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 Aââ 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 Bâl. 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
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
31 32. 7. Though there be many Churches in Galatia Gal. 1. 2. yet must they be one lump who have power to judge and censure false teachers Gal. 5. 9. and there is a Church restoring made by spiritual officers Gal 6. 1. otherwise they might have replied We Galatians have no power in one body to cut off a troubler who infecteth the whole lump every single congregation is to see to that and the troubler is without our Churches save to one only single Independent power say our Brethren 8. It s not possible that the Churches can send their common Messengers whom they choose 2 Cor. 8. 19 23. except the Churches convene men women and children or then convent in Elders of many Churches or the Apostles must have gone from Church to Church to beg suffrages and votes which sort of Election is never heard of in any Writer sacred or profanâ As to the first who can believe that men and women and children capable to hear and be baptized also which is the onely Church of Believers owned by our Brethren the externally covenanted and redeemed did send the Apostles to Ierusalem or received the Apostles and did welcome them or salute the Saints as Act. 16 3 4. Rom. 16. 16 Act. 15. 22 27 28 therefore need for it the second must be said That the Churches in their Heads Rulers Officers sent them which is a very Presbyterial Church 9. If divers Churches meet for laying on burthens by power of the Keys as M. Cot. saith exercising acts of Church-government then there is a Presbyterial Church governing without and above a single congregation by pastors neither chosen to be fixed and constant teachers nor that can possibly teach many congregations But the former Mr. Cotton and our Brethren teach Obj. This is no Church-power for a Synod is not a Church bâcause it is no Church-jurisdiction Ans. 1. The Antecedent is false 2. The Consequence is naught A number of private Christians wanting all official Authority so might lay on Synodical burthens binding materially if this be no Church-power 2. They are called the Decrees of Apostles and Elders Act. 16. 4. written and concluded Act. 21. 25. Saith Iames Act. 15. 22. It seemed good to the Apostles and Elders with the whole Church to send chosen men Now whether Church note the Apostles Elders and Brethren or the multitude of believers onely or the Church of Ierusalem made up of both the Decrees must come from Church-power governing teaching uniting and removing a Schism Though it were no power of jurisdiction yet here is a Church-power above a Church except it be said that so many pastors of the same or of divers Churches or so many private Christians commissionated from no Churches made the Synod Act. 15. and Synodically said It seemed good to the holy Ghost and to us But this shall no more import the promised presence of Christ to such as are convened in his Name Mat. 18. 19. 20. 28. 19 20 21. Ioh. 2. 21. than if so many private Christians had been convened and so may such of a sister-Church remove all Schisms and a Synod shall be nothing at all 10. If Christ build the power of binding loosing gaining upon brotherhood Mat. 18. If thy brother offend c. then as far as brotherhood goes if I possibly can converse with him and may be offended or edified by him so far must the power of jurisdiction be extended because these two The gaining of a brother 2. The safety of the Church by edifying of others and removing of scandals are intended by Christ. Mat. 18. but brotherhood is without the bounds of the congregation whereof I am a member Rom. 16 14. Salute the brethren that are with them 1 Cor. 16. 20. All the brethâen salute you These were brethren of other congregations 2. If there be no Church-tye upon me to gain any but those of mine own congregation then 1. There may be communion of Saints onely within the same congregation and no communion of Churches what Scripture is for this 3. It must be the will of Christ that we bestow no Church-rebukes upon other Churches which must be contrary 1. To Christian love to save others 2. Contrary to zeal for the Lords glory 3. Spreading the Gospel 4. Desire to remove Scandals 5. To be made all things to all men to save some 6. To serve one another in love 7. To promote the common interest of the whole catholick Body of Christ. 8. It s against our praying for the Church and that all Israel may be saved 9. Against the Doctrine of our Brethren who say That Churches ought to rebuke exhort warn comfort Churches 10. It s against the communion of Spiritual priviledges of one Head and Saviour one Covenant one God one Faith c. It s not enough to say We are the same Body entitativè for that entitative Body without this congregation is either visible or invisible if visible then members of divers congregations are of the same visible body and to say that other congregations are not as visible as that whereof I am a member to me and others about is to deny twice three to be six for one Christ one Faith one Profession the same seals are as visible in a Church within few paces to me as in the Church whereof I am a member to say it is invisible is to speak against sense CHAP. VII Of a Church in an Island MR. H. If a Church in an Island may dispense all Censures and all Ordinances then every congregation may But such a Church may For 1. it is a City and a little Kingdome of Christ. 2. The essential notes of a visible Church agree to it Ans. The consequence from a broken arm to a whole arm is not good or because Iames the day before he be beheaded in strong prison cannot discharge all Christian duties to brethren and to neighbour Churches therefore he is not actu primo a Christian. A Church in an Island is not actually associated with other Churches and so cannot in the full extent dispense all Ordinances of rebuking comforting neighbour Churches and of withdrawing communion from them because of the want of the object not because of defect in the subject I might retort the argument Therefore associated congregations cannot dispense all Ordinances of rebuking comforting c. But the latter is absurd 2. An homogeneal Church in an Island void of pastors and men able to teach cannot administer the Seals by Mr. H. his way 3. A Church so divided and not associated is imperfect and may remove scandals within it self but it follows not Ergo every associated Church may remove scandals within it self and without it self also independently and without any subordination to united powers of the associated congregations it follows not the notes of a visible Church agree to such a Church imperfectly except it be said That the same Church from its own intrinsecal and
their voices The Body of a Corporation may put out a Major upon desert therefore women and children may do it No the wise God hath included the votes of women in the male Ans. Nay but Mr. H. shall not so elude the Argument Whatsoever the judging binding and loosing Church of believers may do that every member of the joynt community may do in collegio if the Keyes be given to them as Mr H. and Mr. Cotton say as actual believers giving Peters confession Mat. 16. and therefore Mr. H. too suddenly sayes The consiquence he would have said the major for its a lawful Syllogism is feeble for women children sons come to agâ servants which he left out are formal and essential parts of the believing Church to whom the Keyes are given as to the first subject If the Keyes be not given to them as confessing and professing believers because not to women sons servants then not to all confessing and professing believers as such then not to all blessed as taught by a teacher above flesh and blood as Peter was Mat. 16. This shall cross the Principles of our Brethren the Truth and Scripture cannot but cross them nor can it be denied but women sons come to age servaÌts are no less members of that Church than the multitude of male-believers for they confess Christ as Peter are blessed and built on the Rock as well as Peter and are no less conceived in charity to have some spiââ¦l good in them as Mr. H. dictates cap. 2. par 1 15 16. and these must be visible Saints to whom Mr. H. his definition of visible Saints agrees and therefore our brethren must either quit the principles they follow or then a multitude of believers of visible Saints must be larger than the actual binding and loosing Church Mat. 18. and against their will this Tell the Church must be understood of Tell some believers onely if they will The Officers but Tell not women nor sons nor servants for they are no part of the binding and loosing Church and If he hear not the Church that is as the Hebraism there If he obey not the Church if he obey not some believers Men and Heads of Families not women servants âons Let him be to thee as a publican c. 2. So woman are either not capable of believing and visible Saintship which none can say or they are not capable of a power of binding and loosing and so a power capable of binding and loosing is not given to the multitude of believers as the Church Mat. 18. 3. Nor are women sons servants debarred from voicing in Election because it is a Church-power for it is no power of jurisdiction For 1. Their tacit voices and consents are not excluded because they must try the spirits not upon trust fide implicitâ believe every teacher more than men or believe as the Church believes more than their husbands nor must they take Doctrines as truth upon their husbands word not are women so excluded from speaking in the Church as they may upon no occasion confess their faith 2. Profess vocally repentance 3. Depose as Witnesses 4. Accuse the guilty before the binding Church 4. Nor may a Corporation cast out a Major by an authoritative power such as binding and loosing is Mat. 18. 5. We seek a warrant why the votes of women in choosing their Pastors must more be included in the votes of the male than their being essential parts of the redeemed Church is included in the males or their confessing publickly that Jesus is the Christ as many women Martyrs and sons and servants have gloriously done and yet their confession of Christ to the death must be personal and not included in the confession of husband or parents as Mat. 10. 32. Mr. H. Arg. 5. of Mr. R. Those to whom the essence and definition of a Ministerial Church having power to excommunicate doth belong those and those onely are understood under the Name of the Church Mat. 18. But the essence and definition of a Ministerial Church having power to excommunicate doth not necessarily belong to a great company of believers assembled Church-wise Ans. Both propositions may be denied Neither a Church without officers nor as having them is here onely understood but the second sense is here firstly attended For both people and Elders have their power parts and places in a right order and manner when it s said a Ministerial Church is here understood Ministerial notes either Ministers without the body exclusively and that is false or Ministers with the body inclusively Now a Ministerial Church in the fairest sense aims at both In the first sense the proposition is false in the second it doth not conclude to whom the essence and definition of a Ministerial i. e. of a Church of Ministers without the body having power to excommunicate doth necessarily belong These and these onely are here understood This Mr. R. l. 1. p. 226. refuâeth Ans. Well then Mr. H. denies the conclusion then both a Ministerial Church and a Church of Redeemed meeting to partake of Ordinances have their part here Ergo women have their part here 2. If a Church in both sânses be here understood when all the Officers turn grievous Wolves Socinians Papists Familists such as say they are Apostles and do liâ then 1. Must the people that are stumbled complain to themselves This is not just to make the complaining party saith M. H. judge What if they unjustly complain and say their officers are Presbyterial and Prelatical and are Legal Preachers and preach neither Christ nor Free-grace then hath Christ ordained them whose lips preserve not knowledge to be the onely judging and first Church which hath power to excommunicate to be the first and onely Judges-of sound Doctrine and Heresie in officers And suppose the Church of people and officers be here firstly understood we cannot complain of the Familist people of which there were too many in NâE to the Elders for the same reason 2. Nor is it true that people and Elders the people must in judging be first by Mr. H. have their power parts and place in this work for all Elders and people have equally a decisive voice except women and children and seâvants and by what reason they want votes a reason ãâã yet is not heard of 3. There is no reason that binding and loosing may be transacted by onely a power of judgement in people for then a power of office is accidental to binding and loosing how then can a society with both power of judgement and of office be understood here firstly as Mr. H. saith Therefore I ask a reason why officers who are meer adjuncts such aâ come in at the by and as latter in nature power and operation to the visible Church should have any hand in binding and loosing since all officers are made and unmade ordained and cast out by the male-Church by this way 4. Nor can the
it destroyes the ministry faithful Apostles and Pastors calling who are sent to gather into Christ all the invisible members of Christs mystical body and to make them visible professors And whereas he sayes that this direction of Paul to Timothy was to continue to all succeeding officers to the end and that in all particular charges given to them is truth seen through a cloud 1. This direction in these Epistles was to continue to all succeeding officers Ergo the laying on of hands and ordaining watchmen and Bishops and this direction appointing Elders faithful men able to teach and the rest belonging to the Keyes must bâ gâven to officers not to the male Church 2. Here is some succession of godly Pastors to the end to all Pastors and Elders with such qualifications as a Bishop must be blameless c. 1 Tim. 2. Deacons must be such c. the direction is givân to all succeeding officers to the end why not rather to the first proper subject of the Keyes to the male-Church 3. That 1 Tim. 3. 15. The house of God is the pillar and ground of truth and the body of Christ for the perfecting and edifying whereof Eph. 3. 12. Christ gave Apostles Evangelists Pastors and Doctors 10. 11. is the single particular independent Church Salvo mâliori judicio saith Mr. H. in his conjectural modesty is contrary to all Scripture and this is the very Church builded upon the rock against which the gates of hell shall not prevail and upon this account hearken to Mr. H. his distinction Mr. R. propounded an argument never yet answered to prove that the Church builded upon the rock cannot be the single visible congregation against Papists Socinians and our Brethren That Church is here Mat. 16. understood against which the gates of hell shall never prevail but against the visible independent congregationall the seven Churches of Asia now are fallen away Church the gates of hell hath prevailed Ans. This or that particular Church or congregation may fall away but there must be a Church universal existing in its particulars this or that Church which Christ will have while the world continues Eph. 4. 11. D. Ames medulla l. 1. c. 31. 37. Ans. To begin with what Amesius saith it s utterly impertinent The title of that Chapter is of the Mystical Church the members of which can never fall away but must be until the end of the world as the title of the next Chapter is of the instituted Church yea Amâsius saith this place Matth. 16. is a special promise made to those built on a Rock to the Militant Catholick Church and to real believers onely not to hypocrites Mr. H. by this teacheth the Patrons of the Apostasie of the Saints a distinction useful for their Errour So cinus saith The places which saith They are saved who are written in the Book of Life before the world was do not speak of some particular man thââ or that as Mr. H. this or that single Church may fall off the Rock but some kinde of men and therefore Mr. H. renders this a comfortless doctrine which Christ makes a singular bulwark of Faith and Consolation to single persons Peter Mary who believe and are built upon the Rock that such shall never fall away but this or that congregation of some few persons though true and real believers may and do fall away This is the down-right Apostasie of believers 2. This strongly savours of the Jesuit Ruiz his Necessitas vaga though Mr. H. hate Doctrine and Way when his sharp engine sees them when a thing is necessarily to fall out in upon or about the kinde of men but not in or upon this single man as it is infallible and necessary that there be war and be peace and that there be husbandmen and be sailers but God determines and bows the heart of no single man to be a husbandman rather than a sailer he might say to be a King rather than a poor Beggar This kinde of necessity is against the providence of Gods special care as to great things as to Kingdoms Dan. 4. 32. so to all smaller things the stirring of a Sparrows wing Mat. 10. 29 30. the hair of the head the growing and withering of a gourd Ionah 4. 6. the motion of a worm eating the gourd which confused providence Suarez Cumel Ledesma forsake as shameful 3. The particular Independent congregation is either built upon the Rock unmoveably by a promise of the Gospel as no Divine can deny that the grace of perseverance if such a grace as it must be be granted for by Nature men persevere not is given by a Gospel-promise or by no promise But men persevere without any Gospel-promise as the Sea ebbes the Wind blows which yet cannot be said if a promise there be then when this particular Church falls away Now Mr. H. grants the Apostasie of this or that particular Church of Ephesus from the Rock and the prevailing of the gates of Hell against the single man or Independent Church of Ephesus for he saith the place Mat. 16. The gates of hâll shall not prevail c. is to be meant of the Church Congregational existing it its universal nature in its particular Congregations then he must mean that some one single congregation of Ephesus or Sâ⦠may and do fall off the Rock which is a clear Apostasie of the Saints for it cannot be said this or that single Church shall fall away so being they pray and watch For 1. That is the very thing which the Arminians and Socinians say on this place that the Church Mat. 16. 18. remaining and persevering a true Church remains unconquered by death and condemnation 2. Praying and persevering in praying and watching thereunto Ephes. 6 18. is a great part of persevering and so persevering is promised upon condition of persevering and therefore Mr. H. must betake himself to a more unthrifty shift and quit the place Mat. 16 and so gratifie Arminians and Socinians who say that it proves not the perseverance of the Saints and so must say that the building of the Church upon the Rock is the Lords continuate act of forming single societies upon the Rock Christ giving them victory over Hell So that he miscarries and ââlls from his intended end in keeping this or that single man or Church upon the Rock but yet obtains his principal end in keeping the universal nature of man and of an Independent Church upon the Rock A more confused providence than ever Pelagius or any devised and a singular gratifying of Jesuits and Sociniam 3. If the keeping of believers ãâã Saints upon the Rock Christ so that the gates of ãâã shall ãâã prevail to throw them off the Rock and put those that once were justified and by faith built upon the Rock Christ in a state of condemnation be referred to the Deârce of God then must God have made the same general confused
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 Dâvines 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 ãâã Eph. 1. â2 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
the judgment of charity which is sometime Mr Hookers addition and so he knows that Magus Iudas and such have neither direct nor indirect mediate nor immediate interest in Christ but are Ieprous members See pag. 95. The Scriptures never ascribe holiness to a people for some fews sake if the rest be unholy and profane Answ. The man hath not read of Israel holy to the Lord of Sardis with whom Christ was where there were a remnant and some few names onely saved See Robinson pag. 96 97 98 253 258. mistaking the matter the same way Petilianus the Donatist also did alledge the Scriptures due to the really sanctfied members for their Churches of which Simon Magus was a member Aug. cont lib. Petilian l. 2. c. 45. c. 44. c. 45. Psal. 1. Beatus vir 46. Dominus pascit mâ c. Aug. resp Non enim verba ista etiam ad Sim. Magum pertinent qui tamen eundem sanctum baptismum suscepit See l. 4. c. 13. p. 764 See Aug. cont l. Petil. l. 2. c. 49. Iustif. of Separat M. Robinson his maintain that the visible Church as touching its essential constitution should consist of onely reall converts as the Church in Paradise and M. Hooker defends them in this See Mr. Caâ weakly objecting the very same Neces of Separ pag. 174. and learned M. Ball Ans. sect 2. p. 51 52. when you speak of visible Churches visible and external holines so far as men judge it s to small purpose to mention the Church of Angels c. M. Robinson M. Hooker wildly mistake the decreeing approving will of God So Armin. Antiperken p. 60. Corvinus ex ad Wallach p. 19. Remonst in Scrip. Synod ar 2 p. 256. Remonst apol c. 9. fol. 109. Sociâ contra Puttin cap. 10. sol 325. The same also Petilian the Donatist objected to the Catholicks that they owned all as just and Church-members who knew some words of Scripture though they lived as Sathan Aug. cont lit Petil. l. 2. c. 49. Sic enim conatus es ostendere Diabolum legisperitum quasi nos dicamus omnes qui verbâ legis noverant justos esse Sect. 51. 1. 52. Sect. 53. Whether fitnesse to be baptised be the visible conversion regeneratiââ which M. H. requireth Whether they were all to Iohn reall converts whom Iohn baptized See M. Can. Separa p. 174. and the Ans. of M. Ball sect 2. p. 56 57. Answer to the 32 quest p. 20. M. H. ascribeth to all whom Iohn baptised and who are to be admitted visible members a confession of sinnes such as amounted to the reall Repentance which Iohn commanded Mat. 3. See Anton. Wal. to 2. de Baptis Infan p. 491. Daniel Chamiez Loc. Com. l. 7. o. 13. p. 210. None are to be baptized by M. H. his arguing while they die and consummate their course of Repentance It is clear that Iohn Baptist had no such judgement of charity that all the multitude which he baptized were reall converts Way of the Church of N. E. cap. 3. Sect. 3. p. 58. The Text is not clear Mat. 3. Mark 1. Luk. 3. that Iohn repelled from his Baptisme Saduces and Pharisees Calvin com hoc modo omnes ad interius conscientiae examen citat ut se penitùs exentiant M. H. complyeth with Papists for a particular confession Mat. 3. Beza in Mat. 3. Hinc igitur apparet Iohannem non alios admisisse ad suum baptismum quà m qui gratuitae remissionis doctrinam ãâã seriò amplecti testarentur Pareus ân loc Nec ad baptismum indignos admisit Piscat Mat. 3. Docu 6 ex v. 6. baptismus nulli adulto conferendus est nisi prius ediderit confessionem peccatorum ac propterea promissionem sanctae vitae ex v. 6. Piscator in Mark 1. v. 5. Imo nequi quam probabile est Ioannem ex gisse confessionem publicam talem enim edebant scelerum ocultorum Belarm de sacra poenitent l. 3. c. 3. Rhemists on Mat. 3. v. 6. Annot. 3. Iac. Canteri Iesuita in Tabul Chronograph sacr ad an 100. p. 133. Sect. 11. Annot. 4. D. Fulks ans to to the Rhemists Mat. 3. 6. If generall confession was not sufficient but every man must utter all his sinnes in particular Iohn had shriving work enough for seven years to heare the confession of Ierusalem and all Iurie and all the country about Ierusalem O Papists blush Cartwright against Rhemists on the place pag. 13. Way of the Churches of N. E. ch 1. Sect. 2. part 7. Ans. to the 32. questions quest 8. part 23. The place for baptizing Luk. 7. 27. and Act. 8. cleared of the Pharisees and of the Eunuch Par. 1. p. 26. What ignorance excludeth from Church-membership Calvin Com. Act. 8. Ans. to 32 quest q. 20. Par. 1. pag. 26527. M. R. never said that profession must notifie to the Church the person is a true believer before he can be admitted a Church-member as M. H. would impute to him M. H. must be to near to that all infants born of their visible Saints must be reall converts Part. 1. c. 2. p. 27. Our brethren cannot admit visible converts upon these formall reasons as visible converts Our brethren must say that none are to be casten out of the Church but as visible non-converts Gods intention or dispensation is not the Churches rule of dispensing consures but the will of God revealed in his word What M. H. requires in members before they be admitted M. H. neither proves nor can prove that the Apostles had habituall experience in so few houres all and every one of the 3000. Act. 2. gave evidence of reall conversion to the Apostles No grounds there are to say that Philip and the Church of Samaria smelled the savourinesse of saving grace in Magus before he was admitted a member Three considerable cases in framing of visible Churches quest 5 6. p. 20. Our brethren cast out of the Church these who were baptized in their infancy and members thereof because visibly non-regenerated What warrant for this censure These are groundlesse conjectures When the Apostles first preached to the heathen that 1. they preached not as Pastors 2. that they waited untill in the Apostles judgement and the judgement of one another they were reall converts 3. then the Apostles and themselves judicially inchurchâ⦠them Way of the Churches of Christ in N. E. ch 1. Sect. 2. pag. 7. Mr. Tho. Hooker survey of discipline part ãâã c. 2. p. 14 15. Upon profession of faith presently followeth baptizing Mr. Rich. Baxter for infant-baptism It is not like that the Apostles de facto erred in putting in chalke stones in the first samplar of the visible Church more then in the first samplar of Synods Act. 15. The place Act. 2. pleads for reall repentance of all the 3000. before they were inchurched as M. H. expounds it Magus was no such a visible convert before he was baptized Caly. Inter fidem meram simulationem est
some spirituall operation from Christ as a head therefore such onely are members of a Church Answ. No man seems more to study to darken the matter then the reverend arguer 1. He omits all along the word visible which is mainly in question 2. He himself is forced to distinguish a two fold headship of Christ for Christ is head to the visible Church either politick according to the politick government and guidance he lends to it or according to the influence of saving grace life the members of Christs body according to the politick external government are fit alone to be members of a true Church visible or truly visible such as Magus Demas and many gifted men are the proposition is true and granted But onely visible Saints who according to the rules of reasonable charity may be conceived to have some special good or which is all one to be reall believers are onely members of Christs body according to politick and external government the assumption is false and never proved a meer begging of the question for not onely such as are conceived in charity to to be real converts such as Magus Iudas c. but also Peter Iohn and such as prosess subjection to the Gospel and withall do really believe ãâã members of the true visible Church and the Lords visible confederates whether they be conceived to have some special good of conversion and saving grace in them or not nor does the formality of a visible member or a visible confederate depend upon the judgment of men And it is most false which is said in the probation that onely conceived and so judged visible Saints have the politick influence of some spiritual operation from Christ the head for godly professors whether they be conceived and judged or not conceived or judged godly professors have both real and internal in foro Dei and also external and ecclesiastick right to the ordââ¦ces of Christ should all the world say the contrary And by our brethrens nay workers of iniquity and these that are never known nor chosen of God but are exactly gâlded hypocrites and never receive any power or trial at all in their kind from their head Christ as may be proved from Matth. 7. 22 23. Matth. 22. 11 1â Matth. 13. 47. 48. Matth. 25. 3. 2 Tim. 3. 3. are visible Saints not because they are so but because they are falsely so esteemed by men to be such Hence 1. our brethrens way makes not a whit a cleaner visible Church then our way 2. The politick influence of Christ the head upon such painted tombs can be none at all before their membership How then can they have virtual influence of some spiritual operation from the head supposed influence is no influence at all And not any of these texâs say that the Church 1 Cor. 12. 12. and Ethes 4. 12 13. is not the body of Christ visible except men conceive it to be his visible body such new divinity is unknown to Scripture If the other part of the distinction be applied to the argument both the propositions shall be false so the members of Christs body by the influence of saving grace are fit alone to be members of the true visible Church nothing is more false for then the true visible Church should be made up of only true and real converts glad shall Anabaptists and Familists be of this doctrine and except the propositions be so taken M. H. but paints us a false Church 3. The places 1 Cor. 12. 12. Eph. 4. 12 13 speak nothing of Mr Hookers single congregation but of the Catholick visible Church which shall meet all in the unity of faith and in which the Lord hath set Apostles 1 Cor. 12. 28. and 4. 14 15. and that is not a single congregation 4. Though the places speak of the visible Church yet do not these places say that the visible Church as visible but as the real mystical body of Christ which shall be glorified with Christ is called Christ Ephes. 4. 13. ãâã Cor. 12. 12 13. and the body of Christ by the influence of saving grace CHAP. III. Other arguments of M. Hookers for the constitution of the Church of his visible Saints MAster Hookers two reasons These are âis to be members of Christs Church that are subjects of Christs kingdome The Church is the visible kingdome in which Christ reigns by the scepter of his word ordinances and discipine he is our king he is our Law-giver they who are in professed rebellion are traytors not subjects the members of the body are under the motion and guidance of the head Wolves are contrary to it But visible Saints as formerly described are onely subjects of this kingdome Christ is the king of Saints not of Dâunkards Atheists they alone Saints proclaim subjection in their practice Answ. The terme onely is wanting in the proposition which is in the assumption and conclusion contrary to right Logick 2. These are fit to be members of Christs Church visible that are subjects by an influence of grace to wit from their head and king calling effectually Acts 15. 14 15. Isai. 55. 4. 5. and giving them repentance and forgiveness of sins Acts 5. 31. of the kingdome of Christ visible or invisible the proposition is true but that such visible Saints as Magus and Iudas the traytor which are the visible Saints M. H. defines in terminis part 1. cap. 2. pag. 15. conclus 2. are subjects and onely subjects of this kingdome as his assumption sayes in express termes is most false now that the argument must mean of the subjects of Christs kingdome real and of members by the influence of saving grace from Christ their head and king I prove from the argument that M. H. brings from Isaâ 33 22. for M. H. his visible Saints Magus and Iudas cannot ãâã Say the Lord is our Law-giver the Lord is our Iudge the Lord is our king and he will save us if Sorcerers and Traytors should say so they should lie Isaiah speaks of real converts and the true Sion whose stakes and cords shall never be removed so as the gates of hell saith Marlorat on the place shall not prevail against them He speaketh as yet saith Piscator to the godly Iews so that saith Calvin God is in the miast of her therefore she shall not be moved for saith Musculus my sheep shall no man pluck out of my hand 2. He speaketh of these not of such as Iudas and Magus who shall be protected and saved by the Lord vers 21 22. he speaks of the true Church which acknowledges God her Law giver and King so Calvin the Church saith Bullinger is so armed with the grace of God that she yields not to evils nor is broken but remains ever sure 3. He speaks of that kingdome and people whose inhabitants shall not say I am sick the people that dwell therein their iniquity shall be forgiven them vers 24. onely the citizens
of the Church saith Calvin are adorned with this priviledge pardon of sins and it pertaines saith Gualter to the Church onely and hââ¦r citizens because saith Luther the gâdly people hath a God gracious therefore their sins are forgiven So Buâinger Oecolampadius Diodati English Divine Zwinglius and the popish interpreters Carthusianus Vatablus Arias Montanur Corn. à Lipide Gasp. Sanâlius Lyranus never man before pious M. Hooker expounââ¦d the place of such visible Saints as have room in this house to wit Witches and Traytors 2. To Siân a single congregation as if the gates of hell could not prevail against such cypâers And 3. he must not be Kâng and Law-giver by this way to godly visible believers when their congregation is broken dissipated by persecution death of officers O poor comfort But these are fit to be members in Christs Church that are subjects in Christs kingd me by influence of politick guidance and common gifts the proposition in that sense is neither proved by Isaiah 33. 22. or any reason but the just contrary conclusion to wit that believing and really pardoned Sion vers 22. 23 24. must be the persons that make up the kingdome of Christ nor does it conclude any thing but contrary to M. H. and the way of the congregation to wit Ergo onely such as are visible Saints according to the politick influence and common gifts are fit to be members of the visible Church which is a most false conclusion for also true believers sincerely professing the faith and who are subjects of Christ according to the influence of saving grace remission and pardon v. 22 23 24. are fiâ to be and really are members of the visible Church except the argument conclude that onely hypocrites appearing to be believers real are fit to be members of the visible Church which is most false by the grant of adversaries and by the truth it self 3. M. H. suppresseth the conclusion and proves the proposition that reall believers are fit to be members of the mystical and true Church which neither we nor he deny and the terme in rationall charity directed by the word which should be in both propositions is neither mentioned in the Argument not in the Scriptures and Proofs an unknown way of arguing and for the assumption But visible Saints that is Saints in the judgement of charity ruled by the word are onely subjects of his kingdome M. H. never so much as touches nor labours to prove nor is there a Scripture in old or new Testament to prove that men cannot be the subjects of Christs visible Kingdome except Apostles or some visible society declare and passe a judiciall sentence that they are subjects of his visible kingdome 4. The probation is fan toto coelo from the conclusion to be proven They saith he who carry themselves in professed rebellion they are traitors not subjects and Christ is the King of Saints not of drunkards Atheists c. It s true he is no visible king to visible Pagans nor are they as visible professed Atheists subjects of his visible kingdome And who teaches any such thing and against whom doth M. Hooker dispute if there be any such members in our Church not censured and if obstinate not casten out it is the sinfull and abused practise of men and we professe we desire to be humbled before the Lord that our Ministers and assemblies received into our Church men guilty of perjury drunkennesse shedding of the blood of the people of God in the defence of the cause and sworne reformation and that our Ministers and Elders ah to many of them are scandalous baters and mockers of piety though our Church was in as fair way of purging the house of God but now by the present stroke we are deprived of liberty so to do but that is nothing concludent against the right government of Christ Christ is not the head and king of professed rebells true nor is he head and king in a saving way of latent rebells or of your visible Saints such as Magus and Iudas ergo he is head and king to none as visible members but to men onely judged in charity led by the word to be reall converts no logick can prove the consequence But our mind is that Christ is visible head by influence of gifts ordinances and externall guidance to all to whom he sayes I will be your God and who professe subjection to him whether the Church shall judge them reall converts or not judge them so M. H. arg 3. pag. 17. If visible Saints be not members Then non-visible Saints may be members The latter is absurd then these who in the judgement of charity are members of the devil may be conceived members of Christ in the same judgement of charity charity then must pluck out her eyes Answ. 1. here is as good a contradiction if any goodnesse there be in these If such as are onely visibly Saints Magus Iudas be no members but rotten ones Then such as are non-visibly Saints such as Peter Paul who are really justified and chosen are fit visible members Let M. H. choose him by his own contradiction which he saith divides the breadth of being though this phancied contradiction divide neither the breadth nor the sixteenth part thereof If onely visibly justified and chosen Saints who are such really are not visible members Then none visibly justified and chosen Saints are fit members visible The antecedent is true and Simon Magus is not a visible member to M. Hooker by this account and the latter is contradicent to M. Hookers way for then one who is to the eye of charity visibly justified and chosen and that really by M. H. metaphysick which so divides the breadth of being as Peter visibly believing and thereby really blessed Matth. 16. 16 17. shall be to the same eye of charity not visibly justified and chosen but in the miscarrying judgement of charity shall be no visible member according to the reality thereof as Simon Magus and therefore the definition of a visible member cannot agree both to Peter visibly believing and to Magus visibly believing for there is a reall contradiction between Peter his believing reall and Magus his believing reall as good Logick demonstrates but the latter is absurd for both Peter and Magus are visible Saints Let any man help M. H. in his metaphysick here 2. Aristotle long agoe taught us that there is no contradiction when the contradiction is not ãâã ãâã ãâã ãâã ãâã now there is a mids betwixt a visible Saint as M. Hooker meanes and a no visible Saint for his visible Saint is one who by the Church is judged a reall convert and his no visible Saint is one who is judged no reall convert example of the former is Peter or Magus an example of the latter is an unbaptized Pagan so judged now the mids to us Simon Magus when he is baptized and we teach that Philip and the Church of Samaria neither
But for such as are excommunicated because of some particular scandal as incest or a particular heresie and yet professe the truth as to all other points they are members cut off and yet not cut off in so far as they retain a profession yea and to the knowledge of the Church are visible converts though in one particular scandal they lye without and give not such evidences of repentance as the Church can pardon them as may be proven from the 2 Cor. 2. 6 7 8 9. they are ordinary hearers of the word as such as must be reclaimed by the preached word as sick children under the medicinall cure of excommunication and the preached word that the spirit may be saved in the day of the Lord 1 Cor. 5. but they are not ordinary hearers as visible professors nor are they members complete of the Church in the inner court admitted to the seals 2. 2 Thâss 3. 14 15. They are cut off members yet not counted as enemies but to be admonishâd as brethâen Ergo though they be ãâã ãâã ãâã ãâã ãâã as heathens and Publicans Matth. 18. Yet are they not simply to be counted Pagans nor occasionall hearers as Pagans but brethren and though Mr. Robinson and some say the place 2 Thess. 3. is not meant of excommunicated persons beside that it is against the text against the current of sound interpreters yet it proveth our point that even such as walk disorderly ãâã ãâã ãâã ãâã ãâã verse 11. and obey not the doctrine of the Gospel and with whom we should not keep company v. 14. and so ought to be excommunicate by M. Hookers doctrine yet remain brethren and are to be counted so by members of the Church and are to heare the word of admonition and so are visible professors and so not utterly cast out of the visible Church and M. H doth no more refute our Protestants then the Scripture who calleth such as are fed and the hearers of the Lords testimonies the Israel of God and the sheep of his pasture his flock inheritance his vineyard his garath of red vine his spouse and what is this but the Church visible Psal. 147. 19 20. Hosh. 8 11. What because the excommunicated who thus hear ordinarily are not members of the Church because they are not whole intire members it is no more consequently spoken then if he would say a wounded souldier because he is wounded and under cure is not a member of the army and sworn to the colours because he cannot march and fight as other souldiers M. H. c. 2. part 1. pag. 18. 19. and pag. 33. 34. Suppose a minister should preach many yeares to a company of Infidells in one place and a Lecturer to many people of diverse congregations in the same auditory shall it follow that Iâfidels are members of the visible Church and that these make a visible Church though there be here setled preaching yet it is not an essentiall and differencing property of the visible Church but a commune adjunct or separable accident as the sensitive faculty is not a proper mark of a man though it be in man for so might one and the same man be a member of four such visible Churches if they meet ordinarly at several houres to their severall lectures Answ. We mean by settled preaching preaching as opposed to transient and occasionall preaching as when Paul in passing on a journey preacheth to mocking Athenians we grant that will not conclude that the scâ⦠who occasionally so heare are members of the visible Church not think our divines preaching so to be an essentiall mark of the visible Church but by settled preaching which we make such a mark we mean 1. the active calling of God by Gods warrant and command to preach to such for Ministers may not at randome set up a light among Infidels upon their own private choice and spirit but if God so dispose that they have a faculty of speaking in their own tongue to Pagans 2. if providence open a door for a call that there be any passive call or accepting of him for these diverse yeares upon the part of these Infidels and 3. if the Lord gift the man and stir up his spirit to preach diverse yeares to these Infidels in one place I shall say there the Lord hath said to that man go and bid these Infidels and fooles come to the wedding as Mat. 12. 9. and come to wisdomes table as Prov. 9. 4. and there is a visible Church there if these heathen heare and mock and lyinglââ¦are and still professe and practise the worshipping of their dumb Idols we shall say preachers have no warrant one year let alone many years so to preach and the man preacheth to them without warrant from God and where there is no professed yielding in some measure the supposition is without the state of our question 2. the contret of a lecturer that preacheth the word to diverse professors from sundry Churches if 1. he have no warrant to administer the seals or to exercise discipline over them he seemeth to me some Catholick Doctor I read not of in scripture not unlike the Popish and Prelaticall Deacon who may preach and baptize as a midwife to them in case of necessity may baptize but not to administer the other seal 2. if he be a lawfully called Pastor I shall say the meeting is a true visible Church of visible members met from sundry Churches and is not a fixed but a transient Church and it is no more absurâd to say these are members of four visible Churches to wit transient members then to say they are members of the whole Catholick visible Church and baptized Whether Iewes or Gentiles all by one spirit unto one body 1 Cor. 12. 13. being all one body having one spirit one faith one Lord one baptisme Ephes. 4. 4 5. though they belong to diverse particular Churches and this argument beggeth what is in question that all sound professors are not members of the Catholick visible Church 3 This way settled preaching is no commune adjunct or separable accident of a visible Church but an essentiall note thereof CHAP. VI. M. Hookers 2. Argument to prove that preaching of the sound Doctrine of the Gospel is no mark of the visible Church MAster Hooker addeth par 1. chap. 2. pag. 34. If you say that settled preaching as established and remaining in the Church is a mark of the Church so you make the Church a mark of it self this plea is too narrow Answ. It is not narrow nor a plea either to say that seeing eyes as fixed in a living creature we call animal and hearing ears c. are an essentiall note of a living creature whereas the eyes and ears not fixed in a living creature but separated from it should be a narrow plea indeed to be called the essentiall mark of a living creature and yet none can say that a living creature is made a mark of it self
the house of wisdome who are fooles and serving the world as Math. 22. 8 9. Prov. 9. 1 2 3 4 5. upon Gods revealed intention and the aime and design of pastors that they may be converted and perfected by the work of the ministery then are they not supposed to be converted before they be brought in to the visible Church for God cannot intend that they be converted and regenerate of new if their conversion and regeneration go before any such intention but the former is true 1. from the nature of the visible Church the office-house of wisdome in which God intendeth to make fooles wise unto salvation 2. From the preaching of the Law and Gospel the onely means of conversion whereas if all be presupposed to be converted before they come into the house of Wisdome and the supper of the King they should from pastors heare no doctrine of Law humiliation to fit them for Christ but pastors should speak to them all as to converts as to broken reeds and to sheep that discernt the voice of Christ as to temples of the Holy Ghost as to persons regenerated justified predestinated to life and to gloâ⦠ry yea and if a pastor preach to any of the flock as known now to be yet in thâ state of nature that preaching is not by any command of God given to him as a pastor Nor. 3. from the revealed intention and command of God layed upon the Pastors and Ministers whose aime is to endeavour the conversion of all to espouse them to Christ to have them put off the old man to have them rise from the dead and that the Gospel be not hid to them nor the savour of death unto death as it is to many in the visible Church 2 Cor. 4. 3 4. 2 Cor. 2. 14 15 16. Ioh. 12. 37 38 39. by M. H. his way M. Hookeer par 1. c. 2 p. 31. Answer the proposition faileth These who are converts in the Iudgment of charity may yet in Gods intention be brought in to the Church that they may be truly converted Ans. M. Hooker leaveth out the chief word wherein standeth the force of my argument he speaketh nothing of Gods revealed intention and command to call in fooles that they may be made wise and he frameth his answer as if I had argued from the bare intention and hidden decree of God But I find that M. Hooker utterly mistaketh the distinction of Gods decree and of his approving will and therefore he taketh for one and the same the decree or intention of God from which I bring not my argument and the revealed intention of God or his commanding will the ignorance of which is a stumbling to Arminians and Socinians and to M. Hooker who as we shall hâar goeth on with them but I judge it one mistake in judgment in that godly man but no hereticall spirit and therefore his defenders and followers would take heed to it For I grant all that M. Hooker answereth but it is to no purpose and quite beside the mark and leaveth the argument untuitched which is too ordinary to that pious man for no doubt God in his decree and secret intention may intend by the Ministery of his servants the true and reall conversion of many hypocrites such as are no lesse unconverted then Magus and Demas for he hath mercy on whom he will Rom. 9. 17. but according to this way these who are converts in the judgment of charity he should say only converts in that judgment are not according to Gods revealed intenâion and approving will or command taken in by Pastors that they may be really converted for God giveth in no sort this command to pastors in his revealed intention See that ye admit no fooles to wisdomes table or within wisdomes house but such only as you believe in charity are reall converts and both called and chosen contrary to Prov. 9. 1 2 3 4. Math. 22. 8 9 14. Ergo by my revealed intention and command you are not to intend their conversion but to presuppose that they were already converted otherwayes if the Lord by his revealed intention and command will have such hypocrits who are but nominall saints brought in that they may be truly converted there must follow two contradictory intentions revealed in God for the Lords command to Pastors is I command you to preach to these who are converts in the judgment of charity that upon my intention they may be truly converted And also I command you my pastors preach to no Church members that upon my intention they may be converted because you are not to preach to any as pastors but to such as ye know are already converted according to my revealed intention and will M. Hooker seeing this addeth But if M. Rutherfurd mean that the Church doeth of purpose receive them into the Church to be converted then it is crosse to his owne tenet and a person may be received to the seales of the covenant who doeth not notifie that he hath faith nay the Church may receive them to the seales whom she knoweth hath no right to the seales for she knoweth they are not invisible members which in M. Rutherfurds judgment only giveth them right Ans. It is not crosse to my tenet that a person such as Demas and Magus may be received to the seales and yet they doe not notifie they have saving faith and internall conversion for my tenet is that the Church can only judge of visible walking and profession in point of admission or not admission to seales and in that point the Church hath nothing to doe to judge whether they have faith saving or not none can partake savingly of the seales for their owne personall salvation and without sinne but these only who have saving faith but the Church may admit without sinne multitudes who eat and drink their own damnation 1 Cor. 11. 26 27. and yet passe no sentence of signes notifyng faith or no faith internall conversion or no internall conversion upon them 2 M. Hooker knoweth that M. R. differenceth between being admitted to the visible Church and to the seales and yet be repeateth my tenet as if I confounded these because he confoundeth them himselfe Whereas M. H. sayeth ergo 3 The Church may receive to the seales whom she knoweth hath no right Ecclesiasticall to them it followeth not for upon the Churches part the right is good to conferre the seales upon the knowledge of notifying signes but of signes in order to conversion or not conversion that is the place of the master Christ to Judge not of servants in this case before they be admitted members But that the Church may admit to the seales whom she knoweth not whether they have right internall for their owne personall salvation that I teach and can make good from Scripture Act. 8. 13 Math. 22. 12. 1 Cor. 11. 26 27 30. now I say that its the place of Christ not of servants to judge of the
contradictions not to appear I wrong them either wilfully which were in me wickedness or if of ignorance it is much weaknesse and more But 1. as Mr Hooker bringeth citations from Mr Answorth Mr Robinson why doth he not from his own writings bring the like for I alledge the same against his own way for the way of the Churches of New England Sâct 3. ch 3. pag. 56 57. faith more then the brethren of the separation eveâ did say The Lord Iesus is the head of the Church evân the visible Church and the visible Church is the body of Christ Iesus 1 Cor. 12. 12. the habitation of God by the Spirit Ephes. 2. 22. the members of the visible Church are said to be the temples of the holy Ghost 1 Cor. 3. 16. espoused to Christ as a chast virgin 2 Cor. 11. 2. Sons and daughters of the Lord God almighty 2 Cor. 6. 18. how can they be members of the body or the spouse of Christ c. ex cept they in charitable disorâtion be ãâã indeed the holy Ghost describeth them to be Saints by calling 1 Cor. 1. 2. and faithful brethren Gal. 1. 2. and that not by external profession for these are too high styles for hypocrites but in some measure of sincerity and truth Let that be answered These who not onely in point of charity and not onely in external profession but in some measure of sincerity and truth must be the habitation of God by the Spirit the temple of the holy Ghost c. or then they cannot be admitted members of the visible Church must be internally justified sanctified and chosen before they can be members of the Church visible but such must all admitted members be by these places cited by the Churches of N. England M. H. or his defendants choose what they please and answer and I shall be cleared 2. From this passage by the way observe another argument of the Church of N. England ibid. Such should be members admitted to the visible Church as are exhorted to be followers of Paul as dear children Ephes. 4. 1. so must the arguments be I assume but all visible converts or non converts all known drunkards harlots Atheists c. are exhorted to be followers of Paul yea that exhortation obligeth all the known enemies of God in the visible Church to be renewed in the spirit of their mind to be converted from dumb idols to serve the living God for all are exhorted to obey the whole Gospel heare it even the scoffing Athenians Act. 17. 2. I argue from the fifth argument These cannot be judged fit matter for the visible Church and conââiâuting and edifying thereof who are more fit for the ruine and destruction thereof such as all hypocrites who will leave their first love and destroy the Church I assume but all latent hypâcrites such as Iudas and Magus as wel as open hypocrites are more fit for the ruine and destruction of the Church and will leave their first love If it be said that latent hypocrites appearing to us to be Godly and converts may be judged mistakingly and erroneously to be fit materialls for the constituting and edifying of the Church are men 1 made members of Christs body and Christ made the head of Magus Iu as not by Christs command so much as by mens erroneous judgment 2 Then the visible Church hath all its essââ¦nce and nature founded upon judgment that may erre and upon no certain rule of the word 3 Then should the Apostles have taken more time and advised more maturely before they made Magus Ananias members of the visible Church 3. All the arguments brought by M. Hooker and the way of the Churches of N. England and Separatists doe conclude they must be really and internally sanctified before they can be such members as are in the Church of Rome Ephesus c. and M. Hooker putteth not a finger to them to answer these that I alledged 4. Let him answer that which M. Robinson hath pag. 97. all the Churches that ever the Lord planted consisted of only good as the Church of the Angels in heaven and of mankind in paradise God hath also the same ends in creating and restoring his Churches and if it were the will of God that persons notoriously wicked should be admitted into the Church God should directly crosse himself and his owne ends and should receive into the visible covenant of grace such as were out of the visible state of grace and should plant such in his Church for the glory of his name as served for no other use then to cause his name to be blasphemed pag. 98. In planting of the first Church in the seed of the woman there were only Saints without any mixture now all Churches are of one nature and essentiall constitution and the first is the rule of the rest Ans. I now perceive that M. Hooker and his followers in this point defend M. Robinsin and the Separatists as M. Hooker chap. 2. pag. 20 21. but I must say these words thus we have cleared the expressions of our brethren of the separation must be an owning of their cause Ans. But M. Hooker should also clear M. Hooker and his own from contradictions as well as M. Robinson for M. Robinsons argument must be thus or nothing Such as is the essentiall constitution of the first Church in paradise in Adam and Evah not yet fallen in sinne and the Church of the Angels in heaven before their fall such must be the constitution of all our visible Churches now for all Churches are of one nature and essentiall constitution saith he I assume But the Church in paradise and of Angels before either of them fell consisted of only such as were inwardly and effectually sanctified Ergo such must be the constitution of all our visible Churches now to wit they must consist of only inwardly and effectually sanctified and free of all sinne But the conclusion is absurd for if so our visible Churches must be as clean from sinne as the Church of Angels and of our first parents were when they were first created and yet M. Robinson saith pag. 112. for we doubt not but the purest Church upon earth may consist of good and bad in Gods eye of such as are truly sanctified and faithfull and of such who only for a time put on the outside and vizard of sanctity so M. Robinson the wit of man shall not clear these expressions from contradictions 2. If it be not the approving and commanding will of God for of that will given to men who planteth Churches he must speak or he speaketh nothing that the wicked be admitted into the Church then it is not Gods will that Magus Demas be admitted into the Church but this latter is absurd and contrary to both Mr. Robinson Iustif. of Separat pag. 12. and to Mr. Hookers Survey par 1. ch 2. pag. 23 24. and contrary to the Scripture Act. 2. 38 39 41
sayth Calvin baptized are so ignorant and they are admitted members say our brethren in and with their parents 3. M. R. speaketh of the visible Church of which Papists ignorant of fundamentalls are not members CHAP. XII How profession doth notifie conversion Mr. H. That profession which must notifie to the Church that a person is a true believer that must notifie that he hath true grace But the profession that M. R requireth must notifie to the Church that he is a true believer pag. 196. Faith giveth right to the seales profession to speake acuâately doth only notifie to the Church that the man hath right to the seales So M. R. Ans. What is in question to M. R. it is one thing to be a Church-member as infants and fixed hearers are and another thing to be by profession capable of both the seales the latter are such determinate Church-members or Church-members in speciall but all members are not capable of both seales 2. The profession that M. R. requireth doth notifie M. R. said not Faith must notifie to the Church that a person is a true believer before he can be admitted a member of the Church by the Church And that is the question now Not what profession doth notifie simply but what it must notifie to the Church before the Church can lawfully admit them to be members M. R. never said that nor sayeth M. R. That not every profession but that which is apparently true doth notifie so much and that which is only savoury to the godly 2. As also M. H. addeth to my words the adjective True which is not in my words yea I teach that the profession of Demas Magus doth not notifie that they are true believers And though visible profession should notifie true faith it is not necessary that it must offer to judicious charity such overweighing evidences as the Church cannot lawfully admit Magus a member but they must first positively judge him a reall convert and the like Iohn must judge of all Iury whom he baptized 3. Since M. H speaketh of admission to the seales in the plurall number he must mean both the seales Hence let this quaere be answered by our brethren whether they think that profession doth notifie to a charitable judgement that all infants of Church-members because born of Church-members are reall converts If so birth must give conversion and David must give to Absalom conversion by birth 2. All infants so born must be regenerate but experience and Scriptures teach that many so born turn Apostates and prove sonnes of perdition How our brethren shall free themselves of some baptismall regeneration and of the apostacy of the justified and truly sanctified let them consider and the sound Reader judge for our brethren tell us it is not lawfull to put the seale upon a blank CHAP. XIII Of degenerate members of the Church A Church constituted of fit matter may be corrupted by their breaking forth into scandals as is clear in Corinth Galatia Sardis and the Church of the Iewes to whom the Lord threatneth a bill of divorce Hos. 22. and there is a necessity of toleration untill by a judiciall proceeding the evill be tryed the party convinced or out off Ergo the corrupting of a Church constitute gives no allowance to bring in corrupt members but by the contrary if a pentinacloââ member should be removed then such a member should not be admitted Ans. 1. This is the argument of Mr. Robinson and most are borrowed from Separatists and Anabaptists in this theme if such as are known to be no visible members must be tolerated untill censures be applied and they convinced or cut off in that intervall the Church must either give the seales to them and their seed or not If the former be said then must the Church knowingly prophane the holy things of God And so visible members as visible saints and under that formall reduplication as visible converts are not admitted to the Church but as tolerated scandalous persons upon whom the Church bestowes Church-admission and seales untill it be seen they are converts visible which destroyeth a principall pillar of the brethrens way If the latter be said that the seales are to be denyed to them and to their seed in the intervall then the visible Saintship so judged is not the formall reason of membership and Church-priviledges to wit of seales for hence seales are denyed to such members as are seen to be scandalous but not casten out which againe destroyeth the same principle 2. The argument presupposeth that none are excommunicate but under the formall reason of visible non-converts Ergo David Peter and such are undoubtedly visible converts cannot be excommunicate for adulterie or murther though visible they remaine as to all other things save in the matter of Uriah and the one particular scandall for which they are excommunicate sound and savoury saints but the Church must judge David Peter and all such whom they excommunicate non-converts and unchosen to glory which is against the brethrens way also for if none be admitted Church-members but such as according to the command and revealed will of God are judged converts visible Ergo all casten out are no members and so non-converts and should not have been admitted but holden out though in other things they be visible converts 3. M. H. cannot produce any argument of M. R. wherein he argueth simply from corrupted and degenerate members such as the Jewes were Act. 13. who blaspheme contradict and openly put away the Gospel that such may be admitted and planted in Churches But Sardis for the few names therein is one of the seven visible Churches and golden Candlesticks among which Christ walks Rev. 3. and M. Hooker yeilds the seales were due to these members and their feed though they had a name of living members and were dead so they were not visibly scandalous but M. R. his argument is not brought but a new one for M. R. saith that God made a covenant Deu. 29. with the body of the people for the elects sake said to be hard blind Dââ 29. 3. stiff-necked Deu. 31. 27. aâ that time but professed repentance Deu. 29. 3. Our Saviours aime and decree or intention of saving which is hidden from us and the Lords deep dispensation in long bearing with the Church of the Jewes and calling them Lo-ammi not my people Hos. 2. for that he cites is no rule to us but the revealed will nor is the Church to forbear to censure so long as God punisheth not yea then should the Priests have admitted into the Temple the worshippers of Baal such as offered in the high places to other strange Gods for God cast not the people of the Jewes nor such Idolaters utterly off at that time but he sent Prophets to them And there is a farre other consideration of a whole Church and of Iezabel a single person He will not remove his candlestick from Sardis
but he offends that Iezabel is not casten out CHAP. XIIII The answers of Mr. Hooker to the arguments of Mr. Rutherfurd are discussed and disapproven The places Acts 2. 37 38. c. And Magus his admission Act. 8. 15. considered FIrst Argument In the first receiving of members by the Apostles there was but a professed willingnesse to receive the Gospel howbeit seme received it not from the heart M. H. answereth There was not only a professed willingnesse but a practicall reformation that in the judgement of charity giveth grounds of hope that there is something reall before the contrary appeare Therefore Peter who received Magus upon his approbation of the truth and outward conformity thereunto in the course of his life rejected him as one in the gall of bitternesse who had no share in Christ and therefore certainly would not suffer him in the priviledges of communion so persisting without repentance Ans. 1. Not professed willingnesse but also practicall reformation is required But is not professed willingnesse in murtherers of Christ who said What shall we doe to be saved some practicall reformation There is nothing but conjectures that the Apostles did not admit all and every one of the three thousand untill they had experience of their state of grace and judicially determined so of them all 2. This practicall reformation was not an experience of their practise of savoury walking required by M. H. p. 1. cap. 2. pag. 14 15. in visible saints before admission except some four or five houres time may create an habituall experience for the same very day they were baptized Acts 2. 41. 3 M. H. should prove that the Apostles found this practicall reformation in all Ananias Saphira and the whole 3000 and that the Apostles tryed and smelled the savourinesse of saving grace in all in Saphira the Text giveth not the least jot of this we muâ take it upon the naked assertion of M. H. 4 That this practicall reformation gave to the Apostles judgement of charity ground of hope that there was something reall that is the whole number about three thousand none excepted for all were made Church-saints visible gave grounds of hope that they were all really otherwise their speaking and hearing the word was reall that is not imaginary internally and effectually called and born over againe of the spirit and so chosen to life eternall from eternity before the Apostles durst without the offending of God admit them to Church-fellowship and visible communion those I say must be proven If I durst I am not farre from judging the godly and judicious in cold blood free of heate of dispute dare not so judge of the Text Acts 2. or Acts 8. 5 There is no shadow Acts 8. that Peter M. H. should say Philip admitted not Magus while he saw such grounds of the sorcerers reall conversion and reall predestination to glory 6 Peter said that Magus had no share in Christ. True but said he that he was an unbaptized man who had no share in the visible Church No. 7 But he would not suffer Magus to share in the priviledges of communion he persisting without repentance True but it is no answer to the argument from the manner of receiving in this is something to the casting out 8 that Peter reproveth him in the gall of bitternesse 2. Exhorts him to repent to pray for pardon were great priviledges of Church-communion bestowed upon Magus The practise of the Apostolick Church is to be considered in three cases The 1. Case is 1. When Churches are gathered out of Churches for example out of Galatia Ephesus where infants are born and baptised Church-members within the visible Church hence we seek a warrant why these who were once members of the visible Church and baptized as the answer to the 32 sayeth and so clean and holy 1 Cor. 7. 14. Rom. 11. 16. 2 In covenant with God Acts 2. 38 39. Act. 15. 14 15. Gen. 17. 7. 2 Cor. 6. 16 17 18. c. 3 And so redeemed by the blood of Christ and baptized into his body 1 Cor. 12. 13. even unto Christ Gal. 3. 17. Act. 2. 38 39. when they come to age are for no scandall unchurched and because they cannot give evidence of reall conversion yet for 60. or 80. years and to their dying day are no more Church-members then Pagans 2. How could ye baptize Pagans They are so straited with this that many among them call for Bishopping or confirmation againe 3. How is it that you once baptized them Church-members and within the Covenant and so baptized them but for the foresaid want How is it now 1 You teach exhort rebuke comfort them and you have no Pastorall call to them more then to Pagans 2 How or what calling or what sort of officers are your Pastors to them or who called you to take care and watch for their souls who are without and to you as Pagans 3 How can you offer Christ all the day long to Pagans 4. If they refuse to hear the Gospel you cannot judge them for they are without 1 Cor. 5. 12. to you and Christian Magistrates cannot compell them that are without to the means of grace by your way The second Case is When the Apostles came with the Gospel to the Gentiles Act. 14. 47 48. to Lystra and Derbe Act. 14. 6 7. to Philippi Act. 16. 12. to Corinth Act. 18. 6 7 8 9. to Ephesus Act. 19. 9 10. c. our brethren must prove 1. That the Apostles first teached to them as no officers having no Pastorall care of their souls untill they were in the judgement of charity reall converts and then they preached to them as Church-members 2 And untill they were satisfied in conscience of the good spirituall estate one of another as lively stones to be laid upon the spirituall building as their way teacheth And untill they in their practise and profession if we look sayeth M. Hooker in their course according to what we see by experience or receive by report and testimony from others Or lastly look we at their expressions favour so much as though they had been with Jesus And 3. The Apostles knew not any such thing in visible âconverts as that they should form themselves from an intrinsecall power in themselves into an organicall body and ordaine their own Elders for to draw this out of any thing we find in Scripture is done with as great difficulty as to extract water out of a stone all we find the Apostles did was to preach Christ to them and an interval of time as is clear after Act. 13. 14 they had preached the Gospel Act. 14. 6. ver 21. they returned to Lystra and to Iconium and to Antioch and ver 23. and ordained Elders in every Church all which times it appeareth they were visible Churches without seales and when they preached the Gospel to the aged and it was received by a profession of faith sincere
whether really or supposed only presently without delay as is well observed by M. R. Baxter in his accurate treatise they baptize Magus Act. 8. 12. 13. such as hear the word among whom were Ananias and Saphira who were baptized members Act. 2. 41 45. compared with Act. 4. 33 34. and Act. 5. 1 2 3 4. c. they baptize Cornilius and his house Act. 10. 44 47 48. When the Corinthians and Crispus and his house believed they were baptized and the Jayler and his house Act. 16. 30 31 32 33. Lydia and her house ver 14. 15. And the Eunuch having heard the word and believing was baptized Act. 8. 35 37 38. when the multitude hear Iohn and confesse their sinnes they are baptized Mark 1. 5. and that without any such conjectures of the congregationall way of trying members as is above said The third Case is When the Christian Church is framed out of the visible Church and in this I propound these considerations 1 Act. 2. There is no such processe as M. H. talks of pag. 14. 15. 2 No hint of a covenant to a single Congregation except ye speak of a baptismall Covenant 3 The Apostles shall not act as Apostles but in an erring way choosing Ananias and Saphira reprobate mettall in this first Temple and say that they acted as Pastors ordinary in a Church way and fallibly it is not to be supposed that they more de facte actually erred and that they thrust in chalke stone and rotten timber apt to destroy the whole building such as were Ananias and Saphira in the first samplar then they erred in making heterodox and erroneous acts Act. 15. in their first samplar of Synods and yet we prove they acted not as infallible Apostles in that Synod but by a fallible and ordinary gift yet so that de facto actually they erred not 4 Any man judge of M. Hookers words pag. 30. that Peter required of these 3000. to repent and be baptized according to the like call of Christ and that Philip saw the like in Magus ere he baptized him and that the Apostles had a large measure of spirituall discerning But if their discerning was put out in admitting none but such as they judged to be reall converts it failed in this and they laid hands suddenly in few hours space upon Ananias and Saphira and so did Iohn Baptist upon an huge multitude Matth. 3 Mark 1. Luk. 4. nay their admitting of such whereas their eminency of discerning could have framed the first samplar of Church-constitution without one hypocrite sayeth to me That it is the revealed will and intent of the Lord that men usurp not the chairs of Christ to passe a sentence upon the inward state of Church-members before they be admitted into his work-house of conversion Yea it is destructive to the Lords end to close the gates upon many heirs of glory and lock fast the doores of Christs office-house his vineyard his kingdome his house upon multitudes to be saved and wrought upon and espoused to Christ after they are unchurched untill they be visible converts 2 Cor. 11. 1 2 3 4. Gal. 4. 19. 5 The Apostles are accurate in trying of some Church-members to wit of Elders and Deacons and bid receive some and reject others Act. 6. 13. Act. 13. 2 3. 1 Tim. 3. 1 2 3 4. c. 10 11 12. Tit. 1. 9 10 11. 2 Tim. 2. 2. 1 Tim. 5. 17 22. But shew us rule Canon precept practise of Apostles for judiciall electing of Church-members yea to me it is one act of the Lords deep providence in the execution of his decrees of election and reprobation for when the Lord sends the word of his kingdome to a Nation and calls them and they professe to hear there hath the Lord a visible kingdome and the Lord builds his house not Moses not Paul 6 The place Act. 2. pleads more for a reall and internall repentance and continued and prorogated all their life ver 46 47. they abiding in the Apostles doctrine and fellowship stedfastly 42. then for a visible repentance in the judgement of charity though we exclude not visible repenting of some but in our brethrens sense visible repenting i. e. reall and sincere so farre as the judgement of charity can reach 2. Reall and sincere repenting of all and every one 3. Antecedently and before admission to Church-membership we ever exclude and we say there is not one Jotâ in the word that the Apostles had such a judgement of Ananias Magus and our brethren cannot prove it The believing of Magus and his aâdent continuing with Philip Act. 8. 13. with eagernesse as dogs in hunting to follow the prey ãâã ãâã ãâã ãâã ãâã Beza cites Mar. 3. 9. Budaeus to stick to any as an assiduous convey proveth not what M. Lock âr sayeth for Luke inspired by the holy Ghost who needeth not borrow the judgement of charity but seeth the heart testifieth of Magus that he believed in his way All our Divines Calvin Gualther Piscator Marlorat Beza Brentius Bullingerus Pomeranus Sarcârius Diodati English Divines say it was but an historicall and temporary faith if the holy Ghosts meaning were that Magus did savingly believe we shall not eschew the Apostasy of true believers The Text saith not that Magus savingly believed to the judgement of Philip and the Church of Samaria they saw his faith as they saw his wondring in his cleaving to Philip and yet this our brethren must prove Now they saw only such a faith in the effects as the Text speaks of but the Text speaks of a temporary faith but that they believed the sorcerers temporary faith to be saving faith and would not otherwayes have baptized him that M. Hooker and M. Lockyer conjecture but in the Text there is no shadow of such a thing had there been praying with liberty and in the holy Ghosts strong perswasion much labour of glorying in tribulation rejoycing with joy unspeakable by selling all and following the Gospel something had been said and if the Church had refused without these to baptize him 7 I retort the argument thus Such should be the members of the visible Church before they be admitted as Peter requireth the thousands to be before they were admitted members But Peter requireth of the 3000. reall repentance Repent and be baptized c. Yea such repentance as thereby their anxious conscience might be satisfied who asked Men and brethren what shall we doe Ah we slew the Lord of glory Ergo The members of our Church must have reall not visible repentance only before the Church can admit them But the conclusion is absurd even to the Anabaptists The proposition is M. Hookers and our brethrens in terminis the assumption is the holy Ghosts Act. 2. Yea and the characters of reall conversion Act. 2. are spoken by Luke inspired of God not in relation to the fallible discerning of Apostles There are not only visible signs but 1.
at the Lords Supper or be washed with water 2. The Lord hath ordained the Seals in an orderly way and in an Ecclesiastick and Church right to the visible Church as to the fiâst prime and onely subject external visible in foro Ecclesiae and according to the command of God to Pastors they are to be dispensed to all Members of the visible Church to Magus as to Peter whether the dispensers or Church repute them real Converts or not 3. Here the Seals Ministers Word Promises are considered onely in the sign letter external administration by the dispensers who see not the heart Now Mr. H. proceedeth against me Arg. 1. pag. 41. to prove that to wit That bare and naked Seals as Circumcision are bestowed upon graceless men Ishmael and Esau which is to set up an adversary of hay for I am not the man who either dreamed or wrote that the invisible Church is the principal prime and onely subject of the naked Signs bestowed upon Ishmael and Magus This will be found the minde of Mr. Hockâr for I spake expresly of the priviledges of special note in the Mediator pag. 144. But the bare and empty Seals the Promises as in the letter preached and as precisely considered and separated from the grace promised and signed are not priviledges of special note given in the Mediator for they are priviledges bestowed upon Cain and Magus as upon real believers Peter and Iohn the very same way 4. But the Lord hath ordained Promises Sealt and the like including the inward grace Christ Righteousness Pardon Perseverance Eternal life in his gracious purpose as I say pag. 244. to the invisible and effectually called Church as to the principal prime native internal subject a right not onely Ecclesiastick in foro Ecclesiae which they have also professing the sound faith but also with a real and internal right in foro Dei Upon these Arguments never touched nor answered by Mr. Hooker 1. These are the first and proper subject of all Promises Properties Priviledges Seals of special note in the Mediator taking the Priviledges and Sea's as they include Christ and the graces promised and sealed to whom the Covenant and special promises of a new heart the Law engraven perseverance are onely promised and to none other But these A new heart Perseverance c. are onely promised to Elect Believers Ierem. 31. 33 35. 32. 39 43. Ezek. 11. 19 20. 36. 25 26 27. Isa. 59. 19 20 21. Deut. 30. 6. Heb. 8. 8 9 10 c. If these be promised to Cain Magus then either absolutely and so all shall have a new heart contrary to Scripture and Experience if conditionally shew the condition to be performed by the Elect which being done they shall be therewith gifted Such a condition is not in the Word for the condition should be either of Nature or Common Grace and both must be Pelagianism for if of Grace the question must recurte What shall be the condition again 2. These for whom and for whose salvation God intends the sweet Marrow of the Ministery and other Ordinanceâ the meeting in the Unity of faith and the knowledge of the Son of God Ephes. 4. 11 12 13. to whom they all belong 1 Cor. 3. 21. and for whose sake all are 2 Cor. 4. 15. and for whose salvation onely Christ came and died Matth. 20. 28. Luke 19 10. 1 Tim. 1. 15. 1 Pet. 3. 18. Ioh. 15. 13. must be the prime and onely subject of all these priviledges in their marrow and substance 3. These to whom Christ is given onely and with him all other things must be the prime and onely subject to whom all priviledges of special note in the Mediator are given or then the visible Church or some other than the Elect and ransomed of the Lord must be the principal and onely subject But he hath given us Christ and with him all other things Rom. 8. 32. And Mr. H. cannot say that to that visible body as visible in which Magus Cain are joynt Members having as good Ecclesiastical right as the Apostle Peter by Mr. H. way are given all things Christ saving grace out of his fulness c. as to the first and prime subject 4. Christ is Head by the influence of saving grace King Husband Saviour Ransomer Surety High-Priest of the really believing Church If he give any priviledges then who shall be the first prime and onely subject of graces flowing from him but his Liege-people Spouse Ransomed ones 5. The Elect justified are onely the Sons of the Promises Rom. 9. 8 9. and are internally and not externally onely as Magus in Covenant with God and internally called Mr. H. The Catholick Church invisible is not the prime and onely subject of the Seals as the meaning of ãâã ãâã ãâã ãâã ãâã is to Mr. R. though the exposition of the Rule be neither safe nor sound quod convenit ãâã ãâã ãâã ãâã ãâã convenit ãâã ãâã ãâã ãâã ãâã Ans. Taking the Seals for bare and naked signs bestowed upon Magus which is Mr. H. minde he disputes against himself not against me 2. The axiome what agreeth essentially and per se in secundo modo per se as aptitude to discourse or also to laugh agreeth to man does both agree universally to all men and reciprocally for every man is apt to laugh and every thing apt to laugh is a man So the invisible Church is that Company to whom all saving priviledges belong Effectual Calling Redemption Justification the promises of a new heart of Perseverance the Seals including Covenant-grace and reciprocally the same Company to whom all these priviledges belong is the invisible mystical Living Church and not the Company visible of which Magus is a Member Is this axiome neither safe not sound Mr. H. should shew wherein it is faulty and not pass with disdain the Rule as neither safe nor sound It is defended as a truth of Aristotle by Christian Philosophers What agreeth in any thing ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã which Aristotle saith are the same in secundo modo per se agreeth to all and to every one and to such onely So the first modus per se is when the Praedicate belongs to the Essence of the subject so Aristotle taught me long ago So Collegium Conimbâicense Ant Ruvio Murcia de Lallana Smyglezius Toletus and many yea all who Comment upon Aristotle And the secundo modo per se is when the subject belongs to the definition of the Attribute as a man is apt to laugh to weep to admire and reciprocally yea and what agrees to any according to its specifick nature and last essential difference agrees reciprocally and to this old Logick I stand it is not new Mr. H. pa. 37. Mr. R. proveth That the visible Church as such hath not right to the Seals but the invisible These onely who are within the Covenant have right to the Seals so Peter proves
Infant-baptism Acts 2. 38. but onely the invisible Church hath right to the Covenant Ans. Peter Acts 2. speaks of persons externally within the Covenant who by profession engage themselves to walk in the ways of God though they have not for the present the sound work of faith in their hearts and it may be shall never have it Now that the visible and intelligible being in Covenant must be understood Acts 2. is clear else the counsel of Peter to be baptized had been null for invisible Christians onely have right to the Seals they might reply but whether we be such we for the present do not know and it is certain and you can neither see nor know the invisible work of grace it is believed by faith not known Ans. An errour in the first concoction spoileth all I speak of an internal right in foro Dâi and this way onely real and invisible believers have internal right to the Covenant and Seals including the blessings and graces rem significatam otherwise naked Seals of which Mr. H. speaketh are not special priviledges in the Mediator for they are himself granting bestowed upon base hypocrites so the right internal to the seals and Christ in them and to the Covenant and new heart is the priviledge of special note whith onely the invisible and really believing Church hath Mr. Hookers Saints Magus and Iudas have no such priviledges 2. The answer of Peter Acts 2. is indeed of a being in Covenant visibly and that being is not excluded but it is rather and more principally to be expounded of real and internal being in covenant Repent and be baptized every one of you for the promise is made to you and to your children that is ye are within the Covenant Now Peters answer is a strengthning and comforting answer for the doubt of their cast-down conscience is Ah! We murthered the Lord of Life then must we be rejected of God we know not what to do Peter had returned but a comfortless answer to say But be of good chear the promise is onely to you and to your children that is ye are onely visibly in Covenant They might say So is Magus I grant it is a ground of comfort Psal. 147. 19 20. Exod. 20. 2. Deut. 5. 1 2 3. but it was not so healing an answer to their question which was not Men and brethren what shall we do to get in to be Members of the visible Church What better had they been in a place where Ananias and Magus had as deep a share of the comfort as they and which having they might eternally perish But their question was Men and brethren what shall we do to be saved eternally and to be Members of the invisible Church Peter answereth There is a Covenant made in the holy minde of God really with you Jews and your children and to all that are afar off with the seed of Jews and Gentiles and so he must have among you a company ordained to life and internally in Covenant So Calvin Gualther Bullinger Marlorat Beza Brentius His meaning is not that they were all the same way within the Covenant and the Promise made one and the same way some were actually and really and so invisible in it some visible and in profession some as fathers some as children and parts of their fathers 2. He cannot speak onely of the visible Covenant but of their being invisible in it he bids them repent really not visibly onely as Magus did and heals their anxious conscience by this repenting really for that end that their doubting may be removed not that the holy Ghost bidâ any within the visible Church repent onely professedly and onely externally but the command of repenting as born in upon the chosen carries with it the Lords intention often and his decree to save and their being internally in Covenant as here it doth 3. I shall desire Mr. Hooker to be true to his own distinction If being externally in Covenant make a Church-member as he expounds Acts 2. Then all to whom the Lord saith I am your God and to whom the Covenant is externally preached and they by silence hear and accept of it are to Mr. H. Church-members then all Israel whom Moses preached to be blinde hardned Deut. 29. 4. rebellious and stiff-necked Deut. 31. 27. who had tempted him in the Wilderness fourty years and when they had entred in a Church Covenant with God Deut. 29. 10. as our Brethren expound it they were to Moses to Ioshua and to all the godly and to one another real converts savouring as if they had been with Christ and practically reformed O what strange charity when Moses and the Prophets preached they confess the world knew their life declare the contrary 2. Why should Mr. H deny but the three thousand who heard with gladness received the Word with joy were real converts by a frequent figure the part for the whole because the most part were real converts Yea. Mr. H. will have Ananias Sapphira and all of them in the judgement of charity to be real Saints But when the Scripture calls Israel these whom Saul and David were to feed and rule 1 Sam. 9. 16. 2 Kings 3. 18. 2 Chron. 7. 13. even all the murmurers and ââbels whom the Lord brought out of Egypt Deut. 5. 2. Exod. 6. 4. his covenanted people Will not Mr. H. give us the favour of a figurative speech a part for the whole 3. Or then which is strange all Egypt Assyria Isa. 19. 25. all Nations Isa. 2. 1 2. All the kindreds of the earth Psal. 22. 27. Of the world Rev. 11. 15. must be in the judgement of charity to one another real Converts 4. Could not the Lord call them and make a Church of them and say I am your God and they We are thy people while first the Pastors and the Church passed their judgement of charity upon their real conversion 5. Mr. H. passeth over all the Texts cited by me which conclude onely the invisible Church to be really within the Covenant see them above and contendeth That the visible Church onely which is of these who never had and it may be shall never have any sound work of faith in their hearts pag. 37. the onely prime subject of those special priviledges in Christ. 6. So the Reason is null if this be the onely visible being in Covenant which is Act. 2. 38. it concludes not Mr. R. said the contrary both visible and invisible being in Covenant must be understood Act. 2. as also invisible grace is believed in it self therefore it is not known in its effects it follows not the invisible and really believing Church is not visible in the effects to men Isa. 61. 9. Their seed shall be known among the Gentiles and their off-spring among the people all that see them shall acknowledge them that they are the seed that the Lord hath blessed Isa. 62. 12. And they shall call them the holy people the
neither per se nor per participationem as the Sun and Stars are neither hot nor cold either firstly or secondarily for they are Aristotle saith Corpora quintae essentiae bodies of a fifth essence different from the elements and all mixed bodies Mr. H. p. 42 43. The Olive tree is the prime subject of the fatness that issues from it and appertains to it and of all the Ordinances But the visible Church Rom. 11. is the Olive the seals and other priviledges are part of the fatness which pertains thereunto Therefore the visible Church is the prime subject of them That the Olive is the visible Church see Beza Pareus Willet Ans. 1. Will Mr. H. bide by this Conclusion That the visible Church including rotten Magus trayterous Iudas is the prime subject of all saving priviledges of the new heart Gods inward heart-teaching perseverance c Then by his own argument Magus and the visible body whereof he is a graceless member as visible must be first qualified inherently with all these saving priviledges as heat is firstly saith he in the fire and then Justification Perseverance in grace must be transferred from such an ugly body as Magus Iudas c. to real and invisible believers 2. The Assumption is false Reade again Calvin Beza Pareus adde Pet. Martyr The English Notes Diodati they expound not the Olive of the visible Church onely as contradistinguished from the invisible as Mr. H. takes the visible Church in this dispute as it includes the whole visible Israel even Idolaters who slew the Prophets and the Heir But the Church visible including the Election Rom. 11. 7. and also the invisible and really justified and by fatness they mean not onely external priviledges which the rotten hypocrites wanted not but the juyce and sap of saving grace by which saith Pet. Martyr They that are far off are made nigh Ephes. 2. 12 14. and were engrafted in the Head and Body saith Pareus yea Willet citeth Gorham and Lyra who expound the fatness of habitual grace Mr. H. Let Mr. R. remember he said lib. 2. pag. 260. None are to be cast out for non-regeneration known to be such But if ye give them the seals saith Mr. H. the Church shall give the seals to such whom she knows have no right to them Ans. Mr. H. himself is alike burthened with this as I am A toleration there must be of some until the scandals be examined and Censures applied and the Church knows men to be unregenerated many dayes before they can know it juridicè Let Mr. H. then answer whether they should be debarred from the seals or not 2. If such were admitted being free of scandal it follows not its a poor begging of the question that the Church should admit to the seals such as she knows hath no right Why because they are not in the judgement of charity real converts that is non causa pro causa no cause Mr. H. Mr. R. puts the formalis ratio the essential reason of Offices and Officers in another subject besides the visible Church in the invisible Catholick Church convertibly or reciprocally and universally Whatsoever hath these priviledges to wit Offices Officers Seals right to the Seals c. is the invisible Catholick Church And onely the invisible Catholick Church Ergo not the visible hath all these priviledges If Mr. R. rid his hands c. it s good Ans. Mr. H. hath two pages near by of this of which whether I have rid my hands let the judicious Reader determine Know Reader that Mr. H. will have all priviledges external Offices Officers Seals and right Ecclesiastick which is formally a painted bastard right in the visible Church onely as its first subject I rid my hands of this by granting it take the visible Church in a good sense as including good and bad nor said I ever any thing to the contrary But these are not the saving priviledges of special note such as to be taught of God to persevere in saving grace c. as I oft say p. 244 245 c. And though Mr. H. his priviledges to be an Apostle or another Officer to have right external to the seals a bastard right agree to the visible Church yea to Iudas and Magus they being gratiae gratis datae yet saving priviledges the anointing the new heart Justification Perseverance the styles of Spouse Sister Love Dove c. are such as I desire Mr. H. to rid his hands and to clear the coasts to us by his answer to my words Due right par 1. pag. 244 245. divers pages how these agree reciprocally to his visible Church I take but some few The single Congregatinn of such as Magus and Peter c. is the first and reciprocal and proper subject of the anointing of justification and perseverance And convertibly All that have the anointing are justified persevere are onely the single independent Congregation of such as Magus and Peter c. What then will Mr H. do with his own that are both visibly and invisibly justified regenerate who by persecution or pestilence are broken from the Independent Church Shall they not share of the anointing because they are not Members of the single Congregation This is hard measure to the godly and bad Divinity This is not good Logick that therefore Mr. R. must shew some other essential causes of Offices and Officers besides the invisible Church He must mean the visible Church of which Magus is a Member I know in Logick that the subject is an essential cause of an accident Subjectum sumitur in dâfinitione per additamentum I learned long ago And for the close the society the saving priviledges of the new heart perseverance is the invisible Church and all that have these the anointing perseverance c. is the invisible mystical true Church I own this reciprocation as new Logick though let not the Reader mistake I take invisible as opposed to visible in its latitude as it takes in both believing Peter and the hypocrite Magus yet so as the visible Church is so named to wit a true visible Church from the choicest part but not as invisible is opposed to visible tali modo both visible and sincere for the Catholick Church invisible is also the Catholick Church visible to wit tali modo in a sincere profession visible CHAP. XIX Mr. H. his formal cause of a Church visible or Church confederating is considered Mr. H. We have done with the material cause Now we come to the formal cause of the visible Church The faithful whether they be seemingly or sincerely such scattered up and down the earth are like stones in the streets or timber in the field they may have a communion by faith by which they are an invisible Body Mystical but until they meet together in one place and have right to all the Ordinances there and be confederate by a Church-Covenant which gives the formality to these Churches they are not visible
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. â0 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 Obâestations Censures being born a member to partake of the Ordinances as his duty is O but he is not satisfied with the Ministery of Boston but he hath freedom to enter a Member of a Church a hundred miles distant by a new Church-oath shew a warrant why he ought not to worship the Lord there where his Calling and Trade is he must confess Christ before men in all places it is not arbitrary then 3. Not one word of God is alledged that this engagement gives power to watch over one another in this Congregation onely and not in all Congregations where Providence shall dispose he shall be as if all these Church-duties to Members of Christ of warning one another comforting watching over one another taking care for one another mourning with those that mourn Col. 3. 16. 1 Thess. 5. 5 11 14. 1 Cor. 12. 26 27. Heb. 10. 24 25. 3. 13. Rom. 12. 15. were forbidden as contrary to the Rule of the Gospel in order to all precious Church-membes of other Congregations of which we are not Members Mr. H. There is good cause why visible Saints uâ supra who are thus to engage to watch over one another should be acquainted with each others fitness c. and because the work is weighty it would be done with fasting and praying which is not requisite when one single Member is admitted Ans. That the thousands baptized of Iohn Baptist and the three thousand Acts 2. who were to engage themselves that is before they were admitted could have acquaintance and knowledge of the spiritual fitness one of another is impossible and not onely wants the authority of the Word but is expresly against it for it was impossible in some few hours to be done 2. Ten neighbouring sister Churches lying together are obliged to watch over one another then they ought by the Rule of the Gospel to come under the same engagement Mr. H. An implicite covenanting may be sufficient as suppose a Congregation consist of the children of Parents expresly confederate but vocal and express confederation comes nearest to the Rule Mr. R. his bitter clamours that we make all
If these forreign Churches of which he is no member as Mr. H. saith may and do as well discern Mr. H. his Marks of a visible Saint as his own Church to wit after trading among them divers years to them he savours as if he had been with Iesus p. 14 15. he abstains from all known sins p 24. then have they as good right to tender the Lords Supper to him as his own Church and he may have a desire and the same right both real and visible that he hath to the Ordinances in his own Congregation then as the Eunuch said Here is water so here is a âable 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 kâit 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 Ordinancâs 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
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 Marlorââ English Divines Diedati Pareâs 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 Crââiger 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 Synâcdoche saith he of the prâdestinate 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 Nââ 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 thâse many are men of divers cases divers nations saith Pârous 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 ãâã 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 thâse 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
and Socinians who deny the seals to be exhibitive signs and make them meer signs but seals used in faith both confirm the former grace and add increase of grace Baptism seals that union with the visible Church which was actu primo in Infants being born federally holy Rom. 11. 16. 1 Cor. 7. 14. and is a way and means of one more solemn installing in the visible Church as the receiving of the Keys of a Castle both confirms the covenant of the Princes giving of the Castle to the receiver and doth more solemnly authorize the man as Captain of the Castle The like may be said of the press-money received by the souldier who before had given up his name to the Captain and that by covenant Mr. H. The Church was visible when there was no seal neither Circumcision nor Baptism therefore these do not constitute it nor any member thereof Gen. 17 10 11. Ans. 1. These five Arguments Mr. H. borrowed from the brethren but weakened them by an unjust conclusion which I own not nor any of our brethren This argument also is apt to destroy all the seals for there was a Church of visible regenerate persons and of such as by faith saw Christs day in Abrahams house Gen. 12. and as yet neither was there Circumcision nor Passeover nor Baptism will it hence follow that Baptisme is essentially no seal of regeneration nor of any covenant or covenant-Grace because covenant covenant-grace visible membership and all these were before either circumcision or baptism but sacred signs are seals of graces and priviledges going before these signs both in time and nature Circumcision so shall essentially be no seal of the covenant nor of the righteousness of faith contrary to Gen. 17. 7. Rom. 3. 11. For there was a people visibly in covenant and Abraham was righteous before that circumcision was instituted But nothing follows but onely baptism doth not seal our union with Christ and solemn entry into his Church-visible until the Lord institute water and sprinkling therewith and stamp them by his Divine Authority to seale these graces and priviledges CHAP. XXII Whether profession makes a member of the Church visible So Mr. H. pag. 60. FOr the better understanding of the question Church-right to membership and to Ordinances and Seals must be considered 1. As it is in and referred to the professor himselfe and then the question is upon what ground may the man himself challenge a room in the visible house and the seals now profession as profession is not a ground for then a man should be formally made a visible member and be fed as one of the flock and be externally called which are finaliter and in themselves saving mercies because he professeth his desire to be fed and to have the Gospel sent unto him But 1. there is no such word nor promise do this and profess so and so and you shall be made a visible member 2. To have right true and real to Membership and to Ordinances is to be called of God in a Church-way from sin to grace and glory So ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã the Church-visible and the visibly called are the same almost Now no man hath right true and real to membership and seals and to be called of a God in a Church-way by the preached Gospel because he professeth that he desires to be called but the whole right and ground here is the Lords free grace sending the Gospel to whom he will Deut. 7. 7. Deut. 10. 14 15. Psal. 147. 10 29. Acts 16. 6 9 10. Acts 18. 6 7 8 9. Nor hath it a shadow of right in Scripture that Macedonia and Corinth hath Church-right to the Gospel and to be a Church and to be the called of God rather then other people Bythinia especially at this time because so Corinth shall profess the Gospel before ever they hear the Gospel but here the Lord hath mercy upon whom he will But 3. when the Gospel is come to a people if the question be what gives to this man not to this man true real right to Membership and Ordinances and Seals so as he may claim them before God and not sin The meritorious right is Christs death the condition upon his part is faith hence visible profession as such cannot give right for then might Magus say I have right to a room in the visible Church and to baptism because I am a visible Saint for that is an untruth 1. If God forbid hypocrisie and taking a room in the visible Church and taking the covenant in the mouth and receiving the seals when the party hates to be reformed and eats and drinks unworthily then cannot profession as profession give a man right true and real to room in the Church and to the seals but the former is true Ps. 50. 16 17 18. Isa. 1. 12 13. Matth 22. 12. Matth. 13. 7. 2. Profession is in order to the Rulers and Members of the Church which have hand according to their place either formal or tacit consent to receive in members here especially to be considered And here our brethren mistake the question for when the question is what profession is required in such as the Rulers may without sin admit to membership and ordinances we say a profession morally true not real conversion judged to be real by men Now this confession or profession doâh not make a Church-member but declare a Church-member and it only declares him to the conscience of the Rulers that they sin not in admitting such but declares him neither to have right before God nor to his own conscience Yea for all this profession Magus sinned in being baptized Magus usurped and hath no true and real right no not Ecclesiastick except in a most unproper sense the Church hath right and command to receive him to membership and seals but he sins in occupying room in the house and receiving seals having no true right to membership and seals it is scarce excusable but it is among that godly mans errors that Mr. H. saith graceless men as Ishmael and Esau have the best Right that can be to Ordinances to wit the command of God But ah Magus and such Comedians have no command to receive the seals but conditional commands If they believe which they never do I return to Mr. H. Mr. H. Profession most frequently is a publick acknowledgement to the truth delivered in the Word and our resolution to persist in the maintenance thereof so it is used by distinction from practise for an excommunicate person may so profess yet it gives no formality to Membershâp 2. Profession is larger and includes a suitable-carriage void of scandalous courses 3. As it must not be too narrow so it must not be too bââad though one hold some errours out of infirmity as Iustification by passive obedâence onely This hinders not but he may profess the faith savingly Ans. Here be three notations of
c. and they are also common members of the whole organical body Therefore by Mr. H. his Logick the thumb must be the little finger and when the thumb is cut off the thumb remains Let Mr. H. or any for him answer Mr. H. his Sophism 2. Mr. H. makes an Assumption but could not infer any conclusion nor frame a Syllogism This connexion is never proved There are the same members common remote of every particular Congregation or of all the Congregations on earth therefore every Congregation is the same and Ephesus must be Smyrna Put Mr. H. or any man for him to prove the connexion and they must be silenced These Congregations must be the same and the one must be affirmed of the other which have the same individual persons to be common members to both Nothing more false and so Mr. H. his received Rules vanish For say that all Citizens of York were Citizens of London and Citizens of London were also Citizens of York and they had the same common Laws City-priviledges the same Rules it follows onely they differ not in nature but in number and accidents but no Logick can infer Ergâ York is London and London is York or that the one is affirmed of the other as Ephesus is said to be Smyrna So nothing follows but onely Ephesus and Smyrna are not Churches different in essence and nature but onely in number which is that which we teach Mr. H. Mr. R. yieldeth that one Church hath not power over another but if one who is a member of one Congregation be a member of all then the members of this Province may send messengers to the Synod of another Province Answ. Mr. H. would do well to prove his deductions for common members as common members send not Commissioners nay nor one Church to another but as God is the God of order so such a Church in an association do send to a larger Church Mr. H. It is folly to seek differences saith Mr. R. between Congregations from a Chuâch covenant which is common to all Congregations It is true saith Mr. H particular Congregations and Church covenants differ not in essence and nature but there is a real difference from this Church in another Church in their specificating and individual formality The rule of old was Genus cum forma constituit speciem Answ. It is great folly to seek differences essential when all Congregations agree in the last specifick difference This Congregation and that Church differ only in accidents except Mr. H. shew us essential and specificating differences between one Christ the head one faith one Baptism one hope of Glory one Lords Supper one Bread in all Churches Eph. 4. 1 2 3 4. 1 Cor. 10. 17. 1 Cor. 12. 13. one power of binding on earth one and the same body Matth. 18. 15 16 17 18. Ioh. 20. 21 22. 1 Cor. 12. 12 13. from the same Christ the same Faith the same Baptism c. in another Congregation and when the Church of the Jews and the Church of the Gentiles differ only as two Sisters Cant. 8. 8. and in regard of age which is a meer accident as Mother and Daughter Isa. 54. 1 2. Isa. 49. 20 21. Cant. 3. 4. It is folly for Mr. H. to trouble us with new Logick such as the specificating formality in Peter for that is no new degree of essence in Peter which was not in man but the same contracted to the individual differences of time place figure c. Let Mr. H. shew a specifick difference between Christ and the seal in this and in that Congregation 2. That Genus cum forma constituit speciem is neither old nor new rule the true rules are Genus differentia constituunt speciem compositum Metaphysicum and materia forma constituunt compositum seâ corpus Physicum 3. Whereas Mr. H. saith that this and this Congregation and this Church-covenant differ really ut res res and if they differ in accidents these must be either common or proper it 's answered 1. Mr. Cotton and Mr. Hooker are not two new kinds and species of Pastors because officers of divers Congregations and Iohn and Peter members of the same Congregation differ ut res res and so in the Church of Ierusalem there shall be five thousand species and kinds of members five thousand kinds of Church-covenants of Baptisms of Lords Suppers of new species of rights to the Seals in one single Congregation For they differ really ut res res when as they differ only in number and it were good that Mr. H. had expressed to us what be these proper accidents by which Congregations differ among themselves It is true the particular combination gives distinct being to the Classis but it gives not a being distinct in nature and essence but only in individual properties from the being of other Classis Mr. H. How comes it this Church hath power over this person which another Church hath not but from some speciall engagement Ans. It is from no marriage engagement but from providential conveniency the wise Lord seeing it Physically impossible that the whole Catholike Church so numerous can be fed in the same field by the same men therefore he divided them in sundry little flocks over which the shepherds combined have power not as married husbands but as meer servants Mr. H. The peculiar and individual formalities of engagements difference all voluntary covenants should a man say I am a Master of servants therefore thou art my servant servant-covenant is common to all there is only a difference in number and some accidents a people might say to a Pastor of another Congregation The covenant between Pastor and People is common to all and makes no difference but in number and accidents therefore thou art our Pastor that a man should be a general husband to all women and a woman a general wife to all men because marriage-covenant is common seems folly we are content to bear the charge of folly Answ. 1. I am far from charging folly on these godly men but weakness should appear in the Argument If Mr. H had framed an Argument thus if all Covenants of Master and servant of husband and wife agree in essence and nature and differ in number and accidents only then may a Master claim all men on earth to be his servants and then may a husband claim all women on earth to be his married wâves This is most false and not proved by Mr. H. for the just contradiction is true If covenants between Master and Servant between Husband and Wife differ in number then must a Master make a covenant in number different with servants one with this servant and another covenant different in number from that with another or then he can claim neither the one nor the other for his servant because covenants between master and servant are all of the same common nature nor because Abraham
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 errâs 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 ratifiâd 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 comfoââ¦g of âypocrites 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
and conditional not absolute and therefore is to be pronounced by the mouth of the Church the Pastor thus Be it unto thee according to thy Faith and Repentance and except the man really repent his sin is not loosed in heaven So then the Churches loosing from the scandal is conditional upon a seen condition of outward repentance morally sincere to the Churches apprehension but they simply and absolutely make him a Citizen of the Church and admit him to Ordinances according to the command of Christ both in private and publick Church offences If thy brother who offended repent forgive him but his loosing from the sin or guilt in heaven is ever conditional and never absolutely to be pronounced by the Pastor the mouth of the Church who cannot certainly know the condition Hence 1. the scandal is loosed in earth and heaven the Church impartially following the rule of Christ sometime when the sin remains and is bound in heaven 2. The Church may say the man is absolutely freed from the scandal so as the Church sins not in receiving him in if they follow the rule but he sins and the scandal is bound in coming in if he repent not and also as to the guilt he is freed from the sin only conditionally for the condition of removal of the scandal is seen and visible but the condition of the loosing from sin is invisible 3. Sometime the man is both loosed from the scandal and from the sin and every way loosed in heaven and earth when he both really and visibly repents 4. The Church should go as near in readmitting a fallen sinner and loosing him on earth as they can discern the Lords loosing in heaven the Corinthians seem to exceed in this 2 Cor. 2. 7. So that contrariwise ye ought rather to forgive him 5. There is more of real Saintship required to receive in again one who hath been once a member and hath fallen and was cast out then to admit a member newly come from Paganisme 1. The larger the means of salvation have been the greater guiltiness as the scandal of a Christian is greater then the sin and scandal of a Sodomite Mat. 10. 15. Mat. 11. 22. Mat. 12 41 42. And therefore the repentance of the one must be more signal and larger then the repentance of the other 2. There is not such a measure of marriage-love required of a Virgin before she be married as after she hath been married and born children to the husband nor can any say there is so much knowledge required in a new Intrant that knows not the first elements of Philosophy as in one who hath studied seven years Hence 6. it is utterly false that as visible Saintship and real Repentance as far as can be is required of one excommunicate before he can be received in again so real visible Saintship as far as can be seen must be required in members before they be first admitted But I desire our Brethren if they judge the first receiving into the Church a loosing from sin and scandal as re-admission is they will teach it me Mr. H. If Baptism be the Seal saith Mr. R. of our entry in the Church then is not this covenant the formal cause of Church-membership Ans. If Baptism seal our membership then it is after membership and so not the formal cause of it Ans. There is in my argument no word that baptism is the formal cause of our membership Baptism is a seal of our solemn installing in the Church it 's a seal quoadnos as state and feising in houses or lands is Mr. H. Though children do not covenant personally yet they are included virtually in their parents Deut. 29. Ans. If Mr. H. mean Children not born as the place Deut. 29. doth evince what is that to the purpose we have no question with any whether unborn children have right to membership or to baptism non entis nulla sunt accidentia if he mean born infants are but virtual or potential covenanters as the seed is a tree in potentia and no tree actu so must Infants be no actual covenanters but in potentia only Anabaptists shall thank Mr. H. for this for then they are not actually holy Rom. 11. 16. nor actually to be baptized nor is God actually the God of Infants but some act is required of them to lay hold on the covenant 2. The Kingdom of Heaven then is not due to them nay not a halfe salvation but in potentia But our Saviour pronounced them actually blessed and said of such is the kingdom of God Mat. 18. 14 Mat. 19. 14. Mark 10. 14 15. Yea as Christ cannot bless unborn Infants not can he say of such is the kingdom of God if they be covenanters onely in potentia and be such only Mr. H. This covenant is either the covenant of grace or different from it Ans. The new covenant is either considered according to the benefit of saving grace given in it and so this is not the covenant Or 2. according to the means of grace offered and so the Church-covenant is contained within the covenant of grace and so the consequence is null A man may be in the covenant of grace who is not a Church-member and a man may be a Church-member who is not within the covenant of grace as Magus Ans. It is a doubt to me if Mr. H. understand his own distinction of Gods decreeing and commanding will for with Arminians he saith these are contrary wills 2. My argument is this The Church covenant is tither one and the same or a branch of the covenant of grace as it offers grace externally to all to Peter and Magus or then it is a different covenant That it is different Mr. H. denies for then it should not be warranted in the Gospel if it be a part of the Gospel-covenant how can they debar men of approved godliness and visibly within the covenant of grace from ordinances for such are implicitly in this covenant 3. Some are saith M. H. in the covenant of Grace that are not Church-members and contrary true but not if they be externally and professedly as Israel was for so to be Gods visible people in covenant is to be Gods visible Church Acts 2. 39. Gen. 17. 7. Rev. 11. 15. Isa. 19. 25. now we dispute whether the Church-covenant be not a branch of the covenant of the Gospel externally proposed Mr. H. yeelds it is only he saith the Church-covenant is not the covenant of grace according to the benefits of saving grace given in it true nor is the covenant of grace externally preached according to which Magus and Iudas and all such Church-members are in the covenant of grace the covenant of grace according to the benefit of saving grace given it to wiâ a new heart and remission c. Then this cannot hinder but when one vowes to duties in baptism he also vowes he shall acquit himself in all duties of warning
Pastor may have a calling from the Church before he be elected by a Congregation and so an Individuum vagum a Pastor of all people and yet of no particular people But if all the Congregations are all the members that all the vâsible Church hath then he that is not a member of a particular Congregation is no member of a visible Church for that which comes not within the number of members is no member but all particular Congregations are all the members that a visible Church hath Ans. That he must be a member of a visible Church before he be the Pastor of a single flock is clear 1. He must be baptized into one body visible whether of Jews or Gentiles 1 Cor. 12. 13. for an unbaptized man cannot be a Minister 2. The qualifications of an Elder or Watchman 1 Tim. 3. 1 2 3 4. 2 Tim. 2. 2. Tit. 1. 6 7 8. And that he be in covenant with God and visibly holy and thââ he as well as the Deacons 1 Tim. 3. 10. may be proved to be such as agree to learned and godly members who are broken off from membership for no scandal but through persecution and pestilence then it cannot be a paradox if some that are no members of a single Congregation and so visible professors known to be faithful and able to teach others as 2 Tim. 2. 2. and so in covenant visibly as the visible Israel of God and as Gods covenanted Nation and Kingdom Isa. 19. 16 17 25. Rev. 11. 15. Psal. 2. 8 9. Psal. 22. 27. and members of the visibly covenanted people and Church of God be called to be Pastors and Elders except it be said that publick suffering for Christ and affliction only and not sin make men learned and holy uncapable to be Elders 2. That a Pastor is made a Pastor by ordination 1 Tim. 3. 22. 2 Tim. 2. 2. Tit. 1. 5 6 7. Acts 6 6. by such as Timothy Titus Apostles and Elders is clear in Scripture and not one word in Scripture saith that unofficed men laid hands upon any to make them Elders Nor will it ever follow that a Pastor may be ordained and called a Pastor or an individuum vâgum and appointed over no certain flock except that Mr. H. prove that we now when Apostles are ceased do separate the ordination of officers by the Presbytery from the election of the people and that the presbytery may do as the prelates ordain a man to be a pastor every where when as no certain flock calls him which we teach not for ordination only makes a pastor sola ordinatio but that ordination is not solitary and it 's alone but inseparably joined with an inviting and chusing and consenting people But that consent and choice doth not formally constitute a man an officer but only appropriate his labours to this consenting people Mr. H. argues here just as the Papists do If we be justified sola fide by faith only and not by works ergo we are justified by such a faith as is void of all works and so by a dead faith we deny the consequence the man seeth with the eyes only ergo he sees with the eyes plucked out of the head The like Paradox M. H. imputes to me if only ordination formally make a Minister ergo ordination now where Apostles are not though separated from election of a certain flock makes a lawful Minister in a setled Church-state it follows not indeed in some cases as hereafter I shall clear only ordination of Officers makes a lawful Minister Nor is it here as Mr. H. imagines in the case of marriage for marriage-covenant makes both a man a husband and a husband to this woman only and to no other but election of the people makes not a man a Minister but only appropriates his Ministerial labours to this flock fixedly 3. Not is that any thing but a fansied contradiction he that is not a member inchurched and married to one only particular Congregation for so is Mr. H. his sense he is not a member of the Catholick visible Church For Presbyterian members are so neither members one way nor another 1. Apostles and members dissolved are not fixed members of a single Congregation and yet members they must be of the visible Church Catholick sure it is no Paradox that the Apostles are such members for they had right to all the seals in all Congregations Ergo they must by this reason be members and no members the like may be said of godly professors so journers of these baptized by Iohn Baptist Matth. 3. by Peter Act. 10. by Paul Act. 16. For if we say that professors are only members of a particular Congregation then we confine a Brother to be gained only to one Congregation let all the rest perish they are not my brethren 2. To deny men to be members of the Catholick visible Church is to confine all the Church-blessings and Church-prayers Church-comforts church-Church-faith in Church-hearing Church-partaking of seals to the one only Congregation whereof I am a member for in all other Congregations whereof I am no member there is no assembly-glory nor no assembly comfort promised Isa. 4 5 6. no assembly oâ Church-protection and Church-leading from a cloud by day and the shining of a flaming fire by night no joy in the publick sanctuary Ps. 84. 1 2 3. Ps 42. 1 2 3 4. Isa. 2. 2 3. no comfort in a Church-way through âion in which the fool shall not erre Isa. 35. 89. no more comfort to me who am not a member of that flock then to the Heathen and the Eunuch for I have no more a place there then the Heathen contrary to Isa. 56. 4 5 6. nor have I Interest in Church-holiness Zach. 14. 20 21. and the sanctuary beauty Ps. 27. 4. Ps. 23. 6. which the Angels desire to learn by the Church Eph. 3. 10. 1 Pet. 1. 12. 1 Cor. 11. 10. more then if I were excommunicate by Mr. H. his way 3. Consider if this be not a Judaizing and a confining of all these spiritual priviledges and glorious Church-comforts Worship and Church prayer once confined to Bithel to the Temple 1 Kings 28. 29 44. Dan. 6. 10. which Christ hath made common and excepts of in all places Ioh 4 21. 1 Tim. 2. 8. Rev. 1. 10. to one single Congregation whereof I am a member 4. It s against the nature of the seals that is our union by spiritual ingraffing into one body 1 Cor. 12. 13. and we all eat one bread 1 Cor. 10. 17. our communion in love with all the Saints is here sealed and the broken bread seals the body of Christ broken not for one man and for onely one single Congregation but it seals Christs love to the Redeemed world Ioh. 3. 16. 1 Ioh. 2. 2. to the whole redeemed saved sanctified Church Eph. 5. 23 26 27. Ioh. 10. 11. 11. 51 52. for the Catholick Bride not a limb a single Congregation is
the complete object of Christs intent 2. The complete and adequate matter of his work and soul-travel on his incarnation dying rising ascending interceding giving of the holy Spirit Luke 19. 10. 2. 10. 1 Ioh. 2. 2. 1 Tim. 1. 15. Rev. 1. 5 6. Heb. 7. 25. Ioh. 16. 7. Isa. 53. 11. 3. The onely complete recipient and principal subject of all the gracious and saving actings of Christ of Church-callings of the Promises Covenant preached 5. By this the congregational body may say I have no need of thee Obj. Yea I have materially need of thee for counsel rebuke Ans. But is Body-need Organ-need and Church-need that Paul speaks of 1 Cor. 12. 26. Peters body hath no Organ-need of Pauls feet to walk for he hath two feet of his own but he may have physical need of another kinde So the Congregation hath need of Heathens to rebuke them but this is no Church-need 6. Paul 1 Cor. 12. would have no schism in the body but would have the Churches to have the same Church-care one of another and not to be divided in one Faith one Baptism one Church-head one Church-Gospel c. which must be if I be not a member of all congregations 7. We are to suffer one with another rejoyce one with another but no Church-feeling is required of me if I and those of another congregation be not of the same visible body by vertue of the fellow-feeling between the members the Apostle cannot speak of a natural compassion for humanity will teach Christians to mourn at the destruction of Heathens but they are not for that of the same body of Christ with us But as all these prove that there is a visible body of mâây congregations and so that there is a Catholick integral visible body So we thus argue If the Church-actings and sufferings and rejoycing condition of those of associated Churches be visible and audible to us no less than the Church-actings and sufferings and rejoycing condition of the single congregation whereof I am a member then must the one be a visible Body and Church as well as the other But the latter is true The Proposition is clear for if the properties and accidents be visible the subject is visible because this is the formal reason why a congregation is visible for we see not the spirits and faith in the hearts of the single congregation but we see their profession in single persons and their meetings in one place for hearing praying praising and partaking of the seals Now all these we see in three or four or six meetings or conventions of the Churches associated which shall but make one numerous congregation of ten thousand as the dissenting Brethren said of the Church of Ierusalem and we see them severally meet as we see the Church of our own single congregation As for their poverty sickness imprisonment and the sufferings of these of the same congregation of which we are members we see not these in Church meetings but in single members and these must be visible in many congregations as the famine in Iudea for which Paul made a collection as well as in one From all this its clear that it is false which Mr. H. saith That all particular Churches are all the members that the Church visible hath For Apostles godly sojourners dissolved members are not members of congregations not are they congregations themselves and yet they are members of the visible integral Catholick Church CHAP. XXVI Other Arguments against the Church-Covenant are vindicated Mr. H. Mr. R. plainly affirms That when one enters a member of such a Congregation under the Ministery of A. B. he cometh under a new relative state by an implicitâ or virtual covenant pag. 95. which is cross to that which was affirmed pag. 92. Ans. Mr. H. cites not my words to the full I deny not but he that enters a fixt member of a congregation comes under a new relative state of a virtual covenant and so does he that enters a member of a Christian Army of a Family of a Society in a Ship But the state of the question is not touched for the state of the question is not Whether this new Covenant make the adjoyner a member of the visible Church where as he was no visible member before that is whether a born Englishman by being made a citizen of London was made an Englishman and a born Subject of England whereas he was not a born Subject before 2. Whether doth this New-covenant give him right and claim to Church-ordinances and seals of the Covenant of grace so as without it the man hath no right at all to Ordinances Sure it s a great sin to lay more weight on either the Temple or the Ark than God hath laid on them But this Covenant so used is a fancy Mr. H. A Church newly erected becomes a sister-Church with others yet she needs not a new Covenant saith Mr. R. to accomplish it Ans. No certain our Covenant once entred all the relations that depend thereupon are included in the first Covenant A woman once being married all duties to the husbands kindred results from the Marriage-covenant there is no need of a new Covenant Ans. Yea but a Church newly erected becomes as really a part of a Synodical body that is really obliged to engage for association saith Mr. H. and it s both lawful and useful as a person becomes a member of the single congregation And officers are no less married to Synodical duties by the light of nature and right reason saith the same Mr. H. than single persons are married to congregational duties therefore a covenant is as necessary in the one as in the other magis minus non variant speciem if there be a marriage here officers are more married to the associated Churches in general as to the complete correlate than to the single and inadequate correlate the bit of a single congregation 2. A man born in the Covenant of grace and baptized is engaged in all duties Mr. H. The Apologie said It s not the Rule of the Word touching Man and Wife Magistrate and Subject that makes people in such a state but the Covenant thus stands unanswered by Mr. R. Ans. This is for me but he being born in the Gospel-covenant and baptized to all Churches he is a son a married member to all congregations 2. Mr. R. constantly denied the naked comparison as blasphemous and Popish the Church is Spouse to no sinful man Pope or any other Enaristus The Councel of Carthage of Sardis of Antioch so judge That the Bishop is the Husband the Church his Wife Innocentius the III. As Almighty God hath left the Marriage-covenant to be dissolved by his own judgement onely so let not the Bishop leave his Church But Calvin and Luther say The Lord is the Husband of the Church So Bullinger Musculus Gualther 2. It makes communion between the Pastor and those of
an organical body the adjuncts thereof for the members and organs of an organical body are the integral parts and so in a physical consideration the essential parts of the whole integral are not adjuncts by any Logick I know and if you take away the integral parts wholly you destroy the integral whole but if you remove the adjuncts or accidents you destroy not the subject 2. What Logick is this to make the Fathers Apostles and Pastors who beget and the Ministers by whom we believe and visibly believe Rom. 10. 14 15. Eph. 4. 11 12. 1 Cor. 3. 5. the separable adjuncts of begotten children This is strange Logick Whiteness begot Snow And this is as strange that this Church of believers is the cause and the officers the effect that is the adjunct is the cause and the children the Church of believers or the subject is the effect and the effect begets the cause and is before the cause and the fruit hath being before the tree and the children before the father for if we speak of a constant Rule as now we must do when Apostles are removed if the Church of believers be a visible Church having the Keyes and using them even to admit officers and to excommunicate them they 1. Dispense censures and govern who have no call to carry on censures and government by preaching the Word or exhorting and praying for there are no officers as yet c. If these be visible believers who are their fathers who begat them for there are no officers yet to beget them 3. Who begot them by the preaching of the Word and if they were heathens and are now converted who either did convert them or baptize them for there are no officers as yet Did every one baptize another or did unbaptized members baptize their own Ministers who are yet unbaptized and this argument must be strongly retorted The officers cannot be the effect of this Church for they are the onely causes of the very materials of this Church for officers must convert gather a flock to God and baptize them if it be true that faith comes in the Lords ordinary and instituted way by hearing of sent Pastors Rom. 10. 14. Mr. H. The Church saith Mr. R. is the candlestick not simply without candles and lamps the Church Ministerial is the candlesticks and the Ministers the shining torches and candles It s cross to all mens apprehensions saith Mr. H. that the candlestick should be no longer a candlestick than the candle is in it They are bought and sold for candlesticks Is not a subject a subject though the adjunct be not there What kinde of Logick is this Ans. It s indeed unknown Logick that officers the fathers should be adjuncts and the Church of believers begotten by them as is said the children should be the subject 2. Mr. H. will have a figurative speech against all Logick and Grammar to be a proper speech and the candlestick Rev. 1. 20. to be like the candlesticks of brass or other metal or wood which are bought or sold. So when it s said Christ walketh in the midst of the golden candlesticks the sense must be Christ walkesh in the midst of Churohes destitute of Angels and Officers Whereas he hath promised his presence to the officers Matth. 28. 20. especially Lââ I am with you and by this Christ must promise his presence to blinde candlesticks and to Churches wanting officers and Angels Then the meaning of this Rev. 2. 5. I will remove the candlestick must be O Ephesus I will remove believers and that homogeneal body of Saints as destitute of Angels Never man dreamed of any such sense as this since the world was But the true sense is I will remove a shining Ministery and the Ordinances and the eight of the pââ¦ed Gospel and the Word of the Kingdom as Zech. 9. 8. Three shepherds also I cut off in one moneth Then said I I will not feed you Amos 8. 12. They shall seek the word of the Lord and shall not finde it Mat. 21. 43. The kingdom of God shall be taken from you Acts 13. 46 47. Let Mr. H. shew how the Church without the Minister is called the golden candlestick And where the Church of believers without the stars and torches is called The light of the world Godly and found Interpreters Pareus Pignetus Marlorat Piscater Diââati English Divines The Church are candlesticks because they bear saith Pareus the torch of heavenly Doctrine So Pignetus Marlorat Piscator Mr. H. A Corporation of Aldermen before they choose a Major is a free Corporation Ergo the Church of believers is a visible Church before it have officers A man cannot be a husband before he have a wife yet he may be a man wooing woman before he can make her his wise Ans. 1. The comparison is most unlike For 1. A Corporation of Aldermen is a Corporation of free Citizens and Magistrates such as Aldermen are though they yet want a Magistrate supreme or a Major The Church void of all officers ãâã not a body capable of governing in a formal way 2. Say they want Aldermen they had by nature an intrinsacal power to choose to themselves private men to be their Rulers whereas before they were no Rulers But the making and laying on of hands upon men to make them Elders agrees not to believers because visible believers by the Law of Nature but by a positive Law of God is given to a certain number of Presbyters or Elders 1 Tim 4. 14. as is above proved 3. Say that fourty Pagans not baptized were made by the travels of some private Christian man or woman visible Saints fourty unbaptized could not make unbaptized Pagâ⦠their Rulers and Pastors as they could make some of their members their Civil Magistrates 4. That Corporation doeâ he get and create their Rulers and their Rulers who are posteriour to them did not beget them and make them free Citizenâ But officers ââcording to the fixed Rule of the Gospel now when Apostles cease to be are the onely fathers who baget visible professor Mr. H. If the Church âânet a Church without officers then as often as the officers die the Church diâ⦠also 2. When the Church for gross heresias rejecteth the officers the Church must destroy her self while she laboureth her own preservation Doth a Corporation when they put out a wicked Magistrate out of his place therefore destroy their own Liberties and nullifie their Corporation Such Arguments may seem ânâugh to cast a cause and yet Mr. R. by them can turn all aside Ans. It s unfit that a man should so reflect upon his Brethren when there is so little strength 1. The Pastors being the husband and the Church the wife sure if the wife destroy the husband to save her self she destroys her own wife ship while she labours the preservation of her self as a woman and if the Church destroy all the heretical officers is there any
jurisdiction as in the first ground power of jurisdiction flows from power of office But they have no more officers for each send their own therefore they have no more power Ans. Mr. H. says The doubt is onely in the assumption and takes the proposition for undeniable The major is false for by this argument two single congregations each a hundred in number lying so near as they may most conveniently meet cannot lawfully unite in one Church for the better attaining the end of Christ which is edification for say they be the same number of offices and officers then they can exercise no more power of jurisdiction after the combination over two hundred than each of them did over one hundred But the Conclusion is absurd Yea this Argument destroys the Synod Acts 15. for suppose the number of offices and officers to be equal in the Synod after the Synodical combination and in the Church of either Antioch onely or Ierusalem onely before the combination which is a facile and ordinary supposition then they can exercise no more Synodical power it matters not what be the kinde whether of power of jurisdiction or not after the combination of these Churches than before and so the judgement of a Synod should be no more than the judgement of a Congregation But the consequence is absurd Let Mr. H. see to it and deal with Mr. Cotton to answer him 2. To the Proposition If the Churches combined have no more power extensively feeding a larger number after the combination than before then they can exercise no more jurisdiction no more by way of extension it is false for their united power is extended to a larger number now then the divided power was before to each single flock If the Churches combined have more power intensively of the same species and nature after the combination than before then they can exercise no more jurisdiction intensively than before It s true it is the same power of Christ the same valid Excommunication the same binding and loosing as to the specifick nature of binding and loosing that is exercised by five Churches in a City and exercised by ten Churches about We multiply not species to make all congregations to differ in nature and specie as Mr. H. doth against Logick whereas they have the same essentials Christ the Head the same Ordinances Seals the same Faith but then it shall never follow Therefore they have no Presbyterian power over many Churches and therefore they are not distinct Presbyterian Churches in local distinction magis minus non variant specious Nor are Presbyterian and Provincial and National Churches different in nature but onely in extent of Jurisdiction 3. It s a wide mistake That a Presbyterian Church hath its formal essence from a voluntary actual combination in such bounds or such a circuit more or less that is not a Pillar of Presbyterian Churches for their near association by dwelling where they may edifie or scandalize one another gives them right to be an associated Church not simply habitation but the habitation of such and such professors in covenant with God baptized and giving themselves up in profession to Christ as disciples before there be a formal consent they are obliged to associate yea nor doth that voluntary combination make a Presbyterial Church Mr. H. Arg. 2. If the Presbyterian Ministers have Iurisdiction then over all the Churches of the combination or onely âver some not over some onely for that is against the definition of a Presbyterian Church Therefore they must have Iurisdiction over all the Churches ten or sixteen If they have Iurisdiction over all these then they are Officers Pastors Teachers Ruling-Elders in office to them all for there must be an office and so officer before Iurisdiction and there is no Iurisdiction exercised but by an officer To say they are Pastors of them all is to make a road and ready way for Pluralities Non-Residencies Ans. Mr. H. gives us as also the Dissenting Brethren in the Assembly at Westminster did in stead of Scripâure a number of supposed incongruities which with equal weight fall upon their own way as upon ours For suppose that the twelve Apostles Act. 2. 4. 6. for divers years were Pastors to the many thousands that made up divers eight or ten congregations who daily convened from house to house Act. 4. 46. 5. 42. in Ierusalem and that all the twelve feed all the ten congregations in common Matthias not being a fixed Pastor to this congregation more than to this nor Peter a fixed Pastor to this flock rather than to this which is a thing most ordinary in great Cities where there be 12 Flocks and 24 Pastors and variety of gifts by interchange proves more edifying All the Pastors have jurisdiction yea and Pastoral charge over every one of the twelve Then 2. must they be Pastors and Teachers to every one of the twelve and because all the 24 cannot every one of them be residents and dwellers in all and every congregation of the ten or twelve Churches in Ierusalem that is physically impossible here shall be Pluralities and Non-residents and that which our Brethren call Diocesan Prelates here 2. That the Presbyterial preachers be pastors and teachers habitu and actu primo and in common to all the Churches of the combination in acts of common concernment though they be not actu secundo actual labourers proper and fixed pastors residents and dwellers in every congregation for that was physically impossible to the Elders of Ierusalem to all and every congregation is not absurd but necessary and the charge of Pluralities and Prelatical Non-residents follows by no Logick except you call the twelve Apostles who preached fixedly at Ierusalem some years Non-residents because that they could not every one of them dwell in every family of so many thousands at once In which sense multitudes of Independent Ministers shall be Non-residents and suppose there shall be a common Treasury to pay the labourers their wages and that collected out of the goods of all the thousands so combined the Independent Ministers upon the same account must be Pluralists and receive wages from many to whom they neither are nor can be fixed and proper and peculiarly feeding Pastors 3. Wisdome may forbid the Brethren to use this Argument There is no jurisdiction exercised but by an officer for the whole people men and women the onely Church instituted in the New Testament or their unofficed Male Church the Fraternity exercise the highest Jurisdiction and excommunicate all their officers and yet they are not officers by their own principles Mr. H. Mr. R. denies the Assumption That they bear the relation of proper Pastors to every one of these Congregations Mr. H. Proper Pastors they must be to all If the relation of Eldership to a Classical Church be founded upon the same office that a Pastor hath to his particular congregation then the Elders bear that same
relation of Watchmen to a Classical Church which a Pastor doth to a particular flock for where there is the same office of a Pastor there is the same relation of Watchman and Pastor the one issuing from the other But the first is said by Mr. R. Lib 2. 335. also they put forth authoritative acts which issue onely from proper Pastors they are proper Pastors to those upon whom they can exercise such acts else they had no warrant to put them forth Answ. I yet in this sense deny the assumption that they are proper Pastors that is actual imployers of their labours of feeding both by fixed teaching and governing to all the flocks of the classical Church for that is unpossible except they could be in many Congregations at once so feeding But I deny not but constantly teach that the Presbyterian Pastors are properly that is formally essentially habitu actu primo Pastors in relation to all the flocks not of the classical Church only but of all the visible Churches on earth As a Physician by covenant actually imployed to attend all the sick of such a City suppose Norwich is their proper Physician yet so as he is essentially a Physician to all in England who shall by providence employ him An exquisite Gardener by paction is a proper Gardener to such a man who conduces or hires him a certain time to labour such a plot of ground yet so as essentially and actu primo he is a Gardener to all the Country round about who shall employ him So is one a proper School-master to teach Grammar and Rhetorick to the children of such a City yet so as he is a School-master to all the children of the country who shall employ him Christ sends his Pastor Archippus intentionally to feed all his flocks in all fields and he is essentially a Pastor to them all but for the more convenient attaining of Christs end he fixes him by the choice of the people to the Church of Coloss not as a Husband to a Wife 2. Mr. H. With his little finger aims not to twitch the probation of this 1. Where there is the same office of Pastor there is the same relation of Watchman and Pastor It is false a Physician a Pastor providentially fixed to cure and feed this City by special covenant hath a more near relation to cure and feed this City having a twofold relation both by the calling in general of a Physician and Pastor and by a special solemn oath and hand-writ to this City and both the Physician is the same publick Physician and the Pastor the same publick Watchman officio by office essentially habitu actu primo to all the sick bodies and sick souls in the country A mother is the same mother to ten children but hath a special relation to the eldest as her heir 2. As born with more pain and labour then all the other nine 3. As more dearly loving him then all the other nine Here is the same place the same officer but sundry particular relations 3. Mr. H. leaves that unproved the Presbyterian Pastors cannot put forth authoritative acts Pastoral but hoc ipso they must be proper i. e. their fixed Pastors and made theirs by the particular choice of the people to feed and govern these toward whoâ they put forth these pastoral acts because indeed it is adultery to them who are no husbands to put forth pastoral acts of governing upon those to whom they are not fixed Pastors yeâ they tender the Supper to forraign members and so this is a rotten pillar of this way 2. Forsaken by Mr. Cotton and the way of the Churches of N. E. and by Mr. H. himself 3. It destroys Synods and all communion of Churches for Mr. Cotton yeildeth as truth of the Gospel taught by a Minister of the Gospel bindeth to faith and obedience not only because it is Gospel but because also it is taught by a Minister for his calling sake seeing Christ hath said whoso receiveth you receiveth me they bind not only materially but formally for the Synods sake I see not how this can be answered though indeed the Discipline of N. E. and Mr. H. say the contrary both of this and their own grounds for Elders in Synods put forth authoritative and pastoral acts to these Churches of which these Elders are not proper and fixed Pastors but Pastors they are to these Churches as to all the Churches of the combination else they cannot warrantably put forth acts pastoral for their feeding and governing to edification except it be said a Synod is no ordinance of Christ which all the Brethren and Mr. H. himself deny All acknowledge a Synod to be an ordinance of Christ. But the truth is they but mock the Reader in so saying for they give no more to it but an act of charity to counsel as one brother counsels another Intuitu charitatis saith the Discipline of New England And so Mr. H. For what 1. availes it more to say a Synod is an Ordinance of God because they can give a charitative counsel then to say one single Believer is an Ordinance of God or a Woman who can counsel a man The Synod then is no positive Ordinance of divine institution for upon the same ground if a Synod be an Ordinance of God because they may counsel the Churches we may appoint a new Ordinance of a Synod For first one refuting Another for rebuking A third for confirming And a fourth for comforting 2. It is but a mocking of the world to say the association of Churches is an ordinance of God for they can give counsel to the Churches of the bounds what may be replied had I time is soon washed away But first so can twenty other Churches without the bounds of these Churches so can many eminent Christians in another Congregation not in office give a counsel by way of charity to a Synod convened synodically shal they for that be a Synod of a Synod and shall they be an Ordinance of Christ distinct from a Congregational Church for that Yea Abigail a woman a captive maid gave the one a divine counsel to David and the other to Naaman the Syrian Shall women therefore be made new ordinances of God and if neither the one counsel nor the other have any weight from the givers of the counsel but only from the word it is in vain to name the one an ordinance of God more then the other as for reverence to the persons a Synod of Elders more then one single mans counsel adds not the eighth part of a feather as touching authoritative weight to the Counsel if the Synods counsel amount to nothing more in point of a divine ordinance then Mr. H. saith any Counsel may lay a burthen upon any mans conscience so any Christian that shall publish and preach that 1 Cor. 6. 18. flee fornication may lay a burthen upon every soul not from the authority of him that speaks but
onerousness of answering to God for duties the like conscience the like sincerity the like faith of giving an account to God is required in the one as in the other And he leaves upon this account out the word in way of conscience or in fore Dei and saith my words are imperfect but wherein they are imperfect he sheweth not which maketh his own words imperfect and therefore he turneth my Negative That we are to do no more in governing sister-Churches than in counselling and brotherly advising into an Affirmative never dreamed of by me That brotherly association tieth us to do as much as if we had no further warrant and tâ⦠we are to do by his way as much in brotherly duties to all Christians in other Provinces or Nations in France Germany Holland with whom we can by no physical possibility be present and whose faces we never saw as we are to do by fixed office to the single congregations to which we have a providential call by the election and choise of the people for whom we are to search the Scriptures and study pleasant words and for whose souls we are to give an account But 1. It s a fruitless dispute to prove in sundry pages what Mr. R. grants 2. If he proved from my words from his own he may that these are necessary consequences he had done as became a Refuter 3. He cannot from what I say deny but granteth That brotherly consociation tieth teaching Elders to do no more in governing neighbouring Churches than brotherly advising teaching admonishing tieth us unto in point of onerousness and laborious care and so it well follows That there is no more laid upon Presbyterial Elders in governing neighbouring Churches than is laid upon their counselling and brotherly advising Elders in point of daily occurring scandals as is clear in the Rise of Familists Anabaptists Antinomians c. and many scandalous persons arising in sundry Churches lying together 4. The care and onerousness in brotherly watching essentially formally in rendring an account to God as being keepers to our Brethren all the world over with whom we converse in other congregations haply at our door and occasionally is as binding before God as the care of teaching Elders in exercising power of Jurisdiction in Collegio and in things common to divers Churches but it follows not that Christian love tieth me to all the positive means of warning my brother to go to Germany to America to try and admonish all the scandals that are committed there 5. This same Argument is thus retorted upon Mr. H. if the Apostles as Church-members as Believers be obliged all the world over to eat the Lords Supper as Paul did at Troas Acts 20. 11. aâ Corinth 1 Cor. 10. 17 and in all the Churches on earth to eat and receive the Loâ⦠Supper not as an Apostle with an Apostolick but with a faith common to all Christians then must he be obliged as a Christian with the like care and onerousness to leave his calling of an Apostle to go to all places on earth to remember the Lords death and as a Christian to lay down preaching planting of Churches working of miracles and to teach rebuke as a Christian in all places It s not enough to say That the Apostles 1. Were priviledged persons and so might eat the Lords Supper all the world over for they eat not the Lords Supper as Apostles but as believers who were to try and examine themselves and so dââncerningly to remember the Lords death until he come again as other believers were 2. Is it enough to say They were occasionally onely to discharge these Christian duties as they should be locally present for so are teaching Elders to perform official duties to these neighbour Churches with whom they occasionally converse in the occasional emergency of scandals and if Pastors were in Africa or America they might without any new ordination or official call preach and govern as Physicians of souls But by Mr. H. his way the Lord in the day of Judgment might say Thou wast a member of that body with which thou hadst a right to âat the Lords Supper in all Churches on earth therefore I require at thy hand the blood of them that are lost in America because thou watched not over all the Christians on earth which is physically impossible And I require at Paul preaching in the the Wâst thâ blood of such as perished when he was 300 miles absent from them for Paul had an officiall call to all the believers on earth As Mr. H. saith our Presbyterial Elders must give an account for souls that are lost in all the Presbyterial Provincial and National Churches on earth and go all the world over to cure scandals leaving their own calling of Merchandize But by this saith Mr. H pag. 115. a pastoral care is fâr more enerous and laborious than Christian and brotherly care in some sense I grant all and there is nothing proved against me who say that this ties teaching Elders to no more in governing Sister Churches in point of binding the conscience to answer for them as far as they have power in matter of common concernment for the wel being of all the near hand associated Churches then brotherly consociation can do And Mr. H. page 112. saith this is true and yet in some sense pastoral care is far more onerous and laborious to wit in using more means in watching fixedly over a Congregation by constant preaching in season and out of season in standying pleasant words administring the Sacraments c. Nor did I ever say any thing to the contrary Mr. H. An eminently gifted man in an Island where no Pastors are is no less saith Mr. R. tyed in conscience in the extraordinary imployment of his calling then if he were formally ordained and chosen their Pastor In some extraordinary cases a gift and Christian love ties even as much to onerousness in using means to save at the office it self See what I add in that place Mr H. saith then this gifted man in an Island in using his generall calling as a Christian destroyes his particular as a Merchant and turn Minister 2. This is to confound the general and particular calling Ans. Not at all for in this case the extraordinary necessity of gaining souls when other Pastors cannot be had and ordination and election by that means are invincibly wanting hic nunc turns his Christian calling in place and room of the particular calling of a Pastor and so Mr. R. said well that in some extraordinary case like this The naked Râlation of Iurisdiction addeth nothing to care and onerousness in point of labour by preaching the Gospel Mr. H. If we have a divine command saith Mr. R. to be our brethrens kâepers then our Christian watch in that regard requires as much onerousness and care as office watch It follows not saith Mr. H. am I bound by office to watch no more over the
that the Congregation of Thyatira suppose it so to be by assuming to themselves a huge number of Elders and visible Saints shall by over-voting the former Congregation conclude that Iesabel shall still teach and seduce Mr. H. cannot say that the added power of the Elders and Members of it self is not of Christ but rather their abusing of their power in that wicked act is not from Christ for the adding to the Church two thousand to three thousand to make five thousand is lawful Act. 5. Mr. H. To this Mr. R. answers de jure the power of the greater in this case ought to be swallowed up of the two voices of the Elders of the Congregation But saith Mr. H. so the weaker should overbear the stronger the part the whole 2. This opens a gap to endless dissention the fewer say we have the truth the other we have the truth and who shall be the Iudge Aus Mr. A. citeth my words as frequently elsewhere so here imperfectly and mutilates the sense if their power and voices be against the truth it is fit that many voices be swallowed up by two Iure in fore Dei for Christ gave no power to thirty to erre and to excommunicate an innocent person he hath given no power but to edificaâion 2 Cor. 10. 8. 1 Cor. 5. 4 5. But I said not that Iure Ecclesiastico the fewer and the part should overbear the many and the whole And what will Mr. H. say the fewer names in Sardis judge that a Iezabel should be excommunicated the whole saith no. The fewer say we have truth the whole say we have truth by the brethrens way no remedy but be the matter heresie or scandals incest and parricide the larger part of every single Congregation in the midst of 24. sound Churches hath a power independent and from which there is no appeal on earth to excommunicate the few names that are in Sardis and keep their garments clean If ye say so is it in a National in an Oecumenick Councel by the Presbyterian way I answer in either the one or the other if there be a manifest departing from the faith and the man of sin sit in the Temple of God and the fornications of Babel be multiplyed the fewer and weaker being Saâior pars Ecclesiae the sounder part are as Mr. H. saith Iure in the Court of Heaven the Church Mr. H. Arg. 7. This course cannot attain its end appointed by our Saviour whose wisedom fails not nor can be frustrate in its preparation But the Classis excommunicating when the Elders and Congregation refuse to submit would be of no force Ans. Let the larger part of the Congregation by three votes excommunicate a godly sound man and descern an Arch-heretick to preach as a Godly Socinian Where is the end of Christ attained by you 2. It is an Arminian and unsound tenet to condemn the wisdom of Christ because he draws not his Ordinances Gospel Promises Precepts Seals Censures according to his irresistable Decree by which the infinitly wise Lord cannot come short of his end intended of the Ordinances themselves finem operantis for his Counsels and Decrees must stand Isa. 14. 26 27. Ps. 33. 10 11. Rom. 9. 19. and who hath believed our report Isa. 53. 1. Some yea many stumble at Christ and the Word Isa. 8. 14 15. 1 Pet. 2. 8. Rom. 9. Shall we accuse the Ordinances the Gospel and Seals because God attains not the end the Salvation of the hearers How unjust is it to accuse the Wisedom of God for this sinful folly of men But the Lord draws his ordinances and seals according to his approving will and thereby his Wisdom attains the end finem operis which is to save and render unexcusable and though the Classis be divided from the Congregation and the Congregation be divided the fewer keeping the rule and the greater number erring this is no more a just ground of challenging the immaculate and spotless Wisedom of God in the ordinance of Presbyterial censuring then we may challenge Christs coming in the world to bring the sword not peace Matth. 10. 34. his ordinances are media nata apta of their own nature apt to bring union between the Classis and the Congregation if it fall out otherwise the blame is in mens corruption There were answers given to these Arguments by me Mr. H. would not set them down nor remove them as he answers but in halfs and parts CHAP. VI. Some seeming inconsistencies mistaken by Mr. Hooker are cleared MR. H. Pastors as they stand in relation to the Congregation and in reference saith Mr. R. to the Classis have not two but one office page 329 333. and yet they are elect to the office of a Pastor in the Congregation l. 1. l. 2. pag. 201. but not elect to the office of a Pastor in reference to the Classis l. 2. 345. which is very strange since there is but one and the same office Ans. Is it strange that Mr. Cotton and the dissenting Brethren teach Elders in reference to the Synod and Elders in reference to the single Congregation at Antioch and at Ierusalem have but one and the same office of Elders for they are not twice Elders nor two sort of Officers by reason of these two relations If they be say it out and yet these were elect Pastors in order to their Congregations and chosen to employ their labours constantly there onely as married Husbands to their Wives So Mr. H. par 1. c. 7. pag. 81 82 83. and yet neither Mr. H. nor Mr. Cotton can say they were elect to the office of Pastors in reference to the Synod though they exercise pastoral acts in reference to the Synod Cotton Keys c. 5. p. 25. Mr. H. par 3. and the associated Churches Is not this strange For the eighth Argument repeated from Survey c. 8. Arg. 1. pag. 99. is answered 2. I âesire the Reader also to consider my words pag. 244 245. The Congregations acknowledging and consenting to the classical Presbytery do tacitly chuse and consent to the common charge and care that every Pastor hath as he is a member of that common Court which dâth concern them all and therefore when Mr. R. saith that Pastors are not elect to the office of a Pastor in reference to the Classis the sense is in every page known to be that Pastors are not chosen to be fixed and constant feeders of all the Congregations of the Classis because they feed and rule in things of common concernment Mr. H. The power of a Congregation and of a Presbytery and their acts saith Mr. R. differ not essentially But Elders saith Mr. H. do and must preach watch and feed by vertue of the essence of their office therefore they have acts formally dâfferent Ans. That Elders do act as Elders and put forth specifick acts of Elders in the Congregation and in the Presbytery Ergo Their acts in
one differ in nature from the acts in the other it no more follows then this Peter laughs to day ergo it shall be rain to morrow That Elders must constantly and fixedly teach and feed the Churches whom they govern synodically is denied by Mr. Cotton and that they must put forth all the acts of the essence of the office and that constantly and fixedly to all the Churches congregational presbyterial synodical to which they are referred as pastors in their several relations respectively is most false Mr. H. If it be one and the same office of a Pastor to the Classis and to a Congregation as Mr. R. saith l. 2. 329. then the office relates one and the same way to both the classical and congregational Church then if the congregational Church be their proper flock so must the classical Church be quae sunt idem inter se sunt idem uni tertio Ans. the first consequence is naught If it be the same office then the office relates the same way to both the classical and congregational Church A Pastor hath the same office to the whole Congregation and to one single man to whom he preaches for he is not two Pastors one to the whole and another to the part An Elder is the same officer to Antioch and to the Synod at Ierusalem Act. 15. for he is not two officers in reference to these two But it follows not that the office relates the same way to one man and to all the Congregation nor is he referred to the Synod as the fixed and constant feeder of the Synod but he is referred to a Congregation of Antioch as their fixed and constant Pastor it is wild Logick that one and the same office must relate one and the same way to one and to ten hundââd to the adequate and to the inadequate correlate and these that are one in one Faith one Baptism one Lord one and the same Seals it will not follow that they are one every way but in illo uno tertio For the whole Congregations on earth are one in all the essentials of a Church one Faith one Lord but it follows not that all the Congregations on earth are but one single Congregation The thumb is referred to the hand as a member and also to the whole body as a member yet it is referred to the hand as a nearest and proper member but to the whole body in a more common relation as the toe is referred to the body yet is not the toe a part of the hand as the thumb is but both are parts of the body Mr. H. The combination of Churches gives no office and so no power to the Elders of many Churches for they were Elders before the combination Ans. That they were Elders before the combination and made and ordained by the laying on of the hands of the people which is your homogeneous Church is an unwritten Tradition 2. The tacit consent of Sister-Churches even before the formal combination is enough on their part who neighbour with them to make them Elders M. H. Would you see a Pastor that hath the formal essence of a Pastor and yet never did nor is bound to preach it is the classical Elder 2. The Pastor may preach in his own Congregation and Minister the Sacraments but ãâã Presbytery keeps the key of jurisdiction 3. The classical Elder is not bound to preach to them over whom he hath jurisdiction And this is the Bishop Ans. A bishop is rather a Pastor to Pastors then to the Churches Envy cannot say this of the Elders of the Presbytery 2. The formal essence of a Pastor is not in being fixed to one Congregation as a Husband to a Wife so that it is adultery to act as a Pastor either in a Synod or in another Congregation as Mr. H. teacheth for so Elders in a Synod Apostles and Evangelists should not have the formal essence of Pastors 3. It is false that he is not bound to preach and minister the seals to another Congregation or members thereof if he be called thereunto But the Bishop is a Byshop ex officio is bound to preach to none but a Sermon to the Clergy once a year and not that he may be a Bishop and never preach 3. The Pastor of a Congregation as a Pastor hath power of jurisdiction in Collegio and hath no majority of jurisdiction and ordination at all as the Bishop hath 4. The Pastor of a Congregation yea all the officers thereof poor men have no jurisdiction without the people yea the people without them have majority of jurisdiction to make and unmake all the officers which is the formal essence of a prelate by Mr. H. his way the prelate is the virtual Church tell the Church i. e. tell one single man the Prelate who need neither do by vote or consent of other Elders or people as the prelatical way teacheth Our Elders are neither over the saith of the people nor can they dispence censures contrary to the mind of the Godly So Mr. H. hath not found the prelate with us but the Male Church which is above all their officers and all others is the prelatical Church But what if the Elders meet and confer this powâr of sole Iurisdiction upon one man and make him more then a Moderator Ans. What if the firmament fall if they make a Bishop they make a Bishop I cannot stand but see more of the prelates their majority pride dignity priviledges in the Authors cited in nature and essence distinct from our Elders or from Synodical Elders against whom the argument fights with the like strength as against us What famous Independents have refuted prelacy I or a few can read Mr. H. What rule of Christ condemneth the Churches of error for giving the power of jurisdiction to one man but will condemn the iâvesting many Elders with jurisdiction over many Churches let Mr. R. give me one place of Scripture or one sound Reason for it that one may be a Pastor to a people by whom he was never chosen c. Ans. The places of Scripture that tell us the Elders of Ierusalem were over so many as their constant officers who could not meet in one Congregation declare they had jurisdiction over that Church otherwise Elders of that Church they could not be but they could not all of them be chosen their Elders constantly teaching in all the Congregations for that was unpossible And our grounds for a Presbyterian Church and for Presbyterian Elders are these 1. To appoint Elders ãâã ãâã ãâã ãâã ãâã in every City Tit. 1. 5. Is to appoint a Colledge or Church-officers in every Church the Town or City of Samaria receiving the Gospel 1. As many even from the greatest to the least as were bewitched by Magus Act. 8. 6. 9. 2. Both men and women were baptized v. 12. and so were made a Church 3. The number being above the strength of Philip and so more then
one Congregation they stood in need of Peter and Iohn v. 14. to help in the work 2. The first samplar Church of Ierusalem is one Church in Government for their Elders are called the Elders of the Church of Ierusalem Act. 2. 43 44 47. 8. 1 2. 5. 11. 11. 30. But that this Church was not all one Congregation is clear 1. From the multitude thereof Act. 2. 43. three thousand 2. Act. 4. 4. Five thousand And then ãâã ãâã ãâã ãâã ãâã multitudes of men and women Act. 3. 14. and yet they were multiplied ãâã ãâã ãâã ãâã ãâã exceedingly and a great company of the Priests hard mettal to be wrought upon was obedient to the faith Act 6. 7. 2. They meet in sundry places from house to house Act. 2. 46. 5. 42. for the celebration of the Lords Supper breaking of bread nor is it like they durst bring into the Temple the new seal of the Supper The dissenting Brethren refused that 3. The multitude of twelve preaching Apostles for some years and seven Deacons for the poor declare that in 1. Such a plentiful harvest 2. In such a necessity of gathering souls 3. Of preaching in season and out of season that one Apostle could not preach to one Congregation the other eleven hearing that were twelve reapers all in one ridge in one single Congregation where eleven that time must be silent 4. The Apostle spoke with divers tongues that these of all nations understood Act. 2. 1 2 3. Therefore in divers meetings nor is it clear that all the three thousand heard Peter the Text saith v. 37. they that heard were pricked Act. 2. 11. the rest of the Apostles also spoke as Mr. H. thinketh 5. What agreeth to the Apostles as Elders agreeth to all Elders but the Apostles Act. 6. as Elders not as Apostles which is a Presbytery of twelve Elders over divers Congregations chose Deacons lay hands on them and praying ordain them v. 6. and use the joynt concurrence of the people for the chusing of them as a standing example to the Churches Now what they do as Apostles either in writing Scripture working miracles speaking with tongues c. they neither seek nor need the help or occurrence of others either people or any else There is no ground to say that all these thousands meet in Solomons porch Act. 5. 12. at one act of divine worship Congregational or that they were all joyning in one and the same prayer or that they returned to wit Peter and Iohn to their own that is all the thousands but to the Apostles who spoke the word with boldness Act. 4. 23 31. nor doth the word ãâã ãâã ãâã ãâã ãâã multitude note every individual person man and woman Mat. 8. 37. The whole multitude of the Gadarens besought Christ to depart Festus Act. 25. 24. All the multitude hath dealâ with me about Paul Luke 1. 10. The whole multitude were praying without See the Reverend Assembly at Westminster They meet ãâã ãâã ãâã ãâã ãâã in every house it notes a Church-meeting Act. 5. 42. 16. 15. 20 7 8 10. Rom. 16. 5. 1 Cor. 16. 19. Phil. 1. 2. but that all these thousands interessed in ordinances and government as the Brethren say meet for the same word breaking of bread government and censures in the same house needs no refutation it refutes it self 3. The Church of Rome though one body had many members Rom. 12. and could not be one single Congregation 1. In it were many Churches lesser as the house of Aristobulus Rom. 16. 0. Of Narcissus v. 11. 14. Philolâgus Neâea Iulâus and all the Saints wâth them v. 15. the Church at the house of Aquila and Priscilla many teachers and fellow-helpers veâs 3 9 12. 4. The Church of Thessalonica could not be one single Congregation their faith being heard in all Achaia and all places 1 Thes. 1. 6 7 8. of them Paul gloried in all the Churches v. 16. Paul at one Sermon converted of them ãâã ãâã ãâã ãâã ãâã a great mul titude and of devout women Act. 17. 4. not a few also what must be the growth of that Church ãâã ãâã ãâã ãâã ãâã Act. 15. 33. when they tarried at Antioch Steph. some time Beza not a little time Paul and Barnabas continued there ãâã ãâã ãâã ãâã ãâã with many other Teachers and when God layeth the dayly care of all the Churches upon one man 2 Cor 11. 28. and upon other eminent members of the same body that the Lord sent so many eminent Teachers and Prophets to one Congregation only at Antioch at Corinth who can believe it 5. The Church of Ephâsus had divers Congregations if not more then one 1 Cor. 16. 19. The Churches of Asia saluââ you Aquila and Priscilla salute you much in the Lord with thâ Churâh at their house So Marlorat so Parâus and Bâza on Rom. 16. See the English Divines on the place and Diodati There were divers small assemblies in one and the self same City See 1 Cor. 16. 19. Col. 4. 15. So were Church-assemblies ordinary for praying in the house of Mary Act. 12. 12. Joh. 20. 19 26. in an upper chamber at preaching praying and chusing of an Apostle Act. 1. 13. praying and baptizing in the house of Iustus Act. 18. 7 8 preaching in the Schoâl of Tyrannus Act. 19 9. preaching câlebrating of the Lords supper in a house of Troas Act. 20. 8 20. 5. 42. 10. 24. The Assembly of Divines at Westminster proveth that there were more congregations then one at Ephesus 2. That there were many Elders over them as one flock Act 20. 17 c. 3. That these congregations were one Church Rev. 2. To which adde 1. The multitude of converts Luke saith Act. 19. 10 17. three times ãâã ãâã ãâã ãâã ãâã all the Iewes and Greeks in Asia and at Ephesus heard the Gospel a great door there was opened Sorcerers converted Act. 19. and Paul giveth direction to Timothy how he should govern in the house of God 1 Tim. 3. 15 16. at Ephesus 1 Tim. 1. 3. upon whom he should lay hands 1 Tim. 5. 22. 1 Tim. 3. 1 2. 1 Tim. 6. 4. to what faithful men able to teach others he should commit the Ministry 2 Tim. 2. 2. Had it been a single congregation where one might teach at once only what needed such watching over false Teachers speaking perverse things and gathering Disciples and Churches out of one single Church Act 20. 27 28 29. and trying of false Apostles Rev. 2. 1 2 3. who were not sent to one single congregation and there hath been need to take heed to such as speak lies sow unprofitable questions 1 Tim. 4. 1 2 3 6 11 12. 2 Tim. 6. 3 4. 2 Tim. 2. 14 15 16. and so there must have been many preaching Elders there 6. At Corinth there have been many instructers 1 Cor. 4. 16. many Doctors and prophets 1 Cor. 14. 24
to be false with the same Argument Because many better Reasons may haply be given which is bad Logick for other Reasons may be given and Separatists Morellius Anabaptists and Prelatical men have besieged but never taken in this Text but if this be the onely seeming and apparent reason given for popular jurisdiction yea or that can be given the consequence is not proved by Mr. H. his Adverb haply which implies No as well as I. And when Mr. R. saith the Reasons against our sense are Sophisms it s not an answer to say I. but stronger arguments haply may be rendred by others such as never were alledged before What if one should say stronger Reasons and clearer Scriptures yet than ever have been alledged may haply be rendred for unwritten Traditions Image worship Praying to the Dead Papists should be little stronger than they are 2. The Argument is but this If the word Church in all the Scriptures so often mentioned be never taken for the Elders onely it a strong suspicion it is not so taken in this place Matth. 18. But the word Church is such 1. The major is denied All the judiciouâ Interpreters finde a word onely in this sense in this place and that it cannot bear sense according to the analogie of faith but in this sense onely as scope matter and circumstances of the place inforce and yet the same word must be otherwise taken in many other places And when all is done the conclusion of the apparent reason amounts but to a suspicion and Mr. H. of his own addes the qualification of strong suspicion and Mr. R hath leave upon better grounds to adde that his own suspicion is weak Mr. H. wrongs that eminently learned and godly man Mr. Ball who proves the Elders here must be meant and no other Church and Mr. H. touches not with one finger his reasons 2. I retort the Argument If the word Church of the Redeemed meet to partake of all Ordinances Word Seals Censures c. often mentioned in Scripture be never taken for Brethren onely excluding believing women sons come to age of 15 or 16 years which are the far larger number of the Redeemed confederate visible Church called sanctified as 1 Cor. 1. 1. 2 Cor. 1. 1. Eph. 1. 1. Col. 1. 2. 1 Thess. 1. 1. 2 Thess 1. 1 c. then can it not be so taken Mat. 18. and the Assumption must be as strong That the word Church in this sense is destitute of the least loving look of the allowance of any Text that might be a second in the field as is the Rhetorication in place of Disputation of Mr. H. therefore we desire a parallel place for the acception oâ the word Church or onely male-Church of Redeemed meeting for all Ordinances Mr. H. answers not when he tells us that Women for their sex and children for want of the exercise of understanding are excluded from governing Ans. That is another question whether they be excluded from governing from this what is the notation of the word Church Mat. 18. and whether women children come to age and servants be not essential parts and the far larger part of the Church of believors fed redeemed of the Church which Chrâst hath instituted in the Gospel that is saith the Discipline of N. E. of a combination of faithful godly persons meeting for that end to partake of all the Ordinances of God in one place-built on the Rock Mat. 16. If such a signification of the word Church be not in all the Scripture is not this to have in the bag a stone a stone when we say Tell the Church and if he hear not the Church Mat. 18. is the Church-meeting in one place for hearing the Word receiving the seals professing the faith of Peter built upon the Rock which essentially includes women aged children servants but yet Tell the Church is not Tell the women aged children and servants for they are excluded from governing say they true but they are not excluded from being members of the Church Mat. 18. which in its proper signification as our Brethren say signifieth only this redeemed visible Church built on the rock meeting in one place c. 3. The word Church ãâã ãâã ãâã ãâã ãâã must in Scripture be restricted to the subject matter and the end wherefore the convention is instituted and seldom is it taken but it excludes some such as Act. 19. it cannot signifie the Church of Christ but a civil tumultuary meeting The town Clerk dismissed the Church 2. Eph. 5. 26. Christ loved his Church and gave himself for her The Church there is such a Catholick body visible or invisible as he shall present without spot or wrinkle and excludeth rotten members professors as Magus who are no more but visible members but includeth all real Saints Men Women Infants Jews Gentiles c. 3. It notes these who convene in the same place to be fed with Word Seals Censures Act. 11. 26. a whole year they assemble with the Church 1 Cor. 14 4. he that prophecieth edifieth the Church It must exclude Infants who though members of the visible Church yet cannot be edified by prophecying but cannot but include Women more aged children and servants and say there were but one place in all the World where the Church came together for the hearing of the Word receiving of the Lords Supper that one place were sufficient to teach what the word Church notes in that place And so here Mat. 18. is the like case 4. Tell the Church must be tell the Church that hath power to bind and loose on earth and which if the offender hear not he must be declared a heathen but this is neither women children nor servants by our Brethren 2. The binding and loosing here is to be expounded of the specifick acts of office never given to any by other Scriptures but only to officers 2 Thes. 5. 12 14. Luke 10. 16. Heb. 13. 17. 1 Tim. 4. 14. 1 Tim. 5. 17 20. Act 20. 28. Rom. 12. 7 8. Mat. 16. 17. 1 Pet. 5. 1 2. Tit. 2. 5. Ioh 21. 15. Ephes. 4. 11 12. Is. 6. 5. Ier. 3. 15. 5. Tell the Church if he hear not the Church shall be by us gladly expounded of both Rulers and Professors in their own kind 1. Let him be to thee as a Heathen that is to the whole Church women and servants by withdrawing from his company Puâge out all ye who have been puffed up and mourned not and such were women and so men also to whom he writeth 1 Cor. 1. 1. And women were a part of the lump in danger to be infected and upon that hazard were not to eat drink with an excommunicated man 1 Cor. 5. 6 12. and were not to be mixed but to eschew scandalous persons 2 This. 3. 14 Rom. 16. 17. nor receive such a man unto their house nor bid him God speed 2 Ioh 10. 11. Tit. 3. 10. which the women were to
may excommunicate all officers and whereas he so much contends for the signification of the word Church Let him answer what is meant there 1 Cor. 11. 16. If any man seem to be contentious we have no such custom neither the Churches of Christ. If the meaning be that the congregations meeting in the same place contend not among themselves what if they so should do who should right them by our Brethrens way and if that be the Church that meets in one place onely when shall the Church Catholick which Christ loved and gave himself for meet not until the day of Judgement and did the Brethren testifie of the charity of Gaius 2 Ioh. 16 before the Church was that in the convened together congregation or was it not before the men of the Church And 1 Cor. 11. When ye ãâã together to the Church Was not this to the meeting of men and women except women be debarred from the Lords Supper And when Saul made havock of the Church he must persecute only the binding and loosing Church but the Scripture saith he persecuted both men and women Act. 8. 3. 9. 2. Mr. H. Arg 11. The Church which the Plaintiff must tell is to admonish publickly the offender But this is the Church of Elders 1. Thes 5. 12. 13. 1 Tim. 5. 20. Luk. 10. 16. for they onely are to receive publick complaints Tit. 1. 13. 1 Tim. 5. 19. 2 Tim. 4. 2. Ans. Complaints are to be given to the Elders that they may prepare them for the congregation and lend the action Tâââefore the incestuous Corinthian ãâã said to be râ⦠of many and so judged of many not by the judgement only of discration for so they might judge these that were without but legally Ans. Mr. H. answers not one word of Scripture for telling the complaints to the Elders Christ saith Tell the Church that is tell all the visible Saints say our Brethren 2. That the incestuous Corinthian was rebuked legally of many that is of the Elders and Brethren or Male-Church only that is said not proved If we speak of judging by the judgement of discretion he was rebuked of Elders Brethren Women aged Children Servants for it concerned them in conscience to have knowledge of it and to yield to withdraw from him and to forgive him upon his repentance to joyn with him else their obedience must be blind 2. The minor is false 1. For though they judge Heathen with the judgement of discretion it follows not that therefore Brethren Women aged Children and Servants should not also judge an excommunicate person by the same judgement 2. The probation is faulty for I appeal to the conscience of our Brethren whether there be not sundry kinds of judgement of discretion and whether Church-members have not one kind of judgement of discretion toward the excommunicate man who is now under a medicinal Church-cure and another judgement of discretion toward them that are without and were never members Mr. H. to Mr. R. his twelfth Argument It hath received an ãâã out of a mistake because neither women alone nor children will make a Church nor have any publick power put into their hands for that purpose Ans. I never said in any Argument that women and children there alone maâe a Church nor spake I of womens ruling there But yet I say women children of years of discretion servaââs being the Lords freemen and professing the faith Arg. 1. The essential parts and largest part of the Congregationâ⦠Church of Believers professing the faith of Peter builded upon the rock Mat. 18. âââting every Lords day to partake of all the Ordinances and therefore if the Church Mat. 16. signifie such a Church ãâã âhat which you say women and such children and servants must especially be understood as parts thereof under the name of the Church tell the Church and if so the Church to which we complain doth not bind and loose by your own grant 2. What ground is there in the Word that the Brethren alone because men should only be mooned by the name of the instituted Church in the Gospel or the ãâã Church of Believers partakers of all the ordinances excluding women and such children and servants since there ãâã neither made nor female bound nor free to be regarded in the condtion of believing visible Saints Gal. 3. 28. ãâã 9. 14. 1 Cor. 7. 21 22. So is not this very like to the respect of persons condemned by the Apostle Iâ⦠ch 2 3 4 5. when brethren because of their sex and heads of families must be the only Church of believers built upon the rock the Body of Christ the Kingdom of Christ the Redeemed of God partakers of all the precious ordinances and the only visible Church above all the officers women children servants 3. Nor hath such a Church of only few any such power put in their hand and so to say because it is said Tell the Church except Mr. H. prove them to be the governing Church above the Officers is to beg the question for Mr. Cotton and Mr. Burroughs say without officers the brethren can exercise nâ jurisdiction no excommunication one of the highest acts of rude in the Church they have nothing without the officers saith Mr. Burroughs but brotherly admonition no jurisdiction And Mr. H. is to give a parallel place in old and new Testament if he hear not the Church id est the male-Church of Brethren let him be cast out Mr. H. Arg. 13. Not only the Church must convene to worship God in Spirit and Truth but that they bind and loose by the Pastoral Spirit of Paul and officers in their convention Ans. The Church met hath power to execute all acts of discipline as well as doctrine 2. The Church of Corinth is blamed because without the knowledge of Paul or his authority as they ought to have done they did not excommunicate the incestuous person only for their encouragement he expresseth his consent and the concurrence of his spirit Ans. That the Church of Believers without the pastoral spirit and authority of Paul or any other officer and excluding the tacit consent of women children of age and believing servants could exercise all acts of Discipline and Doctrine that is of pastoral preaching destroyes Mr. H. his principles for who can preach but sent Pastors Rom. 10. 14. not unofficed brethren And as to the point of Jurisdiction Mr. Cotton and Mr. Burroughs with me deny it and Mr. H. nakedly saith it That the Church of Corinth was rebuked for not excommunicating the man is true But 1. what means he by the Church rebuked 1. All that were rebuked must be the Church can Mr. H. deny but women children of years servants were rebuked as those who were puffed up and mourned not ver 1 2. 2. And as those who were a part and the largest part of the lump that is of the body of the people in danger to be leavened with that
Jurisdiction in many in a Presbytery is warranted by Scripture But for the power of judging and of giving of power potest as donationis to others to preach and administer the seals in the people who have no power themselves it hath neither the countenance of Scripture nor Reason and is but a device of Merellius holden by Mr. H. Calvin saith The thing before judged was cleared to the people Pet. Martyr Pareus and others say well Excommunication would not be done nisi plebe consentiente without the consent of the people which includes women and servants over whose consciences faith and practise Rulers are not to domineer more than over the consciences of men Cyprian by the plebs and universa fraternitas the people and fraternity understands the whole redeemed flock men and women It s true Cyprian threatens some Presbyters that if they go on in their scandalous way they should give an account to the people apud plebem universalem and writes to some that desired to be reconciled to the Church of Carthage All things shall be examined you the people being present But judging there as frequently with Cyprian is no authoritative judging given to the people He who answers to Pamelius in his learned Annotations gives no more to the people but the knowledge of Church-affairs About Anno 70. as Eusebius saith Simeon the son of Cleophas is chosen in the room of Iames all the disciples consenting The Council of Carthage Anno 420. Let not a Bishop ordain any Clergy-man without an Assembly of the Clergy and let him seek the peoples consent connivance and testimony So was Cornelius made Bishop of Rome by the Authority of God and of the Clergy and by the suffrages of the people Our Divines Bucerus Calvin Bucanus Tilenus Beza Virttut give consenting and in some cases correcting not judicial power sure but which is great enough a Negative consent for eschewing of a Schism And the Professors of Leyden Urfine Pareus Iunius give the people a vote a consent in Excommunication and this cannot exclude women who are offended when the whole Church is offended The times of Ambrose did witness more pride in the Clergie who began to do all without the people Chemnitius Daneus the Confession of Bohemià of Helvetia the Synod of Middleburgh the Synod of Tylleburgh in Nassovia Anno 1582. teach That the whole Church with consent of all did excommunicate but the judging Authority is in the Eldership Mr. H. The power of election is especially to be attended by the end as a corporation hath power to choose a Major and to give him power 3. The safety of the whole is to be attended and that is to submit one to another and be rebuked one by another Ans. Papists prove the Pope and Prelats from such have their warrant peoples choosing of their Pastor is from the rule of the Word not from civil corporation from which it differs 1. The people makes one of no King to be a King and does not onely choose him 2 Chron. 29 22. the people kinged Solomon Sâul 1 Sam. 11. 15. David 1 Chron. 12. 38. but the choice of the people doth not make an officer but the laying on of the hands or ordination of the Presbytery doth that 1 Tim. 4. 14. 2 Tim. 2. 2. Tit. 1. 5. Act. 6. 6. 2. The Corporation civil may limit the Major in regard of time for a year and no longer 2. they may make him half a Tyrant a Dictator and absolute or give him less power that he shall rule none but with the consent of 12 Assâssors but the people may not make him a Pastor for a year and then lay him aside for no fault as a Major is unofficed nor may they limit him so as he shall not preach in season and out of season but by the consent of 12 men 3. The Corporation may erect it self in a Kingdome or Commonwealth and may create Consuls Dictators Praetors Tribunos Plebis c. as may most serve for the safety and peace of this State but the Church may bring in no new officers but those appointed by Christ nor may they alter the government and metamorphose it into another than that which is according to the pattern shewed in the Mount 4. Women and servants have no vote in choosing or creating Rulers but since they are to be fed and this concerns their conscience it is not so here in the Church though men may domineer over the civil power of women yet not over their faith If some acts were to be performed by a King or Major without the skill knowledge of counsellors and of which the counsellors are as ignorant as the Church of believers ordinarily are of Tongues and Controversies it might well be said that the Wisdome of God never appointed such counsellors and for such an end as to appoint such men to be counsellors and such to create Pastors and therefore it s a naughty Argument taken from a Civil Corporation and Popish From a worldly Monarchy Papists prove their Monarchy in the Church Yea this Argument proves 1. That Pastors as Pastors have no warrant by any Institution of Christ to try ordain and lay on hands upon Pastors for 1. that which is to be done according to Divine Iâstitution by a company of visible believers to whom Christ hath committed the power of the Keyes as to the first and prime subject before officers be created that cannot be done by officers as having the power of these Keys 2. So visible saints and women as well yea and by better right might appoint Elders i. e. chuse and elect them in every City then Titus could do yea Tit. 1. 5. ãâã Tim. ãâã 22. ãâã bâtter right then Timothy as for the place Eph. 5. 21. whââh Mr. H. had no leisure to cite every one submit unto another what Logick is here is every Womaâ a Church to another for it is not spoken of Church-subjâction but as Ambrose of the subjection of humility Mr. R Boide Zanchius of tâe subjection in families and Common-wealths as of the Wife to the Husband the Children to the Parents of the subjection of Lâve as Calvin and Beza Hieronymus poniâ generalâ principium politiae Christiana So Cajâtan Paul Baines saith it is the submission of humility which the highest owe to the lowest the husband to the wife is not every woman the daughter to submit to the mother is not this a busing of Scripture may not the father the son be in divers congregations and though it were meant of Church subjection owe not I Church-subjection to these of another congregation as to these of my own and should Mr. H. limit the sense of the Holy Ghost to one single congregation i. e. submit only to these of your own congregation Mr. H. The power of rebuking pertains to all ãâã ãâã ãâã ãâã ãâã to rebuke Mat. 18. 15. ãâã ãâã ãâã ãâã ãâã to judge 1
Cor. 5. 1â both which express acts of proceeding in a judicial way the whole may censure the part they are superior as officers when they keep the rule but inferior as members and in submission when they break the rule Ans. There is little Logick in dividing the power of private judging which every one owe to another no man is a Church to his brother into a power of rebuking and a power of Church-judging for that 1 Cor. 5. 12. is the Church-judging by excommunication so the face is where the neck should be 2. The rebuking Mat. 18. 15. is indeed in order to Church-rebuking and to excommunication yea to rebuke is a duty of the law of nature Lev. 19. 17. Ps. 141. 5. but by Mr. H. his way I must rebuke none but offenders of my own congregation May I not then rebuke but hate brethren of another congregation for so Moses expoundeth Lev. 19. 17. 3. If to rebuke be a judicial Church-rebuking I pray you may not women rebuke women and men both and labour to gain them if they trespass and to tell the Church sure Abigail Pilates Wife Sarah and other godly women did rebuke counsel and complain of offences and they are not exempted from this duty of the law of nature Doth not then M. H. clothe women with a Church-power and why but as Iezabel and wanton widows are censurable Rev. 2. 20. 1 Tim. 2. 12. may they not rebuke and it appears that a brother must forgive until seventy seven times for upon this occasion Peter moves the question Mat. 18. 15 21 22. but not so women aged children and servants for they must be less apt to forgive then men 3. If Mr. H. so much please himself in Dichotomies why but to these two he might have added 2 Cor. 2. 7. ãâã ãâã ãâã ãâã ãâã to forgive and ãâã ãâã ãâã ãâã ãâã to comfort and others also as teaching exhorting all which cannot be taken from women servants aged children except you exâme them from the Law of Love And howbeit the rebuker be the superiour as he rebukes which yet is not true in an unjust rebuker for he is inferiour yet either too much shall be taken from or too much given to godly women by Mr. H. his way Mr. H. objects If the people should censure the Pastors then there should be Pastors of Pastors and the Sheep should be Shepherds not the Sheep Ans. The consequence is feeble because the people judge not as officers but as members of the whole to whom by vertue of the common Laws of combination they have subjected themselves to be ordered for the common good Ans. Mr. H fathers not this argument upon me nor upon any of ours but Stapleton Grego de Valen. Toletus Pererius Esthius and other Papists who urge the like to exime their Clergy from being subject to civil powers Own the Argument for then the shepherd should be subject to the sheep which is not absurd in diverso causarum genere But these who gave power as officers to excommunicate are here ruled by such as have that power and such to wit the people and flock have that power have the keys 2. Are to edifie by excommunication 1 Cor. 5. 5. 2 Cor. 10. 8. 1 Tim. 1. 20. 3. The Rulers are to obey the people as such who watch for their souls Heb. 13. 17. 4. Take heed that they perish not and therefore must give warning and rebuke lest these perish over whom they have the power of the rod that way And so the people authoritatively watch for their shepherds and the shepherds to wit all the officers must submit unto the sheep the people as being over them in the Lord having the power of excommunication above their heads 2. It is but a conceit to say that the brethren excommunicate not their pastors as if they were officers for they excommunicate them as having received the keys to use them against their Pastors as the Church having authoritative power over their Pastors as members of the Church and it hath no sense to say that the Church excommunicates not as the Church and contrary to Mat. 18. 17 18. nor can members as members excommunicate but saith he the officers are not excommunicated as officers but as members Nor are any the most scandalous excommunicated as officers or as saints or as members but as scandalous officers or scandalous professors or as rotten and leavening members corrupting the whole lump Mr. H. Suppose the members of a Class offend the rest who censure them are not Pastors of Pastors to these whom they censure Ans. The whole watch for themselves and rule and govern themselves as the Parliament do rule their own members But it is non-sense to say that the sheep are in the Lord over the flock for the Scripture saith the contrary Heb. 13. 17. 1 Thes. 5. 12 13. v. 7. Mr. H. Suppose the Pastors turn Hereticks the ruling Elders with the rest consure them here are the inferiours judging the superiours Ans. This is to beg the question for if there be none to excommunicate the Pastors but only the ruling Elder with the people Christ committed not half a Key to any society The Key of Ruling without the Key of Preaching is committed to no society on earth and therefore not to the rulâng Elder with the peoplâ If there be more teaching Pastors with the ruling Elders then an heretical Pastor may be censured by the whole Judicature and by the ruling Elders in Collegio where he hath an equal vote with the teaching Pastor and doth not as an inferiour judge the teaching Elder but as a collateral and joynt Judge censure with the whole Judicature Mr. H. It s a staple Rule No man by nature hath an Ecclesiastical power over another by constraint one comes a Christian convert from China to a Countrey or City where many Churches are none of them can by the rule of the Gospel compel him to joyn with one more than another He may freely choose what is most suitable to his heart and may be most to promote his spiritual edification Ans. Neither Civil nor Ecclesiastick power here hath place 1. This staple Rule Mr. H. abounds with staple Rules which are much irregular except it be proved by the Word is a staple untruth No man by Nature hath a spiritual power either gift office or grace But by Nature here is opposed to free consent Children born in Abrahams house are without free consent members of that Church Be it so one congregation more than another cannot compel the China-convert to be a member of their congregation but if he be baptized and profess the godly Magistrate may compel him to hear the Word and receive the Seals in the place he resides so it be a sound Church The Magistrate cannot compel him to faith and heart duties but he may compel him to external profession nor doth his being a member of this rather than of
any other Church make him a member of thâ visible Church nor is that any thing but staple forgery the âuler cannot compel a man to love his Neighbour but he can câmpel him to the external duties of love and punish him if against love he beat or kill his Neighbour He cannot compel any to the faith but if one come to years desert his faith professed in baptism both the Church and the Magistrate may punish him as a run away The Church cannot by carnal weapons saith he impose any Church-constitution as Nature gives not this power Ecclesiastick true it is a free gift of God So a civil Ruler saith he should not impose it that is a poor consequence he should impose all civil duties that are external and which the mans baptism and profession ties him unto What ever is done here saith he in the constitution of Churches is done by an Ecclesiastick Rule not by a Rule of policy This yet is most weak The Magistrate makes no rule of constitution of Churches nor any Ecclesiastical Rule as Mr. H. saith But it follows not therefore he cannot impose it when it is made The Magistrate makes not the hearing of the Gospel to be lawful but it follows not Ergo as the preserver of both Tables of the Law he may not command Christian subjects to hear the Gospel yea to me its most probable he may compel heathen people lawfully conquered to desist from Idolatry blaspheming of Christ and to hear the Gospel The man comes from China acknowledging God in all his wayes as Abraham left his Countrey Gen. 12. if he be an Idolater they should not lodge him 2 Ioh. 10. he comes not as indifferent to be married to this or this Church or to none at all as a man sins not if he marry none at all 1 Cor. 7. but if he be a professor that joyns to no Church he lives scandalously therefore the adequate cause of membership or to this membership is not mutual consent as in marriage but both parties are under a command to confess Christ before men and it s a selfish thing to make a mans own heart the Judge and Determiner of his membership and not the Churches led by the Rule of the Word and so the Church is obliged to receive him and he is obliged to joyn a member according to Cant. 1. 7 8. Mat. 10. 32. Mr. H. The power scattered in many when they are voluntarily combined they may give it to one and this is a power of Office and they may covenant to submit to him their united right Hence it is more than plain they may give a call and power to such and such to be Pastors and yet themselves be no Pastors Christ gave some to be Pastors Ephes. 4. he furnishes men 1 Corinth 12. 28. Ans. Where is Mr. H. his Logick now Why made he not once a Syllogism or a face of a Consequence 1. There is a power scattered in many What power of ordaining by laying on of hands to make men to be Pastors which were none before By what shadow of Scripture or Reason is this said one half of a Command or Promise or Practise shall silence me if they may give their scattered powers of Jurisdiction to one they may create a Monarch an Arch-Pastor or Pope over themselves I judge Mr. H. thinks not so but Scripture should here speak and not Mr. H. and tell us who gave to people to men and to women who have no less a power to know the voice of Christ in this Pastor and to choose an officer than men the scattered powers official to call and create officers 2. They may give this power to one prove this it s a non âns a power of ordaining even virtual they have not therefore they cannot give it 3. Christ gave gifts to men God hath placed Pastors in the Church Apostles what Ergo the people gives power of being Apostles Pastors to men who were not Apostles and Pastors before This is Mr. H. his Argument Are Mr. H. his words Oracles and Principles that cannot be denied 4. The people men and women as sheep choose a Pastor by no act of Iurisdiction saith Amesius but rather by Subjectione and Election makes not a Minister but onely appropriates his labours to his people quoad administrationem saith Cyprian Ordination is the call and juridical sending Now the Apostles and Presbytery ordained Elders Tit. 1. 5. laid on hands and ordained Acts 6. 6. 1 Tim 4. 14. 1 Tim. 5. 22. committed the charge to faithful men able to teach others 2 Tim. 2. 2. 1 Tim. 3. 1 2. 3. shew me so much for your new Male-Church excluding Females who may be unbaptized men converted in China Mr. H. A divided power in many is not an united power from many The peoples is a divided power lying in many combined and therefore not the same Hence the power of judgement is not the power of office and therefore the fraternity may have the one when they have not the other Ans. Here is no Argument at all This new Church that now is called the Fraternity a new name not in Scripture in this sense hath neither a divided nor an united power to make ordain and call to the holy Ministery one who was no Minister before and so the question is begged A divided power to choose in many is not an united power It s true of the power of electing and choosing of Officers they are divers powers and therefore the society hath the united power of choosing a Minister but some men there alone have not a power being divided from the Church of women children and servants 2. Mr. H. finding himself ebbe in proving he tells us that the fraternity may have the power of judging and not of office and he hath given no Word of God to prove that the power of office and the power of juridical judging for of that we now speak for the judgement of discretion women have are different that is in divers subjects But I deny that any hath official power but that man hath juridical power also or that any hath juridical power but he hath also a power of office Mr. H. brings no argument of the weight of a feather on the contrary I deny not but they have divers formal exceptions and because the power of judgement is not the power of office therefore the fraternity may have the one not the other Weak Logick Differunt conceptibus formalibus Ergo differunt subjectis A power of discoursing rationale is not a power of laughing risibile sure and therefore saith this simple Logick a man may have the one and not have the other that is a man may be rational and yet not risible I am sorry that godly and judicious men build such hay and stubble upon the foundation 3. Why does Mr. H. give this new Church a Latine Name The Fraternity that is a Church of Redeemed ones built on
to thee I will give the keys not to the ãâã Ergo Peter represents the people Believers only ãâã est the male-Church of the redeemed I would not buy such Logick for a Not for ãâã ãâã ãâã ãâã ãâã 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 subjâct 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 ââ¦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
Elect of God have Ioh. 10. 27 28. except women aged children servants be excluded out of the number of the sheep of Christ this is a turning of the Gospel upside down to Popishly confine all the Priviledges of Saints the anointing the spiritual disceâning what key will open the heart to some few male-believers 1. Aged 2. Incorporate so and so But I retort it thus To whom Christ hath given the onely qualifications spiritual of Rulers endued with power of judging those hath he called according to the rule of the Gospel to be such Rulers and they must dig their Lords talents in the earth if they improve them not for that end But the Lord hath given to all Beleevers as Beleevers of the same or of another flock whether in Churches this way or not to women as to males in some measure the anointing grace to know Christs voice Ergo. 2. Let it be observed that the tongue of the learned Esay 50. of which Mr. R. spoke to absolve and open heaven to a man swallowed up with griefe and a gift of a son of thunder to shut the gates of heaven against the obstinate and such as are to be delivered to Sathan are not required in the exercise of the keys of the Kingdome but onely such gifts as are in women is this a good frame of Church discipline Mr. H. God gives to men no calling to a place but he gives rules how they are to order and direct themselves in it But the Word hath no Canons how the people should order the Keyes Answ. Matth. 18. 15. If thy brother c. The Lord points his finger to the Fescuâ and says Build up one another in the most holy faith 1 Thess. 5. 11 12 13. 2 Thess. 3. 14. Heb 13. 17. Rom. 16. 17. Observe those that cause dissentions among you c. Ans. My Argument is mistaken If there be Rules in the Word how Officers should acquit themselves 1 Tim. 3. 1 2 c. how Judges Kings c. so ought there to be Rules how unofficed brethren the onely Judges for Church-officers do but order and regulate judging as our Brethren say should behave themselves But this is not by our Brethrens way 2. The Reader may observe all along that Mr. H. and his way lays the Ax to the root of the Ministery for he ascribeth the Church acts of office of opening and shutting heaven of the learned Tongue of Excommunicating c. to unofficed men or then he denies that there is any necessity of such in judging and ascribes such acts and qualifications as are in women to their judging Church the very way of Anabaptists and rigid Separatists 3. Mat. 18. 15. shall make every Church-member brother or sister who are to gain by admonishing one another a Church-Judge to exercise the Keyes one over another I thought the power had been given not uni sed unitati to brethren in the Judicature not to stones scattered The edifying one of another and comforting one another and withdrawing from dividers are acts of love required of men women and of Christians of all ranks and by no word tied to those of the same single congregation but to all the Catholick Church should not women withdraw from dividers and therefore these places 1 Thess. 5. 11. 2 Thess. 3. Rom. 16. are abused 4. Ambrose Theophylact Oecumenius Paraphrastes Beza Calvin Marlorat nor any Interpreter dreamed the place Heb. 13. 17. was meant of unofficed brethren who watch and must give an account for souls yea Mr. H. expounds it of officers and yet he cites Heb. 13. 17. Obey them that are over you in the Lord i. e. Brethren of the male-Church obey brethren Mr. H The prwer of the Keys is larger then the power of office and therefore the Lord requires not so much abilities in the brethren as in the Officers Ans. The difference is said not proved 2. If God require the highest abilities in officers to the laying on of hands 1 Tim. 5. 22. to the highest censurer 1 Tim. 19. 20 21. compared with 1 Tim. 3. 1 2 c. 1 Tim. 3. 6. 7 c. then he must require these same far more in brethren the first and proper subject of all power or then the Lord calls them to highest actings and promises to them no gift to or for these highest actings such as delivering to Satan cutting off of members Mr. H. The Keys are given to Peter as representing Church guides Matth. 16. not excluding the consent of the people Ans. We so give the power radically and fiâstly to the Church of Believers as by them we communicate office power to the Elders though they be not the first subject Ans. Such a shifting of office-power from the Church of believers which yet is but the third part of the redeemed single Church to Elders if Christ teach Matth. 16. or elsewhere we rest Mr. H. If the Keys be given to the Church the house of wisdom Prov. 9. 1. of God 1 Tim. 3. 15. Heb. 3. 4. builded by Pastors Teachers Ephes. 4. 11 then not the Church of Believers without Pastors Mr. H. the assumption fails for a Church without Pastors is wisdoms house as we proved and is Act. 14. 23. Ans. Mr. H. answers nothing to the places Pro. 9. wisdom hath maids and a table the house in which Timothy was to walk was built by officers Act. 20. 28. 1 Tim. 3. 1 2 3. 1 Tim. 5 17 Give us a pattern of your homogeneal Church for clear it is the Church Act. 14. 23. was the Church of believers no politick ministerial Church until Paul and Barnabas with the free election of the people made them a politick Church so until Titus ordained Elders the Churches of Creet bear the name of ãâã ãâã ãâã ãâã ãâã Cities and though these Cities were Churches yet could they exercise no politick actions nor frame Organs official to themselves until the first founder made them politick ministerial Churches Otherwise as Paul and Barnabas exhorted them to continue in the faith so they should have commanded them to use that radical power to create officers and not have encroached upon their power of the Keys Mr. H. Paul charging the Elders to feed the Flock or the Church Acts 20. implyeth there is a Church distinct from feeders Ans. No doubt there is a flock of redeemed and fed ones of men women children 1 Pet. 4. 2. Iam. 2. 2. Act. 15. 35. that were of late Catechised Gal. 6. 56. different from watchmen but Paul bids the feeders censure the grievous Wolves v. 29 30. but he bids not the fed Church do it far less implyes he that the third part of the redeemed was the male-Church and did or could exercise discipline over both officers and women servants and children Let us see that implyed Mr. H. If they want Officers saith Mr. R. they want the power of edifying Ans. They want the power of edifying as an
women to whom the grace of saving faith is given but onely the disciples So Luke 22. 28. Ye are they that have continued with me in my temptations v. 29. And I appoint unto you a kingdom Then to the disciples and men not to women who suffer with Christ there is a kingdom appointed Upon this account all the Promises and Consolations of sending the Comforter of the many mansions in his Fathers house which he was to prepare for them do belong to the disciples as brethren and as a male-Church of a single flock without officers not chosen women aged children that believe and therefore these words of Mr. H. that Christ spââ¦s not to all believers in the person of Peter Blessed are ye for flesh and blood c. most injuriously bereave all women all men that are not members by Covenant of this male-congregation of all the Promises of the Gospel and comforts which Christ uttered to his disciples onely Not to say what before I said that 1. This is contrary to the scope of the Text. And 2. contrary to the Peace 2. Comfort 3. Joy 4. Blessedness in the state of Regeneration 5. Faith of their Perseveranââ and 6. Victory over temptations from the gates of Hell of all who contrary to Sects and Heresies and sundamental Errours touching Christ his Nature Offices and Dignity sincerely believe and confess that he is the Messiah the Son of God be they women aged children servants sincere visible Saints of another congregation or sojourning Saints Mr. H. If believers saith Mr. R. ãâã giving Peters confession and built upon the Rock Christ be made a ministerial Church then the official power of binding and loosing should be made as fiâm and sure from defection as the Church of believers built on the Rock Ans. The Assumption is denied for the Church to whom the Keys are firstly given though they have a virtual power to call men to office yet they have not formally official power nor is official power which in great Apostasies may fail of like stability with the visible Church which can never totally fail Ans. My Argument is not faithfully repeated of which I often complain if the Ministerial formal power of ruling and creating and unmaking of officers a virtual power of which he of new speaks I know not for who hath the formal power of calling officers then be given to believers though destitute of Pastors because believers are in a congregational frame built upon the Rock nothing hindreth but ministerial power that is the power of the Keys given to believers which is but a gift given to hypocrites often should be as firm as though believers were built on a rock Mr. H denieth the Assumption onely and seems to yield the Proposition I appeal to the Reader if these words I will build my Church in the frame of a Congregation Independent upon the Rock Christ of the confession of Peter have any such sense for in all Scripture the building upon the rock hath no such sense but noteth Christs building of real believers on himself in the most holy faith which building cannot sail And whereas Mr. H. saith The visible Church cannot totally fail as our Divines say they mean the Catholick visible Church and not your Independent congregations of which they knew nothing who teach this Doctrine So this Argument of mine stands Promises of never falling are made in Scripture to things not to persons as to the Kingdome to the Gospel to the Dominion of Christ Psal. 72. 8. Isa. 9. 7. Luke 1. 33. Isa. 55. 11. Psal. 110. 2. Mat. 24. 14 c. but ever in order to persons especially to that excellentest of persons But of temptations to offices and institutions and promises to such as here we reade not Mr. H. Those to whom saith Mr. R. Christ giveth the Keyes do represent the person of Christ and who despiseth them despiseth Christ and who honour them honour Christ Mat. 10. 40. Now Scripture never saith so of believers They that hear and obey believers hear and obey me Ans. The Proposition is false to represent Christ as stewards belongs onely to them who have office power but the Spouse had power in the family before the stewards and officers were Ans. 1. Yet that must be meant of believers men and women He that despiseth the preaching male Church despiseth me 1. The forgiving or loosing from excommunication as well as preaching the Gospel 2 Cor. 2. 10. and excommunication it self which is given to unofficed brethren by Mr. H. is done 1 Cor. 5. 4. in the name ãâã ãâã ãâã ãâã ãâã therefore they who despise the unofficed Brethren excommunicating despise Christ and excommunicating of heretick Pastors or judicial rejecting there cannot be except unofficed brethren publickly rebuke 1 Tim. 5. 20. and in the Name of Christ judicially declare the man an Heretick and the doctrine Heresie Tit. 3. 10. 2. The comparison that makes every male Church a Spouse of Christ and so multiplies Spouses and Bodies of Christ whereas the Scripture makes but one visible Spouse on earth Cant 4 1 2. 6. 8. 9. 7. 1 2. Eph. 5. 26 27. one Body 1 Cor. 12 12 13. Eph. 1. 23. Col. 1. 18. will not furnish an Argument For 1. A Spouse without stewards may feed may therefore unofficed brethren preach and tender the Seals as Socinians say they may baptize one another 2. A Spouse may create servants of her own devising so may not unofficed brethren do 3. The Scripture makes the Catholick Church Christs Spouse by faith what Word of God warrants every male-society to be a Spouse of Christ by a new devised Oath or Covenant and our brethren cannot give us a Scripture where the male congregation excluding women is called the Spouse Body of Christ built upon the Rock c. Mr. H. Those to whom the Keys are given saith Mr. R. do authoritatively forgive and retain sins The fraternity saith Mr. H. forgives judicially 2 Cor. 2. the officers authoritatively Ans. Brethren and sisters forgive by way of charity the officers authoritatively A judicial forgiving distinct from both in a male-Church is the question begged by Mr. H. not proved 2. He supposeth Paul writeth to this male-Church void of Pastors whereas there were many Pastors there 1 Cor. 14. 29 30 31. 4. 15. 1. 12. nor could they without officers celebrate the Lords Supper as they did 1 Cor. 1 ãâã frequently 3. He supposes they onely were judicially to forgive the incestuous man whereas all in their own way men and women were to forgive him and to converse with him as a brother 2 Cor. 2 7 8. as is said before CHAP. VI. What Church it is that is built on the Rock Mat. 16. whether the visible or invisible Church the Catholick or the single Independent Church BEfore I examine Mr. H. his Reasons take notice of what Mr. H. saith which may conduce to this The Keys and power
saith Mr. H. must be given to a single society i. e. to a sort and condition of men under some special relation To thee will I give c. as to a single society not to them Ans. That the Keys must be given to a single that is according to Mr. H. his sense to a single Independent congregation onely that they may exercise Jurisdiction onely within themselves and that all others though as free Churches as it are ãâã ãâã ãâã ãâã ãâã without is never proved by Mr. H. nor gives he âs a pattern of such a Church Independent in Jurisdiction 2. His Argument Because it is said To thee as a single society not to them is naught Did not the Lord give in Peter the Keys to the twelve Apostles and to six or ten sundry societies in Ierusalem but they were one Church so the combined Elders in a Presbytery is but one single society yea but saith he they are many Churches Ans. They are and may be but four societies meeting in four sundry places and scarce all eight hundred and therefore a more single society than eight thousand and above which Mr. H. saith made but one congregational Church of Ierusalem And is not the society of a Synod Provincial or National one single society also by this account 2. Let the Reader judge how our brethren use the word Church as Kid leather stretching it in and out at their pleasure as it serves best for their turn for here the single society capable of the Keys is a new male Church of redeemed ones Also consider but the first proposition 1. These words The instituted Church of Christ in the Gospel to which Christ hath commâtted the Keys the power of binding and loosing the seals officers are most ambiguously set down and can hardly bear truth either in a passive or an active sense for its false that the Keys passively are not committed to women for they must be bound and loosed and have the Seals and Tables of the Covenant as well as men 2. In an active sense its false that to women understanding children the dispensing of Censures Seals and Tables are committed 3. The power of the Keys are not committed to the Church instituted as to the proper subject but onely by those pious Authors to a limb or wing of it the male redeemed are never called The instituted Church of the New Testament 4. And how the seals are given to the male Church as to the subject when they want Pastors I see not The Tables and Seals are given to men and women redeemed as the end and object for their salvation and edification 5. So they are given to Pastors Doctors Elders Deacons to all visible Saints but in the intention of God to all Rulers and ruled men and women not as meer visible professors for God intends no such thing to a meer Magus to whom agrees the complete essence of a visible member but as invisible and chosen ones 6. Nor is it either didactick or suitable to a Systeme of Church-policy That the administration of all Christs publick Worship and Ordinances is committed to a company of believers for the active administration of Baptism and the Lords Supper and of the preached Word is not committed to unofficed brethren or to women who are members of this instituted Church of the Gospel otherwise in a passive sense all are to partake of the Worship and Ordinances according as their capacity is but how the male-Church void of pastors can receive them I know not 7. I say not much that it s not Grammar to say that this Church is a communion of Saints A community it is which word is in our language a Concrete 8. That its a combination of Saints meeting for that end to partake of the Ordinances by common and joynt consent into one congregation is ut erly unsound for as this is a delineation of a New Testament Church-Assembly to paâtake of the Ordinances so it makes it contrary to the institution of a Church under the Gospel to members of another congregation to meet to partake of pastoral preaching or seals in a Church whereto they never gave common and joynt consent as never being inchurched members thereof yea and all of another congregation by this reason hear the Word in that forreign congregation not as visible Saints but as Pagans and such as are without And it s as strongly concludent against hearing in another congregation than their own as against Church-rebukes and as our Brethren teach Church judging and admonishing between brother and brother for as there is indeed a providential necessity of partaking of pastoral preaching and seals in another congregation than the members own so is there the same soul-necessity of the like rebuking and gaining of a brother Mat. 18. 15. If the trespass be committed in another congregation and be private as yet as if it were done in the offenders own congregation except it can be proved that from Mat. 18. Christs minde is if a brother of another congregation fall in a pit to the hazard of his salvation I should let him perish there I am not his keeper as touching any Church-remedy for gaining according to Mat. 18. which sure we cannot do to our enemies ox if he fall in a pit yea and there is as great if not a greater necessity to use the remedy of rebuking Mat. 18. to gain him when he falls in a spiritual ditch in another congregation as to preach pastorally and to tender the Lords Supper to him in another congregation and as the Bread in the Lords Supper say our brethren with Mr Cot. is one Bread and a seal of our communion with the Lord Iesus but also of our communion with his members not only of our own Church but of all the Churches of the saints so we are to gain our brethren by admonition teaching rebuking by Matth. 18 not only as they are members of the single independent body congregational but of the whole Catholick body 1 Cor. 12. 16. for whether one member suffâr all the members suffer with it or one member be honoured all the members rejoâcâ with it And Rom 12. 4 5. compared with verse 15. for there is one Body visible one Spirit one Lord one Faith one Baptism one God and Father of all Eph. 4. 4 5. and one body Catholick into which all are baptized Jewes and Gentiles 1 Cor 12. 12 13. 8. It is false that there is no Church which Christ in his Gospel hath instituted but a particular visible Church that meets in one place all of them for Christ hath sanctified and clensed with the washing of water by the word a Catholick Church which he shall present as a glorious Church without spot or wrinkle Eph. 5. 25 26 27. and perfected body visible when we all meet in the unity of faith Eph 4. 11 12 13. 9. That this instituted Church is to meet together all of
them even the whole Church for the administration of the holy ordinances of God to publick edification 1 Cor. 14. 27. is a manifest debarring of Infants born within the visible Church from being members of that Church which Christ in his Gospel hath instituted c. for they are neither capable of convening in one place every Lords day nor of publick edification by prophecying as is meant 1 Cor. 14. 23. cited by them How they defend Infant-Baptism who make them incomplete and unconfirmed members let them see the learned pious and grave Assembly at Westminster provided better that particular visible Churches members of the general Church were made up of visible Saints viz. of such as being of aged professed faith in Christ and obedâence to Christ according to the rule of faith and life taught by Christ and his Apostles and of their Children Act. 2. 38 41. Act. 2. v ult compared with Act. 5. 14 c. There is not one word of Infants in this large discription of instituted Churches of the Gospel and to it in all the Anabaptists subscribe yea the seven Churches have upon the matter the same description of the visible Church without one word of Infants Mr. H. That Church is here Matth. 16. meant which is built upon the Rock Christ by the visible confession of Peter as explicated immediately before but the invisible Church is not built by a visible profession such as Peters was The second part of the assumption is clear by the opposition between visibility and invisibility The proposition is proved by the meaning of the words Thou hast made a confession of my selfe a Rock and therefore are called ãâã ãâã ãâã ãâã ãâã and upon my self so confessed will I build my Church Ans. The proposition is not true in his sense the assumption most false the conclusion both untrue and unjustly exprest for the visible single congregation is not here meant and I will build my Church congregational in its frame upon the Rock by this confession Except Mr. H. the place had no Author no Divine or any other for this sense so destructive to the text Therfore there hath been some trepidation of mind upon the pious man After many thoughts saith he floating in my mind what might be the meaning of our Saviour c. And after many thoughts he could not find a way to answer Mr. R. his Arguments but by a Popish Exposition for Bâllarm lib. 3. De Eccles. c. 13. brings this place to prove that the visible Church shall never fall away So the Jesuites of Rhemes 1 Tim. 3. 15. cites the same place D. Fulk answers every true Christian is builded on the same Rock which is Christ. So Cornel. Ã Lâp Matth. 16. the visible Church cannot erre To the proposition Mr. H. yeelded That the Church to whom the Keyes are given may receive the Keyes by the intervening of an hypocritical confession or profession of Christ such as is in Judas and Magus So the proposition is false to wit that Church is here meant which is built upon the Rock Christ by the visible confession of Peter so explicated for it is explicated to be a visible confession 1. Sometimes true sometimes hypocritical 2. Sometimes it is expounded to be the confession onely of the male-Church excluding women 3 Of the male Believers of a single Church void of Pastors while the world stands such a visible confession as may be false and lying is no means of Christ to build the Church of men and women so upon the Rock Christ as they shal persevere in saving saith so as the gates of Hell and the temptations of the World the Devil and the Flesh shall never prevail against them The only internal and effectual way of building men upon the Rock is the sincere real believing on Christ coming from the revelation of the Father of Christ Mat. 16. 17. And the external building upon the Rock is by the preached Gospel this is also Popish for by a lying profession none are builded upon the Rock Christ. 2 The Scripture makes being builded upon the Rock all one with being builded upon God the Rock of salvation So the door of the Word is the house built upon the Rock Matth. 7. 24. the spouse is the Dove that dwells in the clifts in the Rock in the secret places of the Stairs Cant. 2. 14. for which see the Interpreters in the margin the believing Ephesians are by saith built upon the foundation of the Apostles and Prophets as lively stones Christ being the chief corner stone and made the habitation of God not through visible profession but ãâã ãâã ãâã ãâã ãâã by the spirit Eph. 2. 21 22. 3. It may make any to tremble to see pious men do such violence to the word for he tells us this or that particular congregation may fall away but the universal congregation or Church existing in the particular Churches falls not away Orthodox Divines and Mr. R. grants that the visible Church doth not fall The just contrary is taught by our Divines that the Catholick Church shall never fall away but there was a time when Elias complained he only was left The Council of Selencia and Arminium condemned the Nicene faith Hieronymus as also Hilaâius complain that the Arrian heresie had overspread all the World and that mountains woods lakes and prisons in which the Prophets mourned were more safe then the towns Bellar. Valentia Stapleton Azorius say the Church is ever visible as a City on a mountain D. Fulk answers the Jesuites of Rhemes Calvin Willet and ours say that the Catholick Church all the world over can never totally fail because they are by faith builded upon the Rock but that the frame of a particulâr congregation Independent is a building upon the Rock Christ never man dreamed and that the gates of Hell cannot prevail against the visible frame of a single congregation is wild Divinity 4. Calvin Swinglius Bucer Marlorat Pareus on this place Perkins De praedestinatione D. Twisse extend this to all believers of whom saith Calvin Singuli sunt Dei Templa Every one is the Temple of God Now it is clear that the building on the Rock signifieth the building of persons in the faith not of the society as a visible society and frame external hence all who are builded on the Rock Christ by a firme faith do trust in God and can say 1 Sam. 2. 2. Neither is there any Rock like our God and so every single man so built may say God is my Rock Psal. 18. 2. It is often a title of God himself saith Ainswer t Psal. 18. 13 46. Blessed be my Rock Psal. 92. 16. Deut. 32. 4 18 30 31. Psal. 71. 3. Psal. 42. 9. Ps. 62. 7. 2. He only is my Rock and my Salvation the Rock of Israel 2 Sam. 23. 3. Now how ordinary is it that God is the Rock of his Saints and insolent and dry when Mr. H.
must say my God is the Rock of this institution of a single independent frame And whereas persons are set upon a Rock that this new institution is builded upon the Rock by the hand of Christ and whereas persons are tempted by the ports of Hell but being upon their Rock they are kept to say institutions are tempted but being upon their Rock they are kept is new and insolent Divinity If it be said the persons are built by Christ in this Church-frame of Independency they believing and professing sincerity it is almost the same For then 1. the persons in the very frame are kept in the frame so that the ports of Hell shall not demolish the visible frame they sincerely believing but since the promise is made to all that sincerely adhere to their profession and fulfil the condition shall all such godly incorporations as by persecution and malice of Satan and the ports or strength of hell are dissolved and all godly and visible Saints who by banishment exile or violent death are pulled away from visible membership be thrown off the rock Christ And doth the gates of Hell prevail against such believers If it be said yet in a spiritual sense such are eminently and satisfyingly made members of a more glorious society even of the Church triumphant as the promise of the fifth command Eph. 6. of long life is fulfilled to an obedient gracious son who dies young and so here I am sure it will not be found especially in the New Testament that the Lord tyes a promise spiritual of perseverance in grace and deliverance from the prevailing temptations of Hell to any single visible Church-frame But 2. the building on the Rock and deliverance from the prevailing temptations of Hell by this exposition is made by the grant of Mr. H. to the visible profession that may be in Iudas and Magus and is it to be believed that Christ promiseth with his own hand to build upon the rock Magus and Iudas who are as essentially stones of the building and whose acts of the Keyes are aâ valid as these of sincere believers so as the gates of Hell shall never prevail against these sons of perdition So Mr. H. expounds it 3â Many Martyrs faithfully perform congregational duties yet doth not Christ make good this promise for when members are dissolved by banishment they are thrown off the rock That which by our Saviour is set down as contrary to their comfortable union with and building upon Christ their rock is being foiled with the Temptations of Satan and Hell and being thrown off the rock like the Hypocrite Matth. 7. who is the house builded on the sand for the strength of a war City as Calvin noteth and Pareus were in iron gates and bars Psal. 127. 5. Deut. 3. 5. and so by this interpretation the Lords dissolving of a Church which often is a work of mercy and putting of his children to an honourable condition of Martyrdom and glorifying of God by suffering and scattering of his Church as Acts 8. 12. must be a throwing them off the rock Christ and a prevailing of the ports of Hell against them contrary to the scope and intent of Christ in the Text. 6. It is a most uncomfortable doctrine that men and women builded on the Rock Christ and chosen to salvation have only right by this so expounded Text to union with Christ their Rock and victory over the gates of hell in so far as they are inchurched covenant wayes into such an independent corporation when the Saints builded upon the Rock and persevering by the grace of God contrary to all the machinations of hell may be scattered 1 Pet. 1. 2. wander in the mountains and desarts Heb. 11. 38. and have no certain dwelling house 1 Cor. 4. 11. and sojourning visible Saints and be not so much as visible members and it is cruelty to say such are no members of Christs visible body but ãâã ãâã ãâã ãâã ãâã without and not builded on the Rock 7. Mr. H. grants a man may give Petors confession par 1. c. 6. page 62. and men may be scattered stones visible Saints and yet through some opinion concerning the visible Church be members of no such congregation are they for that not builded upon the Rock and Mr. H. brings this interpretation Salve ââliore judiciâ by stress of argument 2. As to the Minor But the invisible Church is not built by a visible profession upon the Rock as Peter was It is most false for there is a twofold invisibility and twofold visibility 1. Such as in the election of God only and are not called yet are invisible as Saul persecuting such indeed are not actually built upon the rock by visible profession as Peter was But 2. Peter and all sincerely professing Christ as Peter and the other ten are both the invisible Church in so far as sincerity of faith and love is only in the heart and known infallibly to none but to God and to the man himself who hath received the white stone the new name Rev. 1. 17. and also they all such are and may be built by the same visible confession of Peter real and sincere for of a sincere visible and audible confession only as real and saving our Saviour speaks Mat. 16. as Mr. R. holds upon the rock I grant there may be degrees of real sincerity more or less in men and women but the same in nature spââio that is in Peter is in women by which they are built upon the rock and so they are invisible members in the latter sense and are also built visibly really upon the rock by Peters faith coming out in a real visible confession and the invisible Church in this sense is also the true real visible Church and a visible confession or profession is either real or hypocritical and seeming that it is real of which the Text speaks Mr. R. proves because from it Christ pronounces Peter really blessed 2. Because it was taught Peter by the Father of Christ and not by flesh and blood Mr. H. contendâ that it may be seeming only I desire he or any for him may prove it was seeming only or may be seeming only yea it was exclusive of Iudas the Traitor his confession for he knew nothing of the revelation of the Father nor was he blessed as Peter nor is it our Saviours purpose to praise and commend hypocrisie Mat. 16. and therefore there is not truth in that which M. H. saith that there is a contrariâty or opposition between visibility and invisibility So expounded the opposition is not ãâã ãâã ãâã ãâã ãâã nor ãâã ãâã ãâã ãâã ãâã as Aristotle and Ramus both require and therefore it is granted that the house of God 1 Tim. 3. 15. in which Timothy was to behave himself right was the visible Church of Ephâsus and the other Church Presbyterial but that this cannot consist with invisibility is most false
Deârââ That some by saving faith built upon the Rock Christ shall persevere and some shall not persevere but yet so as God hath decrââd 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 suâe 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 wriâten 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 ãâã 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 flâsh 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 Oâcumonick 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
Ans. If the Church congregational as congregational not as this or that congregation be built on the Rock then this or that congregation must of necessity be also built on the Rock If man as man be rational then so are all individual men Peter Iohn Anna if the congregational Church as such be built on the Rock then this or that congregation c. must be built on the Rock Quod conveniâ ãâã ãâã ãâã ãâã ãâã convenit ãâã ãâã ãâã ãâã ãâã But this presently Mr. H. recals This or that visible Church may doth and will fail But this or that visible congregation partakes of the common nature of a congregational Church and what reason this Church more than this should fall off the Rock since the promise is made to the congregation in its common nature then of necessity the Church must have the promise upon some other account than as the congregation in its common nature Mr. H. Each particular congregation is complete and independent for the exercise of all acts and dispensations belonging to a congregation or Church without any reference to any other congregation because they are distinct species which firstly and equally participate of the nature of the genus or the general nature of the Church Ans. 1. Then are there no clamours raised against you by those who say It is most unjust that 10 or 30 or 40 should be an Independent Male Judicature as if others had no souls countable onely to Jesus Christ for their administration 2. By Mr. Cotton his true principles they are not independent within themselves to exercise all acts belonging to a congregation for Synods not onely have power to give light and counsel in matters of truth and practise but also to command and enjoyn the things to be believed and done 1. If then the Synod hath a share of the Keys the single congregation must be too narrow a first subject of the Keys especially when the Synod as the Synod hath the power of the Keys to command the Churches as the Churches and several congregations 2. So the necessity of being circumcised or not circumcised if we would be saved Act. 15. must belong to a congregation and to all the congregations of Antiââh of Ierusalem c. then the Lord Jesus hath not given a power independent to any single congregation to exercise all acts and all dispensations belonging to them for sure they cannot determine in a matter belonging to other Churches and more belonging to other Churches than to themselves because of the multitude of concerned Churches but they must no less impose upon the consciences of other Churches if the same seem good to the holy Ghost and to them onely otherwise it s a bastard determination then if they should determine it contrary to the knowledge of their own Church congregational and members thereof 2. Mr. H. takes the word Congregation and Church for all one against the Grammar of the holy Ghost who taketh the word Church even in the New Testament for the collection of believers agreeing in one Faith one common Râdemâtion common Saviour common hope of Glory though they be ãâã a congregation that meets in one place Eph. 5 23 25 27 29. 1. 22. Col. 1 18. Hâb 12. 23. 3. The reason why they are independent in the exercise of all acts and dispââsations belonging to a Congââ¦gation or Church to wit because they are distinct species and Churches different in nature is most frâvolous for beside that the reason is false except Christ the Head of one congregation be different in nature from the same Christ the Head of another congregation and their Faith Baptism Hope of their calling be different in nature whereas they are all one in nature in all the whole Catholick Body Eph. 4. 3 4 5 6 1 Tim. 4. 10. Eph. 5. 23 25 29. Iudo ver 9. 1 Cor. 10. 17. They are as distinct species and Churches different in nature in regard of pastoral preaching and parâaking of the same seals as the Brethren teach if any difference of this kinde be as they are different in nature in regard of censures and so as it is unlawful by their way to one of this congregation to submit to the forreign and extrinsecal Jurisdiction of other Churches as they call it so it s as unlawful to submit to pastoral preaching and the seals tendred by the forreign authority of other Churches because if the Head Christ and power juridical be peculiar to one congregation independently so must pastoral preaching and the seals be to the same Church and a member must be as much restricted to their own officers onely for acts of office since they are set over them by the holy Ghost as our Brethren say from Act. 20. 28. 1 Pet. 5 2. Philip. 2. 25. as they are to hear Matth. 18. that Church onely in acts of Jurisdiction The Brethren are obliged to shew a difference or to yield to the Argument Mr. H. A particular congregation is species specialissima which hath in it the nature of the Churches in general and of the species or kindes of Churches are complete without the Classâs Ans. Let the congregation be complete as species specialissima in its kinde yet in extension of power it s not complete for we hold that Classis Synods Congregations differ in nature and that every one of them yea the whole integral Catholick visible Church are all species specialissima and Mr. R. grants they differ onely in more or less extension of power and therefore Jurisdiction is firstly in them all as the heat is firstly in the whole body of the fire not firstly in this or that quarter or portion of the Element CHAP. II. The Arguments of Mr. R. for the first Adequate and Catholick subject of the Keyes are vindicated from the unsatisfying replies of Mr. H. MR. H. The Apostles saith Mr. R. stand in the room of the whole Catholick ministerial guides when they revealed the Keyes Ans. The Apostles in that commission were extraordinary persons sent to all the world to lay the foundation of the Gospel by an Apostolick power and in this sense they have no successors nor stand in the room of any Ans. If the Apostles represent none in this sense Mat. 28. 19. Mark 16. 15. Iohn 20. 21. Go and teach c. whose sins ye remit c. Then none succeed the Apostles to teach baptize remit and retain sins Pastors then must do these without a commission from Christ or these ordinances must cease 2. Mat. 28. Iohn 20. he sends the Apostles and sayes behold I am with you to the end of the world in preaching and baptizing But the Apostles do not live to preach and baptize to the end of the world Ergo that ministerial presence of Christ must be promised to some represented by the Apostles So the English Divines Calvin Beza Diodati as Apostles gifted with power of working miracles c. they
represented none nor had they any successors So Mat. 28. the Pastors have the power of the Keyes and of office given them page 210. Mr. H. To that Church saith Mr. R hath Christ given as to the first subject the ordinances and ministry which he prinâipally intended to perfect to gather and to bring to the unity of faith But he principally intended to perfect to gather to bring to the unity of faith by these ordinances and ministry the whole Catholick visible Church and secondarily this or that congregation Ans. Mr. R. lib. 2. p. 248. professedly disputes for a Church invisible to be the first subject of all ordinances Christian priviledges and officers Ans. Mr. H. halfs my words how Mr. R. makes the invisible Church such a first subject is abundantly declared 2. These are not to me contrary for the Catholick visible Church which the Lord intends and decrees to bring to glory is both the invisible chosen and really believing Church the Church Mystical and also the Church Catholick visible fed by the visible and audible ministrie of Apostles Pastors c. onely in that place I deny that body Eph. 4. 12. to be visible in Mr H. his sense as he makes his congregation visible of which Magus and Iudas are members and therefore Mr. H. in vain alledges that those whom Christ purposes to bring to the unity of saith c. Eph. 4. 11. are such who certainly shall be saved and are true beleevers and it is undeniable ordinances and ministry in their saving fruits are given firstly to true believers if we regard the Lords intention as I ever teach Mr. H. Mr. R. teacheth that the intendment of Salvation and the giving of Ordinances and Ministry keep not equal pace each with other So the Arminians saith he teach lib 2 page 248. but that God doth intend principally to bring the whole Catholick visible Church that consists of Elect and Reprobate to the unity of the faith c is false Ans. Repeat my Argument as I frame it and the flubble is blown away To and for that Church as the subject and object and end hath Christ given as to the first Church the ordinances and ministry which he principally intends and decreet to bring to the unity of faith and to salvation But he intends and decrees to bring to the unity of saith and to salvation by these means onely the whole Catholick visible Church and that mystical Catholick body of it selfe invisible but made visible by a calling and inviting ministry of Apostles Pastors c Eph. 4. 11 12. for the Lord giveth for the loved world Iohn 3. 16. for the Catholick visible Church sanctified by the word and baptism Eph. 5. 25. for his sheep Iohn 10. 11. for all his scattered children Iohn 11. 52. for the whole world 1 Iohn 2. 1 2. Christ and Apostles Pastors Ministry Seals in their substance principally and all these for this or that or these real beleevers secondarily Mr. H. leaves out these words of mine first to and for the Saints and so perverts my Argument and frames another of his own for mine which I own not 9. If that proposition be utterly untrue These whom Christ intends to bring to the unity of faith are such certainly as shall be saved Then must Mr. H. side with Arminians who say that grace is common to all and that God by his antecedent will intends to save all without exception Elect and Reprobate but the Reprobate break that intention and decree of God So the Arminians 3. Saith he It is undeniable that Ordinances and Ministry are not given first to real believers Ans. It is undeniable that Ordinances and Ministry are given first to real beleevers upon a purpose and intention to save them Eph. 4. 11 12. and that all priviledges of special note in the Mediator Christ promises ministry seals in their fruit are given according to Gods gracious intention to and for onely the invisible Church as I demonstrate and not to and for Mr. H. his visible congregation whereof Magus is a member and according to my principles the intendment of salvation from God and the giving of ordinances and ministry first according to that intendment secondly in their saving fruit as Mr. R. demonstrates go with equal pace 3. That God intends to bring the whole visible Church of real beleevers to the unity of faith for visible and invisible in my sense are not conârary but the whole visible Church Catholick is both invisible being known to God only and visible also being called by a visible and audible ministry according to the purpose of God As Paul Rom. 8. 28. being a body perfected and gathered by the ministry of Apostles Pastors Eph. 4. 11 12. And 4. It is undeniably false which Mr. H. saith that the whole visible Church consists of good and bad Elect and Reprobate for this Catholick visible Church and body Eph. 4. 22. Eph. 4. 11 12. Colos. 1. 18. consists only of elect ones and real beleevers but Mr. R. will not undertake So much for Mr. H. his Catholick congregation of which Magus and Iudas are visible Citizens and such a Church is not the first and proper and principal subject of ordinances promises seals ministry in their saving fruits except Mr. H. will side with Arminians and Socinians in this point who teach that God intends grace and salvation to all but many are not saved and so the intention of God fails Mr. H. But what is all this to the present controversie that to the guides of the Catholick Church Christ hath committed the keys as to the first subject we argue thus To that Church which Christ principally intends to bring to the unity of the faith Christ hath given the power of the Keyes as to the first subject But Christ doth not principally intend to bring to the unity of faith c. and to gather the ministry of the Catholick Church therefore to the ministry of the Catholick Church hath he not given the Keys as to the first subject Ans. This is not to the controversie concerning the first subject of the Keyes nor did I bring it in upon that account but the question is concerning the constitution of a visible Church in which I deny that the visible congregation oâ our brethrens visible Church of which Iudas and Magus are as essentiall members and their Church acts as valid as Peter and Iohn the visibly and really beleeving Apostles are or their Church acts are I deny I say such a congregation to be the first subject of the stiles properties priviledges of special note of promises seals officers in their saving fruits in the Lords intention and have demonstrated that the Catholick invisible Church is only the first principal and proper subject of these and that our brethren mistake the nature of the visible Church I mean in all the dispute the integral Catholick visible Church militant otherwise Divines take the Catholick
in any sense they are not but Churches in nature different If these were species then every one of the threescore must be that one onely Church for genus praedicatur de specie But it is sure that the innumerable Virgins that is believers members of the Church who with chaste love adhere to their onely Husband Christ Cant. 1 3. that is such as are chosen and called of God saith Ainsworth on the place and faithful whether whole Churches as 2 Cor. 11. 2. or particular persons cannot be every one of them that one onely Church Catholick for then every single Church should be the onely one Spouse of Christ ver 8 9. 3. To that Church I mean for their salvation and good hath Christ given the Keys which is the complete Spouse of Christ and to which Christ bears the adequate and full relation of the love of Redemption Eph. 5. 25. Ioh. 3. 16. 1 Ioh. 2. 1 2. Iob. 10 11. of love of justifying and washing Rev. 1. 5. 5. 4 c. But neither the congregation this or that nor the congregation that exists ut genus in specie aâ most illogically Mr. H. says is the complete Spouse of Christ nor doth Christ bear the full and adequate relation of the love of Redemption of Justification Sanctification to the congregation in any sense For. 1. This object of love takes not in the visible Saints sojourners dismembers as said is to whom Christ bears a love as to chaste virgins 2. Nor is the love of God in choosing effectual calling justifying the ungodly carrying them on to persevere to the end terminated upon societies visible as visible congregations for so he should love all the Reprobates Iudas Magus who are all visible Church-members But its certain Christ loves none of these with that adequate love of Redemption nor with marriage-love as he doth his beloved Spouse Cant. 4. 7 8 9 10. 6 4 9 10. 3. Not is that love of Redemption terminated upon persons onely upon the bare relation of Church-members for Christ takes them not into the Kings Chambers Cant. 1. 4. to his banqueting house Cant. 2. 4. nor draws he them after him by his powerful grace Cant. 1. 4. Ioh. 6 44. nor blesses he or imbraces them his left hand being under their head and his right hand imbracing them Cant. 2. 6. nor doth God teach them Ioh. 6. 45. nor ingrave his Law in their heart or give a heart of flesh and a new heart Ier. 31. 33. Ezek. 11. 19. 36 26 27. onely in the capacity of visible Church-members for he bestows this love upon the Jaylor upon Saul upon the Eunuch and upon many thousands before they profess as members yea and upon thousands in the bosom of the Church of Rome who out of weakness though that be their sin dare not profess the Gospel Then it must be false that the nature of the Church and of those spiritual priviledges that belong to the congregation in general or in this or this congregation and that the relation of Christ as Husband King Head Seeker of the lost Good Shepherd and of his Redeeming love is broader than a visible congregation in any sense Mr. Hooker shall take it and is no ways commensurate thereunto And so not one of my Arguments but stand in force CHAP. III. Some further Considerations of the place Matth. 16. ANy sense according to Mr. Hooker can hardly be put upon that Upon this Rock will I build my Church For 1. The question is Whether they do any thing to inchurch themselves upon the Rock for sure they are active in professing 2. In suiting membership 3. In covenanting Then must Magus and Iudas by acting the part of hypocrites build themselves upon the Rock Wilde Divinity again 2. Christs act of building is either absolute or conditional if absolute then saith Christ I inchurch you upon the Rock whether ye believe or believe not but Scripture never tells us of Peter or any built upon the Rock Christ but by real sincere faith If Peters act of faith be conditional the condition must be either sincere faith or meer profession if the former we stand strong Mr. H. is at a loss for there is no promise of real union with the Rock and perseverance but to such as are living members in Christ Ioh. 15. if the latter then saith Christ I I promise to you Judas Magus real union with the Rock or Upon this faith saith Chrysostom so Hilary so Augustine so you play the hypocrites egregiously and seem to believe Now this shall be non sense 3. It cannot be said I promise to build all in a Church-way so they believe sincerely For 1. The ports of Hell and Satan should not prevail against persons to strip them of Church-membership contrary to experience 2. The promise is made to persons that confess as Peter but many real believers and visible professors have been put to death and are never made Church-members this way and many real believers in the Church of Rome never profess and many Church-members and Churches of visible Saints are dissolved through persecution Again there is a name and room promised in the House of God Isa. 56. but not upon condition of hypocritical but real believing Obj. Iudas was not made an Apostle upon condition of faith Ans. True a man may be made an officer and his acts valid and yet the man no sound believer Q. Should a man be admitted a Church-officer who is not judged a real convert Ans. The Scripture is sparing in submitting conversion or regeneration to the authoritative determination of men yet the equivalent of this is said 1. If Timothy must commit the Word ãâã ãâã ãâã ãâã ãâã to faithful men who are able to teach others as 2 Tim. 2. 2. And if 2. The Elders and Pastors which Titus is to admit must be to his discerning beside negatives not self-willed not soon angry c. also lovers of good men sober just holy temperate holding fast the faithful word c. Tit. 1. 5. compared with v. 7 8 9 10. Then must the real holiness of officers be known to Timothy and to Titus 3. If the Apostle will have Timothy to try Bishops and Deacons also and that experiencedly that they be vigilant sober patient grave no novices humble holy c. the way that mettals are tried in the fite 1 Tim. 2. 1 2 3 c. so the word is Luke 14. 19. Iam. 1. 12. 2 Cor. 13. 5. and will have him lay hands suddenly on no man but deliberately 1 Tim. 5. 21 22. Then surely the Apostle supposes that they may be known to be such 4. If the Apostles do charge the multitude who had no judicial authority to look out from among them seven men of honest report full of the holy Ghost and of wisdome Acts 6. 5. to be Deacons then Luke supposes that that might be answered We cannot know whether men have the holy Ghost or
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 âor 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
hath said of the antecedent excommunication of the Catholick Church is plain by the former discussion CHAP. VI. Whether there be a whole Catholick integral visible Church MR. H. The Catholick Church hath sometimes such a respect aâs totum integraâe an whole integral Catholick Church So Aâes Ans. D. Ames maintains that there is not only such a respect but that there is a Catholick integral Church and he never dreamed nor any learned man of Mr. H. his Catholick Church affirmed of this or that congregation and is as much as to say Norwich is Catholick England The Catholick Church of Angels and men in all ages all times all places is not that integral Catholick visible Church which we make the subject of the Keyes But this integral Church militant as existing in divers ages is before the congregation in the Lords intention as the Lord intends the organick body of man and not a hand only and a complete world not a nation not a City only so his design is not for this or that congregation but for a world of visible Churches a whole seed a willing people Psal. 110. who is flowing to the mountain of the Lords house Isa. 1. 1 2. his flock and scattered sons Isa. 9. 7. under the government of Christ by the Word Seals Censures Luk. 1. 32 33. make them in their times and places all the world over visible by profession calling gathering feeding Ier. 33. 31 32. Zech. 8. 6 7 8. Psal. 2. 8 9. Psal 72. 7 8 9 10 11 12 c. Rev. 11. 15. Psal 22. 27 28. Iohn 15. 52. And the congregations come in here as secondary parts and parcels of Christs great visible flock Mr. H. denies this and it is as if a man would say there be two hands ten fingers two feet head eyes ears c. but should deny there is an whole organick body or as one should yeeld there are rivers floods fountains seas but deny there is such a thing as the integral element of water 2. This integral militant body is before the congregation in the relation of a Spouse that hath breasts and brings âorth children Isa. 54 1 2. Cant. 3. 4. Cant. 4. 1 2 3 4 Cant. 6. 4 5 6 7 c. in the relation of a body wrought upon by a Ministry Eph. 4. 11 12 13. 1 Cor. 12. 12 13 14 15. the congregation is but his Spouse and body secondarily ãâã ãâã ãâã ãâã ãâã Some congregation of seven or ten where all may be of the stamp of Iudas and Magus is abusively called the Spouse 3. In duration and stability there is a Church gifted with a Ministry having the Keys of the Kingdom built upon the rock against which the gates of Hell shall not prevail Mat. 16. 17 18 19. induring as the dayes of Heaven which is so as the object of our faith Isa. 59. 21. Psal. 89. 28 29 c. Ier. 31 32 33 c. they are also a visible sheepfold of Jews and Gentiles Iohn 10. 16. the building of God the planting of the Lord Isa. 61. 3 4 5 6. Mich 7. 14 15. 5. 4 7 8. and the congregations little companies in mount Zion 4. There is a Church integral militant visible and in its choisest part invisible to whom as the subject and for whom as the end and object are given the covenant word promises of life ministry seals censures in their saving fruits as before is said Ier. 31. 31 32 c. Ier. 32. 38 39 40. Psal. 132. 11 c. these in an inferiour way the congregations have and enjoy 5. The whole and complete work of the spirit in the Ministry and Word is terminated upon the Catholick integral militant body Isa. 5. 20 21. Eph. 5. 25 26 27 c. and the congregation hath the waterings thereof in a lower way Mr. H. You cannot demonstrate out of Scripture that there is such a thing in the New Testament as a Catholick visible Church Mr. R. saith the subject 1 Cor. 12. 28. is a Catholick visible Church not a politick body under one head the Pope but the Catholick body of Christ mystical as visible Ans. The Catholick invisible body as visible I conceive not to consider a body invisible as visible is a contradiction as if a man would say I consider whiteness as blackness Ans. 1 Cor. 12. is neither meant of a politick body under the Pope 2. Nor a General Councel 3. Nor of a Catholick visible body that meet in the same place Such is not found under the new Testament whence he must mean that under the Old Testament There was a Catholick visible Church of the Jewes that meets in the same place at one time as the Brethren take a visible Church which is unpossible to be demonstrate in either Old or New Testament 2. Mr. H. hath from me no such expression as to consider an invisible body as visible though it be no contradiction as is blackness and whiteness in abstracto If Mr. R. had said visibleness may be considered as invisibleness Mr. H. should have better Logick why is it a contradiction The mystical body in common saith he is the invisible body True and the mystical body is both invisible being the really chosen of God and the object of our faith and the same invisible Church which shall be presented without spot or wrinkle before the Lord Eph. 5. 27. and the same Church and body is sanctified by the Word preached and professed and washed with Water in Baptism v. 26. and so visible And Eph. 4. the body which shall come to the unity of faith and to the perfect man the Stature of Christ Eph. 4. 13. is the mystical and savingly believing body and so invisible also the body of Christ gathered by the ministry visible and edified by the word preached and professed is v. 12. the same body and must be visible for Apostles Pastors preach to the visible Church A child in Logick can conceive the same politick body savingly believing to be invisible and also savingly professing what they believe to be visible So the twelve Apostles Act. 6. are both real and so invisible believers as no man doubts Iudas being in his place and the Scripture in it Mat. 19. 27 28 29. Luke 12. 32. Luke 22. 28 29 30. and he is not worthy to be refuted who denies the same twelve Apostles in another respect to be visible professors visible preachers of the Gospel So Peter as touching his soul is invisible and immortal as touching his body visible and mortal I cannot help it that Mr. H. conceives this to be a contradiction I observe saith he that Mr. R. puts visible in an equal latitude with mystical Ans. Adde to the observation that in this I take not visible for Mr. H. his visibility which agreeth to Magus and Iudas but that sincere and honest visible profession that for the most part is in the Catholick integral
different in nature as he that hath right to Christ Seals especially Baptism hath no more right to Christ Baptism to his seed censures in another congregation then a Turk hath 5. It s absurd that Jewes and Gentiles are all baptized unto one single congregation We do not think that the Apostles ad Ioh. Baptist baptized all the thousands as tryed converts into visible framed Congregations whom they bâptized Mat. 3. So the Brethren We think the contrary Nor can such dream as that these thousands so baptized can be warrantably obtruded as a platform of discipline upon the Churches of Christ. 5. This we are all one must be in the head Christ and by faith really apprehending Christ yea as the Father and the Son are one Iohn 17. 21 now not only members of an Independent congregation are so one but also all beleevers of a Province of a Nation yea all that shal beleeve in God through the word of the Apostles Iohn 17. 20. and all given of the Father to Christ who shall behold the glory that the Father hath given to Christ Iohn 17. 24. and who abide in him as branches in the Vine tree Iohn 15 4. Except we say no Believers even dissolved Members and such as live in the Church of Rome by faith and yet are afraid to confess are not one with God by faith because they are not members of the single congregation 6. No more can it be said we are all one as touching the nature of Ordinances and Seals so we beleeve But so Iudas Magus and a congregation of these is the body of Christ their head Give Scripture for that 2. Not the single Congregation only but also all these of divers congregations who eat one bread being many are one body 1 Cor. 10. 17. by our brethrens grant 3. This is an union by institution conditional and actu primo but the Text speaks of a real union by faith and the spirit 2 Cor. 12. 13. 7. By this interpretation when Paul saith the body is one he meaneth a generick body and the particular congregations are subjective parts suitable to the whole Now it is unconceivable to know how congregations are eyes and ears and organs to congregations except there be an integral whole body which they deny nor do we think that congregations are organs in the sense that Apostles or Teachers are organs to watch officially over congregations but otherwise the Elders of congregations are official organs and overseers to the associate congregations 2. It is only an elegant Allegory and holdeth only in the particulars for which it is brought especially in organical care and sympathy to be grieved and suffer with suffering members and to rejoice with the honoured members 1 Cor. 12. 26. Rom. 12. 5 15. And 3. Congregations are visible members one of another in regard of eminency of gifts holiness and zeal As Paul 1 Cor. 19. 9 10 11. 2 Cor. 11. 28. Iames beheaded Acts 12. Iohn was eminent for suffering Rev. 1. what Eusebius Ierome say of Iames the Son of Alpheus called Iustus thrown over the Pinacle of the Temple Simon of Canaan crucified under Trajanus prove they dying for the truth not as Apostles but as eminent witnesies edified by their gifts aâd zeal the whole Catholick Church Peter and Paul were martyred at Rome Andrew crucified in Achaia Matthew beheaded in Ethiopia Bartholomew in Armenia Simon Zelotes in Britain The eminency and learning of the Martyr Cyprian Athanaâius his soundness in the faith against Arrians Epiphanius against the Heresies of his time Nazianzen against the Heresie of Apollinaris Basilius against the Heresie of Eunomius Hilarius Ambrose instrumental against Arrians Augustine against Pelagians Donatists and huge multitudes of famous instruments through the Catholick Church prove that they were not eminent as members only of a single congregation but that congregations in their eminent members are organs members and parts of the Catholick integral Church visible For all these were more visible in their times for the good of the Catholick body then of a part or single Independent congregation 8. Organs as organs are onely and principally for the proper functions and operations and good of that body whereof they are organs onely the eye to see for that body and should the eye of Iohn see for Peter Paul and thousands of individual men it should not be the eye of Peter onely no more can Apostles who see for all the Churches Mat. 28. 20. Gal. 2. 7 8. 2 Cor. 11. 28. Eph. 4. 11 12 13. and such as have the gift of Tongues and Miracles to speak to all Nations in their own language for the planting of the Gospel be set as eyes and organs to see and watch for a single congregation where the Gospel is received and believed already and where ordinarily they speak one language 9. The absurd inconsistency of Mr. H. is clear in his interpretation All the members of the body being many are one body that is one genere for the genus exists and acts in the particular kindes pag. 247. So Paul must teach us Logick and oneness Metaphysical here ãâã ãâã ãâã ãâã ãâã which Scripture teacheth us not Sure here it is not taught for the oneness here is in Christ v. 12. ãâã ãâã ãâã ãâã ãâã in one Spirit of Christ v. 13. in one common office of love to work every one for another and the use of another v. 14 15 16. in one sympathy and fellow-feeling of affection that one member suffer and rejoyce accordingly with another v. 26. 10. Ver. 21. The eye cannot say to the hand I have no need of thee By Mr. H. his interpretation one Church Independent of Boston can say I have no memberâ need no organical-need of Hartford Church and so the gloss of Mr. H. contradicts the holy Ghost It will not help what our Brethren say One congregation hath need of another for rebuking teaching counselling 1. For a Papist an heathen Idolater stands in need of a Christian to rebuke and convince him of his Idolatry but it s no member-need such as Paul meaneth for Papists heathen Idolaters and a sound Christian are not fellow-members of one and the same visible body of Christ baptized by one Spirit of which Paul speaketh ver 12 13 14 15 c. Iohn blinde hath need of Thomas his eyes to lead him but that is not member-need or vital body-organical-need for then the eyes of Thomas should be organs and members of Iohn it s onely extrinsecal need So that yet every congregation must say to another I the congregation of Boston have no need of thee my sister or of any congregation on earth in the sense of the holy Ghost 1 Cor 12. as one member of the body hath need of another the head of the feet for I am a complete Independent body having no member-need of any sister Church on earth 2. If one congregation stand in member need of all the congregations of Jew
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 congregaâions 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 mâmbers 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 Bâllarmin 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 âor ever and for the Universality of the Place Now they make the Pope the head and chief Pastor of this
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 âaith 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 vâsible 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 âid 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 ãâã ãâã ãâã ãâã ãâã 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. Parââcias congregational meetings and Ignatius writes to the Church of Ephesus that they should convene ãâã ãâã ãâã ãâã ãâã 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
Iohn now dead and that relation between Thomas and the dead man is gone Ergo Thomas himself as a man and his other relations to all other sick persons who call for his medicinal labours perish Reason and Logick should perish in the man who should so argue Mr. H. If a person or Presbytery have Ministerial power they must execute it in their own persons and places they cannot delegate any supernatural power or saving quality or habit to another the mystery of iniquity in some measure hath eaten into the Presbytery They have taken power to ordain before election and make indefinite Pastors and have taken all power from the people Ans. 1. The issue is the male-male-Church only hath this power to make and unmake officers and they have of late being not the fourth part of that which they call the onely visible Church of Redeemed Ones taken all power of Censures so that the rest have no consent which is a popish domineering over their faith whereas we hold the Church not consenting Censures are not to be drawn out at all here is more popery and bratish domineering over the consciences of the officers in point of Heresie to speak nothing of divers points of Popery Anabaptisme Socinianisme that goeth along with this way 2. That the Churches cannot delegate a power to Paul and Barnabas their messengers to determine in a Synod according to the Word can be denied by none but such as deny Synods contrary to Act. 15. 3. Nor knoweth the Scripture any rule from civil Corporations who both make and chuse David and Saul Rulers and Kings to infer that the male-Church cannot preach nor administer seals but they both create and chuse Spiritual Officers We may long call for Scripture to prove this but in vain it is a Tradition that we must believe because so say our Brethren Nor is it Episcopacy for Timothy and Titus to ordain Ministers in a joynt society in collegie Episcopal Monarchy in Pope and Prelates Nor is it to ordain Pastors indefinitely when it is done both with consent of the flock and in reference to a certain flock It s true 1 Tim. 5. 22. Tit. 1. 5. there is no mention made of a Presbytery nor is there mention there of a congregation but Timothy cannot preach in season and out of season 2 Tim. 4 1 2. nor can he rebuke before all these that sin publickly but in the congregation 1 Tim. 5. 20. So neither can Timothy his alone prove the Deacons 1 Tim. 3. 10. for the Apostles Acts 6. did it not nor would he ãâã a prelatical Monarch his alone lay on hands and call to the Ministry 1 Tim. 5. 22. 2 Tim. 2. 2. for the Scripture saith a Colledge did it ãâã 13. 1 2 3. 1 Tim. 4. 14. and Papists have the same ground but it is groundless that the Keyes were given to Peter only Mat. 16. and there is no word of a Presbytery and Christ saith Iohn 21. thrice to Piter only Lovest thou me feed my sheep And there is no word of a Colledge of Apostles but our Divines with Ierâm Cyprian and the Fathers say equal power of feeding and power of the Keyes was given to them all at a Synod Mat. 28. 19 20. Ioh. 20. 21 22 23. Acts ãâã 8. and the same objection Prelates moâe Nor shall we be against Iunius Melancthoâ Whitâaker Danaeus The jus and right of ordination is in the Church as in the virtual subject to wit in Elders and people But our Brethren must have a sole male-Church of Brethren But we may well say the calling in concreto is that which these Divines meanâ so Melancthon saith the calling contains jus âligendi vocandi ordinandi Other Divines speak more accurately as the learned Professors of Leyden who beyond all doubt follow Cyprian Mr. H. These in whose power it is whether any shall rule over them or no from their voluntary subjection it is that the party chosen hath right and stands in possession of rule and authority over them It holds not which Mr. R. saith Now ordination is an act of jurisdiction such as to send an Embassador but that an Embassador consent to go such as is election is no act of jurisdiction for a Father to give his Daughter in marriage to one is an authoritative act of a Father but for the Daughter to consent to the choice is no act of authority Ans. True consenting gives nâ power but the peoples giving of the pastor authority ever them their calling and by willing subjection delivering up themselves to be ruled by him in Christ iâ an act of power That is false whith Mr. Ball and Mr. R. say If the people could virtually give being to Pastor and Teacher then they might execute the office of Pastors and Teachers for Aldermen châse the Mayor Souldiers the General yet nonè of them can execute the office of Mayor and General Ans. 1. The proposition is printed in other Characters and hath nothing found in it nothing of Scripture or reason to prove it and is a needy begging of the question Those in whose power it is whether any shall rule over them or no c. Mr. H. seeing himself widely out durst not assume But it is in the peoples power whether any rule over them or no c. This the assumption must be or the argument is non-sense It s not in the peoples power whether any rule over them or no. More wild Divinity is scarue heard of it must then be in mens power whether there be Rulers Apostles Pastors Teachers in the Church and Government or none at all but Aâarchy and confusion but a Divine institution was never in the power of people but Christ Jesus ãâã ãâã ãâã ãâã ãâã gave instituted and ordained Apostles Pastors and Officers in his house Eph. 4. 11. 1 Cor. 12. 28. 2. The proposition is false and never proved That their voluntary subjection whose it is to chuse officers gives formally and causaâivâly right of ruling to the chosen I thus resort it to shew the falshood of it Then the sick man in whose power it is to chuse Thomas to be his Physician and no other man he gave causatively right and being to Thomas to be a Physician Then 2. he in whose power it is to chuse Iohn and no other to build him a house he in whose power it is to chuse Richard to be a School master to teach his Son and no other School-master he gave causatively right and being to the party Iohn so chosen to be a Mason and to the party so chosen Richard causatively right and being to be a School-master Nothing more false Iohn was a Mason Richard a School-master before their chusers were born Nothing follows but the sick mans choice made Thomas a Physician not simply but to him only and so must we say of the other two and multitudes of other examples And âo nothing follows from Mr. H. his argument but only
pastoral care of Apostles for vacant Charges for planting of new Churches relief of the poor removing divisions c. Act. 1. 6 4. 35. 11. 1 2. 15 22 23 24 c. 1 Cor. 11. 28. Act. 8. 14. 21. 18. 20. 38. 13. 1 2 3. were temporary and Apostolick stirringâ not pastoral duties now but such as died with the Apostles which is contrary to the wisdome of Christ. Mr. H. If government by Independent congregations be insufficient because it authorizeth not persons to be pastors over pagans government by Synods is sick of the same disease Ans. We judge the essence of a pastor not to stand in the call and choice of those to whom they are pastors for it makes Paul Barnabas and the Apostles to be no pastors to the Gentiles and to the heathen to whom they preach and maketh the Apostles as Apostles to be no pastors 2. Synods from Act. 15. and Act. 13. may lend men authorized with pastoral power to heathens to spread the Gospel and private men as no pastors but as private men are intruders authorized by Mr. H. for they have no promise such as pastors have by Mat. 28. 19 20. Mark 16. 15 17. Ier. 1. 6 17 18. to plant Churches among the heathens nor is there a warrant to say that Evangelists are ordinary officers left by Christ to plant Churches If Richard Hooker have any ground from Eusebius or Scripture for Evangelists now or in Trajans time he must shew that they have the gift of Tongues for how could Evangelists be fellow-helpers to preach the Gospel to the Churches planted by the Apostles if they were not an extraordinary office onely See those Divines in the margin and my learned and dear Brother M. George Gillespy Miscel. quest c. 7. If the Church should send any to the heathen any way ripâ for the Gospel these could be no other than ordinary pastors to them I omitted that of Mr. H. There is nothing Act. 1. but any one might have done Ans. If he mean that any one private man might have chosen Apostles he speaks wonders if he mean Peter might have called Matthias to be an Apostle 1. It s without practise that Apostles could call Apostles 2. It follows not therefore it was not a Synod Paul did more in writing Scripture than if alone he had penned the decrees Acts 15. 16. 4. But Mr. Cotton and all his Brethren will deny M. H. his Consequence Ergo there is no Synod at all Act. 15. Mr. H. If the Apostles by extraordinary power cared for the poor Acts 4. Ergo there was a Synod Ans. The Antecedent is not mine but false 2. There was no doubt but ordinary pastors might oversee the Poors goods of many Churches CHAP. XI Of the National Church and the lawfulness of a National Covenant MR. H. The greater authority of the politick whole body saith Mr. R. should help the weaker parts 1 Cor. 12. 23 26. Ans. It s true but there is no National Church under the New Testament to help the congregational Church nor are Churches Christian now in Worse âase than the Church of the Iews for they had a High-priest and a National Worship at which they were to meet three times in the year Ans. That there is an integral Church Catholick which is more than National is proved 2. Our Brethren allow the association of many Churches for help of counsel and the Proposition that is granted by M. H. is as true for Church help as is said associated Churches could not yield for union in peace and truth except they made one visible body united Natura conjugatorum hoc âvincit 3. Visible and professed covenanting with God makes a visible Church Gen 17. 7. Deut. 7. 6. For thou art a holy people unto the Lord thy God Deut. 10 15. Onely the Lord had a delight in thy fathers Abraham Isaac as a covenanted seed and Church Gen. 12 1 2 3. 17 6 7 8 9. to love them and their seed after them Now the seed of Abraham visible covenanted by M. H. his confession was a visible Church before they had an High-priest or a Temple or a National Worship in Abrahams house Ergo the High Priesthood and National Worship was accidental to the visible Jewish Church If it be said Yeâ but they were in Abrahams time a congregational Church It s answered Yet then Priesthood Temple and National Worship differenced not the Church of the Jews from the Church of the Gentiles Our Brethrens Argument in this is of the same stamp with that of the Murtherers of Steven Acts 7. Steven all along in his Apologie refutes them and âaith the Jews were a true Church in Egypt when they had no Temple no Ceremonies no National Worship but by faith onely rested upon the promises So Calvin Gualther Bullinger Brentius Marloratus Beza contend that Steven his Apologie had been impertinent if this had not been his scope 2. They were a visible Church in Egypt multiplied above an hundred congregations Exod. 1. 9 11 15. more in number than the Egyptians and the Lords covenanted Church Exod. 3. 6 7 8. 6. 7. 8. obliged to sacrifice to God Exod. 8. 29. and did eat the Passover and were circumcised in Egypt Exod. 4. 24 25 26 12. 1 2 3 c. when as yet Aaron was not consecrated High-priest and there was no Temple nor any National Temple-worship thrice a year at that time in the world 3. When Priesthood Temple-National-worship thrice a year sacrificing are removed Iudah remained in the Babylonish captivity the visibly covenanted people of God obliged to pray to him with their faces toward the Temple 1 King 8. 35. Dan. 6 10 11. and this is no more one National worship than the hearing of the Word and receiving the Seals of the N T. are one National worship to all the Protestant Church-members in Scotland 4. That which is common to Gods people of the Jews and to Egypt and Assyria and the people of God in the Gentiles is no distinguishing character differencing the Jewish Church as National from the Christian Church as not National Quae sunt communia âa non distingunnt But to profess say and swear by the Lord and give him publick Church-worship agree to Egypt and Assyria and to Kingdoms and Nations of the New Testament as to the Jewish Nation as Isa. 2. 2. It shall come to pass in the last dayes under the New Testament v. 3. that many people shall go and say Come ye and let us go up to the Mountain of the Lord to the house of the God of Iacob and he will teach us of âù wayes c. So Isa. 19. 25. God shall bless thus saying Blessed be Egypt my people and Assyria the work of my hand and Israel my inheritance Which the seventh Angel declares to be fulfilled in the New Testament Rev. 11. 15. The Kingdoms of this
world are become the Kingdoms of our Lord and of his Christ and he shall reign for ever and ever So is the same Psal. 2. 8 9. 22. 27 28 29. 72. 8 9 7. 97. 1 2 3 8. 99. 1 2. 110. 1 2 3. Mal. 1. 11. Isa. 19. 16. 55. 1 2 3 4 5. 35. 1 2 3 60. 1 2 3 4 5. 62 1 2 3 4 5 6 c. Ier. 23. 6 7. Zech 13. 8 9. Nor will it help a whit to say O but the Kingdoms visibly covenanted under the New Testament have not all one Temple nor one National Worship in the way of the Iews It s answered That was accidental to the visibly covenanted Nation for as a visibly covenanted Nation they the same way worshipped the same God in their Synagogues and in a Church-way as a Church-Jewish as we worship God in a Church-way in one single congregation Temple-worship agreed to them not as a visible Church but as such a special paedagogical visible Church 5. The being a National Church in that sense to wit typically National doth not essentially difference the Church of the Jews from the Church of the Gentiles as to the internal parts constituent of a visible Church For 1. Peter saith 1 Pet. 1. 2 9. of the Gentiles what the Lord of his people Israel Exod 19. 5 6. said But ye are a chosen generation a royal priesthood an holy nation for he writes to visible professors then dispersed as Beza and others and the Text evinceth a peculiar people that ye may shew forth the praises in publick Church-profession 1 Pet. 2. 1 2. by Hearing Baptism 1 Pet. 3. â1 and visible feeding of the flock by called Ministers 1 Pet. 5. 1 2. eschewing false Teachers 2 Pet. 2. 1 2 3. c. and receiving messengers Sylvanus and others sent to you to water the planted Churches 1 Pet. 5. 12 of him who hath called you out of darkness to his marvelloââ light 2. The Jews and Gentiles are made one catholick Church the partition wall now being broken down Ephes. 2. 12 13 14 15. Isa. 6. 3. 61. 4 5 9. 62. 1 2 3 4. 54. 1 2 3 4. and have communion in visible Ordinances Isa. 66. 10 11 12. Zech. 14. 16 to 21. Isa. 49. 6 7 18 19 20. 3. The Churches of the Jews and Gentiles have the same Head and King in them reigning in the same Ministery and Word Hos. 1. 11. Eph. 1. 21. 4. 11 12 13. Col. 1. 18. saved by faith and the same grace of Christ Acts 15. 8 9 10 11. 10. 42 43. Heb. 11. 1 2 3 1 Cor. 10. 3. They did all eat the same spiritual meât 4 and did all drink the same spiritual drink for they drank of the same spiritual Rock and the Rock was Christ. Here our Brethren argue from the constitution and matter visible Sainâs as Mr. H. frequently and the same formal cause the Church covenant in the Church of the Jews when it seems to make for them and when the government makes against them then they reject the argument from the Jewish Church 6. What agrees to the Church of the Jews as a Religious society to keep peace and Religion in purity and to purge out offenders and agreed to them in a moral and no typical consideration that agrees to us also But National Assemblies and National Engagements for Religion agreed to the Jewish Church in a moral consideration as it cannot be shewn there was any thing typical in that Assembly at Mizpâh Judg. 20. but to cognosce of the publick wickedness in the matter of the Levites concubine The revenge was indeed civil but the Assembly for a scandal which made Religion to be evil spoken of was a Religious Meeting for no such folly should be done in the Israel of God And the meeting of the whole congregation at Shiloâ in their Heads was Religious to condemn the new Altar as was reported set up by the two Tribes Iosh. 22. 12 13 c. And the Assembly of Israel at Mount Carmel 1 Kings 18. procured by Elijah was to prove that Iehovah was the Lord and for the keeping of Religion pure And the Covenant that Ioshua made with the people and that which Iehoiada made between the Lord and the people that they should be the Lords people Iosh. 24. 25. 2 Kings 11. 17. and that the people sware under Asa 2 Chron. 15 8 9 10 11 12. were morally binding Covenants prophecied to be under the New Testament Isa. 44 5. 19. 21. The Egyptians shall vow a vow to the Lord. So Zanchy There was indeed a thing temporary and some typicalness in the manner of the punishing the breach of it Diut 13. 15 16. 7. 24 25 26. but that ceremonial kinde of punishment did not belong to the essence of National covenants and therefore makes not the National covenant to be typical and not morally binding to Christians no more than Mr. Hooker will say that the Law of punishing capitally false Prophets seducing to Apostasie and divers other Laws to which something typically did belong but accidentally doth not as touching their substance obligeth us Christians So were also Councels morally binding to us and consequently Engagements and Subscriptions to them and their Actâ Nor can any say but upon the supposition that Christ hath appointed officers for his house but it was a moral duty not typical the Rule Acts 15. 6. 21. 13. going before and warranted by the Law of Nature That the Nicone Councel about anno 327 should convene against Arrius denying Christ to be God equal with the Father and by the Emperors authority And that in the Councel of Constantinople about ann 383. Macedonius denying the holy Ghost to be God should be condemned and Nestorius affirming two persons in Christ ann 434. and that Eutyches holding one Nature to be in Christ after the Incarnation and so confounding the Humanity and Divinity together should be condemned in the Councel of Chalcedon ann 454. See for more of this Authors cited in the Margin and their judgement of Councels 7. How shall Egypt Isa. 19. 25. Assyria ibid. be a covenanted Nation to God by our Brethrens way they must be a covenanted Nation only in parts as members of an Independent congregation and so none shall be visible Covenanters with God as Isa. 19. but their visible members Mr. H. To covenant with God is a free act no Prince can compel a Nation to swear a covenant National Ans. Then a Prince cannot compel a single man baptized to hear the Word nor a Minister to do his duty to preach or feed for these should be free acts in order to God nor can a Judge by this compel a single man to witness the truth for swearing should be a voluntary act of worshipping of God but a Prânce and State can compel people to do a known duty of adhering to the worship of God 1 Chron.
It s true they may say he plays the Tyrant in that but yet God hath given him the onely supreme power both to inquire saith Mr. H. and judge of Professions and Religions which is true and ought to be maintained which is false and ought to be rejected And if so the many godly who fled from Old England to New England because of Prelatical Tyranny of conscience did believe that the late King Charles had power as a King to judge the Service book and Ceremonies imposed upon the godly in England yea and upon Scotland also was the onely true Religion and had power given him of God as supreme Magistrate to command all the three Kingdoms to be of the Kings Religion or then let them all be banished out of his Dominions But is not this to make the King a Pope and the onely carver and Lord of the Faith and Religion of his Subjects and so the King by his Office is the Messenger of the Lord of Hosts and a Royal Prophetical Teacher who watches for the souls of all his people What Scripture puts the King in such an Office 2. Did not the godly and sound condemn such an Headship in the Oath of Supremacy and in the Kings Proclamation in which he as King commands all to receive such a Religion as he thinks fit even the substantials of the Mass and no Prayers but book-prayers the other Prayers being fancies And this command is equal to a pastoral or Synodical Decree 1. Because it comes from the King having no act of the Church but onely having taken the counsel of his Clergie and so by civil power peculiar to his power Royal and place as Mr. H. speaks p. 56. 2. Because its the onely form of worship he thinks fit 3. Because he commands it to all Ecclesiastick persons Arch-bishops Bishops c. as the onely Spiritual Pastor of Pastors on earth Hence if Christ hath given such power it s not lawful without breach of the fifth Command to embrace or profess any Religion in a Christian Kingdom except it be first instamped by or with the Authority of the King the Head as the Chaplain calls him of the Churches by his Royal Authority Yea our Book of Canons say that Christian Kings now have the same power in causes Ecclesiastical that the godly Kings among the Iews had And are they not then Prophets by office and may write Canonick Scripture as David and Solomon did and so we must not without Rebellion profess the Faith or the Christian Religion but when and where such as the King commands us contrary to Mat. 10. 32. or we are to confess Christ before men but not except the King teach and command a confession and such a confessor 3. Paul must have told us Eph 4. 11 12. of the King as well as of the Apostle given to edifie the Body and gather the Church if so be that he is the onely supreme Iudge of true and false Religions And he must be some spiritual officer and one who chooseth a God and a Religion to his Subjects and he must be âhe holiest Subject who can say The Kings God is my God When I read this I was sad to see Mr. Tho Hooker speak and write like the Royalist Mr. Rich. Hooker 4. The Magistrate supreme and inferiour except Mr. H. be an Erastian is a member of the Church and under the Scepter of Christ in the preached Gospel and to be edified by the Word Seals Rebukes and Censures for otherwise He that despiseth you despiseth me and if he hear not the Church let him be as a heathen and Faith comes by hearing must suffer a strange exception in the person of the King he may despise pastors and the Church without guiltiness for he is above the pastors and carves their Religion and prescribes as our cited Proclamation saith the causes why Bishops should excommunicate and censure to wit if they refuse the Kings Religion and Mr. H. warrants him by a power peculiar and supreme so to do 5. We reade not that the Kings of Israel and Iudah prescibed what was true and false Religion but were subject to the Priests and Prophets who spake the word of the Lord and the Prophets rebuked Kings as Ieroboam and others for intruding themselves in that office Moses Samuel David Solomon were Prophets 2 Chron. 36. 16. Isa. 50. 19. 6. The Magistrate is the Minister of God and bears the Sword to take order with evil doers and is Custos vindex utriusque tabulae and the Religion is supposed to be before the Ruler 7. It s somewhat heathenish like Numa Lycurgus who to procure obedience and authority to themselves gave out that they prescribed what Religion was true and that they conversed much with God 8. All questions and controversies of Religion in the Nation must be determined all cases of conscience resolved by this Pope who onely can determine what is true and what is false Religion and the King must be the Oracle and Priest with whom onely the Urim and the Thummim must be 9. All fallings against Religion must be Treason against the King whereas Kings and people are rebuked because they hearkened not to the voice of the Prophets not because disobedient to the word of the Lord in the mouth of the King Either this is to take both the Swords from the Pope and to give them to the King or it is nothing for without controversie the King bears the Sword to take vengeance of him that doth evil Rom. 13. 4. 1 Pet. 2. 14. and whosoever determineth by his supreme power what is true and false Religion to all the Subjects must bear the other Sword 10. M. H. makes out his Assertion thus Kings could not provide for their Subjects to live in godliness and honesty except they had power to inquire and judge of true and false Religions Now this is spoken of Nero and of heathen Kings 1 Tim. 2. 1 2. But out of doubt God never made heathens that are enemies to true Religion supreme determiners of true and false Religion And if this agree to Rulers as Rulers as M. H. saith it is peculiar to their power and place then all Rulers Heathen Christian high and low sound in the faith and corrupt and heretical should be carvers of so many sundry Gods and Religions But the next Reason is ill and worse if because the King is a Nurse-father to the Church he must be father and a begetter both of Religion and of the Church because he protects and defends the true Church then true Religion must be before him As also when Mr. H. saith that the Prince is a Nurse father to the Church he means the Independent Church onely so that he owes no protection to Presbyterians nor justice to them And if the Nurse-fathers care be that there should be a right opinion and worship openly professed within his Territories the Magistrate is to do this no other wayes but
2. Kings are Nurse-fathers having a civil but cumulative power to command them to meet and assemble but no privative power to hinder them 3. This proves they may not meet in a single congregation without the leave of the heathen and persecuting Magistrates and condemns all the assembles and Church-meetings of the Apostolick Church as rebellious for they had neither allowance nor command of the Magistrate yea they were forbidden and heathen Rulers as Rulers have power to oppose wasters of their Kingdoms and so had the heathen Emperors in the Apostles times as well as Christian Magistrates have such a power 4. A right sense and opinion of God is no civil act This yet more makes the Magistrate an Ecclesiastick person Mr. H. To call what members of the Synod he pleaseth to consult about the good of the Church belongeth to the Prince and their homage requireth this otherwise he could not maintain the peace of the subject in godliness for providence doth not require the end but allows also the means Ans. Because the third and fourth Arguments are one they are here 1. The godly and sound Prince may call godly and learned Divines where the Churches are rightly constitute but when the Churches make no free election of these Divines it is neither a free Synod not are the Divines messengers of the Churches nor sent by the Churches as Act. 15. 1 2 3. nor may the Magistrate for the maintaining of the peace of the subjects in godliness use what means he pleaseth for that end but only means prescribed of God except Mr. H. can prove that Christ hath annexed to the royal Office a gift of chusing members of Assemblies more excellent then is in the Churches which we read not And if 2. this belong to the Magistrate as the Magistrate then all Magistrates Heathen Arrian Socinian Popish for sure they are Magistrates must have this power and this power only if it be given to godly and sound Magistrates as such Mr. H. his instance of Herod comes far short of this power Read then the Councel of Antioch holden by the Arrians under Constantius Then must Maximus Bishop of Ierusalem and Iulius Bishop of Rome who refused to come to that Councel be Rebells by Mr. H. his reason and deny homage to the Emperour For the Magdeburgenses Sozomen Socrates tell us these godly men justly feared the Princes siding with Arrians and the design of casting out of Athanasius at the Assembly at Antiochia Anno 344. and the altering of the Nicene faith as fell out and it s known that Constantius rigorously and unjustly commanded those of the Councel of Sirmium Anno 356. to recall the two Confessions of Faith one in Latine another in Greek in which though abstaining from the word ãâã ãâã ãâã ãâã ãâã which should not have been they gave great glory to the Son of God yet that they too much inclined to obey his wicked design in that he also banished many worthy Bishops Liberius Bishop of Rome Paulinus Bishop of Triere Dionyfius Bishop of Alba Osius Bishop of Corduba and others because they refused to ratifie in the Councel at Millan the deposition of Athanasius and to alter the Nicene Faith See Theodoret Socrates Sozoâen Ruffin Much more of the flexibleness of Constantius in opposing the Councel of Ariminum and in arming with power Ursatius and Valens to publish the summe of the Arrian Faith and to eject sundry Bishops who refused to subscribe thereunto and in gathering a Councel in Nica a town in Thracia which ratified the Arrian Faith and called it falsely the Nicâââ Faith as if the world knew not then and now the difference between Nica in Thracia and Nice in Bithynia See Socrates and Sozomen Who shall read the Histories shall find 1. That the Emperors were not Masters of true and false Religion as Mr. H. saith 2. That they had not power of chusing members of the Councel as Mr. H. 3. That godly Bishops refusing to come to corrupt Councels at the command of the Emperor were not counted rebellious as Mr. H. saith To the fifth Argument The Churches need the protection of the Prince in Assemblies and are to give an account to any of their faith and doings 1 Pet. 3. 18. and far more to the Christian Prince but it follows not that they have no intrinââ¦l power from Christ to meet themselves if the Prince refuse to convocate them as Asa Hezekiah Iosiah did for the Magistrate ought to protect the Independent congregation and every single Professor but it follows not therefore the single congregation hath no power intrinsecal to meet for Word and Seals except the Prince who is a persecutor give him leave nor follows it yet therefore no single member can profess Christ before men and the Ruler who often persecutes confession of Christ except the Ruler give him leave to profess Christ and to meet in a Synod For Christ hath given to his Church and members thereof power to worship him in private in publick in Church-Assemblies and hath laid above their heads no lawful privative power of Rulers to hinder his people to worship the Lord God Exodus 3â and the Argument retorted concludes against Mr. Hooker The Prince hath no power under pretence of keeping civil peace to Casar to hinder actings of rendring honour to God contrary to truth and destructive to the Gospel CHAP. XIII Antiquity knew nothing of the Mystery of our Brethrens Independent Way THe external Society of the Church say the Magdeburgenses is at all times mixed of good and bad Our Brethren say of all visibly good even visible converts The Magdeburgenses teach That after Paul hath commended the faith and obedience love sanctification growth of grace of the visible Church of Rome Rom. 1. 6 7. Corinth 1 Cor. 1. 2. Galatia Gal. 1. 2 3 4. Thessalonicâ 2 Thess. 1. 2 3 4. Philippi cap. 1. ver 5 6. and the seven Churches Rev c. 2. 3. which are commended highly by Christ yet in the same very Epistle the mixture of visible hypocrites was to be seen among them See Flaâ Illy in Catalogo Testium veritatis lib. 2. pag. 91 92 93. Pa. Simpson his Centuries Cent. 1 2 c. Baronââ Annales Cent. 1. sequentibus ann 204 242 245. Iacob Gualterium Iesuitam in Tabulâ Chronographicâ a. 1. seculo ad seculum 17. Sac. 1. ad an 100. pag. 153. sect 3. sequintibus See Bernard See August tom 7. contra Epistolam Parmeniani Donatista l. 1 2 3. de Baptismo contra Donatistas lib. 7. Contra literas Petiliani Donatistae lib. 3. Lib. de Unitate Ecclesiae August contra Cresconium Grammaticum lib. 4. Colla. cum Donatistis Ad Donatistas post collationem l. l. de gestis cum Emerito See Cyprian ad plebem quinque Presbyteris Schismaticis factionis Foelicissimi Epist. 40. vol. l. 1. Epist. 8. Cyprian ad Cornelium de ordinatione ejus à sâ
comprobata Foelicissimo Epist. 42. vol. l. 2. Epist. 10. Cyprian Cornelio Epist. 45. al. l. 4. Ep. 8. Cyprian Antoniano de Cornelio Novatiano Epist. 42. al. l. 4. Ep. 2. Cornelius Factus est Episcopus à plarimis Collegis nostris qui tunc in urbe Roma aderant qui aa nos literas honorificas âaudabiles testimonio suae praedicationis illustres de ejus ordinatione miserunt c. Ib. pag. 119. Quod vero ad Novatiani personam pertinet Quisquis ille qualiscunque est Christianus non est qui in Christi Ecclesia non est nisi si Episcopus tibi videtur qui Episcopo in Ecclesia à sâdeciâ Coepiscopis facto adulter atque extraneus Episcopus fieri à desertoribus per ambitum nititur cum sit à Chricto una Ecclesia per tolum mundum in multa concorbra aivisa item Episcopatus unus Episcoporum multorum concordi numârofitate diffusus isse post Dei traditionem post connexam ubique conjunctam Catholicae Ecclesiae unitatem humanam conetur Ecclesiam facere c. Mr. H. who cries out against me because I teach that he who is a pastor of one Church is a pastor of all the Churches in the earth may cry out against Cyprian See Cyprian cum Collegis Lucio Papae Roman Ep. 58. al. l. 3. Ep. 1. Cyprianus ad Stephanum de Martiaâo Arelatensi qui Novatiano consensit Epist. 67. aâ l. 3. Epist. 13. In all which this is clear to Cyprian Episcopatus unus quamvisplures Episcopi in Ecclesia catholica which throws down Mr. H. his way of a pastor married to one single congregation See my Reverend Brother Mr. Baily Vindication of his Dâsswasive ann 1655. especially to Mr. Cotton cap. 4. sect 2. pag 49 50. There was an equality of Jurisdiction in this age among the Churches but that these Writers mean not single congregations as such that every congregation hath power to call and depose officers I do not concide for they deny a supremacy to the Churches they speak of here ãâã ãâã Rome Constantinople but these as Mother Cathedral Churches not as single congregations claim supremacy as here also they ascribe Jurisdiction to associate Churches Observe also that they say the form of Government of the Church was almost like to popular Government not a Democracy it self It is like in times of Persecution the meeting of Christians being early in the morning at the time of receiving of heathens to Baptism in which all the Christians as well as the one baptizing congregation were interessed and in the Lords day acts of Discipline have been few The Magdeburgenses tell us from Iustinus from Plinius his Epistle to Trajan from Eusebius l. 4. c. 23. as Dienysius Corinthus in that place saith they read the Prophets and Apostles a pastor exhorted to follow what was read the whole company stood up and prayed and received the Lords Supper and thereby obliged themselves to walk as Christians not to kill not to whore c. By Doctors and Rulers Ministers were ordained as the History of the Apostle Iohn witnesses and casting of lots in the election of pastors Hence the name ãâã ãâã ãâã ãâã ãâã the Clergie No shadow of a male-male-Church here Tortullian shews that in Church-meetings there were exhortations corrections and divine censures and the whole Elders that are approved rule in the meeting Elders faith he who have obtained that honour not by price but by a good testimony Now this being done by the whole congregation meeting for publick prayer could not be done by the people and by women except consenting for Tertullian saith De veland virg Non permittitur muliâri in Ecclesia loqui sed nec docere nec tingere Eusebius l. 6. c. 8. when Origen was ordained Bishop saith and Cyprian l. 2. Epist. 10. ad Coânâl All the nearest Bishops of the Province came and laid hands on him prasente plebe saith Cyprian The fourth Age sheweth what is true and false Antiquity and whereas there was in the beginning thereof a sad desolation through the persecution of Dioclesian so also there came a change in a glorious manner most suddenly by Constantine Eusebius l. 3. de vita Constan. mentions the Synod of Nice famous like the meeting of the Church in the Pentecost Acts 2. as the Magdeburgenses cen 4. c. 2. p 2. say Now since the Gospel was spread through Europe Africa and Asia as Eusebius and as Aâkanafius from the East to the West And the Magdeburgenses cite Iulius Firmicus Maternus Optat. Milevitanus Basilius teaching that the Church of Christ was all the world over where the Sun did shine East and West South and North. Let the impartial Reader judge if it have a shadow of Reason that the Churches who sent Commissioners to this famous Synod of Nice were onely congregational Churches 1. The Magdeburgenses set down numerous and famous Churches in Asia in Palestine Caesârea Tyrus and Zidon in Gaza Arabia Syria Mesopotamia Pamphilia Cilicia Lydia Phrygia Biâhynia Hâllespontus Galatia Paphlagânia Cappadocia Persia c. in the Isles in Europe in Africa most of all sent messengers to this Synod What an Assembly must this be if petty congregational Churches sent Commissioners What house could contain them There was 2. A catalogue of Bishops sent to this Synod before this called Overseers and Prapositi by Cyprian not pastors simply of one single congregation 3. Eusebius tells of Provincial Synods and so of Provincial Churches which must have sent Commissioners There was a Synod of Tyrus under Constantint a Synod in Sâlâucia See the Magdeburgenses 4. The number of those added to the Church saith that they could not onely be congregational Churches Theodoret saith that Constantine writes to Eusebius Nicomediensis there was a great multitude in the Town named from himself added to the Church so that they behoved to be divided into many Churches and who would deny this to be a Presbyterial Church Nicephorus saith when Constantine was baptized more than twelve thousand men beside women and children were baptized and many added to the Church It s apparent the very nature of Christian Religion requires congregational and synodical meetings Galerius Maximinus having given toleration for Christian Religion though he condemned the Religion it self incontinent in every city congragations are erected and Synods or Presbyteries kept say the Magdeburgeuses from Eusâbius Donatists excuse their separation from the Church because in communion of the Sacraments mali maculent bonos August For Ordination and Election of Ministers by the votes and laying on the hands of the pastors and consent of the people without the device of a male-congregation destitute of officers See the Magdeburgenses cent 4. c. 6. p. 244 245. who cite Bosil Epist. 58. ad Mâlât Thââdor l. 1. c. 19. the Epistle of the Niâânâ Councel to them of Alexandria as Thââdoret cites it l. 4. c. 10. the History of Ambroââus
the Church from the East to the Weââ which fills all the World De prop. Evangil l. 1. c. 3. pag. 8. then it s not one single congregation Gregorius Nuzianzânus Orat. â8 de ãâã partis The people give their consent only to ordain the Bishop And this election of Bishops ibid. page 480. iâ to be committed to the cleaner part of the people to sacred Ministers and to our Nazarites and not to the foolish and rash common people tum eximia ac purissimae pâputi parti hoc est ãâã Ministris nostris Nazarââ quibus vil solâ vel potâssimum ãâã ãâã illes commitis opârtebat sic enim nunâ⦠Ecclesia ãâã esseâ ac non ãâã qui opibus potentia ãâã magistratees notat aââ stultae ac teâerariae plebi It s clear that Nazianzen gives a presidency to Teachers over the Church when he forbids that young men before they have hair on their face be ãâã to reach old men and they object saith he Daniel but that which rarely falls out is no law to the Church one Swallow makes not the Spring but election here by Nazianzen is put for the whole calling of men to the Ministry The Church of Byzanâ⦠ãâã commended for discipline by Nazianzen See in the Church a Councel of Prebyters decored with age and wisedom an high Senate which they all honoured nor did he in a grave Synod decâ⦠the praises of the discipline of a single congregation Nazianzen hath a savory discourse of the order and gifts and variety of members in Christs body and cites 1 Cor. 12. 28. not of a single congregation For 1. he saith we are all one body in Christ 2. He saith there are in the Church Apostles Prophets c. the eye walks not but is the Captain nor does the foot fee but walk and move from place to place nor doth the tongue receive sounds that is proper to the hearing nor doth the âongue speak but the tongue c. And 3. he speaks of a number of Prophets of which two or three prophesie by course and one Interprets Basilius Magnus Nicopolitanis Presbyteris Epist. 10. Tom. ult ãâã ex albo vestââ defecis ãâã unus alter conseculus est ãâã adhuâ corpus vestrum est per Die gratiam ãâã Basil. ciââbus Nicopolitanis disp Epist. 13. Tom. ult Dispensationes Ecclesiasticae fiunt quidem per ãâã quibus est illorum cura conoredita verum à plobe confirâantur Basil. Epist. 18. vol. ult Presbyteris Aâtiochiae solicitudinem illam quam ãâã Ecclistis Dâ⦠ex ãâã ãâã ãâã ãâã qui vobis tâtius ãâã ãâã charitateâ affectum exponâi At the first reading a Presbyterial body over divers congregations appears Theophylact. Every one of us is the Church and the House of God and if we continue in the faith confessed the gates of hell shall not prevail against us that is sins 2. The power of binding and loosing he expounds to be the power of remitting of sins which Peter hath and such as have the office ãâã ãâã ãâã ãâã ãâã of an Overseeâ Theoph. If thy Brother offend thee thy Brother only of the same congregation whereof thou act a member saith Mr. Hââker Nay saith Theophylact ãâã ãâã ãâã ãâã ãâã whose sin ye remit See saith he the Dignity of the Priests for it God who forgives sins but they are honoured as God On these words we judge those thââ are within Are not ãâã ãâã ãâã ãâã ãâã Christians judged by us but a more terrible Iudge shall judge those that are withââ Isidorus Hispalens Episcopus The Church is called Catholick quasi ãâã ãâã ãâã ãâã ãâã for it is not limited to some countreys as the Conventioles of Hereticks but spread all the world over The conââ¦tions of Hereticks are only in ordinary not catholick but very rarely See him p elsewhere What saith these called the Canons of the Apostles deserve I dispute not they allow no Bishop to he ordained without two or three Bishops The Bishops of the whole earth that is from all Churches not congregations that was impossible were at the first Nicâns Councel 318. in number subscribed A Bishop should be ordained by all the Bishops of the Province if that be heard by three the rest consenting by their Letters More then two hundred Bishops in the Councel of Ephesus condemned Nestorius Among the Articles of Ioh. Wiclif this is the seventh If a man be duely contrite for sin any farther confession is needless So our Brethren and Mr. H. his judicial confession before the Church is as superfluous and scriptureless before they be admitted and engaged members of the visible Church On the other extremity they faile who condemn Wiclif his eleventh Article that a Minister ought not to Excommunicate except he know first the man to be excommunicate of God And Ioh. Hush was unjustly condemned for desending Wiclif in these and the like Nor was it a damnable error that Ioh. Hush held that there is but one Universal holy Church as there is but one certaine number of men predestinate to glory Mr. Hââker his new catholick abstract congregation divided in so many thousand little catholick Churches is too near to the Papists in this Iohn Hush before his Judges and accusers often professed that Christ limited not Jurisdiction and ruling of the Church militant to Peter only but gave it to all the Apostles and true Pastors but never to Mr. H. his male Church Theodores judgeth the Church builded upon the Rock Mat. 16. not to be a single visible congregation with Mr. H. which certainly perisheth but the company of chosen believers builded upon the foundation of the Prophets and Apostles whoâe corner stone is Christ. And though this be one catholick Church divided all the world over habet domos à se invicem divisas and is one body of which Christ is head one company one City which cannot be said of one single congregation And 1 Cor. 12. ye are all the body of Christ not ye onely but all they who through the whole world believe Theodoret on 1 Tim. 5. shews that there is ãâã ãâã ãâã ãâã ãâã praefectura a power of receiving witnesses against Elders and of examining them before they be ordained This Ambrosius shews making Jews and Gentiles one body having one Baptism and the Apostles caput Ecclesiae the chief members of the Church As also the Doctors in the Church of Corinth dissembled or carelesly censured the Incest as Eli the Priest did his Sons Then there was a Presbytery to cast him out See if Ambrose gives the Keyes to Peter yes to Peter and Paul only and to the Rulers onely he saith inter ipsos Petrum Paulum quis ãâã proponatur incertum The same saith Ephraim Syrus of these two Gregorius Nyssenus Episcop frater Basilii Magni All we who are joyned to one body
of Christ by faith make one body and that he excludes not but includes the visible body he proves from 1 Cor. 12. ye are the body of Christ and Eph. 4. the body gathered by the Ministry of Apostles Evangelists Pastors c. which shall be brought to the unity of faith So Christ is the rock of life and the rock of faith to the Church builded upon the rock which admits not Magns who is not builded upon the rock as Ioh. Hush refused a wicked Pope to be head or member of the Church so built Hieronymus clearly expounds the ports of Hell to be Viâia atque peccata reâr vâl certè ãâã Doctrinas sins or herefies which is strong for the invisibâe Church of true believers not for the visible congregation of which Iudas and Magus are members to Mr. Hooker and were never built on the rock And the Keyes are given to Bishops and Presbyters who may not under that pretence condemn the innocent And Hieron Com. Mat. 18. 18. Si Ecclesiam non audierit quaecunque alligaveritis potestatem tribuit Apostolis ut sciant qui à ãâã condeânantur humanam sententiam divinâ roborari quodcunque ligatum fuerit in terra ligari pariter in coelâ See Hieronym Com. ad Eph. 4. 11. who expounds the body of Christ of the Church until we all meet all the company of believers And Hâeron Let the Bishops hear who have power of ordaining Elders in every City Nor need our Brethren suspect Hieronymus to be prelatical his judgment is known to be contrary thereunto See Hieron in Tit. 1. 5. See him for the present purpose in Opuscul in Prover c. 7 p. 217. See Ruffinus for the marks of the true Church saying with us That pure doctrine declares a pure Church and so the Churches which Marcion Valentinus Ebion and Manicheus and other hereticks gather are not true Churches Chrysostom If the ports of hell prevail not against the Church far less shall they prevail against me therefore thou shouldst not be troubled Peter when thou hearest that I shall be crucified Then by the mind of Chrysostom Christ speaks here for the comfort of Peter as a sound believer and not as an external visible member of a congregation as saith Mr. H. And see here a fisher-man is made Pastor and Head of the whole Church Then it could not have been the mind of Chrysostom that such a headship whatever it was or whether peculiar to Peter or no is another question was given to the people Chrysostom expounds tell the Church tell the Rulers Chrysostom As a King sending Iudges gives them power to cast guilty men in prison and to deliver them so sends Christ his Disciples and arms them with authority Will any dream that Chrysostom judgeth that Christ gave this power to the people Chrysostom saith the Apostles take to themselves to determine the number of the Deacons and to ordain them but they give the election of the men to the people lest the Apostles should seem partial and to favour men Mr. H. saith the contrary Valiant Athanasius makes the Church builded upon a Rock to be a strong an unshaken promise and that the Church is an inseparable thing although hell it self were moved and these that are in hell and the Princes of darkness should rage Sure this great Witness never meant any such invincible promise to an external visible congregation and its members Iudas and Simon Magus Peter himself who received the heavenly Keyes sinned saith Athanasius Hilarius commends the Rock which breaks the ports of Hell and sayes that men are loosed or bound in Heaven by condition of the Apostles sentence then doth he not think it the sentence of the people Let the learned judge of the ancient writings of Clemens that Epistle of his to the Corinthians read sometimes in the ancient Church will have Mr. Hookers visible converts only Church-matter though he writ to them as the true Church ãâã ãâã ãâã ãâã ãâã Yet he writes of a sad change of their profession such as was in Israel when they made defection to Idolatry ãâã ãâã ãâã ãâã ãâã It were hard to say such a company are all visible converts 2. Clemens seems to deny to the people power of commanding and to say that the preachers ordained Bishops and Deacons ãâã ãâã ãâã ãâã ãâã Cyrillus Alexandrinus upon these words I will give thee the Keyes he gifted universally all the Apostles with power over unclean spirits then neither the one power nor the other gave he to the people Cyril Alexan. in Isa. l. 5. pag. 393. Cyrillus tom 2 dialog de Trinitat l. 4. pag. 278. Peter is so called from his most firm and unshaken faith in qua Ecclesia Christi ita fundata ac firmatt essât ut non laberetur esser expugnabilis inferorum portis aeterââ¦um manens on which the Church is built that it cannot fail but remains for ever cannot be overcome by the ports of hell Cyrillus well knew single congregations are not invincible and he speaks of such a saving faith as Magus cannot have it came from the Father teaching ex ineffabili eruditione superna c. See what Apostolick dignity he gave to them which he gave not to the people Cyrill in Ioan. l. 12. c. 56. page 699 700. Cyrill on Isa. 5. c. 60 page 383. August tom 10. Dom. 11 post Epiphan sect 2 page 235. Tertius modus est quomodo totus Christus secundum Ecclesiam id est caput corpus praediceturâ etenim caput corpus unus Christus non quia sine corpore non est integer sed quia nobiscum integer esse dignatus est membra Christi corpus sumus omnes simul non qui hoc loco sumus tantum fed per universam terram nee qui tantum hoc tempore sed qui dicam ex Abelââ¦sto usque in finem seculi quandiu generant generantur hominis It were needless to prove a visible integral catholick Church all the world over not in Asia onely from Augustine 2. Or to prove a mixture of tares and wheat of good and bad in the visible Church and that they are not visible converts that are members of the visible Church 3. How far in the communion of the Church and of Sacraments mali maculent contaminent bonos see August-cont Epist. Parmen Mr. H. deviseth a way for this It s referred to a mans free choice without any compulsion of any to what congregation he shall joyn himself or not and though the doctrine and ordinances be most pure yet he may keep within himself the causes of his not joyning thinking such are profane and so there is little or nothing of Christs presence in this Church But the formal cause of joyning to a Church in which one should reside is not the holiness of members but the soundness and purity of
the power intrinsecal of a congregation to rule the associated Churches if they were Page 126. The adding of associated Churches to a Wilderness-church doth strengthen perfect and not nullifie the intrinsecal power of the Wilderness-church Pag. 117. When scandals fall out far off or near hand how association of Churches removeth them The limiting of Church-edifying and Church-comforting to one onely congretien whereof the man onely is a sworne member is an unwarrantable and comfortless way The Way of Churches of N. E. c. 1. sec. 1. p. 1. c. 4. sec. 3. sec. 4. p 70 71. Mr. H. Survey pa. 3. c. 2. p. 10. M. Cotton keys of the kingd c. 7. p. 39 40 4â Mr. H. par 1. c. 9. p. 127 128. sec. 4. 3 ground One and the same nature agrees to the congregational presbyterial Church c. Pag. 127. 128. The congregational Presbyterial National Oecumenick Churches are species specialissimae How a congregation is an intire church Tertul. in Apolog Though the Churches of believers men and women be before the Apostles Evangelists Pastors Presbyteries Synods yet it follows not therefore must Apostles Pastors Synods have their calling and authority from those Churches Sect. 4. p. 128. Mr. Hooker acknowledges that divers meetings and Church conventions may may be all under one Presbyterial government only he will not call them Churches Way of the Church c. 1. sect par 1. Survey par 1. c. 9. p. 110 111 c. Mr. H. must be forced by his own principles to grant there is one visible Church which cannot meet conveniently ãâã ãâã ãâã ãâã ãâã in the same place and yet under the same Eldership Mr. H. yeilds to us a Presbyterian Church at Ierusalem Page 51. Fixedness or no fixedness of the Elders of Ierusalem to their own proper congregations is altogether accidental to the Church presbyterial The Apostles fixed feeding at Rome at Corinth is not opposite unto but of that same nature with his feeding pastorall all the world over All the incongruities that are the onely arguments of Mr. H. against a Presbyterial church are militant against the presbyterial Church which Mr. H. grants was at Ierusalem Mr. H. well near also yieldeth that there was a Presbyterian Church at Antioch Ephesus Rome There are the like reasons that the multitudes of Believers at Rome Antioch Ephesus Corinth Samaria Thessalonica could not meet in one place and so there must be in these huge Cities many Congregations under one Presbyterial Government as for the multitudes at Ierusalem What is meant by Church Act. 2. were added to the Church Mr. H. inclines to expâ⦠the word Cââ¦h of the âââthful Saul made havock of the Câ⦠Eâ⦠there is ãâã Presbyteriâ a church How watery is this Lâgick Par. 1. c. 10. p. 130. Mr. R. argument Mat. 18. from allusion unto the Jewish Sanhedrim abused not answered M R. is not for all appeals whatsoever justor unjust but for such as are edifying and necessary and relieves from tyrannicall oppression the plaintiff Pag. 131. The removing of scandals Mat. 18. cannot be of onely scandals between brother and brother of the same congregation except I must not owne as brethren to be gained those of another Church beside me Christ willeth every little congregation to exercise discipline upon an offender Ergo there is no discipline to be exercised in a greater Church So Mr. H. But the contrary rather strongly followeth The Sanhedrim was not mixed by institution Pauls Presbyt c 8. p. 88. The Church Mat. 18. is to be obeyed in the Lord by the people but the Church of the people is not to be obeyed in the Lord by the people Women are as essential parts of the believing Church as men and womân must no more blindly believe what the Church believes than men nor must their faith in discerning the voice of Christ in this pastor not in this be blindly included in the males discerning and so women must be a part of the binding and loosing Church Mat. 18. Survey par 1. c. 10. p. 133. The Church principally meant Mat. 18. must be the binding and loosing brethren which are the Church fiâstây the officers are onely separable adjuncts thereof saith M. H. Par. 1. c. 11. p. 198. When all the officeâs turne wolves the people must complain to the people when the people turn Familists Socinians c. to whom sâaâl the officers complain accoâding to M. H. minde The officers cannot binde potestate officii since the Keys were given to the male-Male-church before the officers had being as M H saith We cannot tell the church of Jerusalem or Galatia by M. H. Women have no less a tacit consent a faith of practise in eschewing the society of the excommunicated in admitting of him again and of all members in election of officers than men and in other duties recommended to Church-members Let M. H. shew how women are all excluded from Church duties in their way more than men So Cypr. Juban Epist. 73. pag. 22. Nam Petro primum Dominus super quem adificavit Ecclesiam Mat. 16. Istaem potestatem clavium dedit post resurrectionem sicut me misit pater c. Firmilian ad Cypr. Epist. 75. Cypr. pag. 239. n. 14. Hinc intelligi potest quod soli Petro Christus dixerit quemcunque ligaveritis Matth. 16 c. Quando in solos Apostolos insufflavit Christus dicens accipite Spiritum Sanctum c. The word Church can signifie no other but the ruling Church Mat. 18. and the notation of the word Church in our brethrenssense is neither Mat. 18. nor elsewhere See how Bilson Perpetual G ve n. c. 4. mistakes in this Though women children of age and servants be excluded from governing yet the question now is a farre other thing Whether the word Church Mat. 18. if it be the Church of Redeemed ones meeting to and for publick ordinances in the same place include not women c. The word ãâã ãâã ãâã ãâã ãâã Church is ever taken in Scripture according to the subject matter and scope of the place and so must the binding and loosing or excommunicating Church Matth. 18. be taken and cannot note a company of redeemed ones Men Women Servants Children of riper age come together in one to partake of Word Seals Censures the onely acception of the Word Church that our brethren can give us from Scripture The Church Matth. 18. 1 Cor. 5. includes all who meet for the publick worship Elders Men Women Servants aged Children every one according to their place according as Paul rebukes comforts teaching in his Epistle 1 Cor. 1. ãâã ãâã ãâã ãâã ãâã Rom. 16. ãâã ãâã ãâã ãâã ãâã The women in their daily practice are concerned in conscience to censent unto or dissent from the sentence of excommunication or forgiving and re-admiting again and that upon rules of the Gospel as well as men Caelv Inst. l. 3. c. 4. sec. 12. Instit l. 4. c. 1. sec. 2. Instit. l. 4. c. 12.
16. nor did he represent hypocrites like Iudas who are M. H. his saints and make the same confessioÌ M. H. deprives all women believing children of age of all comfort from confessing Christ as Peter did and of being built on the Rock because they are not capable of the Keyes Mr. H. gives to none the benefit of the faith joy of believing peace con solation in the like confession of Peter Mat. 16. but only in through visible membership of a single congregation which is as due to Magus the forcerer as to all real believers Pag. 104. A contraction in M. H. his first and proper formal subject of the Keys Mr. H. must hide somthing under that That professioÌ is enough to evidence the ministerial actions of Judas and such to be valid Pag. 204. 205. The Epistles to Timothy and to Titus must by Mr. H. hâs way be written to unofficed brethren the males only of a congregation The spiritual qualifications for calling of Ministers as Mr. H. describeth them as being able to relish the savour of spiritual administrations to discern know the voice of Christ follow him c. are given to women and to all Pag. 205. The argument of Mr. R. that there be no rules in the Word how the male-Church should rule judge Ergo there is no such judging Church stands unanswered Mr. H. his way overturns the Ministry See Mr. Iohn Collins his vindic Minist Evangel an 1651. the question accurately and clearly discussed The Pulpit guarded with 20 Arg. an 1652. A Plea for the use of Gospel-Ordinances by Hen Laurence against Mr. Dell 1652. p. 44 45. Vindication of Presbyt Governm and Ministry by the Ministers of the Province of London an 1649. M Gillespy Miscel. q. 1. p. 1 2 3. c. Vindic. Minist Evang. by the Ministers of London The Ius Divinum of Presbyt c. 11. p. 180. Ch. 11. p. 191. M. H. his way destroys the ministry of the N. Testament Mr. H. denies that the highest abilities that are required in the Epistles to Timothy Titus are required to be in such as open and shut Heaven by the Keys Page 206. Page 207. Due Right l. 2. c. 9. The ninth argument of M. R. stands unanswered the Aposties made the Church a politick church by framing organs official in it The feeders the fed church are different but this fed church is not the ruling and judging church Mr. H. gives to unofficed men what is peculiar to Pastors The Church is no politick Church before they have officers Way of the Church of N. E. c. 2. sect 2. p. 13 14 15. p. 36. Mr. H. denies the signification of the Keyes given to all officers contrary to all the learned read ãâã ãâã ãâã ãâã ãâã Isa. 14. 17. Isa. 50. 5. Isa. 26. 2. Isa. â2 2â Page 209. Mr. H. wrongs this argument of mine for by Mat. 16. both the power actu primo and the exercise of binding and loosing actu secundo is given to Peter Ergo these two cannot be given to all believers as believers The keys cannot be given to Peter as representing believers also as representing the guides Binding and looâ⦠flowes from thâ Lords calling to an office Ioh. 10. 21 22. So Cyprian as is cited before The place Mat. 16. must warrant all officers to their official calling and to the acts thereof to wit of binding lâosing by way of preaching Mr. H. grants that by Matth. 16. the Keyes are given to Peter as representing the officers also Firmin Separation examined p. 70 71. The Children of Israels laying on of hands Nam 8. what it was that it is no shadow for the male-Church to ordain officers of the New Testament Aria Mont. Coetum ãâã ãâã ãâã ãâã ãâã Vatablus offeret Levitas in oblationem Domino Menoch Ut hac manuum impositione testentur se Levitas contribules suos à se abdicare Deo quasi munus sacrificium offerre in ejus dominium ministerium transferre Iunius Numb 8. approbante Ecclesia Cyril Alexand. Cyprian Epist. 24. 33. 68. De divina ordinatione descendit ut sacerdos plebe praesente ordinaretur Tertul. Apolog. c. 39. Leo Mag. Epist. 87. Quidam ex populo manus imponebant Iunius Piscator Pareus Cajetan Lorinus Principes Tribuum pro populo Lyran. Numb 8. Ponent manus quia assensum devotionis electioni debent praebere A filis Israelis Beda sub multorum testimonio cognitione facienda est electio ut examinatio digna celebretur ut nemo reprehendere possit debent enim testimonium habere bonum Jer. 40. 4. Psal. 105. 20. Rev. 9. 14. Job 12. 18. Psal. 105. 17. Judg. 15 10. Psal. 149. 8. Act. 21. 8. Act. 22. 4. Mark 3. 27. Psal. 102. â0 Binding and loosing are acts of authority by the Scripture in Rulers who have command of prisons which unofficed people have not they not being Rulers The true sense of that I will give to thee the keys of the kingdom c. It s not said Mat. 16. that Christ promiseth the keys to the Church of redeemed ones The evasion of Mr. H. that Christ said Whom do men say that I am to the disciples onely as representing only the male-believers of a single congregation excluding women and all who so confess Christ with the same sinceriey hath no feet How far from the minde of sound Antiquity and of Protestant Divines the places Mat. 16. Flesh and blood hath not revealed this and Upon this Rock c. See Magdeburgens Hist. Vol. 1. Cen. 1. l. 1. c. 4. p. 56. ib. p. 32. as super hanc Petram i. c. confessionem lb. p. 40. What is the true Church see hist. Magd. ib. Cent. 1. l. 1. c. 4. p. 127 129. 130. The Magdeburgenses hist. Vol. 1. Cen. 1. l. 1. c. 4. p. 138. expounds it soundly of the perseverance of the Saints not of the visible Church as Papists do Mr. H. his exposition of Mat. 16. that Peter in that confession represents the male-members of the congregation onely is contrary to the scope of the Text and to the faith comfort and blessedness of all believers so confessing If to be built upon the Rock be to be built in a congregational Church-frame then the gates of Hell cannot prevail against the office against the visible frame of congregations Some of our Divines make the Church of believers men and women the virtual subject of the Keys and of all Church-power But Mr. H. maketh them more than a virtual subject for he must make the formal calling and creating of officers and excommunicating of them and so preaching as was the Apostle Peters case Act. 1. 15. and the Prophets Act. 13 3. who prayed and laid on hands on Saul and Barnabas and sent them as Apostles to the Gentiles a formal act of the Church of Redeemed ones men and women servants and children for which we have no Scripture and as little Reason for we may so say the
Flint formally makes fire Hist. Magdeb. Vol. 1. Cen. 1. l. 1. c. 4. p. 138. Those who bear the Keys represent Christ as sent by him But this do not the male-Church The Scripture makes not every male-church the Spouse body of Christ. Theoph. Nicolaides de miss minist c. 10. p. 91 92 93 94. The male-Church of Corin'h doth neither judicially forgive nor is it written unto by Paul excluding women others Chap. 11. pro. 2. p. 215. Ch. 7. sect 4. p. 128. Many thousands may be one Church Way of the Churches of Ch. m. in N. E. c. 1 sect 1. pro. 1. p. 1. 2. The 1. proposition concerning a Church instituted Way of the Churches of N. E. c. 1. sect 1. prop. 1. p. 1 2 15. is examined found insufficient faulty How our brethren make the seals to be given to their congregation Our Brethren describe their Church from a Church-assembly and exclude all of another congregation froÌ their Church-assemblies There is a necessity of Church-communion in rebukes as in seals Way of the Churches of Christ in N. E. c. 6. sect 1. pag. 103. Cotton Keys of the Kingdom c. 4. p. 17. Our brethren in the large description of the only instituted Church in the New Testament make no mention of infants as do the seven Churches of Anabaptists almost in the same terms Propositions concerning Church government by the Assembly at West An. 1647. Confession of faith of the 7. Churches called Anabaptists An. 1645. and An. 1646. Art 33. which Church is a company of visible Saints called and separated from the world by the Word and Spirit of God to the visible profession of the Gospel being baptized unto that faith and joined to the Lord and each to other by mutual agreement Church-Covenant say our Brethren in the practical enjoyment of all ordinances commanded by Christ their head Art 36. Independency of Jurisdiction is asserted As also Art 42. Art 34. The whole body of men and women are the Church which Art 36. hath power to chuse an call Elders And Art 42. to cast out any member Pag. 216 217. See Hist. Magdeburg vol. 1. cent 1. l. 1. c. 4. pag. 119 120 121. cent 1. l. 2 c. VII p. 404. Histor. Magdeburg vol. 1. l. 11 c. X. pag. 423 424. Celeberrima est confessio quam de Christo tum ãâã de suo tum reliquorum Apostolorum nomine edidit Pa. 211. Ob. 4. M. H. Teacheth that the Church is builded on the rock by the intervening of an hypocritical profession A hypocritical profession Mar. 16. is never intended by Christ to be the meanes of building believers upon the invincible rock against which hel cannot prevail as Mr. H. saith Mr. Ainsworth Can. 2. 14. the rock whither this Dove the Church was now fled seemeth most properly to mean faith in Christ as Mat. 16. 18. wherein she hideth her selfe for fear of Gods wrath for her sin Iuniââ My Dove that dwells in the secret decree of Election tanquam in rupe inaccessâ as in an impregnable Rock The Church builded upon the rock cannot be the congregation but the invisible Catholick Church made visible Hieronymus Contra Luceferan ingemuit totus orbis Arrianum se factum esse miratus est Hilarius contra Auxentium Bellarm. de eccles l. 3. c. 1. Gregor de Valen Tom. 3. p. 8. Eccles. jam omni tempore esse visibilem Stapleton Relect c. 1. quest 3. art 1. pag. 33. Azorius Moral instit par 2. l. 5. c. 21. Rhemens in Mat. 5. Calvin Institut l. 4. c. 8. D. Willet Synopsi Papismi 2. contr Genes 4. 3. Calvin Quorum singuli sunt Dei templa Ainsworth Ps. 18. 2. Two names of a rock are here Sâlaugh a stony rock or clif and Tsur a strong or sharp rock That there is a promise made of the gates of hell not prevailing against the frame of independent congregations or against persons such as Magus Iudas it may be in that frame is an abusing of the Word never heard of until M. H. first forged it Thus said also the Donatists August de unit Eccles. c. 9. Cum libero arbitrio homo creatus si vult credit in Christum si non credit noluerunt homines perseverare defecit omnibus gentibus Christiana religio excepta parte Donati See the Mâgdeburg vol. 3 cent X. c. 4. p. 104. 106 Leo in Natali Apost Petri Pauli Serm. 2. Et dabo tibi claves c. tran siv it quidem in alios Apostolos vis istius potestatis sed non frustra uni commendatur quod omnibus âintimatur Petro enim singulariter hoc creditur quia cunctis Ecclesiae Roctoribus non ergo populo formal sâst fides confessio qua christum filium Dei viuentis agââvit prâpââtu Way of the Churches of ãâã E. c. 1. sect 2. page 2. Hookers Surv. par 1. ch XI page 203. Two sorts of visibilities The same Peter is both an invisible Saint in regard his faith was known to God and he really blessed and also he was a real visible professor by his confession that was audible and visible to men Visibility so expounded is not contrary to invisibility Arist. de Repr Sophist l. 1. c. 4. Page 217. Mr. H grants a succession of officers keys to the end of the world It is a com fortless doctrine that this or that congregation or this or that beleever may be thrown off the Rock and may fall from saving grace ââ¦ough the congregation universal shall continue on the Rock Ames Medul lib. 1. c. 31. De Ecclesia mysticè considerata Cap. 32. De Ecclesia instituta Mr. H. his Exposition of Matth. 16. 18. infers the apostasie of real believers Ames Coronis art 5. de perserver arg 2 pag. 413 414. Si damnatio sola fidelium per has portas intelligatur tum consistere potest haec promissio cum totali defectu Ecclesiâ militantis nihil enim sponderet militantibus Ecclesiae Catholicae membris ut ex seriâ discurfus sed solis desunctis Socinus in praelect Theolog. c. 13. p. 71. Si tamen placeat eos qui in praedictis locis in lib. vitae à constitutione mundi scripti esse dicuntur satis est ostendisse ibi non deâcertis quibusdam hominibus agi sed de hominum quodam genere Pag. 72. Verum nomen alicujus scriptum esse ãâã libro vitae non significat eum nullâ ratione prorsus interire posse Henric. Wolfing lib. de offic homin Christ. p. 6. 3. Decretum electionis communiter loquendo necessario refertur noÌ ad certas aliquas personas sed ad certum hominum genus qualitate aliqua obedientiae vel inobedientiae praeditum Suarez in opus lib. 3. de auxil c. 17. Lib. de Praedest c. 13. num 4 5. Lib. 3. de Praedest c. 1. Cumel variar disp tom 1. p. 360. Ledesma 1. 3. q. 22. art 9. pag 173. Mr. H. holds the vaging necessity of Did. Ruiz some
invisibilis nisi à Deo ãâã ãâã ãâã ãâã ãâã certò cognosi noâ potest Aâto walaeus Magnus Theologus Tom. 1. locor Comm. de Eccles. pag. 43. Ecclesia invisibilis vocatur Catholica comprehendit omnes veâè âideles qui per totum orbem terrarum Dei oculis conspicui sunt vocatur verò invisibilis quia universalitas fidelium nulli homini est conspicua 2. Quia fides ipsa regeneratio quae est âujâ Ecclesiae ãâã ab hominibus videri non potest Ursinus quo non est major in Theologoâum choââ Catech. q. 44. Ar. 2. Ioan. Piscator loc 23. de Eccles. Thes 9 10 11 12 13 14. Magnus Colvin Instit. l. 4. c. 1. Refertur ad omnes electos Dei in quorum ãâã sunt etiam qui morte defuncti sunt Sec. 3. Coetââù ad amplexandsm eam unitatem nihil opus est Ecclesiam ipsam oculis ceââ¦re vel maribus palpare quin poâiââ co quod in fide sita est admonemur nihilominus cogitandam dum intelligentiam nostram praeterit quam si palam appareat c. lib. 4. c. 8. sect 7 8 9 c. windâlinus Christ. Theoâ 1. c. 28. Th. 16. pag. 578 579 Luc. Tâ⦠Pater loc 16. art 3. n. 4. Quid sit Catholica pag. 426. Froneisc Iunius The. Theo. disp 43. th 4. Cumplectitur ergo haec Ecclesia Catholica omnes universè homines in coelo in terra qui fuerunt sunt futuri sunt illius vocationis divinae gratâoâae participes The. 8. Cùm potior pars in coelis triumphans sit à conspectu hominum remota sit tota haec Ecclesia visibiiis nobis esse non possit quinimo quaslibet particulares Ecclesias ad eam paucitatem posse redigi ut non sit aliqua Christi vera visibilis Ecclesia mundo in terris publicè nota eam verò interdum externum suum splendorem amittere hominum oculos latere asserimus Chemnitius exam Conc. Trident. c. 6. can 7. pag. 285. Catholicum Vincentius Lirinen rectè definit quod semper quod ubique ab omnibus similiter observatum fuit neque enim caput à membris hoc est Christum ab Ecclesia principalia membra hoc est Apostolos cum sua doctrina exemplis à reliquo corpore Ecclesiae resecare debemus quando de catholica seu universâ Ecclesiâ lequimur Ioan. Gerhardus tom 5. de Eccles. c. 11. num 151. Hujus catholicae Ecclesiae caput est Christus membra omnes verè credentes sive in coelis jam dum triumphent sive in terris adhuc militent hujus proprietates sunt quòd sit Sancta quod invisibilis Hieron Zanchius tom 7. de Ecces c. 3. Est fidelium coetus c. 5. omnes particulares Ecclesiae sunt una eadem Christi Ecclesia c. 7. ar 1. sub hac universali visibili Ecclesia continentur privatae particulares seu illius partes c. See Turrianus in 22. de fid spe de Eccles. disp 15. dub 1. disp 14. dub 1. dub 2. Roder. de Arriag to 5. sect 4. sect 5. Bellar. to 2. de Eccles. Mil. l. 3. c. 12. De pontisic Rom. l. 1. c. 10. Phil. Gamach to 3. disp de Indulg c. 3. de protestate applicand Thesaurum Ecclesiasti Gregor de Valent. in 22. tom 3. de fid spe disp 1. q. 1. de obj fidei p. 7. sect 26. sect 27. sect 28. Suarez tom de fid spe disp 9. sect 8. n. 1 2 3. Our Divines deny popish visibility of ãâã catholick visible body under the Pope but not the visibility simply of the catholick church Ames Medulla Theol. l. 1. c. 32. Th. 1. Ecclesia quae in terris agit quamvis non sit tota simul visibilis in suis tamen partibus est visibilis Of the catholick church the three Scriptural acceptions of the Word Augustâ de Catech c. 20. Cives sunt omnes sanctificati homines qui fuerunt qui sunt qui futuri sunt Confess of the Assembly of Divines at Westminster An. 1063 1644 1645 c. c. 25. And the large Catechism of that Assembly pag 91 92. Synopsis purio Theol. per. 5. 5. Theo. professores in Academia Leydensi disp 40. de Eccles. pag. 567. pres th 27 33 34. The catholick Church is divers ways visible Our Divines argument to prove that the catholick church is invisible is not because faith is only believed and not visible August de baptism contra Donatist l. 6. c. 4. August in Psal. 20. Fuilb Ans. to the Rhemists Rev. 12. An. 2. Cartwright Ans. to Rhemists Rev. 12. An. 5. Beda hist. l. 5. c. 22. Omnes Ecclesiae per orbem unam Ecclesiam faciunt In what sense some of ours say the Churches in the primitive times were congregational See Didoclavius i. e. Mr. Calderwood in altari Damasc. de Episcoporum gradibus c. 2. p. 39 40. item de Episcopi potestate extensivâ p. 282 283 Item quod Episcopus Presbyter sint ejusdeÌ ordinis p 298 299 300 D. D. Ro. Bodius à Trochoregia Com. in Eph. c. 4. v. 11. p. 504 M. Bains Diocesian Trial. Euseb. hist. l. 3. Ignat. Epist. ad Eph. Eccle. Tertull. in Apol Mr. H. Survey par 2. c. 2. con 2. p. 52 53. Mr. R. his order of ordination before election hinders not ordination to give the essentials to the call of officers See D. Bilson Perpet Gover. c. 7. Formal and complete election is later than ââdination Cypr. l. r. Ep. 4. alias 68. Leo Ep. 87. c. 1. Calvin Acts 6. Praescribunt autem Apostoli quales deligi opoâreat atque hoc inter tyrannidem confusam licentiam est medium ut nihil quidem agatur nisi ex consensu approbatione plebis Gualth in ioc Totius Ecclesiae consensu authoritate Diaconi electi sunt The people cannot choose A. B. to be their fixed pastor until A. B. be first a pastor M. Lazar. Seaman of Ordination arg 1. Diatribe p. 14. Stephan in Thesauro Mr. Leigh in Crit. Sacr. in N. T. Bals. Zonar Can. 1. Apost See Calvin Instit l. 4. c. 3. sec. 15. Beza An. in Act. 14. 23. Ames Bellarm. Enerv. tom 2. l. 3. p. 98 99. Non negamus Paulum Barnabam suffcagia sua tulisse sed solos illos negamus tulisse The place 1 Tim. 4. 14. Neglect not the gift that is in thee c. is opened and M. H. his mistakes thereof removed See Bilson Perpet Governm c 10. pag. 128 129. Stephanus in Concor in voce ãâã ãâã ãâã ãâã ãâã Beza An. Act. 13. 17. ãâã ãâã ãâã ãâã ãâã pro ãâã ãâã ãâã ãâã ãâã Act. 13. 1 2. Didoclavius Da. Calderwood in altar Damasc. c. 4. pag. 158. Ista phrasis donum Presbyterii vel Presbyteratus quod est in te durior erit Mr. H. can by no Scripture warrant to us an Eldership of one single congregation as we can give a proofe of many yea a
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 redâemed 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 repeaâed 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! âee 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
I shall not undertake to reconcile our Brethrens charity and their faith when the Lord shall fulfil the Prophesies Isa. 2. 19 c. And what reason is there I pray you to say People are visibly redeemed but not visibly chosen to glory for the act of redeeming is not Christs visibly dying on the Cross for that Redemption material was visibly to no generations before that crucifying of Christ or to us but it is the laying down of the ransom of that noble life for such a certain number of Elect not one moe not one fewer than are written in the Lambs Book of Life I am of that opinion I hope with our Brethren and this is as much hid and invisible to man until their godly walk make their redemption in its effects to be visible as their eternal Election to glory therefore I much wonder of Mr. Lockyers asserting from Acts 15. but I hope my Reverend Brother Mr. Iames Wood hath by this silenced him for we look for onely silence from him except some other lewd brotherly help that the proper and allowed matter of a visible Church now in the dayes of the Gospel is persons truly converted such as God who knoweth the hearts of all men can bear witness of as indeed sealed by his holy Spirit I say This is the matter that we ought now to take to raise again the Tabernacle of David and none other no not in a whole Church as for that so far as very spiritual men can judge It s a dreadful addition to the Word CHAP. XVIII Answer to Mr. Hookers Arguments That the invisible Church is not the first subject of the Seals Me. H. Ar. 1. If those who were graceless and had no interest in Christ had yet a command from Christ to receive the Seals had warrant from his Word to require them then they had a right outward and visible in foro Ecclesiae to partake of them for there is no better right than Gods Command to enjoyn and his Word to warrant us to challenge any priviledge But many graceless who were no invisible members Ishmael Esau and all the males were enjoyned to be circumcised and all the houses of Israel to eat the Passover Ans. 1. What is in question is not proved to wit That the priviledges of special note in the Mediator Christ i. e. saving priviledges as Mr. R. often teacheth pag. 244 245. belong not to the invisible Church as to the proper and first subject But Mr. H. proves That external signs and external right to the Seals in foro Ecclesiae are bestowed upon rotten Members Magus and others 2. He ought to prove the visible Church is the onely principal subject of the seals as he elswhere asserts But this Argument proves it not 3. He frames the Argument of Infants who have right to be circumcised who have no command of Christ for Infants are not capable of commands or threatnings and brings not instances of these come to age under the New Testament 4. A graceless man as Magus hath thus far right to demand the Seals that he may say to the Church You sin in withholding the Seals and therefore I require you baptize me as Christ hath commanded you but he cannot say I have right even external to receive Baptism and I sin not in receiving it And Mr. H. Argument to prove it is naught Why saith he Graceless men have the command of God to challenge the Seals Magus hath the command of God to challenge and to receive the Lords Supper A command absolute he hath none shew me such a command Magus Iudas eat and drink at the Lords Supper challenge claim and receive Baptism All Israel eat the Passover be ye real believers or hypocrites be ye self-triers and prepared or not be ye clean or unclean I confess there were no better right to challenge the Seals than such a command if any such were but if Mr. H. or any of his reade such a command I pray I may see and reade also But Magus hath onely a conditional command which gives him no true and real right save onely conditionally to wit Magus receive the Seals and the Lords Supper so thou believe and examine thy self if not thou hast no right to the seals but eatest and drinkest thine own damnation And because these graceless men fulfil not the condition and believe not Mr. H. his Argument is waââry They have right from the command of God which is the bâ⦠right that is they have no right at all from a conditional command they not fulfilling the condition but such right as Robbers have to the Travellers purse yea they have no command of God but the contrary a severe discharge Isa. 1. 13. Bring no more vain oblations Matth. 22. 12. Friend how camest thou in hither not having a wedding garment He that eateth and drinketh unworthily eateth and drinketh damnation to himself 1 Cor. 11. 29. Mr. H. p. 42. Iob and his godly friends were invisible Members but being strangers they are forbidden to eat the Passover Ergo the seals belong not to invisible Members Ans. 1. The thing denied is not concluded Iob and his godly friends had the marrow of the Seals and wanted some external signs which are not saving priviledges as I alledge pag. 244. That Iob was not circumcised possibly is said not proved by Mr. H. 2. My minde is not to deny that the visible acts of eating drinking being washed in Baptism belong not to visible believers as visible taking visible as coincident with real believers for invisible men can no more visibly partake of Ordinances than Spirits can be baptized and eat the Lords Supper 3. Iob and his godly friends were not forbidden to be circumcised nor to sacrifice Iob sacrificed warrantably Iob 1. c. 42. Iob professeth he was visibly in Covenant Iob 13. 16. and 19. 25. I know that my Redeemer liveth And so they were neither invisible Members onely nor debarred from the seals Nay Proselytes were admitted to the seals Mr. H. ãâã 41. If the invisible Church be the first subject of the seals the invisible Church must have the seals firstly and the visible Church secondarily as heat is first in the element of fire and secondarily in things hot by participation as iron Ans. It is no Logick If the invisible and real believer for example Peter be the first subject of the seals including Christ signified in them then to receive the seals worthily agree first to Peter and to invisible real believers and secondarily to these same invisible believers as they do visibly declare by their savoury conversation that they are really believers but there is no real transmigration of accidents out of one subject to another that is cold Logick but such real and internal right to the seals and to Christ and his grace signified by the seals do neither firstly nor secondarily belong to such visible Saints as Magus and Iudas yea