Church which Mr. H. grants was at Ierusalem Mr. H. well near also yieldeth that there was a Presbyterian Church at Antioch Ephesus Rome There are the like reasons that the multitudes of Believers at Rome Antioch Ephesus Corinth Samaria Thessalonica could not meet in one place and so there must be in these huge Cities many Congregations under one Presbyterial Government as for the multitudes at Ierusalem What is meant by Church Act. 2. were added to the Church Mr. H. inclines to expâ—… the word Câ—…h of the â—â—â—thful Saul made havock of the Câ—… Eâ—… there is 〈◊〉 Presbyteriâ— a church How watery is this Lâ—gick Par. 1. c. 10. p. 130. Mr. R. argument Mat. 18. from allusion unto the Jewish Sanhedrim abused not answered M R. is not for all appeals whatsoever justor unjust but for such as are edifying and necessary and relieves from tyrannicall oppression the plaintiff Pag. 131. The removing of scandals Mat. 18. cannot be of onely scandals between brother and brother of the same congregation except I must not owne as brethren to be gained those of another Church beside me Christ willeth every little congregation to exercise discipline upon an offender Ergo there is no discipline to be exercised in a greater Church So Mr. H. But the contrary rather strongly followeth The Sanhedrim was not mixed by institution Pauls Presbyt c 8. p. 88. The Church Mat. 18. is to be obeyed in the Lord by the people but the Church of the people is not to be obeyed in the Lord by the people Women are as essential parts of the believing Church as men and womâ—n must no more blindly believe what the Church believes than men nor must their faith in discerning the voice of Christ in this pastor not in this be blindly included in the males discerning and so women must be a part of the binding and loosing Church Mat. 18. Survey par 1. c. 10. p. 133. The Church principally meant Mat. 18. must be the binding and loosing brethren which are the Church fiâ—stâ—y the officers are onely separable adjuncts thereof saith M. H. Par. 1. c. 11. p. 198. When all the officeâ—s turne wolves the people must complain to the people when the people turn Familists Socinians c. to whom sâ—aâ—l the officers complain accoâ—ding to M. H. minde The officers cannot binde potestate officii since the Keys were given to the male-Male-church before the officers had being as M H saith We cannot tell the church of Jerusalem or Galatia by M. H. Women have no less a tacit consent a faith of practise in eschewing the society of the excommunicated in admitting of him again and of all members in election of officers than men and in other duties recommended to Church-members Let M. H. shew how women are all excluded from Church duties in their way more than men So Cypr. Juban Epist. 73. pag. 22. Nam Petro primum Dominus super quem adificavit Ecclesiam Mat. 16. Istaem potestatem clavium dedit post resurrectionem sicut me misit pater c. Firmilian ad Cypr. Epist. 75. Cypr. pag. 239. n. 14. Hinc intelligi potest quod soli Petro Christus dixerit quemcunque ligaveritis Matth. 16 c. Quando in solos Apostolos insufflavit Christus dicens accipite Spiritum Sanctum c. The word Church can signifie no other but the ruling Church Mat. 18. and the notation of the word Church in our brethrenssense is neither Mat. 18. nor elsewhere See how Bilson Perpetual G ve n. c. 4. mistakes in this Though women children of age and servants be excluded from governing yet the question now is a farre other thing Whether the word Church Mat. 18. if it be the Church of Redeemed ones meeting to and for publick ordinances in the same place include not women c. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Church is ever taken in Scripture according to the subject matter and scope of the place and so must the binding and loosing or excommunicating Church Matth. 18. be taken and cannot note a company of redeemed ones Men Women Servants Children of riper age come together in one to partake of Word Seals Censures the onely acception of the Word Church that our brethren can give us from Scripture The Church Matth. 18. 1 Cor. 5. includes all who meet for the publick worship Elders Men Women Servants aged Children every one according to their place according as Paul rebukes comforts teaching in his Epistle 1 Cor. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The women in their daily practice are concerned in conscience to censent unto or dissent from the sentence of excommunication or forgiving and re-admiting again and that upon rules of the Gospel as well as men Caelv Inst. l. 3. c. 4. sec. 12. Instit l. 4. c. 1. sec. 2. Instit. l. 4. c. 12.
sec. 2. l. 4. 9. 2. Pet. Martyr 1 Cor. 8. Dav. Parens in explic catech q. 85. Art 4. Obj. 1. p. 480 484. Com. â—n Mat. 18 Gul. Bucâ—n loc com de potest Eccles. Syno lo. 43. q. 25. Dan. Tilenus Synt. dis 30. de Concil Th. 4. 9◠〈◊〉 23. Profess Leyd Synop. purio Theolo diso 49. thes 10. pag. 779. Ioan. Pisc. com in Maâ—th â—8 15 d Eccles. lo. 23. thes 73. Willet Syn. Papis con 3. Gen. Conc. 4. 7. pag. 140 141. Bâ—za in â—n Mat. c. 18. Trem. lius in vers Syr. Mat. 16. 19 20. Iunius dis 47. De Discip. Eccles th 〈◊〉 th 6. Ioan. Comerio Tract in quo Eccles. Roman pâ—ae exam c. 17. pag. 567. Anton. Walaeus To. 1. defunct Eccles. pag. 467. Wendeâ—â—n Theol. l. 1. c. 28. fig. VII q. 1. pag. 622 623. What is ment by the Angel of the Church Rev. 2. Mr. H. his conceit removed Rob Parker de Politia Eccles. l. 3. c. 15. n. 1. Ex his qui eluctari capit nobiscum sentire necesse est Ecclesiam fidelium à Christo intellectam esse Mat. 18. non quia simpliciter consideratur sed quia disciplinam exercet juxta temperamentum Aristocraticum in Presbyterio Ecclesiam quippe primo loco dic Ecclesiae praecise partem Aristocraticam id est Presbyterium existimamus quae vero posteriore his verbis Si Ecclesiam non audietit c. sic excommunicantem propter contemptum Ecclesiam includit non decernentem tantum examinantem tum partem Ecclesiae Democraticam continet quâ populi consensus ad excommunicationem necessarius est The place Act. 18. 22. Paul saluted the church is wronged by M. H. The word Church is not in scripture as our brethren take it Nor is there a place in Old or New Testament or in any Divines imaginable for the sole male-Church It cannot be denied but all in their owne respective ways officers men women servants 2 Cor. 2. did rebuke and censure and also forgive the incestuous Corinthian The way of the Church c. 1. sect 1. p. 1 2. Women by our brethrens way servants and children of age who meet to partake of the ordinances word and seals as our brethren say must be parts of the Church Matth. 18. Cotton Keyes par 16. Burroughs Iren If as many doe excommunicate as Paul writes unto 1 Cor. 5. and as Paul rebukes for not mourning and were a part of the lump in danger to be leavened and were to keep the feast and eschew the company of the scandalous that is the whole redeemed Church as Mr. H. argues then sure Women must excommunicate 1. Cor. 5. as well as men See Mr. H. par 1. c. 10. p. 138. Mr. Hookers Survey par 〈◊〉 cap. 11. p. 185 186. Mr. H. his fit persons the first subject of the Keyes â—â—amined is found light Sect. 2. p. 192. Unlettered brethren are not fit persons to judge of sound and of heretical doctrine as M. H. Survey paâ—… 1. c. 11. propos 4. p. 203. Consent is in the people but no judicial authority as antiquity and our Divines prove Calvin Com. In 1 Cor. 5. In horum primorum confessu prima erit cognitio inde res ad populum sed jam praejudicata deferebatur P. Martyr in 1 Cor. 5. De Excom quaest Pareus in 1 Cor. 〈◊〉 Cyprianus ad Cornelium Episcopum Romanum scribit se multum apud plebem laborare ut pax daretur lapsis quam si per se dare potuisset noÌ„ erat cur in plebe persuadenda se fatigaret Cyprian Epist. 3. Examinabuntur singula praesentibus judicantibus vobis Cyprian Epist. 16. 11. 5. Quando à primordio Episcopatus mei statutum nihil sine consilio vestro presbyter is diaconis fratribus scribit sine consensu plebis meae privatâ sententiâ gerere Cyprian Epist. 38. Vehementer contristatus sum J. C. acceptis â—â—eris vestris cum mihi propositum semper votum sit universam fraternitatem vestram incolumem continere gregem illibatum c. Bucer in Mat. 16. Ut Romae olim ita hic potest as populi authoritas senatus calv Instit. l. 4. c. 11. num 6. Cyprianus sic clerum in excommunicatione praefuisse ut plebs interim à cognitione non excluderet Bucan de disciplina Eccl. l. 44. quaest 13. Jus excommunicandi penes presbyterium sed tamen consciâ approbante tota Ecclesiâ Tilen Disp. 28. Thes. 12. Quamvis scripta sit epistola ad toâ—…m Ecclesiam Corinthiacam non tamen omnia quae in ea continentur ad singulos pertinent ut ex elequentiae scientiae encomiis patet Pareus in catech Ursin. quaest 85. 4. 4. pag. 477. Beza de gradibus minist cap. 23. Viretus dialo 20 21. Zwingl Cor. 31. Profess Loyd Syâ—… disp 48. th 24. Synedrii authoritas popuâ—i consensus Ursinus ad Fredâ—… 3. Elect. 9. 85. Iunius Eccles. 3. 1. Cypr. cod vetust Epist. 68. Coram omni Synâ—goga jubet Deus constitui sacerdotem â—stendit ordinationes sacerdotales non nisi sub populi assistentis consciâ—nt â si ri oportere ut plebe praesente vel detegantur malorum crimina vel bonorum merita praedicentur sit ordinatio justa legitima quae omnium suffragio judicio fuerit examinâ—ta nec hoc in Episcoporum tantum sacerdotum sed in diaconorum ordination bus observasse apostolos animadvertimus Origen contr cels lib. 3. Senatum Ecclesiasticum qui est Athenis Corinthi invenies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 M. H. and his Brethren following Papists prove their Male-Church from civil corporations The example of the people both creating and choosing their Major and Rulers brought by Mr. H. to prove that the people ordain and call their officers it Popish and is no rule to us and the differences are waste The place 〈◊〉 5. aâ— submit one to another is mistakâ—n by Mr. H. it speakâ—th nothing of Chuâ—ch-subjection Zâ—…us in loc 〈◊〉 uxâ—â—es liberoâ— maritis paâ—â—ntibus Bâ—…s 〈◊〉 in familia Republica Calvia Ubicunque regnat charitas ibâ— mutuâ— est servitâ—â— Bâ—za mutua reverentia Hiâ—ronymus Baines on Ephes. 3. Câ—jetan in â—ocum Tâ—…llian in Apolo Praesident probati quâ—que Seniores honorem istam non preâ—io sed testimonio adepti Theophylact. in Mat. 18. Non solum quae solvunt Sacerdotes sâ—nt soluta sed quaecunque nos injuria affecit vel ligamus vel solvimus ipsa 〈◊〉 ligata soluta 〈◊〉 oâ— in 1 Tim. 5. Synagoga posteri Ecclesia Seniores habuit sine qâ—oâ—um consilio niâ—â—â— agebatur in Ecclesiâ quod qua negligentià obâ—…t nescio â—â—si forte doctorum desidâ—â— magis superbâ—â— Rebuking Mat 18. is wildly mistaken by Mr. Hooâ—â—r Mr. H. his division of power of 1. rebuking 2. of judging a narrow and a weak Dichotomy By Mr. H. his way the flock are over the shepherds the flock feed and watch for the soul of
the pastors It is but a poor evasion of Mr. H. that the people doth excommunicate the officers not as officers but as members for none are sure to be excommunicate but as scandalous and rotten members The ruling Elders there alone with the people have no power by the Word to judge the Pastors Pag. 189 190. It is no staple rule that one cannot be compelled to joyn in a congregation The Ruler makes no Church-laws but he may compel Christians yea and subdued heathens in some case to obey them when they are made Pag. 190 191. There is no Scripture that unofficed men have a power of creating of officers Ames in Bellarm enervato â—om 2 l. 3. c. 2 Oves rationales foeminae adulti pueri servi possunt eligere sibi pastorem non per jurisdictionem sed potius per subjectionem See the mistakes of D. Bilson Perpetual Governm c. 7. Page 191. Many breâ—hâ—eÌ„ have no divided powers to make â—ne an officer The fraternity or brethren are in no place of Scripture put for the male-male-Church of Redemed ones far less for the congregational male Church Way of the Churches cap. 1. sect 1. pag. 1 2. Stephan in Concord N. T. Mr. Leigh Crit. Sac. N. T. p. 7. Beza 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 achava pro fratrum coetu Calvin Pro fratribus collectivè sumptis English Divines and Lorin ipsam Ecclesiam Esthius Qui regeneratione fratres sunt Piscator 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 die brudâ—rschaff id est totam multitudinem fratrum sic infra 5. v. 9. sic Latini nobilitatem pro nobilibus Cyprian lib. 3. Epist. 17. Cum fraternitatis nostrae vel utilitas vel necessitas sic utique gubernetur fraternitatem universam meo nomine salutate So Cypr. lib. 3. c. 18. Augustine Basilius Epist. ad Galliae Episcopos fratres If brethren Church be all one women must be no members of the Church M. H. makes censuring no act of ruling Cottons Keyes c. 4. n. 2. p. 16. Excommunication is one of the highest acts of rule in the Church and therefore cannot be performed but by some Rulers Now where the Elders are cuâ—pable there be no Rulers left in that Church to censure them Lâ—x-Rex 〈◊〉 6. pag. 28 29 seq Page 191. M. H. abusâ—s but expounds not the place Heb. 13 17. in making all pastoral autority over the people to be in the pastors presiding and ordering of the meeting in the censures especially of Excommunication Calvin Ut plebs fidem reverentiam pastoâ—â—bus habeat â—arâ—us Obedient in domino Marlorat In summo pretio habeant cum charitate 1 Thess. 〈◊〉 12. Piscat Hortatur ad obedientiam erga ipsorum duces ductores id est pastores â—â—ctores gubernatores Cajetan Subditos ad obedientiam hortatur Esthius idem Survey par 〈◊〉 c. 11. sect 2. p. 192. Cypr. lib. 〈◊〉 Eâ— 4. paâ— 1. ca. 11 p. 186. Par. 1. c. 2. p. â—5 The way of our brethren in most of 〈◊〉 pâ—…ples is the 〈◊〉 〈◊〉 Episcopius Arminianorum antesignanus in respons ad diâ—eÌ„mata decem Pentificia to 2. quaesit 2. p. 255. NuspiaÌ„ sub Ecclesiae nomine pastores Episcopi Doctores veniunt uti videre est Act. 14. 1. 14. 22. 15. 12. 20. 17 18. 1 Cor. 12. 18. 14. 4. Philip. 1. 11. pag. 156. Si quaesitor secundo sensu à nobis judicato Ecclesiae vocem sumit unam sanctam ca holicam Christianam multitudinem vere pâ—o um simplicium Christianorum reperiri qui ubique in sacris Christâ— oves aut ovâ—le Christi corpus Ecclesia vocantur pro certo etâ—aÌ„ apâ—d nos esse professioâ—em cum dicimus notâ—m Ecclesiae inquit idâ—m Episcop part 3. disp 28. thes 9. eam intelligi volumus quâ non singulitantum sed plerique singulatim doctrinam Christi salutarem profitentur dictis ac factis sed juncti etiam ea faciunt quae Deus fieri voluit quae non nisi in coetu fieri possâ—nt Remonst in declaraâ— suâ c. 22. 〈◊〉 9 10. thes 7. Externâ—m mandatorum Jesu Christi observationem nâ—tam esse Arminius in disp 54. 11. 8. signa haec sunt verae fidei professio vitae sâ—cundum spiritus praescriptum instinctum institutio quod ad externas actiones attinet de quibus â—olis judicare possumus homines disp 58. 11. 3. Concilium nullum maxime orthodoxum potest successoribus suis praescribere Episcop par 3. disp 31. 11. 12. nec enim fas est ut quis se socium in celebratione nominis ac beneficiorum Jesu Christi faciat ejus quem niâ—il minus quem Christianum esse novit Ecce manifesta est separatio prorsus illicita Idem â—â—sp 32. th 5. Si vero ad decidendum alicujus in religione capâ—tâ— sive veritatem sive necessitatem indicantur non tantum non utiles esse conventus sed pericalosos etiam tyrannicos asserâ—mus R menst â—eclar c. 25. th 2. 6. conditio Synodorum si quod in iis statutum est libere semper examini 1 Ioh 4. 1. 1 Thess. 5. 21. ulteriori tevisioni subjectum relinquâ—tur R monst Apolog. c 22. Scriptura testatur nos per fidem fieri filios Dei membra corporâ—s Jesu Christi imâ— corpuâ— Jesu Christi visibile de quo lâ—quuntur ut unum quidem corpus cum eo esse per eundemque fiuci spiritum Ioan. Volkelius Socinianus de vera Religione Lib. 6. cap. 1. Particularis Ecclesia eo hominum coetu continetur qui in certo quodam loco convocatus est veluti est Ecclesia unius domus ac familiae c. 15. p. 690. Animadvertendum est Ecclesiam loci illius in quo res ista geritur totam in unum locum â—ogendam esse ut nimirum tum omnes de ejus qui excommunicandus est peccato justissimum judicium faciant tum ipsius animadversâ malâ—tiâ uno consensu eum in Christi membris nullo pacto haberi posse statuant c. 16. p. 695. Ubi sit vera Ecclesia res non est scitu necessaria ad salutem c. 17. p. 669 700. Nullae sint notae aspectabilis Ecclesiae quas credis esse has assignatas à Protestantibus non sint verae Theoph. Nicolaides de Ecclesia missione Ministrorum râ—su cap. 2. p. 9. Ego ostendo Socinum affirmare quaestionem de Ecclesia non omnem sed aliquam nempe quaenam apud quos sit esse non simpliciter absolutè sed vel propemodum vel modo quodam inutilem resut c. 3. p. 27 28. Certe etiamsi in Ecclesia esse possunt tam boni quam mali non est tamen vera Christi adspectabilis Ecclesia in qua mali sunt perpetuo Nam mali qui sunt in Ecclesia qua mali ferendi non sunt sed aut ad frugem perducendi vel tandem excommunicandi ita ut dici non posset jure ita plane Robinsonus in Ecclesia esse vel bonos vel
Civ Dei lib. 20. cap. 19. Beda in Ioan. Potestas solvendi ligandi Cypr. Epist. ad lapsos Ep. 27. alias lib. 5. Epist. 6. Et tibi dabo claves inde per temporum successionum vices Episcoporum ordinatio Ecclesiae ratio decurrit ut Ecclesia super Episcopos constituatur omnes actus Ecclesiae per eosdem propositos gubernetur cum hoc itaque divina lege fundatum sit miror quosdam audaci temeritate sic mihi scribere voluisse quod Ecclesia in Episcopo Clero in omnibus stantibus Women servants others have the Key of love as well as the Male-Church How the Church is the subject of the Keys 1. Virtual 2. Formal 3. The Object Keys cap. 7. 3 Prop. 33. The subject of the Keyes according to Mr. Cotton Cotton Keyes cap 7. 29. The first subject 1. Receiveth that power reciprocally 2. It first addeth and putteth forth the exercise of that power 3. It first communicateth that power to others Keys chap. 7. p. 81. 1 Prop. The place 1 Cor. 3. 21. All things are yours c. misinterpreted by Mr. Cotton If the congregation in abstracto as the congregation be the first subject of all officers gifts graces by this All things are yours then the godly Saints visible are excluded from Christ onely because they are not members of a congregation and no promises of a new heart of remission are made to any but to and for the congregation The Scriptureless and unproved assertions concerning the Male-Church excluding women All power of office is by Mr. H. only in moderating and opening the Assembly which is no power of Jurisdiction Men have not the being of Pastors by every new call to preach Essence and Unity of the visible Church chap. 6. It may be said if professors be members baptized to one only congregation they are unbaptized when they depart and turn members of another congregation The Apostle John Baptist asked for no congregation but immediatly upon confession baptized The Apostles preached and baptized in all places as ordinary officers by the same command Mat. 28. 19. by which we teach and baptize Concilium Nic. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Socrat. l. 3. c. 8. Concilium Chalced c. 2. Every Bishop is a Bishop of the Universal Church as is the Pope Doct. Ioan. Crakantborp in defens Eccles. Anglica contra M. Antonii de Dominis Archiep. Spalato injurias Anno 1625. Ed. per Ioan. Barkham c. 28. p. 168 169. Episcopi omnes quâ Episcopi Universalis Ecclesiae pastores sunt consulendo hortando monendo arguendo increpando scriptis simul voce alios omnes instruendo cum vel haeresis ulla vel Schisma grassari coeperit velut incendium publicum illud restinguendo ne latius serpat providendo Cyprian l. 3. Epist. 13. Pastores multi sumus unum tamen Gregem pascimus oves universas quas Christus suo sanguine passione quaesivit colligere fovere debemus The sole fraternity neither is nor is called by any Scripture the redeemed or governing Church Cypr. l. 3. ep 3. Plebs maxime potestatem habet vel dignos sacerdores eligendi vel indignos recusandi Cypr. l. 1. ep 5. alias ep 66. Lib. 1. ep 7. alias 64. Lib. 4. ep 6. alias ep 56. M. Tho. Goodwyn and Mr. Philip Nye Preface to Mr. Cottons treatise of the Keyes The people have no causal virtue in judging but onely in consenting by the judgement of discâ—etion to the sentence The argument is reâ—orted Pag. 197 198. There is a necessity of telling the Presbyterial Church by M. H. his own argument Page 19â— M. Tho Goodwyn Mr Phil. Nye Epist. to the Reader prefixed to the treatise of the Keyes Pastors ruling Elders are equal as touching power juridical but as touching the power pastoral of the Keys of knowledge they are not equal but the pastor is above the other Pag. 198 199. No Scripture for the judicial power of the male-Church but Matth. 18. which is to M. H. a Church of redeemed men and women meeting in one place to partake of all the ordinances M. Cott. Keys c. 5. p. 22 23. as Act. 19. 9. Exo. 33. 7. Mar. 6. 11. Act. 13. 46. D. Ames de consc l. 4. qu. 29. 11. 10. 25. Sect. 3 p. 199 200. Due right of Presb. c. 1. sect 2. p. 9 10 11 12. The office power is not a part but the whole power of the keys Page 191. The Church Mat. 18. binding loosing is not a church of selected persons by our brethrens way Way of the Churches of Christ in N. E. c. 1. pro sect 1. p. 1 2. The church of believers built on the rock is not the formal first and proper subject of the keys How the officers are above the Church of Believers and the Church of Believers above them The offices officers are with as little sense included in the keys as if we would say the King and the royal office are included in the royal power There is no Church of only believing males wanting officers in Scripture Beza 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non dedit sed dare promittit Bull. non dicit dedi Pareus promittit in futurum How Christ gives to Peter the Keys as representing the officers Page 201. Mr. H. with no better Logick may prove the General and Councel of War the Major and Aldermen are not the first formal subject of their respective powers as Pastors Elders cannot be the same formal subject of the Keys Pauls Presb. c. 1. p. 9 10. Because the breâ—hren lay not hands on nor ordaine Ministers at all therefore they do not so lay on hands and ordain as the officers do Page 401. Pauls Presb. c. 1. p. 9 10. The ministerial spirit of forgiving and retaining sins in the external Court though not in a concional way is due to the ruling as to the teaching Elder The male-Churches ordaining wanteth an institution of Christ. Pag. 202. Pauls Presbyt c. 1. p. 10. It s childish to say because a Sermon is closed before the censure be dispensed therefore there is no application of the word made to the conscience of delinquents in excommunication Officers are superfluous in dispensing censure by M. H. his way Way of the Churches c. 1. sect 1. prop. 1. p. 1 2. Survey ch 10. arg 5. p. 133. Survey ch 11. par 1. p. 186. Mr. H. takes the word Church in the Magna Charta Matth. 18. 16. sometimes for visible Saints male and female 2. Sometimes for the Church of Elders And 3. here for the male-Church without officers and women and other visible Saints Members judg and censure excommunicate one another and yet they bear not rule over one another as M. H. If all be rulers mutually one to another as M. H. must say that word obey them that are over you in the Lord must be spoken only to women and children Peter was not visibly blessed as Magus Mat.
16. nor did he represent hypocrites like Iudas who are M. H. his saints and make the same confessioÌ„ M. H. deprives all women believing children of age of all comfort from confessing Christ as Peter did and of being built on the Rock because they are not capable of the Keyes Mr. H. gives to none the benefit of the faith joy of believing peace con solation in the like confession of Peter Mat. 16. but only in through visible membership of a single congregation which is as due to Magus the forcerer as to all real believers Pag. 104. A contraction in M. H. his first and proper formal subject of the Keys Mr. H. must hide somthing under that That professioÌ„ is enough to evidence the ministerial actions of Judas and such to be valid Pag. 204. 205. The Epistles to Timothy and to Titus must by Mr. H. hâ—s way be written to unofficed brethren the males only of a congregation The spiritual qualifications for calling of Ministers as Mr. H. describeth them as being able to relish the savour of spiritual administrations to discern know the voice of Christ follow him c. are given to women and to all Pag. 205. The argument of Mr. R. that there be no rules in the Word how the male-Church should rule judge Ergo there is no such judging Church stands unanswered Mr. H. his way overturns the Ministry See Mr. Iohn Collins his vindic Minist Evangel an 1651. the question accurately and clearly discussed The Pulpit guarded with 20 Arg. an 1652. A Plea for the use of Gospel-Ordinances by Hen Laurence against Mr. Dell 1652. p. 44 45. Vindication of Presbyt Governm and Ministry by the Ministers of the Province of London an 1649. M Gillespy Miscel. q. 1. p. 1 2 3. c. Vindic. Minist Evang. by the Ministers of London The Ius Divinum of Presbyt c. 11. p. 180. Ch. 11. p. 191. M. H. his way destroys the ministry of the N. Testament Mr. H. denies that the highest abilities that are required in the Epistles to Timothy Titus are required to be in such as open and shut Heaven by the Keys Page 206. Page 207. Due Right l. 2. c. 9. The ninth argument of M. R. stands unanswered the Aposties made the Church a politick church by framing organs official in it The feeders the fed church are different but this fed church is not the ruling and judging church Mr. H. gives to unofficed men what is peculiar to Pastors The Church is no politick Church before they have officers Way of the Church of N. E. c. 2. sect 2. p. 13 14 15. p. 36. Mr. H. denies the signification of the Keyes given to all officers contrary to all the learned read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa. 14. 17. Isa. 50. 5. Isa. 26. 2. Isa. â—2 2â— Page 209. Mr. H. wrongs this argument of mine for by Mat. 16. both the power actu primo and the exercise of binding and loosing actu secundo is given to Peter Ergo these two cannot be given to all believers as believers The keys cannot be given to Peter as representing believers also as representing the guides Binding and looâ—… flowes from thâ— Lords calling to an office Ioh. 10. 21 22. So Cyprian as is cited before The place Mat. 16. must warrant all officers to their official calling and to the acts thereof to wit of binding lâ—osing by way of preaching Mr. H. grants that by Matth. 16. the Keyes are given to Peter as representing the officers also Firmin Separation examined p. 70 71. The Children of Israels laying on of hands Nam 8. what it was that it is no shadow for the male-male-Church to ordain officers of the New Testament Aria Mont. Coetum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vatablus offeret Levitas in oblationem Domino Menoch Ut hac manuum impositione testentur se Levitas contribules suos à se abdicare Deo quasi munus sacrificium offerre in ejus dominium ministerium transferre Iunius Numb 8. approbante Ecclesia Cyril Alexand. Cyprian Epist. 24. 33. 68. De divina ordinatione descendit ut sacerdos plebe praesente ordinaretur Tertul. Apolog. c. 39. Leo Mag. Epist. 87. Quidam ex populo manus imponebant Iunius Piscator Pareus Cajetan Lorinus Principes Tribuum pro populo Lyran. Numb 8. Ponent manus quia assensum devotionis electioni debent praebere A filis Israelis Beda sub multorum testimonio cognitione facienda est electio ut examinatio digna celebretur ut nemo reprehendere possit debent enim testimonium habere bonum Jer. 40. 4. Psal. 105. 20. Rev. 9. 14. Job 12. 18. Psal. 105. 17. Judg. 15 10. Psal. 149. 8. Act. 21. 8. Act. 22. 4. Mark 3. 27. Psal. 102. â—0 Binding and loosing are acts of authority by the Scripture in Rulers who have command of prisons which unofficed people have not they not being Rulers The true sense of that I will give to thee the keys of the kingdom c. It s not said Mat. 16. that Christ promiseth the keys to the Church of redeemed ones The evasion of Mr. H. that Christ said Whom do men say that I am to the disciples onely as representing only the male-believers of a single congregation excluding women and all who so confess Christ with the same sinceriey hath no feet How far from the minde of sound Antiquity and of Protestant Divines the places Mat. 16. Flesh and blood hath not revealed this and Upon this Rock c. See Magdeburgens Hist. Vol. 1. Cen. 1. l. 1. c. 4. p. 56. ib. p. 32. as super hanc Petram i. c. confessionem lb. p. 40. What is the true Church see hist. Magd. ib. Cent. 1. l. 1. c. 4. p. 127 129. 130. The Magdeburgenses hist. Vol. 1. Cen. 1. l. 1. c. 4. p. 138. expounds it soundly of the perseverance of the Saints not of the visible Church as Papists do Mr. H. his exposition of Mat. 16. that Peter in that confession represents the male-members of the congregation onely is contrary to the scope of the Text and to the faith comfort and blessedness of all believers so confessing If to be built upon the Rock be to be built in a congregational Church-frame then the gates of Hell cannot prevail against the office against the visible frame of congregations Some of our Divines make the Church of believers men and women the virtual subject of the Keys and of all Church-power But Mr. H. maketh them more than a virtual subject for he must make the formal calling and creating of officers and excommunicating of them and so preaching as was the Apostle Peters case Act. 1. 15. and the Prophets Act. 13 3. who prayed and laid on hands on Saul and Barnabas and sent them as Apostles to the Gentiles a formal act of the Church of Redeemed ones men and women servants and children for which we have no Scripture and as little Reason for we may so say the
other Pelagianising Jesuits that this or that man may fall away but God hath confusedly decreed that some there shall be who shall never fall away and so sides with Arminians and Socinians Remonst Apol. Non promittitur EcclesiaÌ„ semper mansuraâ— Ecclesiam sed tantum Ecclesiam quâ Ecclesia est semper mansuram invictam à morte condemnatione Socinus in Miscelan p. 262. Quamdiu vera Christi Ecclesta fuerit fieri non posse ut ab ipsa morte atque inferno Mat. 18. quidquam detrimenti patiatur Did. Ruiz de mont Jesuita tom de provid tract 2. disp 8. sect 1. num 5 6. Plurimae sunt per quarum disjunctivam indeterminationeÌ„ vagari potest infallibilitas necessitas quae nullam illarum rerum determinat sed tantum in confuso universali numero 6. necesse est â—…niant scandala veruntamen vae homini per quem eveniunt scandala ubi Christus Dominus apertè significat necessitatem vagari per varias personas varia scandalorum genera indeterminatè nec enim necesse est ut per hunc hominem fiat nec ut hoc non aliud scandalum fiat Porro haec necessitas non est sola nuda indigentia mediorum ad finem sed etiam infallibilis consecutio effectuum ex causis efficientibus ita dispositis M. H. his exposition of Mat. 16. 19. infers a great confusion in the decrees of God Mr. H. his distinction of necessity inferreth the uncertainty of a believers salvation destroyes his peace joy comfort c. It destroys the faith consolations promises and certainty of the number saved Some certain officers not unofficed people are to be Judges Porters under the N. Testament The Lord hath given the keys to the Catholick guides as to the first formal subject and to the Catholick integral visible Church as to the object and end not to the independent congregation at M. H. saith Pag. 219 220. Pag. 221â— M. cotton of the Keys c. 6. p. 25. The word Church is not taken by M. H. according to the Grammar of Scripture Way of the Churches of N. N. c. 1. sect 1. pro. 1. p. 1 2. Iâ—… as unlawful to communicate in seals and hearing pastoral preaching in another congregation than that which is proper to the member of an Independent congregation as to submit to their Jurisdiction Page 220. All single congregations are complete onely in some respect but differ not in nature specie among themselves The Apostles Mat. 28. 19 20 Joh. 20 21 22. When they received power to preach and baptize did represent all ordinary teachers to the end of the world or then ordinary teachers want all calling Annot. of the English Divines Mat. 28. 29. I le uphold you and your Successors in the ministry at all times without intermission Calvin in Locum Usque ad consummationem haec particula denotat non solis Apostolis esse dictum quia non in unam aetatem c. Beza alloquitur Ecclesiam Mr. H. c. 12. pa. 1. page 214. 225. The Catholick integral visible Church which Christ intendsto save and the Catholick integral invisible church are the same and dâ—ffer but in accidents But M. H. his Church Catholick visible and invisible in many persons differ as Elect Reprobate Mâ— H. must side with Arminians and Socinians who â—ach that God intends to save many who are never saved Remons Syn. Doâ—drac Art 1. p. 7 8. Remonstran Confes. c. 9. Collatio Hagiens p. 83 84. corvin contr Tilen p. 105 106 154 398 399. Episcop disp 9. Th. 5. That is false that Mr. H. saith that the whole visible Church Eph. 4. 11 12 which Christ intends to bring to glory doth consist of good and bad Armin. Resp. ad art 5. p. 102 Armin. Anti-Perkins p. 57. Remonst Syn. Dordra Art 3. 4. p. 8 9. 16 17 Remonst conf c. 17. sect 2. Catâ—ches Ruttoviensis c. 6. pag 210. Due â—ight of Presb. c. 9. sect 9. Pag. 242 243. Pag. 22â— â—17 The Catholick Church congregational is a new fancy void of the word and all reason unthority of Fathers Doctors Divines c. How the Keys belong to the Catholick visible integral Church as to the object and to the Catholick Ministry officers as to the formal subject The Church that is one Cant. 6. is not a congregation in any sense that can meet in one place Ainsworth contradicts M. H. Cant. 6. The congregation is not the complete Spouse to which Christ beareth an adequate relatioÌ„ of husband-love as to his redeemed ones The place Mat. 16. Upon this rock will I build my Church and The gates of hell c. is torn and abused by Mr. H. Chrysost. hom 55. Matth. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hil. de Tri. l. 6. Aug. in Joh. 1. tract 10. Christs act of building men upon the Rock either absolute or conditional cannot stand with Mr. H. his new gloss of Mat. 16. Officers must be visible Saints before they can be admitted Assembly at Glasgow 1638. Survey par 1. c. 13. p. 229 230. The unofficed Brethren are not by our Divines those that have a decisive voice in Councels A new question between us and Papists Mr. H. par 1. c. 13. p. 230. The paths to these general Councels have been so long disused that they are almost grown out of sight as he somtimes speaks in a like case the high-wayes are unoccupied Pag. 232. By the space of 300 years after our Saviour there was not the name of an Occumenick Councel heard of in the world Whittaker cont 3. q. 3. c. 1. de Concil Nostra vero sententiâ— est non solos praelatos habere jus definiendi in Conciliis sed homines quosvis idoneos non ait laicos eligi posse Willet Synops. papis cont 3. gener q. 3. p. 125. What an absurd saving is it that the Bishop is the onely Pastor The Fathers of Basil. Who doubteth but the government of the Church is committed to others than onely Apostles Prof. Leyden in Synops. purio Theolog. disp 49. th 29. Verum tamen ab iis Laicis piâ—s in publica hac act one consilium a biâ—…ium potius quam suffragium requiritur Vid. th â—1 Câ—lvin l 4. Inst. 〈◊〉 1. Romano pontifici ejus satellitibus totum deferunt Com. Act. 15. v 12. Plebis modestia hâ—nc colligitur quod postquam Apostolis ac Reliquis Doctoribus jâ—…m ge misit nunc quoque subscribit corum decreto pastorum Tyranniâ— est excludere populum Bâ—…us loc 43. q. 21. Jus Ecclesiis conscio comprobante grege Vid. q. 23. Non exclusis L 〈◊〉 c. Tâ—en Syntag. de Concil disp 1. q. 18. p. 619 610. Qui solis Episcopis sententiae dictionem vindicaâ—… iis tum Apostolici Concilii Act. 15. 6. Tum Nicaeni Constantinopolitani primi authoritate refelluntur Neque negari potest quin de causa fidei ad omnes pertineat dicere qui prophetae sunt
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-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
10 c. but it followeth not therefore such give a being to their ordinances There is a difference between being a Pastor and being a fixed Pastor to this people Page 74. What being ordination confers See Book of Ecclesiastick Discipline at Geneva M. DCXXX page 65 66. The specifick acts of calling men to the Ministery ascribed to Ministers but never in Scripture to unofficed brethren prove our ordination 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Page 86. Page 82 83. Par. 1. c. 8. pag. 89 90 91. Page 89. There is an Independent Church in a family Surv. par 3. 6. 2. Conc. 2. page 13. Augustine dreamed not that Baptisme is only right administred in a single congregation but in the Catholick congregation or Church Contra Donatistas de Baptismate l. 1. c. 11. Non iis itaque dicimus nolite dare Baptisnium sed nolite in schismate dare nec iis quos videntur baptizaturi dicimus nolite accipere sed nolite in schismate accipere ubicunque vel in hae vel in illa congregatione invenit baptismum non hominum sed Dei esse cognovit c. The nearest Parents while they are made the only conveyers of grace the Church covenant of men is preferred to the covenant of Grace Ans. to the 32 quest ans to the 10 quest p. 28 29 30. Ans. to 32 qu. to 〈◊〉 qu. p. 7 8. in which they prevaricate Ans. to 12 qu. p. 39 40. Ans. to 6. pag. 21 22. Ans. to 7. 22. 23. Ans. to qu. 10. q. 10. p. 28 29. The woful evils of making the nearest parent the only conveyer of covenant right to the childreÌ„ See Tostat. Abulens in Exod. c. 34. in v. 6. Gen. 9. 10. The covenanted seed so often mentioned in Scripture must be onely the children of the nearest parent believing the rest must be Pagans Ans. to quest 7. pag. 22. If you can give us a sufficient answer to take us off from that Scripture 1 Cor. 7. c. The adequate cause of covenant-love from fathers to children is free grace The covenant that the Lord will be our God must extend further than to the nearest seed Calvin Instit. l. 11. c 8. sect 20. Promissio de propagandâ in mille generationes Dei misericordiâ quae etiam frequenter in Scripturis occurrit in solenni Ecclesiae soedere inseriâ—ur Ero Deus tuus feminis 〈◊〉 post â—e Perkins in 2 Com. â—â—lv ib. Quia non perpetuam hic figere regulam voluit legislator quae suae electioni derogaâ—et Zanch. tom 4. l. 1. de secundo Praecepto cap. 14. p. 375. Unde etiam apparet non esse verum quod quidam ex hoc loco colligunt nimirum â—orum parentum qui à foedere exclusi sunt propter suas scilicet iniquitates def ctionem à Deo eorum etiam liberos exclusos esse pugnat hoc non solum cum aeterna electione ut dictum est sed etiam cum promissione facta Abrahae 17. ero Deus tuis seminis tui post te in generationibus sempiternis promissio fit Abrahae semini ejus ergo eorum qui à semine Abrahae nemo à foedere hoc excludebatur etiamsi ex proximis parentibus impiis idololatris natus esset ratio est quia intermedii patentes impli continuationem foederis in liberis non impediebant Rom. 11. Quid enim si quidam non crediderunt c. Ps. 85. 8 9 10. Heb. 3. 17. Judg 9. 19. Ezek. 2. 3. 2 Chron. 36. 14 15 16. Mr. H. denies covenant right to baptism to Infants as Anabaptists do because they do not actually love obey God Yea Infants of Turks come to age if they actually love actually obey God and by faith lay hold on his covenaÌ„t the Lord extends mercy to them Iâ— 56. 4 5 6 7 thin infants have nothing by nearest or remote parents but what they have without them Survey par 3. 〈◊〉 2. p. 15 16. Way of the Churches of N. E. c. 4. sec. 6. p. 87. Way of the Churches ib. c. 4. sect 6. p. â—8 Mr. H. his exposition of the second Command overturns the gracious intent and sense of the Lord in both threatning and promise Surv. par 3. c. 2 page 16. Par. 3 pag. 18. When and how the posterity are cast off Par. 3. pag. 20. Par. 3. c. 3. pag. 41. Two new Judicatures one dogmatical or official by the Officers another Juridical by the male-male-Church must be an unwarrantable 〈◊〉 〈◊〉 Union or division among associate churches say the associate churches must make up one visible body Survey par 4. p. 2. par 1. c. 13. p. 230 238. Reasons of the Dissenting Brethren pag. 118 119 120. Surv. Par. 4. c. 1. p. 6. Mr. H. his mistake as touching the burthens of the acts of Synods which is that they tie the conscience only as the godly counsels of women tie men M Cotton of the keys c. 6. p. 25. Preface to the Treatise of the Keys Socin contra Gabr. Ementropium c. 1. p. 7. Socin Res. 11. ad Resp. Andr. Volam Nullis deinceps hominibus c. Smalcius Ref. lib. de Error Aria 1 c. 1. p. 6. Qui vult sensum Scripturae ab illis peti qui post Apostolos vixerunt dum hoc facit tacitè deserit Scripta Apostolica c. Epist. ad 3. th 8 disp 26. th 10. disp 32. th 1. Remonst Apol. c. 25. fol. â—94 fol. 282 283. Armin. disp 58. n. 3. Paper anno 164â— S p. 13. The dissenting Brethren of the famous Synod at â—estm their judgement of Synods and Presbyteries Mr. Baily in his vindicat ann 1655. p. 48. If Synods have no jurisdiction heretical Elders of a congregation as he solidly saith Arrius Macedonius are safe from all censures to the worlds end Par. 4. p 7. 8. It is the Law of nature that the part be ruled by the where in the general not in every particular The division of a Christian Nation into Provinces territories Presbyteries is neither a device of men simply noâ— simply a divine institution but a mixt ordinance Page 6 7. Par. 4 p. 10. Mr. H. his mistake of individual moral acts and the mixture in them D. Ames fresh suit against D. Eurgâ—s Didoclavius altar Damasc. c. 9. p. 495 496 497. Hieron Ep. ad Aug. in Epist. August 11. Bonum est continentia malum est luxu iâ— inter utrumque indifferens ambulare capitis naribus purgamenta projicere Scotus in 2 dist sen. 7. q. unic Thom. 1. par q. 103. q. 13. art 8. Lombard 2 dist 40. Durand l. 2. dist 40. q. 1. not 6. Siactus sequatur rationem deliberatam sic impossibile est aliquem actum esse indifferentem sed necessariò quilibet est bonus vel malus moraliter quia ordinatur ad finem debitum à ratione deliberatâ Gregor de Valent. Tom. 2. disp 2. q. 13. de bonit maliâ— act hum puncto 6. Omnis actio à deliberatâ ratione