way interest of existence to grow in the Hand and another way interest of existence to grow in the body and in all the parts of it it is a member or part of the hand and also of the whole body but the Thumb hath no possible interest of existence to grow in the head in the leg And so is Iohn a near and fixed member of the congregation of Boston and a common and remoter member of the whole integral Catholick Churches of Hartford of Cambridge of Norwich and of all the congregations on earth but it follows not Ergo Iohn hath an interest of exâ—stence to be fed and to exist at one time in all the congregations on earth as the common nature of man of substantia corpus vivâ—ns animal homo exists in all the individuals at once It is wilde Logick to put no difference between a whole integral and the parts and whole essential and the parts subjective or species and individuals so as one integral member may exist at the same place where all the members exist Mr. H. That which equally belongs to all that can make no particular appropriation to any out rather than to another if a woman love all Christian men with Christian affection she is not therefore a wife to this or that man but this profession is equal and indifferent as well to one and to all as to another Ans. All is granted for we teach not that profession as profession makes a man a fixed and a married member of this Independent Congregation rather than this so that it shall be spiritual Adultery to partake of Church ordinances elswhere we detest such a comparison destructive to Church-communion for profession as profession declares the man to the Rulers to be a Church-member in all congregations on earth It declares I say as before but does not as a formal cause make a Church-member and it declares he hath right as a citizen of the visible Church that Rulers without sin may admit him to Ordinances but profession makes him not a member visible of onely this one congregation yea that one be a fixed member of this congregation is 1. An Affirmative command not binding ad semper Nor 2. does it tie but as being a member of the Catholick Church which is a confession of Christ before men And 3. it is of providential conveniency for the more careful feeding but not of divine institution or marriage tye CHAP. XXIII Whether Mr. Hooker doth concludently refute this which Mr. R. holdeth That he who is a Member of one Congregation is also a Member of all Congregations on earth 1. LEt it be remembred in what sense I make profession and Baptism to have influence in Membership 2. That I make not Peter a member of this congregation onely and of the whole integral Catholick Church or of all congregations on earth one and the same way for though the right to Christ the Head to Ordinances and Seals be one yet Peter is a fixed member of this congregation a transient member to all other congregâ—tions 2. He is a proper member and nearer of this congregation and a more common and remote member to all as the thumb is a nearer and proper part of the hand and a more common and remote part of the whole organical body and Richard a near member of Norwich and a more remote and common member of the Kingdome of England 3. I am constrained to take in some Arguments transposed by Mr. H. that were in the former Chapter Mr. H. To be a member of the Catholâ—ck Church firstly to a whole which a man neither did nor can see nor do any homage to nor receive any influence or direction from for Government is a sublimated imagination Ans. This makes the Doctrine of Oecumenick Councels holden by Calvin Melancthon Luther Whitaker and all the learned Divines in the Christian world to be a sublimated imagination and Mr. Cotton his associate to be sick of the same imagination and the decrees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Apostles and Elders Acts 16. 4. by which the Churches were established ver 5. to have no influence of Government upon the Churches 2. It must be a sublimated imagination That the whole Churches of Jews and Gentiles who could not see the faces of all the Apostles nor do any homage to them nor receive any direction except in their Writings which yet may be from them should be governed by the Apostles and it must be an imagination That the Apostles were members of the Catholick integral Churches and never fixed and married members of the single congregation and could every one of the ten thousands of the congregational Church of Ierusalem as our Brethren will have it be be governed by the whole Church except they had seen the faces of all the thousands that governed them Mr. H. If a man that is a Member of one Congregation â—e also a Member of all Congregations on earth then he can perform the duties of a Member to all but that is impossible Ans. The duties we owe to members of the integral Catholick Church are 1. Common and personal as Church-praying Church-praising Church-fasting for the evils of sin or judgement Isa. 62. 6. Psal. 122. 6. Eph. 6. 18. 3. 14. Rom. 12. 18. 1 Cor. 12 26. they being members of the same body with us Eph. 4. 1 2 3 4 5. and their good or hard condition being known to us which say also they are one visible body with us these duties are possible and necessary if the meaning be of occasional duties of love not in word but in deed as giving of alms to brethren I judge of all congregations beside our own Iam. 〈◊〉 If a brother or a sister be naked c. of what ever congregation on earth where providence cast your lot to be 1 Ioh. 3. 17. If I say he mean such duties of members to forreign Church-members as Church-members be impossible I much differ from Mr. H. it is contrary to 2 Cor. 9. 1 2 3. Gal. 6. 10. And the like I say of duties of occasional comforting rebuking warning one another even in order to Church-members and Church-duties They are this way impossible that physically I cannot be in all places to discharge these duties But to fetch an Argument as watery I might say A man in Muscâ—via cannot be to a Scottish-man a neighbour whom he is to love as himself A man in Morpeth cannot be a fellow-member both with another mâ—n in Morpeth and with another English Subject who dwelleth four hundred miles from him whom he never saw not can see Why its impossible he can discharge the duty of neighbour-love to the one that he never saw nor possibly can see or that of a fellow-subject of England as toward the other Yea by this its impossible one can discharge the duties of personal watching over five thousand members of the congregation as they say of Ierusalem
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
Deâ—râ—â— That some by saving faith built upon the Rock Christ shall persevere and some shall not persevere but yet so as God hath decrâ—â—d a visible single Independent Church one or many there shall be until all be gathered in to meet in the unity of the faith But 1. This is a Decree confused and general so as the number of the saved and kept upon the Rock shall be indeterminate in the Decree of God whatever it be in the prescience of God But he who hath numbred in his Decree drops of water rain and dew the blasts of wind the stars by their names Isa. 40. 12. Prov. 30. 4. Psal. 147. 4. Iob 38. 8 9 10 11 12. 39. 1 2 c. must in his Decree have fixed all the Churches and all Church-members men and women old and young who shall be kept on the Rock and preserved by the power of God through faith unto salvation 1 Pet. 1. 4 5 2 Tim. 2. 19. 2. What Popish trepidation and trembling of conscience must it breed that such as once were built upon the Rock may be thrown off and the gates of hell prevail against them but some in the general nature of Independent Churches shall abide upon the Rock against all the strength of hell until the second coming of Christ. But whether this can be a Gospel-comfort or not that Christ builds the universal nature of Independent Churches upon the Rock but though I be built upon it whether I shall be thrown off it or no I have no assurance from the promise Mat. 16. 18. 5. If this or this individual congregation be built upon the Rock so as they cannot fall away as Christ promises Mat. 16. then all congregations must also continue upon the Rock for a promise of perseverance made to all in Christ must be suâ—e to all that seed and to all single congregations of that kinde if David Solomon and all single persons justified may fall away then may all the justified fall away nothing can be said in the contrary but that the society may leave off to be a Church but it follows not that they fall from the state of Justification Ans. That is they fall from Church membership onely but remain believers Ans. Nay they fall from the Rock Christ and the gates of hell prevail against them and so by Mat. 16. must fall from saving grace But it were cruelty to say that such as are scattered and broken out of membership by persecutors and that for righteousness that such were fallen off the Rock Christ and that the gates of hell did prevail against them 6. All built upon the Rock are to believe their own perseverance it being a promise of the Covenant of grace Ior. 31. 35. 32. 39 40. Isa. 54. 10. 59. 21. Mat. 10. 27 28 and so to believe they being once built upon the Rock Christ they shall never fall away as the promise is Psal. 89. 31 32 33 Hos. 2. 18. 1 Ioh. 3. 9. Ioh. 14. 16. Psal. 125. 1. Ioh. 4. 14. 7. Promises of perseverance and of saving grace as being built on the Rock are made to the seed indeed Psal. 89. 29 36. 2 Sam. 7. 12. Isa. 59. 21. but never in the universal Generick nature to a visible society but to single persons and individual men Ioh. 4. 14. Ioh. 11. 26 27. Ior. 32. 39 40. the abstracted nature is not capable of the love of Election of free Redemption that is made to single persons 8. So shall the number of the chosen and saved not be wriâ—ten but unsure and dubious LIB IV. CHAP. I. The Congragation in its abstract nature is not the first subject of the Keyes Mr. H. pag. 218. THâ— Key as we have heard is a power delegated from Christ to disponse and administer the holy things of his House Ans. Why then give you the dispensing of the holy things of God given to Aaron and his sons and the keeping of the charge of the Lord and the judging of his House and the keeping of his Counts given to the High-priest Ioshua and in his person prophecied to the given to the officers of the New Testament Zech. 3. 7. to any unofficed men and whether doth not the Lord prophecy in the new Temple builtunder the Messiah Ezek 44. for it s neither the first nor second Temple spoâ—… of 〈◊〉 that New Testament-Levites no question not the unofficed brethren should keep the charge of the Lords holy things and should be porters to keep the doors of the Lords sanctuary to hold out the uncircumcised in heart and flâ—sh v. 8 9 10 11. as Paul saith 1 Cor. 12. 29. Are all Apostles are all Prophets are all Teachers are all New Testament-Levites Mr. H. What is meant by the Catholick and visible Church I cannot know by Mr. R. Sometimes he seems to cast the Catholick visible Church upon the general nature of a Congregation Ans. It but seems so and to onely Mr. H. to no living man else Mr. H. To what principal subject hath the Lord saith Mr. R. given reason and the faculty of discoursing Is it to Peter or John No it s for and to the race of mankinde Lib. 2. p. 291. Ans. Ergo God hath given the Keyes to and for a single congregation of 40 or 50 visible Saints that is none of my Logick but Ergo to the Catholick guides all of them as to the first and formal subject and to the Catholick visible Church as for the principal end and adequate object Here is plain enough expression 1 Cor. 12. 28 God hath placed in the Church first Apostles c. Sure the Lord never meant to place Apostles whose flock was all Nations Mat. 28. 19 20. as fixed members and pastors of your Independent flock of 40 which is no more countable for their doings to any on earth but to Christ onely in a juridical way than the Pope Mr. H. Sometime Mr. R. his expressions seem to intimate an Oâ—cumonick Councel or a Representative Catholick Church sometime a Catholick visible as it is totum integrale of an integral nature Ans. Both these with Protestant Divines I own the one as the first subject whether convened in a Synod or scattered I shall God willing declare the other as the object and the end of the Keys Mr. H. We say a congregation of visible Saints covenanting to walk in the Ordinances of the Gospel is the prime and original subject of the power of the Keys we understand it not of this or that individual congregation as though they onely had it and none but they and they had it firstly and all of them but because its a congregation of such This is our Saviours meaning Mat. 16. I will build my Church taking a visible congregation of visible covenanting believers as that which is a pattern and samplar as I may so speak which leaves an impression upon all the particulars as common to all and is preserved in all
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
and Gentile baptized unto one body 1 Cor. 12. 12 13 14 15 16 21 22. to tender the Supper upon occasion to them and their members as Scripture 1 Cor. 10. 16 17. and our Brethren teach and stand in need of the Church-praying Church-praising Church confirmation by pastoral teaching of eminent Teachers and of Church suffering c. by Martyrdome and otherwise Then must that congregation be a visible member with all visible congregaâ—ions on earth and by good Logick all the congregations on earth are one integral catholick visible Church 11. If the Apostle here condemn a Schism and Rent not from one single congregation onely but from the body of Jews and Gentiles baptized into one Spirit ver 12 13. 25. from the Churches of Galatia Gal. 5 20. from all Churches Iude v. 19. and commend union with all Churches because of one Faith one Lord one Baptism Eph. 4. 1 2 3 4. then he supposes they are one Body Cyprian B. of Carthage Cornelius B. of Rome justly excommunicated Novatus denying mercy to them that fell Ergo those great Churches made one visible body and the Novatians were not Schismaticks because they separated from one single congregation but saith Socrates they hindred the Churches from union Augustine and Optatus Melivit and the Fathers make the Donatists Schismaticks in separating from the catholick Church and denying there was any Church but their own in one part of Africa See Pet. Martyr learnedly disputing about Schism and Calvin See Aug. and Opt. Melivitan 12. It s true saith Mr. H. of all congregations that the members do and should care one for another Ans. And this 12 I bring for one Argument if this gloss of Mr. H. remove all member-care and all organical-care of suffering and joy such as is betwixt the members of the same body from congregations toward all other congregations as toward their fellow-members and limit member care and member fellow-feeling to only members of the same congregation then this gloss must contradict the holy Ghost 1 Cor. 12. 26. And whether one member suffer all the members suffer with it or one member be honoured all the members rejoyce with it for this gloss saith I the Church of Boston complete and independent within my self care not with member care for all the congregations on earth though they utterly perish nor do I rejoyce with the fellow-feeling joy of fellow-members at the honour and spiritual good of all the congregations on earth Sure this doctrine cannot be of God which is so contrary to Scripture for that was not typical in the Old Testament that the members of the Jewish Church should sorrow and rejoyce with members of that covenanted Nation as with those mâ—mbers of the same body as David Psal. 19. 2. 122. 1 2 6 7 8 119. 63. Moses Exod. 2. 11. Heb. 11. 24 25. Mordecai and Esther Esth. 2. 1 2. ver 15 16 17. cap. 21 22. and the captive people Psal. 137. 1 2 3 4 5. and Ieremiah cap. 9. 1 2 3. Ezekiel cap. 9. 8. 11. 13. Daniel cap. 9 16 17 18 c. but we are not to mourn with those that mourn nor to rejoyce with those that rejoyce as Rom. 12. 15 with a fellow-feeling affection as with members of the same visible body though their weal and woe be most visible to us as their Church and Saintship is except with those onely who are members of the same Independent congregation for they are not of the body of which we are members as the body of Socrates feels no member pain when the finger of Iohn is cut off 7. There is a body to be gathered into the unity of faith and of the knowledge of the Son of God a body to be glorified Eph. 4. 13. Now this is the Catholick Body of Christ and the Lords end why he gave Apostles Prophets and Doctors till we be all glorified and this Church is visible because gathered and edified by a Ministry they are the visible Church which is fed by Ministers The Church built upon the Rock against which the gates of hell cannot prevail can be no single congregation for the gates of hell prevail against the single congregation therefore it must be the Catholick Church which only continues to the end And this Church is visible for to the Ministers thereof are the Keyes given to open and shut the Kingdom of Heaven by the word preached seals and censures Matth. 16. Ergo there is a Catholick integral militant Church visible If Christ reign by the preached word seals and censures over the Kingdoms of the World Rev. 11. 15. over the Nations Isa. 2. 1 2. Psal. 2 8 9. Psal. 22. 27 28. Psal. 96. 10 11 12. Psal. 97. 1 2 3 4 c. Psal. 98. 7 8 9. Psal. 99. 1 2 3. and have a visible government in the house of David Isa. 9. 7. over the earth Isa. 11. 4 10 11. from sea to sea Psal. 72. 8 c. then is there a Catholick integral visible Church but the former is true Obj. All our Divines say it is a Popish tenet that the Catholick Church is visible our Divines acknowledge no Church visible but only a particular Church Ans. Mr. Hudson a learned and godly man reaps so cleanly that I shall not cast any sickle into his field noâ— is there need 1. The Papists contend for a catholick visible Church to set their man of sin over it this Church includeth some of them say Purgatory and Heaven and Hell of both which he bears the Keys Salmeron Cornel à Lapide they may be loosed that are under the earth by Keys as members of the body He gives saith Cornelius à Lapide pardons to the dead invisible members indeed not by way of juridical absolution for the dead are no longer subjects on earth but by way of suffrage Bâ—llarmin proves from Pet. Cluniacens that the dead in Purgatory are members of the catholick Church And the Pope saith Bellarmin as the chief dispenser of the treasures of the Church may bestow upon those in Purgatory bona opera poenalia quae in Thesauro sunt the good works of the godly done by way of suffering In this the Catholick Church cannot be visible 2. The Papists contend for a catholick Church visible such as we believe to be the catholick Church in the Apostles Creed So Bellarmin makes the name of Catholicks and the name of Christians all one and the catholick Church a tree from which through divers times and ages branches have been cut And so must be as Rodericus de Arriaga Catholick extending it self all the world over in divers ages and times Ad. Tannerus The Church is called Catholick for the Universality of the Doctrine and the Universality of Time from the beginning of the World to the end enduring â—or ever and for the Universality of the Place Now they make the Pope the head and chief Pastor of this
the Ordinances and if the Gospel be there he is obliged to profess it as he is to confess and not deny Christ before men 2. If any of Israel goodwell in another city or town where another Priest shall teach is it in his choice to be taught by that Priest or not or was there no freedome under the Old Testament but there is freedome now Prove this difference from the Word 4. The Donâ—… in that contr Pâ—… l. 11. c. 14. A wicked Minister can no more convert quam vivificare quenquam mortuus potest than a dead man can give life So our Brethren they are not fit to be edifying matter who shall destroy the Church 5. August lib. Retract 2. c. 18. Ubicunqus autem in 〈◊〉 libris commemoravi Ecclesiam non habentem maculam aâ—… rugam non sic accipiendum quasi jam sâ—â— sed quâ— praeparatur ut sis Augustine owns no Church that in the esteem of Saints is without spot or wrinkle 6. Augustine condâ—… the Donatistâ— Aug. contr liter Petil. Episc. Donatistâ— l. 1. 〈◊〉 1. they were broken off from the catholick Church ab or bis 〈◊〉 sancta communiono that was sure no congregation for they set up congregations of their own but they said With themselves onely was the true Church 7. Petilianus said What hath righteousness to do with unrighteousness Augustine saith It s not righteousness taking part with unrighteousness Si Judas Petruâ— paritor sacramenta communiâ—… 8. Petilianus applied the Scriptures that are spoken of real Saints as Psal. 1. Blessed is the man and Psal. 23. The Lord is my shepherd he leadeth me c. to their onely members of separated Churches So do our Brethreu Mr. Cotton Mr. Hooker So Mr. Robinson Augustine answers These words belong not to baptized Simon Magus They are not the words of the tares of the chaff but of the wheat 9. Petilian said the Catholicks admitted all to be just and members of the Church qui verba legis noverunt that knew words of Scripture and Satan knew Scripture The same Mr. H. objects to us See Aug. 10. The question between us and the Donatists is Where is this Body visible for it were madness to think the question was touching the invisible Church where it is Where the Church is What then shall we do shall we seek it in our words or in the words of her Head the Lord Iesus See August It s known Augustine acknowledgeth in all these Writings a Catholick Church from Sea to Sea to which men should joyn themselves as to the visible society of Christ. 11. Our Brethren will have none to be baptized except they be baptized into a particular congregation And Aug. condemns the Donatists who will have it no baptism which is administred without the Church 12. Our Brethren will have so many conditions of the visible Church 1. That the matter be fit visible Saints 2. That the form be a Church covenant 3. That they meet in one place c. Augustine following the Word saith All of Jews and Gentiles in covenant are the visible Church 13. This or that congregation or believer may fall off the Rock defecit ex omnibus Gentibus Christiana Religio excepta parte Donati except some following Donatus and some in America aut alibi See Aug. 14. They who saith Augustine teach That the Church which was to take its beginning at Jerusalem is not that visible City but by a figure is the whole Church that is in heaven and earth may say that also is spoken by a figure It behoved Christ to die and to rise the third day Then Augustine thinks the Church of Jews and Gentiles all the world over to be one visible City against the Donatists and our Brethren Catholicks as August teacheth said that it was the minde of Cyprian that the tares were in the Church not lurking but seen to which the Donatists durst answer nothing they were so moved with the authority of Cyprian Cyprian clearly saith the Lord gave first to Peter upon whom he built his Church nor did he then build the Church upon the confessing Church power to binde and loose as also he saith after the Resurrection to the Apostles As my Father sent me so send I you To Cyprian then one place in Ioh. 20. expounds Matth 16. Now Cyprian never thought that Christ sent the people as the Father sent him And Cyprian soli Petro dixit Quaecunque ligaverâ—s Quando in solos Apostolos insuâ—â—â—vit Christus dicens accipite Spiritum Sanctum si eujus remiseritis pâ—ocata Cyprian proves that the Church is one and Baptism one What talk they then of multiplied visible congregations and multiplied Baptisms And see Cyprian Et quamvis Apostolis omnibus post resurrectionem dicat Sicut â—ifit me pater c. tamen ut unitatem manifestaret unam Cathedram Petri constituit c. Cyprian expounding Matth. 16. 18. And I say to thee Thou â—â—t Peter c. the Church is founded upon the Bishops and every act of the Church by these overseers is guided and therefore the lapsi should not have peace but by satisfying Church-discipline FINIS Isa. 15. 6 7. The adequate subject of Church discipline is not the visible Church as M. H. take 〈◊〉 it A Church without officers may not do what a civil corporation without rulers may do Pag. 13 14. What influence habitation hath to make Church-members Survey p. 1. c. 2. pag. 14 15. M. H. his visible Saints are not the onely fit matter of the visible Church nor is it proved but by conjectures Pag. 15. M. H. 1. Arg. Christ is two wayes a head by M. H. his way Or where Christ is in Scripture called the head of Magus M. R. desires to know Men are the confederate people of God visibly without any mans passing his judgment thereupon M. H. his Second Arg. part 1. pag. 16 17. M. H. 2. Arg. That reall Saints onely are members and subjects of the visible Church and of Christs visible kingdome the place Isai. 33. 22. doth not prove that M. H. his visible Saints are the onely matter of the visible Church Marlorat comment in Isai. c. 3â— 20. tentorium firmum adeo ut ne portae inferorum adversus eam praevaleant Matth. 16. 18. Ioan. Piscator v. 20. adhuc alloquitur pios Iudaeos Calvin in Locum quin dominus in medio ejus ideo non commovetur Muscul. 16. oves meas nemo rapiet è manu mea Calv. in vers 22. notandum hic quae vera sit ecclesia Dei scil Deum logislatorem regem agnoscit Bullinger in locum ita instruct à gratiâ Dei ut malis nec cedat nec frangatur sed semper permaneat firma Calvin vers 24. notatâ— dignum est quod soli ecclesiae cives hoc privilegio remissionis ornantur Gualter in loc ad solam ergo ecclesiam â—ujus cives illa
the churches of Christ in N. E. ch 6. sect 1. p. 203. and sect 203. Mr. Cotton keys ch 4. pag. 17. It is unpossible that the whole Church can be acquainted with the Church-hearing of every stranger visible Saint who comes to joyn from the Neighbour-churches See Jam. 2. 2. 1 Cor. 10. 23 24. Luke 4. 16. Act. 13. 14 15. Pag. 54 55. Mr. H. Survey par 1. ch 19. p. 55. Mr. H. without any ground ascribeth to Mr. R. that he maketh Baptisme the formal cause of visible membership Due Right of Presbyt par 2. q. 2. pag. 210. 211. 218. Synod at Westminst of Great Brit. Conf. c. â—8 p. 58. Ib. Catech. larger p. 137. Calvin advers Anabaptist art 2. Homo in communionem Ecclesiae per baptismum cooptatur Calv. Instit. lib. 4. c. 15. sect 15. Est Confessionis nostrae symbolum â—otestamur nos in Ecclesiam Dei ingredi 1 Cor. 12. 12. Bucan loc 47. q. 53. In unum corpus â—o baptizati sumus 1 Cor. 12. Tilen Syntag. disp 59. th 4. In familiam patris coelestis cooptati per baptismum Synops. purior Theol. disp 44. th 34. In Ecclesiam visibilem particularem insertio Beza lib. quest p. 150. Christianos tum à reliquis hominibus sejungit tum inter se quasi unum sub eodem capite corpus consociat ut Apost 1 Cor. 12. 12. Pareus in catech q. 69. ar 2. pag. 387. Tertius finis ut sit symbolum ingressus receptionis in Ecclesiam quia Deus omnes Ecclesiae suae cives vult hoc modo recipi Pet. Mart. com in Rom. 6. Inferi autem nos visibili Sacramento Baptismi in Christum Ecclesiam declaratur hoc loco The ministery must be before the church of believers Par. 1. p. 55 56 Mr. H. his calling of a Christian scholar to be an unbaptized minister by unbaptized Pagans conveâ—ted a supposition that proves nothing Answer to 32 questions q. 20. p. 67. Pag 56. Survâ—y part 1. c 7. pag. 74. How Baptism is hurt in the excommunicate Of the Church of Rome 3. Arg. pag. 59 Iunius lib. de Eccles. c. 17. Calvin Instit. l. 4. c. 2. sect 1. Baptismum Deus primò illic conservavit faederis testimonium Sect. 12. Cum ergo Ecclesiae titulum non simpliciter volumus concedere Papistis non ideo Ecclesâ—a apud eos esse inficiamur Whitaker Controv 2. q. 3. c. 2. Rivetus to 3. tract 2. q. 7. In corpore agro peste insecto adhuc aliqua obscura Ecclesiae vestigia observamus Scriptural cet sulummodo occultata ibi rem insit itemque Baptismus quamvis variis additionibus corruptus ita ut si aliquid Ecclesiae ibi residuum sit id fiat ideo quod aliquid de notis nostris ibi supersit a Survey par 1. c. 2. pag. 29 30. b Par. 3. c. 3. pag. 11 12. Mr. H. makes Sacraments meer and naked signs Arg. 5. Answ. to 32. Quest. Q. 4. pag. 12 13 14. Baptisme is a seal of grace and priviledges which were before Baptism was A necessary discourse how profession gives right to membership how not Profession as profession gives no proâ—… right to 〈◊〉 memâ—… Profession in order to the Rulers gives a sort of right in professors to membership and ordinances without sinne which professors cannot receive without sin except they believe Three acceptions of the word Profession scarce warranted by the Word are brought by Mr. H. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Par. c. 2. p. 20. The state of the question about visible members is perverted by Mr. H. Page 61. Page 92. Mr. H. his argument is an erroneous profession constitutes not membership c. a right profession doth not constitute membership Arg. 2. Survey par 1. c. 4. P. 45 46. Page 92 93. Existentia est tantum individuorum Mr. H. mistakingly all along maketh the Cath lick integral visible Church to be genus Par. 1. p. 63â— Profession as such doth not make one a member married to one congregation onely It s not properly of divine institution that a man be a fixed member of this rather than of this congregation A man is not one and the same way a member of the Catholick integral visible Church and of a single congregation Par. 1. p 63. Page 64. We may be members of all congregations on earth though we cannot discharge all sorts of duties to all these congregations There be two sorts of duties common and personal which we owe to members of other Churches Mr. H. Arg. 2. par 1 p. 64 65. Way of the Churches of N. E. c 6. sect 6. p. 103 ibid. sect 7. M. Cotton keys c. 4. p. 17. How he that is a member of one congregation hath Church-power 〈◊〉 habitu and 〈◊〉 primâ— in all congregations and how not Christ hath given no power to unjust appeals that are physically impossible Paâ— 1 pag. 65â— Mr. H. proves not that Ephesus is Smyrna or Smyrna is Ephesus because the same individual persons are common members to them both to all the Churches on earth except he conclude that the little finger is the thumb by the same reason for the thumb and the little finger are both nearer members of the hand and common and remote members of the whole body Congregations and all Churches differ not in their essence last specifick nature as Mr. H. wouâ—d make us believe but onely in meer accidents Rage 65 66. 〈◊〉 Pag. 66. Because Congregations differ ut res res they doe not differ in nature for members of the same Congregation differ ut res res and the faith profession and baptism of Peter differ from the faith profession and baptism of Iohn his fellow-member of the same Congregation ut res res Then there must be ten thousand species and kinds of members and faith in the one Church of Ierusalem Pag. 66 67. The covenants of master and servant and marriage covenants be of the same nature and differ onely in number it follows not that a master may claim all men on earth to be his servants or that a husband may claim all women on earth to be his wives but the contrary The necessity of a Church-covenant is Scriptureless and dark Par. 1. p. 68 69 Children are not under the tie of the Church-covenant Pag. 69. The covenant of grace being so necessary the Church-covenant is needless Brother is larger then a Congregational brother Par. 1. 72 73â— The peoples chusing makes not a Minister The peoples choice of A. B. makes him not a Pastor but determines the exercise of his labours which is latter then the essence of a Pastor to them only fixâ—dly No Church-covenant in the first planted Churches There is no ground in Scripture for a Church-covenant Par. p. 75. The actings required by M. H. in gathering of churches are not to be found in the Apostolick Church Their persevering or resolution to persevere covenant-wise as is said could neither of them be
to 20 of the congregation of Hartford Here the parallel is broken I judge Way of the Churches of N. E. c 6. sect 1. p. 103. Mr. Cotton of the keys c. 5. p 17. M. H. Survey There is some call required for a Pastor to put forth pastoral acts but no new office no new right of jurisdiction The place 1. Cor. 12. 28. God hath set in the Church is not meant of only Mr. H. his congregational Church Beza on 1 Cor. 12. 12. Adeo 〈◊〉 Ecclesia tota nihil aliud sit quam unus Christus quoniam videlicet totum corpus mysticum à capite denominatur Calvin Locus plenus eximiae consolationis ut Christus nolit tantum in se sed etiam in membris suis censeri recognosci vocat Ecclesiam complementum illius Eph. 1. 23. Pet. Martyr Hoc corpus vivit spiritu Christi hac de re praeclarum habemus fidei articulum quo Ecclesiam Catholicam confitemur Occumenius Ibid. Ita Christus multa quidem habet mâ—mbra nempe singulos fideles unum vero corpus perfectum ergo Catholicum Pareus in loc Minus videtur fieri posse ut tam diversae sortis na ionis conditionis homines in unum corpus coeant tamen per unum Spiritum Christo omnes uniuntur ut sit in tanta diversitate intima societas Communio Sanctorum ubi cunque locorum habitâ—nt August De unitat Eccles. c. 4. Totus Christus caput corpus est sponsus sponsa duo in una carne English Divines An. 27. All the faithful wheresoever they are make but one whole body You Corinthians are not the whole body but members only neither all the members but a part only How absurdly our Brethren say we are one body 1 Cor. 12. 12. How many congregations make one organical body and are organs and members of the same Cent. 1. Euseb. Eccles. Histor. l. 3. c. 32. Hieron Cato Scrip. Eccles. Nazia in laud. Athana Histor. Magd. Cent. 4. Socrat. l. 5. c. 6. Ruâ—â—in l. 1. c. 9. Theod. l. 5. c. 8. Sozo l. 6. c. 32. Congregations in their eminent parts are organical parts of the Catholick integral visible Church One congregation hath member-need of all the congregations 〈◊〉 they are all one body â—…ble Euseb. l. 6. c. 43. Socrat. l. 2. c. 38. Parum abfuit quin coâ—dunarentur Aug. de unit Eccles. sive cont Petilianum tâ—m 7. Quaestio inter nos vâ—rsatur ubi sit Ecclesia utrum apud nos an apud illos quae utique una est quam Majores nostri Catholicam nominarunt ut ex ipso nomine ostenderent quae per totum orbem est Optat. Mâ—livit adv Parmenianum Donatist l. 2. Ecclesia est una eam apud vos solos esse dixisti Ergo ut in particula Africae Calvin Instit. l. 4. c. 13. sect 14. Pet. Mart. Com. in 1 Reg. 12. Disp. de Schismate pag. 101. One congregation is to suffer rejoice with a fellow-feeling of membership at the weal and wee of all congregations on earth Ergo all the congregations on earth make one Catholick integral visible body Arg. 7. Eph. 4. 11 12 13. proves an integral Catholick Church visible Arg. 8. Matth. 16 17 18 19. proves a Catholick integral Church Arg. 9 In what sense our Divines affirm or deny the Church to be visible The Church which is catholick in regard of time and of all ages and of places and nations is not visible nor is it ever visible i. e. conspicuously glorious before men as learned Mr. Hudson Salmeron in Matth. 16. 19â— Cornel. à Lap. Dat ergo ipse indulgentiam defunctis non per modum juridicae absolutionis quia defuncti illi non sunt ampliùs subditi sed per modum suffragii Bellarm. De purgato l. 2. c. 15. Justi defuncti sunt membra hujus corporis Bellarm. De purg l. 2. c. 16. Bellarm De notis Eccles. l. 4. c. 4. Prima nota est ipsum Catholicae Ecclesiae Christianorum nomâ—n Ibid. Pacian ad Sympronian Dicit nomen Catholicum convenire capiti principali trunco illius arboris unde multi â—anâ—â— vaâ—… temporibus excinduntur Roder. de Arri. To. 5. tract de fide disp 7. sec. 3. Est Catholica hoc est communis universalis extendit enim se licèt diversis temporibus ad totum munduÌ„ Ad. Tanne De fide spe disp 1. q. 3. dub 3. n. 75 76. Vincent Liâ—inen Tannâ—rus Jesuita Tom. 3. Quod ubique quod ab omnibus quod semper de universalitate temporum ad finem usque mundi à primo sui exoâ—tu perpetuò Ps. 88. 30. Ponam in seculum seculi semen ejus universalitatem locorum Scripturae Ps. 8. Dabo tibi gentes haereditatem tuam Alb. Pighius Hierarchiae Ecclesiasticae l. 1. c. 1. pag. 2. Una universalis nullo certo loco nulla regiâ—ne patria nulla Gente natione aut populo nullo denique tempore conclusa circumscripta aut determinata Whitaker de Eccles. l. 3. ad Duraeum fol. 69. Catholica Ecclesia non modo nostrae aetatis finibus circumscribenda non est sed ipsos quoque Patriarchas Prophetas Apostolos Sanctosque omnes qui vel sunt fuerunt vel futuri sunt complectitur haec Ecclesia ex singulis horum temporum Ecclesiis constans est visibilisâ— nihil minùs Anton. Sedeel Respons Ad fidei quam vocant professionem à Monachis Burdega lensibus factam Aâ— 1585. c. Ar. 60. pag. 5â—3 Si Ecclesia Catholica significat veâ—os sideles electos qui fuerunt qui sunt quique futuri sunt oportet istos Monachos miro oculorum a cumâ—ne praeditos perspicuitate si cernere possint Ecclesiam Catholicam necessariò igitur constituendum est discrimen inter Ecclesiam Catholicam Ecclesiam visibilem nam Ecclesiae visibiles sunt particulares ut erant Apostolorum tempore Ecclesiae Corinthioâ—um Ephesiorum in his solent esse Hypocritae Reprobi non pertinentes ad hanc Ecclesiam particularem See D. Willet 2. Gene. Contra. q. 1. par 2. pag. 67. Pareus in Ursin. q. 54. Art 2. pag. 303. Tilenus Syntag. dis 14. d. 1. Thes. 36 37. Professo Leid in Synop. Pur. Theol. dis 40. th 8. Partes hujus Ecclesiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consideratae statuunt Pontificii tres unam laborantem in purgatorio alteram triumphantem in coelis tertiam militantem in terra c. Th. 9 10 11. praesâ—…im Th. 26 27 28 30 32 33. Conspicuity of glory is visibility Buc. loc 41. q. 7. pag. 459. Ratione adjunctorum cacholica Ecclesia est invisibilis quae vera tantum Christi membra seu electos complectitur Idâ—iâ—â—o vocatur invisibilis hominum tantùm respecta Quia vera fides quae est differentia constitutiva Ecclesiae fides vera in coetu non in uno homine per quam Ecclesia est id quod est in corde sita est proinde
first being a number of visible converts choose Paul and other planters of the Churches for their Pastors whereas they preached to them for their conversion as no pastors at all before that choosing but as gifted men for that hath not the least shadow of truth in the word so also they did first heare the Gospel as Disciples and visible Professors before they could be baptized or received to the other seale as is evident by the Eunuches professed reading and asking the meaning of that which he read Isai. 53. Act. 8. 29 30 31. and his professed seeking to be baptized and the Iaylors professed hearing and asking what he should do to be saved Aâ—â— 16. 30 31 32. and by the hearing and pofessing of all his house before they were baptized and the Corinthians hearing and believing Act. 18. 8. And Lydia and her houses hearing Act. 16 14 15. and the Gentiles reverent professed hearing the word Act. 10. 33 44 45 46. and the three thousand Act. 52. hearing and saying which was a fair visible profession men and brethren what shall we do before any of them were baptized Act. 2. v. 37 41 42 43. which proveth that both active preaching of the Gospel and a professed receiving thereof go before men be inchurched And yet if these may be to wit hearing and professed receiving here is an essentiall mark by which persons before they receive the seals are made members visible and disciples and societies visible and Churches essentially differenced 1. From all the false Churches visible on earth who have not the sound of the word preached and professedly heard and visibly received and 2. from all civil societies 3. from all Pagan and Heathen societies on earth Ergo they were a distinct Christian society differenced essentially and if they should all dye before they had been baptized or had received the seals they had been true visible Church-members and if killed for the truth they had dyed visible professing Martyrs and the called Church of Christ. 3. The visible Church is a thing whose being is in succession and dayly growing and is a society dayly more stated as it were in a Church-way according as the active calling on the Lords part and his peoples yielding thereunto in a dayly profession go on as Isai 65. 2. the Lord all the day long calleth and to speak so inchurcheth dayly people by the preached word Math. 23. 37. How often would I have gathered you Jer. 7. 25. he sendeth his Prophets early in the morning and late at night to call Hence if that which is the essentiall mark of the Church visible to wit the preaching of the Gospel be the onely instrument and the draw-net of pulling out and calling of men into fellowship with Christ by the word preached And if the seal do onely confirm converts as discipline keepeth the visible kingdome clean from visible scandals then are these who professedly in that society partake and receive that essentiall mark and yield externally thereunto members of the visible Church and a society made up of such a true visible Church though they receive not yet all the ordinances and are as the outer court which is a part of the temple But the active calling of God by the preached word and the peoples professed yielding thereunto and their ordinary professed hearing is such a mark both by the word of God and all our Protestant Divines Calvin Beza Bâ—l. P. Martyr Bucanus Tilenus Piscator Musculus Gualter Iunius Pareus Zanchius Professors of Leideu Willet Iewel Reynald Trelcatius Sadeel Polanus c. Fathers Councels old and late and our brethren cannot build their new Churches but by loosing the foundation-stones layed by these worthy builders and the Scripture maketh feeding of the flockes setting up the sheepheards tents Cant. 1. 7 8. Ier. 3. 15. Feeding of the flock and the feed flock Act. 20. 28. 1 Pet. 6. 1. The golden candlestick in the preached word and these in the house to whom it giveth light the onely mark of a true visible Church so is it prophecyed it shall be under the new Testament Isai. 2. 3. Many people and nations shall go and say Come and let us go up to the mountain of the Lords house how shall the visible mountain be known and he will teach us his wayes and we will walk in his pathes for out of Sion the visible Church shall go forth the Law and the word of the Lord from Ierusalem so Isai. 62. 6. The visible city is known I have set watchmen upon thy walls O Ierusalem which shall never hold their peace but preach and pray day nor night Psal. 147. 19. He sheweth his word unto Iacob his statutes and his judgements to Israel And that proveth them to be a Church differenced from other societies v. 20. He hath not dealt so with any nation I grant statutes and judgements include seals sacrifices as all the priviledges Rom. 6. 4 5. to whom pertained the adoption and the glory and the covenants and the giving of the Law Yet by the word soundly preached is faith begotten Rom. 10. 14 15 And the flock fed and the disciples made Matthew 28. 19 20 It is taught that sacraments do but confirm faith now a Ministeriall begetting of children is to speak so more essentiall to the visible Church then to confirm them 2. that doctrine is not to be holden which teacheth us no way of certain knowing by faith what is the true visible Church to which we may adjoyne our selves and what not but teacheth us a conjecturall way onely of finding the true visible Church as Socinians and Arminians who tell us the notes of the true Church are not necessary to be known 2. There is no certain way of knowing the true visible Church now our way that maketh the profession of the sound doctrine of the Gospel a note of the true Church holdeth out a way of knowing by certainty by faith which is the true Church as we know which is the true doctrine But Sociniant say two or three fundamentals are all and they give us a Church so wide as taketh in all Churches Papists Socinians Libertines c. and Anabaptists and those that are for toleration of all religions yea and for all errors not fundamentals since they know not well what be fundamentals what not shall give but conjectures for the knowledge of the sound Church And M H. referres all to the judgement of charity which is a meere doubting uncertain way of finding the true Church As to the argument if preaching of the word were a true mark of the Church then were excommunicate persons members of the Church for they heare the word I answer 1. such as are excommunicate for apostacy from the truth 2. such as are stricken with the great excommunication Anothema Maranatha 1 Cor. 16. 22. are not to be ordinary hearers of the word and so the argument holdeth not of them for they are simply rotten members
Church members Ans. If the faithful scattered in sundry Congregations have an invisible communion onely by faith and so make up an invisible communion and an invisible Mystical Body then two Sister-Churches that cannot meet in one place though they may do all the duties of Church-gaining one another as Mat. 18. yet are not a visible body noâ— their acts acts of Church-profession not are they visible members of the same Body of Christ because they partake noâ— of the Ordinances within the same walls as do members of the same single Congregation so there is no visible communion but within the walls of one Church which is absurd and repugnant to common sense 2. It is uncharitable and against the Word to teach That when a Church is dissolved by no sin and scandal visible but by persecution or pestilence that the dissolved members though both real and visible converts have no right to the Ordinances for if the formal cause to wit their confederacy into one visible body as Mr. H. saith be removed their visible and external right is removed The like is to be said of visible professors and of members of another Congregation and known godly sojourners these Mr. H. excommunicates for no scandal visible and invisible for impossible it is that they can meet together in one place with their own Church with which onely they are incorporate by this confederacy Mr. H. This confederating implieth two 1. The act of mutual engaging which passeth away arising from the act of obligation the state of membership The nature of incorporating members to mutual duties will constrain to yield to this Ans. 1. An Oath or Covenant is no passing away thing as Mr. H. saith but leaveth the person under the tie 2. The state of trying these persons and their seed to be baptized onely into the single Body is a dream even to Mr. Robinson and the engagement that gives them right to Ordinances onely with that single Congregation and in one place and with no society else to partake of one Bread and of one Christ 1 Cor. 10. 16 17. is a Scriptureless imagination for 1 Cor. 12. 12 13. We are baptized all Iews and Gentiles by one Spirit into one Body Catholick not a single Congregation onely and are all made to drink into one Spirit in the Lords Supper even all not of one single Congregation onely but of several Congregations whether they be engaged Mr. Hâ— way or not Mr. H. The judgement must be of persons free in regard of humane constraint for they may joyn or not joyn to this Congregation to receive them or not receive them 2. It gives power to each over another to watch over one another Answ. Mr. H. makes three properties of this engagement but he is sharp-sighted who can difference the third from the first 2. Freedom from humane constraint iâ— dubious If from the Christian Magistrate compelling to Elicite acts of the will Never man I think dreamed of such constraint as may be laid upon men to believing loving fearing If it be freedom from compelling the external man to Imperate acts our Divines say The Magistrate may civilly in his way compel to the means of Salvation the baptized ones especially both to hear and to eat and drink at the Lords Table in some true Church If it be freedom from a Law of God or the Church constraint as this it must be or then nothing is said 1. God hath commanded all to come to the house Pro. 1. â—0 Prov. 9. 1 2 3. Matth. 22. 3 4 5 6. Luk. 14. 16. And that is a Prophesie to be fulfilled under the New Testament Zach. 14. 17. And it shall be that who so will not come up of all the families of the earth unto Jerusalem to worship the King the Lord of hosts even upon them there shall be no rain The English notes say it figures the Elects gathering together into a particular Church to which every one must reduce himself to partake of the communion of Saints And they are also the words of Diodati and Calvin Iunius Piscator Danaeus say the same in sense It is true preaching to a particular Church should be voluntary but not by such a Covenant and so all worship should be and it were not enough to say Lord thou commandest us to get us to the shepherds tents Cant. 1. 7. And to come into Wisdoms house but we have freedom to enter Members to this or this or all the Churches on earth 2. And it is in all the Churches on earths power to receive us or not which is also false One is born baptized comes to be a visible professor in the Church of Boston is not that providential necessity a ground to the Magistrate to command him to do his duty and for the Church to constrain him by Obâ—estations Censures being born a member to partake of the Ordinances as his duty is O but he is not satisfied with the Ministery of Boston but he hath freedom to enter a Member of a Church a hundred miles distant by a new Church-oath shew a warrant why he ought not to worship the Lord there where his Calling and Trade is he must confess Christ before men in all places it is not arbitrary then 3. Not one word of God is alledged that this engagement gives power to watch over one another in this Congregation onely and not in all Congregations where Providence shall dispose he shall be as if all these Church-duties to Members of Christ of warning one another comforting watching over one another taking care for one another mourning with those that mourn Col. 3. 16. 1 Thess. 5. 5 11 14. 1 Cor. 12. 26 27. Heb. 10. 24 25. 3. 13. Rom. 12. 15. were forbidden as contrary to the Rule of the Gospel in order to all precious Church-membes of other Congregations of which we are not Members Mr. H. There is good cause why visible Saints uâ— supra who are thus to engage to watch over one another should be acquainted with each others fitness c. and because the work is weighty it would be done with fasting and praying which is not requisite when one single Member is admitted Ans. That the thousands baptized of Iohn Baptist and the three thousand Acts 2. who were to engage themselves that is before they were admitted could have acquaintance and knowledge of the spiritual fitness one of another is impossible and not onely wants the authority of the Word but is expresly against it for it was impossible in some few hours to be done 2. Ten neighbouring sister Churches lying together are obliged to watch over one another then they ought by the Rule of the Gospel to come under the same engagement Mr. H. An implicite covenanting may be sufficient as suppose a Congregation consist of the children of Parents expresly confederate but vocal and express confederation comes nearest to the Rule Mr. R. his bitter clamours that we make all
person doth also constitute him a man which is most false 2. The Texts in the assumption are widely mistaken Heb. 12. 22 23. But you are come to Mount Ziou that is to a single Independent Congregation nay read more v. 23. To the general Assembly and Church of the first-born which are written in heaven that is to a company of visible saints of which seven may be a Church saith the way of the Churches of N. E. and these sometimes say they and M. H. hypocrites such as Iudas and Magus If so then these must be called the City of the living God the heavenly Ierusalem the general Assembly of the first-born whose names are written in heaven It may grieve the godly that the word of God should be so perverted Oecumenius and Thtophylact and Galvin Piscator Marlorâ—â— English Divines Diedati Pareâ—s as also Cajetanus Esthius cal them the universal church of the elect The place 1 Tim. 3. 15. is not to be limited to the Church of Ephesus Pareus loquitur de columna ministeriali of a ministerial Church that preacheth the Gospel and so it s nothing to this purpose Calvin Beza Crâ—â—iger he means the Church indefinitely whithersoever Timothy should come let it be a particular Congregation it is made up of preaching Pastors who bear up the truth by the preached Gospel as the pillars say Piscator and Pareus bear up the house The place Eph. 4. 13 16. is meant not of a visible Congregation whose members are Magus and Iudas for Christ leading captivity captive and ascending gave not Apostles and Teachers finaliter for the saving and perfecting of the visible body as visible in Mr. H. his way which must be said if any thing be proved against us but of the body which is visible but not as visible but as he saved the Church inlived by Christ saith Beza He speaketh saith Calvin of the end of the Ministry Until we all meet in the unity of faith not that all men shall believe in Christ but he speaketh by a Synâ—cdoche saith he of the prâ—destinate only for they only come to the unity of faith who are chosen to glory Zanchius and grave and learned D. Bodius of Trochrigge in his learned Commentary as also Piscator Bullinger Sarcerius Marloratus Rollocus Diodati English Divines with the Text expound the place of the true mystical body For 1. Christ ascended for that body and sent Apostles not for Magus and such of Mr. Hookers visible saints 2. He intends the perfecting and edifying of that body verse 12. and Apostles and Pastors are theirs and for their salvation 1 Cor. 4. 21. 2 Cor. 4. 15. 3. Christ is the saving head only of that body and the visible Church is never called his body in Scripture because visible but by a figure because of the lively members among them drawing life from the head Christ Eph. 1. 22 23. Eph. 4. 16. Eph. 5. 23. Col. 1. 18. 4. He speaks of that body which shall come with all the saints to the unity of faith 5. Which grows up into a perfect man c. which is a living body from which I excommunicate Magus and Iudas And for the place 1 Cor. 1. 12 13. It 's not a single Congregation visible shew in all the Scripture where a single Congregation yea and every single Congregation never so few for were it but of seven or ten or twenty it is an instituted politick Church though wanting Pastors to our brethren is called Christs the body of Christ as this Church So Calvin Beza Martyr Nâ—â— parvae consolatio hac it is no small comfort that the Church is called Christs because it is his body for as Cyrillus saith Christ assumed the nature common to all 2. All the members of the body being many are one body so also is Christ yea thâ—se many are men of divers cases divers nations saith Pâ—rous yea Jews and Gentileâ— verse 13. And therefore this is the Catholike visible body 3. It is the body that have been all made to drink into one spirit in the Lords Supper but this must be the many members of divers Congregations 1 Cor. 10. 16. as our brethren confess 4. It is the body that lives by the spirit of Christ 〈◊〉 12. For when Christians are said to make one body it is not understood of a politick body only but saith Martyr of the spiritual and secret body of Christ which aims at life eternal and hath all thâ—se common God Christ the Holy Ghost the word of God Grace the Sacraments to wit Baptisme the Lords Supper called by a Synecdoche a drinking of the Wine in the Supper into one spirit which excludeth not the eating of the bread vâ— 13. and so sometimes he speaks of his body in regard of its parts to wit of single congregations where the sacraments are administrate and where there are Prophets Watchmen Pastors Ruling Elders as eyes and ears yet not fixed and married by a Church-Oath to one only single congregation and all along as of the Catholike visible body And it is true which Mr. R grants that a Church in an Island is a little City but so as it is a member of the Catholike visible body that hath no charters and priviledges spiritual different from these of the whole Mr. H. Arg. 2. They who have mutual power each over other to command and constrain in cases whereas they were free before must by mutual engagement be made partakers of that power But such are the Church of believers Ergo. The second part of the Assumption is clear by Matth. 18. where a legal order is set by which brethren only of the same Church ought to exercise power one over another not over infidels nor yet with other Christians for I rebuke a Christian of another Church I cannot call the Church he departs the place and refuses to come but I may in a legal way convince and bind Archippus for he is a brother and Mr. R. saith if the classis will not censure him the congregation may reject him Learned Whitaker saith That each of the congregation or counsel hath power over the Apostle Peter as a brother to censure him so saith Mr. R. Ans. The conclusion denied is not proved but this Ergo They must by mutual engagement be made partakers of this power The question is whether this Church-Covenant be the formal cause of membership visible to and in this onely Congregation and no other visible Church on earth 2. The proposition is false for before that engagement so monopolized and restricted to that one onely Congregation which were Will-worship these brethren being born of believing Parents and also solemnly by their covenant in baptism were engaged visible members of all the visible Church on earth and of this of Boston these round about where by providence they dwell they visibly professing the Gospel I deny not but it is lawful for a sojourning godly professor to promise to watch
believe all baptiz'd Infants are regenerate But the truth is the inward state of none can be said either a falshood or reality to the Church following the Rule of the Word in dispensing of Ordinances for in the like neither regeneration nor non regeneration can be the object of the Churches discerning Also this is to be observed that Christ hath made the sounder part of the visible Church the Church in the actual exercise of Ordinances For 1. Christ never gave a power to erre or to sin to his Church visible or to any part thereof as Nature gave not a power to the locomotive faculty to halt but to move therefore he cannot have given a power to a Synod as many but as proceeding right and to Members as choosing discerningly not as erroneously 2. Those must be the Church to whom the Promise is made they fulfilling the condition to wit he must promise his presence to those that are convined in his Name But if the larger part be the Church visible because larger and more numerous to whom the Promise is made then when the major part errâ—s and meets not in his Name Christ should be obliged to fulfil the promise to them that fulfil not the condition and ought not to fulfil the promise to those who meet in his Name and fulful the condition of the promise which is abominable for very often the larger part erres and meets not in Christs Name and the lesser part meets in his Name and shall those who fulfil the condition be defrauded of the blessing promised because they are fewer Obj. But so no questions shall be determined in Church meetings for two may say they onely meet in Christs Name Ans. These are but words for if they not onely say so but it be a real truth and if all the rest erre in that act these two are onely the visible Church though men judge them turbulent Schismaticks Hence by the way a word of that necessary and judicious question moved by Calvin Matth. 18. 18. What ye binde on earth c. Since the Church tolerateth many hypocrites and absolveth and looseth many who do but counterfeit and fancy Repentance shall we say that such are loosed and pardoned in heaven Some say by heaven here is meant the visible Church and they distinguish between Sin and Scandal and therefore that by binding and loosing here is meant not forgiveness or justification or absolution from the guilt of sin in heaven or in the Court of God or condemnation for that sin but onely deliverance from scandal and the removing of scandal and admitting of the man into the visible Church as a Member suppose his repentance be but hypocritical yet when the Church proceedeth impartially according to the Rule of Christ the sentence is ratifiâ—d by God and the man is loosed from the scandal though not from the sin the sin is yet bound before God because he hath not really repented otherwise the Church who knows not heart-actings and who really repent who not though proceeding right according to the Rule of Christ should not have the promise of ratifying in heaven what they do on earth fulfilled to them which cannot be said But taking it for a good observation that Calvin hath here that Matth. 16. Christ speaketh of binding and loosing concional by the Word preached but here Matth. 18. he speaketh especially of binding and loosing juridical in the Court of the Church by Excommunication or Absolution from that Sentence In the former consideration the question is easie No Pastor in preaching Gospel-promises or threatnings can binde but conditionally If the party do not believe and repent the mans sin is bound in heaven if he do believe and repent his sin is loosed in heaven As to the other we finde in the Word no such signification of binding and loosing in regard of scandal but they are ever spoken of in regard of sin and the guilt thereof And therefore 1. Calvin saith well That the speech of Christ is directed to no other than to those who duly and sincerely do reconcile themselves with the Church and the Lord being willing to comfort trembling consciences is not setting down a Rule for comfoâ—…g of â—ypocrites But by the contrary because hypocrites Soldly provoke to the Tribunal of God when for gross scandals they are justly cast out our Saviour saith The sentence of Excommunication is ratified in heaven The Scripture-rule is for such as obey and for those who fulfil the condition non de obliquis As to the doubt That the Church often absolves such who really repent not how then can the hypocrite be loosed in heaven when the Lord knows he does but fancy Repentance Ans. Two things hère are to be distinguished 1. The Churches proceeding in the external Court as relating to them if they impartially according to the Rule of Christ proceed and be not sudden in re-admitting but see the incestuous man near swallowed up though one mans measure of visible repentance be not the Rule to all before they confirm their love to him and forgive him 2 Cor. 2. Suppose his repentance be but counterfeit or not saving and real as was that of Ahab yet are they to receive him and admit him to the Ordinances and the Lord ratifies what they do in heaven As 1. The Lord ratifies Philips baptizing of Magus and the Lord approves the Servants inviting to the marriage-supper the man that wanted the wedding-garment for what the Lord commands that he must approve and ratifie in heaven 2. What in charitable judgements is praise-worthy that God also must ratifie in heaven yea it is praise-worthy in the Disciples when they heard Christ say One of you twelve hath a Devil one of you shall betray the Son of Man every one suspected and feared himself none of the eleven suspected Iudas but gave him charity 3. Without this God should not approve the gathering of Churches nor the casting of the draw-net in the Sea nor the sowing of seed upon all sort of grounds the way side the thorny the rocky the good ground that the chosen who are yet in the state of nature may be brought in and effectually called But in receiving in Excommunicates the Church would not be sudden In the ancient Church Sacrificers to Idols were six years before they were received they that defiled themselves with Beasts were debarred from the Sacrament thirty years Adulterers seven women who made away their Births ten years such as uncompelled denied the faith twelve years What other years Burchardus and Gratianus have may be seen Something for edification sure there was here 2. There is another thing here which concerneth the conscience of him who is to be received and when the Church-Court applies the sentence to the conscience for his personal pardon sure whatever satisfaction the people have for removing of the scandal the sentence of Absolution so relating to him is concional not properly juridical
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 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
Church for these that have been and now are glorified and shall be and are not yet born and that now are but none of the two former are capable subjects of the Keyes 2. The proposition is not mine nor the argument the Keys are given say I to the guides of the Catholick visible Church as to the formal subjectum first and proper and are exercised by them by the consent of the people men or women nor should any new act of Doctrine be passed or weightier points of discipline in Assemblies until the people hear of them the keyes are given to and for the whole Catholick Church of beleevers as the object and end for the gathering them in to the unity of faith Eph. 4. 11 12. and as this visible Church falleth under the intention and decree of God to be saved they are one and the same persons with the invisible Church as the body of Christ Eph. 4. 12. is taken for both the invisible body It is 2. taken more largely as the Catholick visible body comprehends all that hear and profess subjection to the Gospel elect and reprobate and the Lord gives a ministry seals and visible membership to all and every one of this body to Esan to Iacob to Iudas the traitor as to Peter a beleever not to bring all and every one of them to the unity of faith and to the acknowledgement of the Son of God but for other unlike ends finibus disparibus to save some to make others inexcusable Mr. H. If all ministerial power saith Mr. R. be given to a congregation as our brethren say under the name of a flock of redeemed ones as the body of Christ Acts 20. 28. Colos. 1. 18. Then it belongs to the Catholick Church for these titles agree first to the Catholick visible Church Colossians 1. 18. Ephesians 1. 25 26. 1 Tim. 3. 15. Eph. 2. 19 20. and so they come to our hand Ans. The Catholick Church admits of a threefold apprehension 1. As it implies a covenanting congregation of beleevers 2. As it represents the whole ut totum representative an Oecumenick Council 3. Ut totum integrale as it is the whole Catholick Church spread all the world over if Mr. R. mean the first we agree but the guides cannot be the first subject for the Catholick Church and the guides are different The second part Mr. R. grants that the ministerial power of the Keyes is given to a congregation under the name of the flock c. Hence his cause must needs suffer shipwrack that the Keys are given to the ministry of the Catholick Church Ans. That the first member of your threefold apprehension hath any warrant in Scripture or sound Dâ—vines is a meer apprehension I desire the Reader to consider the Catholick Church Aâ— 1. It implyes a covenanting congregation of beleevers give a warrant from Scripture sound Reason or Divines for that The Catholick Church is the whole body militant on earth excluding none but a congregation of covenanting beleevers excludes all Churches on earth except fourty or fifty persons 2. The Catholick body organical of man includes all the body and organs of it head eyes mouth tongue feet c. Now what sense is here the Catholick organical body of man admits of a threefold apprehension 1. It implyes the congregation of five fingers combined in the hand and the hand is predicated of this or that hand and so is the Catholick body of the whole Catholick organick body of man Or to come to a politick body the Catholick body of England admits of a threefold apprehension 1. It implies the congregation of all the City of York covenanted together and the City of York is the Catholick body of England which is predicated and affirmed of this or that City of York No man speaks so but onely Mr. Hooker that I know Since the world was no man can say a single congregation take it either in the common nature of a congregation of a 1000. or for this or that congregation that a congregation is the Catholick Church no more then the hand is the Catholick organical body of man 2. Mr. R. grants saith he that the ministerial power of the Keyes is given to a Congregation under the name of a flock c. Answ. Reade my words if I deny not that and speak onely according to the grant and confession of our Brethren 2. Onely hypothetically if all power Ministerial be given to a congregation by our Brethrens confession under the name of a flock of Redeemed ones c. then it belongs firstly to the Catholick Church i. e. to the congregation I never dreamed that a congregation was the Catholick Church and I should be crazed in judgement if so I had spoken And how the Keys are given or belong to the Catholick integral body as the object and final cause to the Guides of the Catholick Church as the first formal subject I often declare and what shipwrack or breaking of board is here let the Reader judge I difference between the Ministers and the Catholick Church by this means but that Mr. H. hath said not one word to my Arment If power priviledges spiritual be given to the congregation as the redeemed flock and body of Christ then must power and priviledges be given first and principally to such a company to which these styles of The Redeemed of Christ The Body of Christ agree first but to be the redeemed of Christ to be the body of Christ to be his redeemed ones agree first not to the Church of Ephesus nor to any particular Church National Provincial Presbyterial or Congregational but to the whole Catholick Body Ioh. 3. 16. 10. 11. 11. 52. 1 Ioh. 2. 2. and when Christ is called the Head of the Body Eph. 1. 22. Coloss. 1. 18. I shall judge him scarce worthy the name of a Divine I cannot expound the places of a single congregation 〈◊〉 Eph. 1. â—2 Col. 1. 18. the holy Ghost speaks of that Body which is the fulness of him who filleth all in all Eph. 1. and of the Body of which Christ iâ— Head as the first begotten of the dead and of the whole body reconciled by the blood of the cross if it be said the congregation in its common nature is the first subject of the Keys for it contains all the Catholick Church Ans. It contains no women aged children servants nor sojourners nor dismembred visible Saints and therefore the congregation Independent in any sense is a narrow and impertinent subject of the Key and this is shipwrack really to the cause of Mr. H. as for that that the Church Cant. 6. is a congregation in general and that the Church is one there genere in kinde it s against the Text. 1. The congregation is not one but hath threescore Queens fourscore Concubines Virgins without number who are integral parts of that one Catholick Church ver 8. but essential parts of a congregation
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
shall not be the same spiritually politick body visible being of divers congregations contrary to Scripture expounded by Mr. H. and Mr. Cotton we being many are one body visible and visible of twenty congregations partaking of one bread and body of Christ. Now by this as a finger cut off Paul is not a finger cut off Iohn for Iohn hath all his ten fingers entire and Paul hath his nine fingers only So also if Thomas disobedient he cast out of only his own congregation he is never cast out of Church-right to Christ and ordinances in the rest of the congregations for excommunication by consequence is only a declaring by witnesses as Mr. H. saith pag. 242. that the man is cast out of his own congregation Now the declaring that Paul's finger is cut off is not a cutting off of his finger that is impossible Far less is it possible that the declaring that Paul's finger is cut off can be either a declaring that Peters finger is cut off or that that declaring is a cutting off of Paul's finger or a cutting off of Peters finger Therefore Peters being cast one of his own Church-right and Church only is no casting of him out of other Churches or real removing of his Church-right to ordinances in other Churches For that which was never really removed and Peter once had it must remain with Peter yet now Peter was never a member of any congregation but of one then membership to another congregation cannot be taken from him 4. A member is cast out as really scandalous his adultery obstinately continued in makes him be deprived of Christian fellowship with Brethren as Brethren Ergo he is deprived of the Christian fellowship of all Brethren For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 followeth upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And 5. It is thus confirmed his visible scandal is a Church-offence to one of a Sister-congregation and is apt to bring a Church-contagion to these of another congregation who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one body with him at the Lords Table and therefore are they now to look on him as an Heathen But who put him in that state if he be not really and formally cast out of that body when his own Church excommunicates him 6. He that hears not the Church heares not Christ and he that despiseth any Pastor sent in the name of Christ despiseth Christ Mat. 10. 4. Luke 10. 16. Iohn 13. 20. Now if this stand good one that despiseth his own Pastor only and his own congregation only though he despise all the godly Prophets Pastors and soundest Churches on earth despiseth not Christ nor his Father that sent him nor is he first in foro Dei bound in Heaven and guilty before God nor deserves he to be excommunicate for he hath not failed against that He that despiseth you despiseth me For that is true only when any despiseth their own Pastor or their own congregation And if so then when one is cast out and judgeth an heathen for not hearing of his own Church he is not heathen in Heaven and in foro Dei as touching his communion with other Pastors and other congregations 7. Peter before he was excommunicated had a real right to the Lords Table in all Churches on earth and so a sort of membership and visible communion with all these Churches Now if by the act of excommunication in his own Church this right be not taken from him then must it be taken from him by all the Churches and so all the Churches must excommunicate when one excommunicates and by the like all must admit one into membership when one admits into membership Mr. H. The Sister Churches Mr. R. receive members of other Churches to communion by an intrinsecal Church power Ans. By an authoritative Church power we can enjoyn our own members to come to the seals or else censure them but we cannot so deal with others if it shall seem good to them to refuse Ans. This only follows that the congregation hath a larger Church power over their own members both to censure them if they come not and positively to admit them if they come but Mr. H. must confess that the congregation admits strangers of other congregations by a meer private pâ—wer and by no Church power which is gross Erastianisme and makes it arbitrary to one single Pastor to admit some to the communion as he pleaseth and some not 2. By no Church power is the Sacrament tendered to strangers of another congregation so may the Minister give this seal to a stranger in his chamber which is a private communion for there is no authoritative Church power required to give it to some Whereas Paul saith it is a priviledge of the Church coming together to eat the Lords Body 1 Cor. 11. 17 18 21. 1 Cor. 10. 17. 3. This Supper must be given to our own Church members by Church authority to strangers by no Church authority 4. It is by accident that the congregation cannot compel strangers to come to this seal for in Collegio the Elders of the congregation may joyntly with the rest of the Presbytery censure these of another flock who altogether refuse the seals 5. Mr. H. grants that a congregation excommunicates in the general nature of a congregation Well then the general nature discourseth in man and so doth a Church in an Island excommunicate Ergo that Church proceeding according to the rule of Christ casts the man formally out of all the congregations on earth Mr. H. addeth yea the neighbour Churches are saith Mr. R. to exercise the punishment of avoiding the excommunicate person as an heathen which follows from a power which is no wayes in them what conscience is here Ans. A good conscience if we may carry our selves to a scandalous mâ—n so dâ—clared by two or three witnesses as we avoid his company far more upon the testimony of a whole Church are we to avoid his company Ans. Then nothing is left to the neighbour Churches but is he excommunicate or not by one onely congregation they had no hand in it onely they must believe the man is rightly cast out upon the word of five or six of the male-Church who are both Judge and Party This is what I said A declararation of Excommunication is no Excommunication And then must the congregations about with the meer judgment of discretion which women have eschew the man as a Pagan Obj. By Mr. R. his way you have the testimony of the Church only which did excommunicate Ans. Yea place is left to many Churches and Synods to judg this is another matter then four of the male-Church that are both Judge and Party who declare he is cast out Mr. H. One classical Church excommunicates not antecedenter But a man in the confines of two Presbyteries is excommunicated by the Presbytery only of which he is a member saith Mr. R. Ans. What ropes can tie the consequent with the antecedent What Mr. R.
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
Church catholick D. Whitaker saith the catholick Church contains not only the Church of our time but the Patriarchs Prophets Apostles and all the Saints which have been are or shall be to the end and is this Church which is made up of the Churches of these times visible These Monks must be exceeding sharp sighted saith Anton. Sadeel who see this Church and see the Apostles and Martyrs in Heaven 3. Nor hath Mr. H. cause to cast this signification of visible that it is taken for conspicuous and glorious Nor is it worthy the refuting that he â—aith that Bellarmin distinguisheth visible and conspicuously glorious for he must split a hair of the head as to its latitude who can distinguish Bellarmins fifteen notes many of his own side reduce them to a fewer number 2. Conspicuity of glory is but visibility in such and such ways as amplitude and multitude all the world over visibility in glory of preaching of working miracles and victory over their enemies and external prosperity which are things most visible and not done in a corner 3. Their own men speak not but as Mr. Hudson doth the Jesuits of Rhemes An. 3. on Matth. 5. explain this conspicuity The light of the World and City on a Mountain and Candle upon a Candlestick signifieth the Clergy and whole Church which must needs be visible to the World See how D. Fulk and Mr. Cartwright answers them Malderus a Bish. Antwer profess Lov. in 22. de virtu Theol. de Obj. fidei disp 1. Aâ— 10. q. 3. The Catholicks yield that the Church is not ever aequè conspicuam alike conspicuous Res. ad 3. Habet tamen suas proprietates visibiles It hath its visible properties true miracles works of holiness antiquity visible succession perseverance on the rock and this is all one as to be conspicuous and visibly glorious Gregor de Valentia Tom. 3. in 22. disp 1. q. 1. de Obj. fidei punct 7. 6. propriet p. 142 143. The Church is not adeo conspicua that it may be seen with the eyes but yet it may evidenter omni seculo conspici be evidently in every age seen known and pointed out by the finger as a City on a mountain Matth. 5. as the Sun in the Heaven Psal. 19. And disp 1. q. 1 punct 4. pag. 78 79. he proves the glory of miracles and other the like make the Church of Rome and not of Sectaries as he names us to be visibly known to all the world And Tannerus Tom. 3. de fide spe q. 1. dis 3. dub 3. n. 85. Insignibus quibusdam notis inter omnes alios coetus eminet its conspicuous and glorious above all other societies by these properties that it is One 2. Holy 3. Catholick in Doctrine Time Places And Causabon in Epistola ad Cardinalem Baronium Olim Ecclesia Catholica similis civitati supra montem positae nullo pacto dubia erat sed nota omnibus perspicua certa longè latèque per orbem diffusa sub Imperatoribus florens quorum dominatio ab ortu ad Occasum à Septentrione ad Meridiem porrigebatuâ— at distractionem imperii postea secuta est distractio Ecclesiae Catholicae ex illo tempore Ecclesia Catholica non desiit esse quidem sed minus illustris esse coepit So Iunius disp Theolo 43. Th 11. It may be there is no particular Church publicè nota publickly known on earth but that all have losed their external splendor And what this differs from conspicuity and glory let Mr. H. or any man shew and what glory and conspicuity is in the Christian Churches and what Sea-ebbings and flowings that glory hath read though all be not to be believed which some say Philip Nicolai l. 1. de Regno Christ. c. Bellarmin de notis Eccles. l. 4. c. 7. Io. Gerard. to 5. de Eccles c. 11. sect 5. n. 184 185 186. Euseb. l. 5. Hist. c. 24. Cyprian de unit Eccles. Tertullian contra Iudaeos c. 3. Vega. in opus de fid oper praesertim c. 3. Acosta Iesuit de procuratione Iudorum salutis 4. It s not to be passed that our Divines condemn a visible catholick Church only under one Pastor the Bishop of Rome the ministerial head and catholick Pastor of Pastors over all the catholick Church on earth and taking upon him to be Pastor of Pastors yea and the Church of Rome is perpetually visible and saith Valentia the Pope is the only head of this catholick visible Church The Hereticks saith Suarez deny in the catholick Church subjected to the Pope as the visible head proprietates ullas visibiles any visible properties by which it may be known from the Churches of Satan And therefore the Church must be invisible and therefore they deny omnem externam hierarchiam Ecclesiae caput visibile regulam fidei animatam visibilem all the external sacred order of Prelates the visible head the living and vâ—sible rule of faith That visibility of a head catholicâ— and visible body under that head we profess that we deny Now that the Pope should be the only Pastor of a Church which by no possibility he can see and that he is the only feeder of such a flock to him invisible Suppose he had the eyes of Arguâ— ten thousand times is that visibility of a Church catholick of a Church Diocesian which we deny and detest but we deny not but teach that the Church is visible in a right sense And 1. we teach that the catholick Church militant on earth is visible in its parts though it be not in its whole bulk and body all at once visible as Amesius who also is in some points for this new way of Independency So the whole body of the Heaven in both the Hemispheres is visible when enlightned with the Sun yet is not the whole Heaven all at once visible to any man living So the whole element of Water is visible not all at once and yet is so visible in its parts in the parts of the Sea Rivers Floods as it were non-sense to say such a part of the Heaven and of the Sea as in day light is obvious to our eyes were simply invisible in that sense that we say the mystical body of the catholick Church of sound Believers is invisible and believed but not seen 2. Therefore the Church catholick is 1. considered as comprehending all the families in Heaven and Earth Eph. 3. 15. Heb. 12. 22 23. Col 1. 20. this is the most large catholick Church consisting of elect Men and Angels 2. The catholick Church is that company of redeemed men for whom Christ died and it contains all that have been are or shall be that are clarified and presented without spot or wrinkle sanctified by the washing of water by the word Eph. 5. 25. Husbands love your Wives as Christ also loved the Church 27. that he might present it to himself a glorious Church c. and to this is the
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
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
c. that are detestable to God not dear to God as every where the Scripture teacheth Mr. H. p. 40. The visible Church is called The Body of Christ 1 Cor. 12. 27. 28. Ans. The visible Church in the sense of Mr. H. as including Magus Iudas as such is not Christs body 2. Nothing is proved except it be made out that all and every one in Corinth were lively Members under the Head Christ in the judgement of charity otherwise it is a sinful addition to the Text. Mr. H. A Church may be visibly in Covenant which hath not an infallible assistance may erre in fundamentals fall away and not endure as the dayes of heaven and so are his first and fifth arguments answered Ans. It is I consess soon done if well Ans. It is true if men entertain such things as they call truths when they are but lies of Arminians it will be easie to wipe away all with a dry Negoconclusionem My first argument to prove that the invisible and not the visible single Congregation is the principal prime and onely proper subject of all the priviledges of special note given in the Mediator Christ is Par. 1. pag. 244 245. because that is such a subject of all these priviledges to which onely and principally the Promises belong that they are a seed enduring as the dayes of heaven Psa. 89. and can no more cease to be in Gods Covenant favour than the Ordinances of heaven can cease to be Jer. 31. 35 36. then the Mountains can depart Isa. 54. 10 c. But the visible Church of a Congregation is not such c. Judge Reader of the answer The fifth Argument Because the invisible Church of the Elect is such as cannot erre in fundamentals cannot fall from the Rock and not the visible Church of the Congregation whereof seven may be a Church and six of them such materials as Magus nor can such a Congregation bear as the first onely and prime subject these styles say I pag. 250. that are proper onely to the Elect Redeemed and really sanctified Church the styles of Christs Sister Love Dove Spouse Mystical Body of Christ. Mr. H. answers by yielding the Assumption A Church may be visibly in Covenant may erre in fundamentals may fall away And this is Mr. R. first and fifth Arguments Hence if perseverance and never falling away be a special priviledge given in the Mediator Christ and it agree not to the Congregational the onely visible Church and if it agree not to all visible Congregations then is not the visible Church the onely principal subject of such priviledges since the world was no Logick can say that a property can be denied of its first and onely subject That is a man and yet is not apt to laugh 2. To be visibly in Covenant is not a priviledge of special note that is a saving priviledge such as Perseverance to have the anointing and a new heart Of which saving priviledges I spake all along pag. 244 245 246 247 248 249 250 251 c. for to be visibly in Covenant agrees to Magus and to all rotten Members but these saving priviledges of perseverance agree not to Mr. H. his visible Church which may and doth fall away saith Mr. H. Judge then if these two Arguments be wiped away with a wet finger as saith Mr. Hooker Mr. H. p. 40 41. A Church may be visibly redâ—emed by the blood of God be called the Body of Christ the Sons and Daughters of God and yet not be really and inwardly such which is his second Argument The third is answered already Ans. This is with a hop and a skip to take away Arguments 1. Mr. H. should have done so much as repeaâ—ed the Argument But to be really redeemed to be the Body of Christ to be really to be I say in veritate rei the Sons and Daughters of God and not to be called so onely a generation of Vipers call themselves Matth. 3. the holy seed are priviledges of special note in the Mediator Christ as I spake pag. 244. and these priviledges agree not to the visible and nominal Church of which Magus is a Citizen as to the principal prime and onely subject as Mr. H. yieldeth and so yieldeth the Argument 2. A Church may be both visibly the Redeemed of God and called and be really the Body of Christ and invisibly be also the Redeemed of God by a figure as touching the sound and real visible Saints among them but that destroys Mr. H. his cause who will have all and every one in the judgement of charity redeemed even so many as are fed with Word and Censures 3. Mr. H. should have applied his answer to the Arguments but he saw it would not frame I have done it Let the second thoughts of some help here For Mr. H. must apply his answers to the cited places so Ier. 31. 33. I will put my law in their inward parts according to the judgement of charity and Ier. 32. I will put my fear in their hearts according to the judgement of charity And when the Lord saith I was a husband to Israel that is in the judgement of charity Isa. 53. He was stricken for the transgression of my people that is visible Saints and for Magus for my confederate people in the judgement of charity Ah! â—ee not men dare to adde their after-birth inventions to the truth of God Therefore Mr. H. addeth pag. 40 They who hold that a visible Church is redeemed externally cannot say by any good inference that Christ died for all such in Gods intention or that all such are chosen to glory or that God intendeth to save all such Ars. This is said not proved If Christ die for the whole world in the judgement of charity he must intend and decree in the same judgement of charity to save them by his death else he is conceived to die for them upon no intention at all I judge Christs dying for us essentially includes his intention to save to deliver from the present evil world Gal. 1. 4. If therefore this charitable judgement of Mr. H believed Christ died for all the Members of the Church of Ephesus suppose Magus to be a baptized Member he must in the same judgement believe that God intended to save Magus yea and Mr. H. must believe in charity by his death he intends to save all and every one in the visible Church all the earth over and so did choose to glorifie all the visible Saints and consequently all nations Isa. 2. 1 2. all Aegypt all Assyria Isa. 19. 25. all the Gentiles Isa. 60. 1 2 3 c. all the Kingdoms of the world Rev. 11. 15. for they are all the visible Kingdoms and Churches of Christ and charity shall forbid to believe that there be one reprobate in the visible Churches and shall necessitate Mr. H. to believe that God intends salvation and so chose to salvation every man and woman of them But
other Churches save our own no Church will be past Ans. The Popish and Lutheran Churches in which there is valid Baptism in which a Vow is made to walk in Church-wayes as observing one another shall have the formal cause of true visible Churches and so must be true visible Churches for they have this Covenant implicitely and virtually 2. How shall we be made from the Scriptures to see that the Baptist Mar. 1. 5. the Disciples of Christ who baptized moe disciple than Iohn Joâ— 5. 4. did tye by Oath one way or another and the Covenant being their complete Rule must be vocal and express are they so inchurched to engage to these Church-duties within their own Congregations the word hints at no such thing 3. There is a necessity of vocal Covenant always if it come nerest to the rule but where is the rule 4. What making of matter and form as so described and what reciding from the Rule of these Churches in the essentials is so well known to all as they must be most false Churches that are not made of visible converts which is the constitution of the Anabaptist Churches for bitter clamours and unworthy aspersions I wish Mr. H. had expressed them that the Reader might judge I judge that the Church of Christ in N. E. makes true the prophecy That the wilderness and the desert do there rejoyce and blossom as a Rose Isa. 35. 5. Judicious Mr. Cawdrey citeth Dr. Holmes making an explicite Covenant necessary Mr. H. Cohabitation which is necessary for our Churches is such as is fit for the end for the dispensing of Ordinances and Câ—nsures where they may conveniently meet Acts 14 27. 1 Cor. 11. 26. 14. 23. it suffers some exceptions The Church may send out some to begiâ—…â—…antations where they want able guides until they attain to a Church-state States may be compelled to send men to Sea for traffique and for war and yet no prejudice is done to the Rule of Christ they are said to cohabit where the place of their abode is in the issue Ans. If cohabitation be necessary for the attaining the end then as the Pastor cannot be a non-resident by necessity of a calling in Trading neither can ten godly Merchants be three years absent as Mr. H. sayes Solomons Merchants were but they must be non-residents and neglect Church watching â—nd break Covenant if it be said as it must be it should be the Ministers onely calling to reside and watch but the Merchant hath an extraordinary calling to trade beside Ans. This confirms us not a little no godly visible professors can tye themselves by Covenant or Oath to exercise the common Christian acts of a Church member onely to such a society but in an occasional and providential way for it is as unlawful to tye Church-worship to one society or place under the New Testament as it was to tie it of old to Bethel Gilgal Hos. 4. 15. 9. 14. 12. 11. Amos 44. which is a demonstration that a godly professor carrieth about a Soul with him stands in need of Church-feeding by the Lords Supper and other Church Ordinances in all the Christian world and that he is to warn admonish comfort all Church members and to labour to gain a trespassing brother not of the single Congregation only whereof he is a Member Matth. 18. and neither Scriptures nor sound Divinity nor the Law of Nature which is not destroyed by the Gospel will warrant to limit the word Brother as Mr. H. doth and his Brethren Matth. 18. 15 If thy brother trespass if he hear thee thou hast gained thy brother to a brother only of the Congregation of which the offended brother is a member as if Christ had not set down a rule Mat. 18. of gaining all brethren within the single Congregation or about it for the word Brother is of this latitude that it comprehendeth 1. All that may offend a Brother that is one not only within a single Congregation only of which the brother offended is a member but also one of another Congregation Now Mr. H. saith ye have no Church power over one of aâ—â—ther Congregation 2. He is a Brother whom ye are obliged to admonish Go tell him 3. He is a Brother whom thou must labour to gain Thou hast gained thy brother 4. He is a Brother who is obliged to hear the Church He will not hear the Church 5. He is a Brother who may be cast out Let him be to thee as a heathen 6. He is one whose sinnes â—ay be bound in Heaven Verse 16 17. 7. He is a Brother who if gained may pray and meet with others in a Church-way in the name of Christ. 8. He is a Brother who if he be gained Christ grants his desire and prayer Verse 19 20. 9. He is a Brother who is to be pardoned If he sin against Peter seventy times seven times Verse 21 22. 10. He is a Brother who ought to forgive his fellow-Brother as he would have God to forgive him Verse 14 25 35. Now it were a foul straitning of the word of Christ to say these ten agree only to a Brother in order to another Brother of the same single Congregation as if we did owe by Christs Doctrine in that notable Sermon Compassion Forgiveness Teaching Gaining c. to no Brethren but to those of the same Congregation where of we our selves are members 2. This Doctrine deprives godly travellers so journers savoury professors of the Lords Supper for three for six years of the Ordinance of the Lords Supper of Church-teaching Rebuking Prayer Church comforts of all Church-manifestations and of all Church communion with Christ the Head of the visible Church of all Church-presence of him that walks in the midst of the golden Candlesticks of all Church-influences of all Sanctuary-beauty for no scandal or sin but onely for going about a lawful duty in all the visible Churches on earth as is clear Cant. 1. 7. 2. 1 2 3 4. Psal. 27. 4. 73. 16 17. 84. 4 42. 1 2 3 4. Hib. 2. 12. Psal. 22. 22. 40 9 10. for it cannot take off the Argument to say The godly professor may have the same comforts but in an invisible way which he hath in his own Church in his native abode in a visible and Church-way for 1. This is to beg the question for hâ—s professed hearing praying with a forreign Church is as visible as at home 2. If Christ no where have deprived a man of the comfort of the Lords Supper whithersoever he come and profess himself a visible Saint no men on earth can deprive him but there is no more warrant why a visible Saint should not every where remember the Lords day by eating as he may pray every where in faith holding up pure hands for as he takes Gods Name in vain if he hate to be reformed so also to banquet with Christ not discerning the Lords body 3.
If these forreign Churches of which he is no member as Mr. H. saith may and do as well discern Mr. H. his Marks of a visible Saint as his own Church to wit after trading among them divers years to them he savours as if he had been with Iesus p. 14 15. he abstains from all known sins p 24. then have they as good right to tender the Lords Supper to him as his own Church and he may have a desire and the same right both real and visible that he hath to the Ordinances in his own Congregation then as the Eunuch said Here is water so here is a â—able and Christ in eating what should hinder him to eat Is not Christ walking beside the golden Candlesticks here as at home 4. If Providence necessitate him as he is chased by persecution to one City and is banished out of that that he must fly to another and from that to another and from that to a third and is providentially necessitated to have no certain dwelling as was Abraham and the Saints case Heb. 11. 37 38. 1 Cor. 4. 11. so was Christs case Matth. 8. 20. he must either live by the Rule of the Gospel all his life without Church-Ordinances or as he cometh to ten sundry Churches visible he must be ten times twenty times married unto and divorced from the Church have and lose Church-right to a communion with Christ in his body and blood and to the Head Christ and to all the edifying comforts of Church-Ordinances CHAP. XX. The Arguments of Mr. H. for a Church-Covenant considered and removed MR. H. Every spiritual and Ecclesiastical incorporation receives its being from a spiritual Combination So Cities and Towns have their Charter granted them from King and State to meet for such ends it is the Sement that sodders all 2. Polished hewen stones give not being to a house except they be conjoined c. But every particular Church is a City Heb. 12. 22. A house 1 Tim. 3. 15. The Body of Christ Eph. 4. 13 14. 1 Cor. 12. 27 28. And all these are particular visible Churches where Pastors and Teachers are set and Members kâ—it together So Mr. R. Lib. 2. pag. 302. A Church in an Island is a little City a little Kingdom of Iesus Christ. Answ. Mr. H. in the title saith 3. The reasons of the Covenant and concludes nothing for a Covenant but only tells us Saints are the Matter like scattered stones union makes the form but Union is the result the Covenant goes before The proposition is Every Corporation receives its being from Combination This shall prove no more but the Congregation is a Congregation from Union of Members this is no conclusion debated by us and proves as well that a National Church a larger Kingdom of Christ as Rev. 11. 15. Isa. 2. 2. Egypt and Assyria are made the Lords people visibly considerated Isa. 19. 25. and that by one Union one Lord one Faith one Baptism by the Covenant of Grace so professed yea the invisible Catholike Body the Bride the Lambs Wife Rev. 21. is a spiritual corporation by such an Union 2. The thing in question is never proved to wit that every single Congregation is made a visible Body within it self by such a Covenant as the Members are engaged to watch over only one another of that society have a Church right to Ordinancâ—s Word Seals censures only with the Members of that one society that meet within the walls in one house and with no other all the earth over 3. The comparison of a City to a State holds not See Mr. Cawdry Cities 1. have different Charters and Priviledges in measures trading selling 2. Different publick Rents Burrough-Lands 3. Different Governments some by Major and Aldermen as royal Burghs some far otherwise And so 4. Free Citizens in London not free Citizens in York and here is some specifical difference as it were in Laws and Freedomâ— But it is a poor begging of the question without probation to say that single Congregations have these four differences for all Congregations visible have 1. The same Charter the Covenant of Grace one Faith and Doctrine of the Gospel 2 One inheritance and hope of glory Eph. 4. 3. One and the same visible Head Christ. 4. The same Baptism and are all visible brethren and members having the same right to the Seals all the world over without any new Church Covenant Phoebe Iustus Epaphroditus Rom. 15. 1. Col. 4. 10. Eph. 6. 21. Are brethren visible professors the distinction of saluting brethren and of Church-brethren must not be taken up on our brethrens word having right by Letters of Recommendation to Seals as Mr. Cotton teacheth now Letters of Recommendation as I prove and Mr. H. never lets on him that he did read it yea nor do men or Angels give but only declare right that brethren Pastors had before in all Churches to Baptism to partake of the Seals otherwise they cannot eat the Lords Supper in another congregation contrary to both the truth and Mr. Cotton and the way of the Churches of N. E. except they swear or engage themselves members to all the Churches about where they should and ought occasionally to receive the Seals and partake of Church-comforts But this Mr. H. flatly contradicteth let them agree among themselves now such an engaging being a binding of themselves to impossibilities that they shall discharge duties of watching over all as over their door-neighbours of the same flock is unpossible and so unlawful no authority on earth can take saith or the holy and blameless visible profession thereof from a visible professor and to whatever Table of the Lord he comes or ordinances of ministerially preached promises they are his by his faith visibly professed Mr. H. must shew one inhibition of Christ to debar any visible son from the fathers bread if then the argument be drawn from civil Corporations as they cry out against this argument in us for Provincial and National Churches it must be this as every incompleat Corporation or Lane in London consenting to receive such a man an Inhabitant and Member of that Lane doth not make the man so received a free Citizen of London for that he was before they received him when he was a member of another Lane and every City admitting a man to be a free Citizen of London does not make him a subject of the Kingdom of England for that he was before he was a Citizen so neither does every single Church receiving a member make him for that a member of the visible Church for 1. he was before we suppose baptized and both a real and a visible Saint and had Church right to partake of the Lord Jesus and the bread not as a seal of our communion with the Memberâ— of his own church only but of all the Churches of the Saints saith the Church of N. E. The argument is not unlike this Whatever constitutes Socrates a single
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-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-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