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 fiâ—st 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. Hockâ—r 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to Mr. R. though the exposition of the Rule be neither safe nor sound quod convenit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 convenit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Conimbâ—icense 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
If these forreign Churches of which he is no member as Mr. H. saith may and do as well discern Mr. H. his Marks of a visible Saint as his own Church to wit after trading among them divers years to them he savours as if he had been with Iesus p. 14 15. he abstains from all known sins p 24. then have they as good right to tender the Lords Supper to him as his own Church and he may have a desire and the same right both real and visible that he hath to the Ordinances in his own Congregation then as the Eunuch said Here is water so here is a â—able and Christ in eating what should hinder him to eat Is not Christ walking beside the golden Candlesticks here as at home 4. If Providence necessitate him as he is chased by persecution to one City and is banished out of that that he must fly to another and from that to another and from that to a third and is providentially necessitated to have no certain dwelling as was Abraham and the Saints case Heb. 11. 37 38. 1 Cor. 4. 11. so was Christs case Matth. 8. 20. he must either live by the Rule of the Gospel all his life without Church-Ordinances or as he cometh to ten sundry Churches visible he must be ten times twenty times married unto and divorced from the Church have and lose Church-right to a communion with Christ in his body and blood and to the Head Christ and to all the edifying comforts of Church-Ordinances CHAP. XX. The Arguments of Mr. H. for a Church-Covenant considered and removed MR. H. Every spiritual and Ecclesiastical incorporation receives its being from a spiritual Combination So Cities and Towns have their Charter granted them from King and State to meet for such ends it is the Sement that sodders all 2. Polished hewen stones give not being to a house except they be conjoined c. But every particular Church is a City Heb. 12. 22. A house 1 Tim. 3. 15. The Body of Christ Eph. 4. 13 14. 1 Cor. 12. 27 28. And all these are particular visible Churches where Pastors and Teachers are set and Members kâ—it together So Mr. R. Lib. 2. pag. 302. A Church in an Island is a little City a little Kingdom of Iesus Christ. Answ. Mr. H. in the title saith 3. The reasons of the Covenant and concludes nothing for a Covenant but only tells us Saints are the Matter like scattered stones union makes the form but Union is the result the Covenant goes before The proposition is Every Corporation receives its being from Combination This shall prove no more but the Congregation is a Congregation from Union of Members this is no conclusion debated by us and proves as well that a National Church a larger Kingdom of Christ as Rev. 11. 15. Isa. 2. 2. Egypt and Assyria are made the Lords people visibly considerated Isa. 19. 25. and that by one Union one Lord one Faith one Baptism by the Covenant of Grace so professed yea the invisible Catholike Body the Bride the Lambs Wife Rev. 21. is a spiritual corporation by such an Union 2. The thing in question is never proved to wit that every single Congregation is made a visible Body within it self by such a Covenant as the Members are engaged to watch over only one another of that society have a Church right to Ordinancâ—s Word Seals censures only with the Members of that one society that meet within the walls in one house and with no other all the earth over 3. The comparison of a City to a State holds not See Mr. Cawdry Cities 1. have different Charters and Priviledges in measures trading selling 2. Different publick Rents Burrough-Lands 3. Different Governments some by Major and Aldermen as royal Burghs some far otherwise And so 4. Free Citizens in London not free Citizens in York and here is some specifical difference as it were in Laws and Freedomâ— But it is a poor begging of the question without probation to say that single Congregations have these four differences for all Congregations visible have 1. The same Charter the Covenant of Grace one Faith and Doctrine of the Gospel 2 One inheritance and hope of glory Eph. 4. 3. One and the same visible Head Christ. 4. The same Baptism and are all visible brethren and members having the same right to the Seals all the world over without any new Church Covenant Phoebe Iustus Epaphroditus Rom. 15. 1. Col. 4. 10. Eph. 6. 21. Are brethren visible professors the distinction of saluting brethren and of Church-brethren must not be taken up on our brethrens word having right by Letters of Recommendation to Seals as Mr. Cotton teacheth now Letters of Recommendation as I prove and Mr. H. never lets on him that he did read it yea nor do men or Angels give but only declare right that brethren Pastors had before in all Churches to Baptism to partake of the Seals otherwise they cannot eat the Lords Supper in another congregation contrary to both the truth and Mr. Cotton and the way of the Churches of N. E. except they swear or engage themselves members to all the Churches about where they should and ought occasionally to receive the Seals and partake of Church-comforts But this Mr. H. flatly contradicteth let them agree among themselves now such an engaging being a binding of themselves to impossibilities that they shall discharge duties of watching over all as over their door-neighbours of the same flock is unpossible and so unlawful no authority on earth can take saith or the holy and blameless visible profession thereof from a visible professor and to whatever Table of the Lord he comes or ordinances of ministerially preached promises they are his by his faith visibly professed Mr. H. must shew one inhibition of Christ to debar any visible son from the fathers bread if then the argument be drawn from civil Corporations as they cry out against this argument in us for Provincial and National Churches it must be this as every incompleat Corporation or Lane in London consenting to receive such a man an Inhabitant and Member of that Lane doth not make the man so received a free Citizen of London for that he was before they received him when he was a member of another Lane and every City admitting a man to be a free Citizen of London does not make him a subject of the Kingdom of England for that he was before he was a Citizen so neither does every single Church receiving a member make him for that a member of the visible Church for 1. he was before we suppose baptized and both a real and a visible Saint and had Church right to partake of the Lord Jesus and the bread not as a seal of our communion with the Memberâ— of his own church only but of all the Churches of the Saints saith the Church of N. E. The argument is not unlike this Whatever constitutes Socrates a single
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-covenant-Grace because covenant 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 doâ—h 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 Membershâ—p 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 bâ—â—ad though one hold some errours out of infirmity as Iustification by passive obedâ—ence onely This hinders not but he may profess the faith savingly Ans. Here be three notations of
to thee I will give the keys not to the 〈◊〉 Ergo Peter represents the people Believers only 〈◊〉 est the male-Church of the redeemed I would not buy such Logick for a Not for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a collective and represents many for the Keys of the Kingdom noteth the Keys of jurisdiction of preaching the word c. Now see he gives the keys of knowledge principally and firstly to the people and secondarily to the Elders who labour not in the word and doctrine in so far as they concur to make the word effectual Nor can the Lord have given the Key of only ruling to the preaching Elders and therefore he speaks to Peter as representing two subjects 3. It is neither dagger nor weapon of blood that the Catholick visible Church of the first-born including rulers and ruled be the first subject of free redemption of all power of the Keyes in their saving fruit of all styles the Spouse Body Love c. the saving priviledges of special note that one promised in the covenant of grace the new heart remission of sins perseverance ruling in the visible kingdom by binding and loosing and that your particular congregation and society share of all these at the second hand And Mr. H. must be content that we look upon it as weak Divinity that Christ gave himselfe for the Catholick Church and bestows all upon her firstly and that this be the first natural recipient subject of all these as the element of fire not this or that fraction or fragment of that Element is the first adequate natural recipient subject of heat as is above explained Mr. H. Prop. 4. The power of the keys take it in the complete nature thereof is in the Church of Believers as in the first subject but in the manner and order of ruling that Christ appointed in the parts Ans. Mr. H. speaks not distinctly and should have told us what the power of the keys is in its complete nature and what in its incomplete and half nature it is 2. When he sayes the Church-congregational and the male-Church of Believers so consederate is the first subject of the Keys he saith an untruth like to this this particular fragment of the Element of fire is the first subject of heat And Sir what say you of the rest of the quarters of the Element of fire must they I pray you be the subjâ—ct of heat secondary and by way of participation So you may say London is the first subject of the power of government in England yea or Norwich now the first subject by you is omne and solum and so doth Mr. Cotton go before you it is like England would take it evil and judge that Norwich did not logically distinguish Our Brethren must be content no Congregation is any other but an integral part as D. Ames grants of the Catholick visible Church And Christs design of Love was that the whole by order of nature as the first subject should partake of all the speciall priviledges 1. Grace 2. Redemption 3. Covenant blessings c. power of binding loosing seals in their blessed fruit for the whole Nor can I say Amen to that of Mr. Cotton A particular Church or Congregation professing the faith taken indefinitly for any Church one as well as another is the first subject of all the Church Officers with all their spiritual gifts and power whether it be Paul or Apollo or Cephas all are yours speaking of the Church of Corinth 1 Cor 3. 22. Ans. 1. Mr. Cotton must prove that Paul there speaks of a particular Church that comes all together into one place as he speaks citing 1 Cor. 14. 23. and that formally as a single congregation meeting in one It were a most comfortless Doctrine to limit that soul delighting priviledge 1 Cor. 3. 21. all things are yours then Christ and Grace and Glory are yours And vers 23. ye are Christs onely to Saints as they are a Church-meeting in one place What is this but by the scope of that place you have right to Christ and Salvation and Covenant-promises as the first subject only under the reduplication of a congregation meeting in one place as an organized Church Ah! and shall not Christ and all things be theirs who are in no Church-state like that of Corinth but wander in deserts and in mountains and in dens and caveâ— of the Earth Heb. 11. 38 and have no certain dwelling house nor fixed Church congregational 1 Cor. 4. 11 2. What agrees to Believers as Christians and Believers to believing women aged children servants and to the scattered Saints Now in no such Church state as Mr. Cotton imagines the Corinthians to be in and to Iohn in the Isle of Pathmes and to the Apostles as believing Apostles that cannot agree to a congregation as the first subject which reciprocally and only receiveth this power But such is this Revel 21. 7. He that overcomes shall inherit all things all are yours death in the sweet fruit of it belongs to women and to Christians as Christians though in no congregational state Ergo women and the whole Catholick Church whether in such a Church-state or not must be the first subject of the Keyes And it is wretched Logick Paul saith all things are yours and ye are Christs to a congregation that meets in one place Ergo such a promise is made to a congregation as to the first subject and as to a congregation then may I infer the promise to eat of the Tree of Life to receive the hidden Manna and the â—…ning Star and to sit in a Throne with Christ is made to such as overcome in the congregation as our Brethren say of Ephesus of Pergamos of Thyatira c. Rev. 2. 3. therefore these promises are made to the Church of a congregation as to the first subject upon the same ground all the congregational Church must be the first subject and so the only subject of all priviledges of the congregational Church of Corinth of being justified sanctified Temples of the Holy Ghost redeemed and bought with a price c. And if so these priviledges must agree to the congregation firstly and to all other for the congregation as that agrees first to the fire and then to iron to water for the fire 3. Paul saying all are yours whether Paul c. he cannot mean Paul as an Apostle is proper to you as a congregation in all his Apostolick travels for that is false nor can the meaning be Paul as a fixed Pastor is yours for he was no fixed Pastor to them tyed to that congregation only Then the meaning must be Paul and by a Synechdoche all the Apostles and Pastors and the World and Life and Death in their labours must be for you and the Catholick Church and all the Saints all the earth over whom they must gather in and perfect as Christs body and parts of his body Ephes. 4. 11 12 13. and
Deâ—râ—â— That some by saving faith built upon the Rock Christ shall persevere and some shall not persevere but yet so as God hath decrâ—â—d a visible single Independent Church one or many there shall be until all be gathered in to meet in the unity of the faith But 1. This is a Decree confused and general so as the number of the saved and kept upon the Rock shall be indeterminate in the Decree of God whatever it be in the prescience of God But he who hath numbred in his Decree drops of water rain and dew the blasts of wind the stars by their names Isa. 40. 12. Prov. 30. 4. Psal. 147. 4. Iob 38. 8 9 10 11 12. 39. 1 2 c. must in his Decree have fixed all the Churches and all Church-members men and women old and young who shall be kept on the Rock and preserved by the power of God through faith unto salvation 1 Pet. 1. 4 5 2 Tim. 2. 19. 2. What Popish trepidation and trembling of conscience must it breed that such as once were built upon the Rock may be thrown off and the gates of hell prevail against them but some in the general nature of Independent Churches shall abide upon the Rock against all the strength of hell until the second coming of Christ. But whether this can be a Gospel-comfort or not that Christ builds the universal nature of Independent Churches upon the Rock but though I be built upon it whether I shall be thrown off it or no I have no assurance from the promise Mat. 16. 18. 5. If this or this individual congregation be built upon the Rock so as they cannot fall away as Christ promises Mat. 16. then all congregations must also continue upon the Rock for a promise of perseverance made to all in Christ must be suâ—e to all that seed and to all single congregations of that kinde if David Solomon and all single persons justified may fall away then may all the justified fall away nothing can be said in the contrary but that the society may leave off to be a Church but it follows not that they fall from the state of Justification Ans. That is they fall from Church membership onely but remain believers Ans. Nay they fall from the Rock Christ and the gates of hell prevail against them and so by Mat. 16. must fall from saving grace But it were cruelty to say that such as are scattered and broken out of membership by persecutors and that for righteousness that such were fallen off the Rock Christ and that the gates of hell did prevail against them 6. All built upon the Rock are to believe their own perseverance it being a promise of the Covenant of grace Ior. 31. 35. 32. 39 40. Isa. 54. 10. 59. 21. Mat. 10. 27 28 and so to believe they being once built upon the Rock Christ they shall never fall away as the promise is Psal. 89. 31 32 33 Hos. 2. 18. 1 Ioh. 3. 9. Ioh. 14. 16. Psal. 125. 1. Ioh. 4. 14. 7. Promises of perseverance and of saving grace as being built on the Rock are made to the seed indeed Psal. 89. 29 36. 2 Sam. 7. 12. Isa. 59. 21. but never in the universal Generick nature to a visible society but to single persons and individual men Ioh. 4. 14. Ioh. 11. 26 27. Ior. 32. 39 40. the abstracted nature is not capable of the love of Election of free Redemption that is made to single persons 8. So shall the number of the chosen and saved not be wriâ—ten but unsure and dubious LIB IV. CHAP. I. The Congragation in its abstract nature is not the first subject of the Keyes Mr. H. pag. 218. THâ— Key as we have heard is a power delegated from Christ to disponse and administer the holy things of his House Ans. Why then give you the dispensing of the holy things of God given to Aaron and his sons and the keeping of the charge of the Lord and the judging of his House and the keeping of his Counts given to the High-priest Ioshua and in his person prophecied to the given to the officers of the New Testament Zech. 3. 7. to any unofficed men and whether doth not the Lord prophecy in the new Temple builtunder the Messiah Ezek 44. for it s neither the first nor second Temple spoâ—… of 〈◊〉 that New Testament-Levites no question not the unofficed brethren should keep the charge of the Lords holy things and should be porters to keep the doors of the Lords sanctuary to hold out the uncircumcised in heart and flâ—sh v. 8 9 10 11. as Paul saith 1 Cor. 12. 29. Are all Apostles are all Prophets are all Teachers are all New Testament-Levites Mr. H. What is meant by the Catholick and visible Church I cannot know by Mr. R. Sometimes he seems to cast the Catholick visible Church upon the general nature of a Congregation Ans. It but seems so and to onely Mr. H. to no living man else Mr. H. To what principal subject hath the Lord saith Mr. R. given reason and the faculty of discoursing Is it to Peter or John No it s for and to the race of mankinde Lib. 2. p. 291. Ans. Ergo God hath given the Keyes to and for a single congregation of 40 or 50 visible Saints that is none of my Logick but Ergo to the Catholick guides all of them as to the first and formal subject and to the Catholick visible Church as for the principal end and adequate object Here is plain enough expression 1 Cor. 12. 28 God hath placed in the Church first Apostles c. Sure the Lord never meant to place Apostles whose flock was all Nations Mat. 28. 19 20. as fixed members and pastors of your Independent flock of 40 which is no more countable for their doings to any on earth but to Christ onely in a juridical way than the Pope Mr. H. Sometime Mr. R. his expressions seem to intimate an Oâ—cumonick Councel or a Representative Catholick Church sometime a Catholick visible as it is totum integrale of an integral nature Ans. Both these with Protestant Divines I own the one as the first subject whether convened in a Synod or scattered I shall God willing declare the other as the object and the end of the Keys Mr. H. We say a congregation of visible Saints covenanting to walk in the Ordinances of the Gospel is the prime and original subject of the power of the Keys we understand it not of this or that individual congregation as though they onely had it and none but they and they had it firstly and all of them but because its a congregation of such This is our Saviours meaning Mat. 16. I will build my Church taking a visible congregation of visible covenanting believers as that which is a pattern and samplar as I may so speak which leaves an impression upon all the particulars as common to all and is preserved in all
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 Sâ—ct 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 evâ—n 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 disorâ—tion be 〈◊〉 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 conâ—â—iâ—uting 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 hypâ—crites 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 essâ—…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
42 43 44 45 46. compared with Act. 5. 1 2. Act. 8. 12 13 14. Mat. 22. 8 9 10 12. How is Mr. Robinson now cleared if it be said ay but Mr. Robinson said it is not Gods will that persons notoriously or visibly wicked should be admitted into the Church He said not as you repeat his words leaving out notoriously It is not Gods will that persons wicked should be admitted into the Church I answer it but this he must say or he saith nothing at all For 1. if it were Gods will that wicked persons should be admitted to the Church then should he crosse himself and his own end because wicked persons doe no lesse crosse God and his end the glory of his name then the notoriously and visibly wicked for both cause his name to be blasphemed and the force of his argument cannot lie in the notoriety or visibility of crossing of Gods end but in the very crossing of it in it self see Mr. Ball. 3 Gods creating of the first visible Church of Angels and men without sinne is not a binding and commanding rule to pastors and to the Church to admit none to the visible Church but such as God created members of the first visible Church free of all sinne or because there is a standing obliging rule to Pastors and the Church such as this admit not in the Church of Christ professed Pagans as members thereof but to God there was no rule but his free will by which he created the first visible Church of only saints without any mixture Mr. Robinson and Mr. Hooker both doe wildly misconceive to say no more the distinction of the Lord his discerning will or his eternall purpose and his commanding and revealed will if they suppose as their reasoning doth necessarily argue their mind to the judicious Reader with Socinians and Arminians that every sinne is a crossing of the Lords end and purpose and that 2. God decrceth and intendeth many things that shall never be 3. that God may be frustrated of his ends and purposes and misse the mark in his decrees though they I judge be innocent of any such heresie 4. If by the will of God be here understood the commanding will of God which forbiddeth sinne and enjoyneth what is right as Mr. Hooker and his who approve of this constitution of the Separatists with Mr. Robinson must doe then must the Lord in commanding his pastors and Church to receive Iudas Magus as fit materialls of the visible Church as Mr. Hocker teacheth pag. 23. expressely command sinne which is blasphemy because the holy Lord must command to receive into the visible covenant of grace such as were out of the visible-state of grace and such to be planted in his Church for the glory of his name as served for no other use then to cause his name to be blasphemed CHAP. X. What Mr Hooker fartherbringeth to prove that visible Churches consist of visible Saints MAster Hooker pag. 20. The pinch of the difference lieth in this whether such as walk in a way of profaneness or remain pertinaciously obstinate in some wickedness though otherways professing and practising the things of the Gospel have any allowance from Christ or may be accounted fit matter according to the termes of the Gospel to constitute a Church this is that which is controverted Answ This is a disorderly stating the Question after battl given 2. This pinch of a difference of men walking in pagan profaneness for of such the question must be whether they should be counted fit matter to constitute a visible Church though otherwise they profess and practise the things of the Gospel cometh to this whether walkers professedly after their Idol-Gods and yet professing and practising the Gospel should be counted fit matter of the visible Church We answer Such are not the fit matter of the visible Church and yet are not to be suddenly and wholly debarred from being ordinary hearers so they profess their willingness to hear 2. If the question be of such as are baptized and live within the Church as ordinary hearers who practise and profess the things of the Gospel we say these are already within the Church by their baptisme and profession and in regard they remain pertinaciously wicked though baptized and so professing they should be unchurched and cast out 3. That any such as obstinately remain wicked have allowance from Christ that is a command to constitute a visible Church as members is all one as to say whether commandeth Christ men to be members of the Church and to be also pertinaciously wicked which is no plous question for it is whether doth Christ allow men to be hypocrites Or if by allowance from Christ Mr Hooker mean whether doth Christ allow and command the Pastors to own obstinate wicked men as members because they profess and practise the things of the Gospel We answer they ought not to admit or baptise Pagans of that sort and if they be baptised and so wickedly they profess they ought to cast them out CHAP. XI Other arguments of Mr Hooker for the constitution of a Church of onely visible Saints MAster Hooker par 1. ch 2. pag. 25 26. Q. What is required of a man of years to fit him in the judgment of the Church for baptisme that and so much is required to make him a member But visible holiness is required to fit a man of years to be baptized The consequence admitteth no denial because to be baptized and to be admitted a member infer each other The assumption is proved by the constant practise of John Baptist Matth. 3. 5 6. where Jerusalem Judea Scribes people and souldiers came to be baptized of him they confessed their sins it was a confession that amounted to repentance so John verse 7. bring forth fruits worthy of repentance and amendment of life Luke 3. 6. What shall we do the Apostle answers Acts 2. 38. repent and be baptized the works of repentance and the aime of baptisme do import as much remission of sins calleth for such competent knowledge of Christ as may make way for the sight of the need of a Saviour and also of a going to him Answ. This argument may pass current with these that deny Infant-baptisme which Mr H. and his do not but if to be baptized say that the baptized is a member of the Church must not either the infants of Church-members be not baptized with them and so no members of the Church which is strange or may I not argue thus with Anabaptists against Mr Hooker What is required of a man of years to fit him for baptisme in the judgment of the Church is also required to make him one within the covenant of grace But onely to be born of believing parents maketh a man of years in the judgment of the Church to be within the covenant of grace Ergo onely to be born of visible parents maketh a man of years fit to be baptized The
of Asa his continuing obstinately in these evils be well known M. H. M. Ruthurfurd maintainâ— That such as are admitted must 1. Not be scandalous 2. Must be baptized after the order of Christ 3. They must by their profession notifie that they are true believers Ans. How they are not scandalous how baptized in Christs order and so must repent for their own personal comfort and salvation is to be tried Ergo They must be to us real converts before they be admitted is a feeble consequence The third I never require before they be admitted Members M. cannot reade that in my writings but forged it of his own as is answered by me Mr. H. p. 32 33. If I must not enter willingly into any unnecessary civil society with such as have a shew of godliness and deny the power thereof and such as are named brethren but are idolatrous far less should I enter into a spiritual society of faith with them Ans. What this reasoning meaneth I know not But 1. it is unlawful to you to enter your self a visible married Member of that Church where one is to be admitted who is known to be a scandalous hypocrite as he is described 2 Tim. 3 1 2 3. Yea suppose in all Churches you finde some scandalous you are to joyn to some visible Church on earth But this is 1. Unlawful for say that one would refuse to marry any at all because no woman on earth could satisfie his minde hardly could that single life be lawful if God give not the gift of continency But say it were lawful to live single and to marry none because of such humorous impediments yet it cannot be lawful to live out of all Church-fellowship without all Church-ordinances suppose you were in an Island where one onely Church is 2. Suppose one be married and fixedly joyned to such a Congregation and divers Members turn like the Members of the Church of Sardis divers become such as are 2 Tim. 3. 2. Lovers of their own selves covetous boasters proud blasphemers disobedient to parents c. the Apostle saith We are to turn away from such now the Elders and Flock refuse to câ—… them out If that turning away 2 Tim. 3. be meant of separating from the Church we must not turn away from them except the Church to which we were married give us leave which were strange And it is like this is not Mr. Hookers sense for he maketh it less free to turn away from a Church to which you are married than not to joyn to it as it is less free to the man to leave the wise to whom he is once married than not to marry and so he makes the Church a Prison As for the place 1 Cor. 5. he forbids intire conversing with the Excommunicate Bullinger he forbiddeth intimate fellowship with them Mayer saith it is the arguing of Anabaptists which yet pious Mr. H. here followeth We should not eat with them Ergo we should not joyn in Church duties with them But Augustine citeth Cyprian Because we see tares in the Church yet let us not separate from the Church for saith Augustine When the godly and the wicked partake of the same Sacrament neither the cause nor the person is hurt Entring in Church-fellowship some one or other though there be some scandalous persons tolerated and desended in all the Churches is not voluntary as to marry or not to marry but a necessary Ordinance of God for he lives as a heathen in a condition of sinning who is a Member of no visible Church Mr. H. These are not sufficient requisites in one to be a Member which may be in a drunkard who is not to be a Member but to be cast out Ergo to be kept out But these three assigned by Mr. R. 1. To profess the Faith 2. Eagerly to desire the Seals 3. To desire Church-fellowship counting it a disparagement not to be born again if not admitted to the Sacraments may agree to a drunkard Ans. For the ordinary drunkard he is either born and baptized in the Church or he is a Pagan and an ordinary drunkard having these three If the former be said he is born a Member of the Church and so the question is concerning his casting out not concerning his receiving in I confess I know not how Mr. H. could answer the question himself concerning children born in their Church of Parents Father Mother that are Church Members though such live 60 or 70 years never baptized and have these three requisites and be free of gross scandals they could not admit such to the Lords Supper The Ministers should have some extraordinary call of God to preach to such as Paul had to go to preach in Macedonia Act. 16. for by our Brethrens way they have no right by way of Covenant from the parents but onely a providential right to preach the Gospel which requires an extraordinary Apostolick cast As for the other if the man be a born heathen and shall come to get these three requisites and profess as Magus did he is to be received a Member but if he hath not these three requisites for he lives in Sorcery as Magus and Elymas and opposeth the Gospel the openly lying profession is scandalous such a profession Mr. R. faith is not his requisites If he be a Pagan and continue in habitual drunkenness he may be holden out while he gives evidences to others of amendment and then he may be admitted to the outer court as a heater though a profession of faith if not belied with worshipping of false gods can hardly consist with Paganism CHAP. XVI Of the principal and prime subject of all the Priviledges of special note bestowed in the Mediator Christ upon the Church Mr. H. p. 1. cap. 3. pag. 23. 1. WHether the invisible Church be the principal prime and onely subject of the Seals of the Covenant pa. 3. Ans. It is not such a subject by any argument that Mr. R. brings But Mr. H. frameth a question of straw as if I had moved it and disputes against Mr. R. My words are The invisible not the visible Church is the principal prime and onely subject with whom the Covenant of Grace is made to whom all the Promises do belong and to whom all titles styles properties and priviledges of special note in the Mediator de belong p. 248. The Promises are preached to the whole visible Church but for the Elects sake yet they belong in Gods intention and gracious purpose onely to the Elect of God and his redeemed ones to that invisible Body Spouse Sister whereof Christ alone is Lord Heâ—d Husband I wonder then if Mr. H. did reade my book when he will dispute such a Question with me 1. Whether the invisible Church and the Elâ—ct be the prime subject of the Seals A question that hath no sense nor any favour from Mr. R. For can the Elect of which some are not born eat and drink
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 Dâ—i 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 â—â—bels 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
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
a new instance of his own and pass by the Lords way For God sends not private men or Christian unofficed Scholars or if he do their extraordinary sending makes them publick Pastors and Prophets not the people but he sent Philip an Evangelist and after Peter and Iohn to Samaria Act. 8. Paul to Macedonia Act. 16. and his own Ministers Tit. 1. 5. 1 Tim. 4. 14. 5. 22. Paul and Barnabas men in office some more than zealous Christians and Scholars to the Gentiles Act. 13. Ionah to Niniveh Ananias to baptize Paul Jon. 3. Act. 9. 3. Doth not Mr. H. dress up a providence of a Christian Scholar sent to converted Pagans and must they be made the ordinary and onely Church who can call Ministers and this Scholar being unbaptized himself must as the married Pastor in the ordinary way of Christ baptize to his dying day others and his calling must be null say our Brethren except that onely Church call him and according to the ordinary Rule of Christ he must be all his life unbaptized which must be a reputing of Baptism with the Familâ—st a thing indifferent rather than he own a forreign jurisdiction as Mr. Lockier speaketh so as to be baptized by a Pastor of another Church Mr. H. If Baptism give the form to visible Membership then while that remaineth valid as it doth in excommunicated persons and when the Church is dissolved visible Membership must remain for where the form is the formatum the thing having such a form must be also for Relata se mutuò ponunt tâ—llunt Ans. The conclusion is fancied and nothing against me 2. There be two things in baptized Members 1. God is their God of Egypt and Assyria fathers and sons under the New Testament as the Prophecy is Isa. 2. 1 2. 19. 25. 60. 1 2 3. Rev. 11. 15. 2. Infants are holy as the root 1 Cor. 7. 13 14. Rom. 11. 16. and it must be cruel divinity to say That fathers and feed broken off an Independent Church through persecution and no sin in them are by the Lord cast out of visible covenanting with God and from Membership and Church right to the Seals nor is Baptism any wayes removed 2. There is the solemnity of admission by Baptism in the excommunicate this is hurt but it s no more to me the formal cause of Membership than the ceremony of Coronation or the delivery of a Sword is the specifick form of a King and of a Major and therefore all is granted and Mr. H. proves nothing M. H. Baptism is but a separable accident to the covenant its efficacy may be hindered by the unworthy receiver and yet it remains in its own nature to the excommunicate and dissolved member for the form can never be removed from the thing formed If to be the eldest son be the formal cause of possession it could never have been taken away But to be a well-deserving heir is that whâ—ch gives formality of possession Ans. 1. It is a wonder that M. H. cannot find valid arguments to bear a free conclusion For to me Baptism is not a means of a Church-membership simply but of a Church-member tali modo that is of a member conspicuously and solemnly differenced from a Pagan 2. It is bad Divinity to join the nocent excommunicate man with the innocent dissolved member 3. It is a naughty argument to prove that Baptism is a separable accident of the covenant why because its efficacy may be hindered by unbelief for the efficacy of any thing is the actus secundus the operation of it not its essence so he may prove that Christ the essential subject of the Gospel is a separable accident of the Gospel and covenant of Grace because both the efficacy of the Gospel and of the Redeemer by mens unworthiness and unbelief is hindered 4. He concludes not so much as his own fansied conclusion to wit this only ergo the efficacy of baptism is not the specified form of visible membership valeat totum what Dreamer said any such thing it is sure baptism in fieri as it is administrate and professed is the means of the excommunicate mans solemn installing and engaging to be a follower of Christ and by the scandal that brings on excommunication baptism as professed and as binding is so far hurt as the Covenant-Baptismal is violated and if the man be excommunicate for Apostasy then it is disputable whether Baptism be not quite undone 5. It is weak moral Philosophy which Mr. H. addeth that well deserving in an heir gives formality to possession Well deserving gives just and Law-right to possession in the heir But he is a weak Lawyer who would so plead the innocent Traveller believing in God hath due deserving to his own purse which yet is in the bloody Robbers pocket Why Mr. H. saith he hath well deserving which saith he is the formal cause of possession and so he must have possession for the formal cause cannot be separated from formatum And so godly David unjustly expelled from his Kingdom for many years yet deserving well must have right both to possess his Kingdom and not possess it for if he have the formal cause of possession he must have possession when he is expelled Mr. H. It shall follow that the Church of Rome is a true Church for all the members of that Church have true baptism which is the formal cause of a true Church but that is false that that Church is a true Church Ans. The conclusion of the connex proposition is nothing against me who deny Baptism to be the formal cause of Membership 2. Such a Baptism that is valid as touching the substance of the seal as is in Rome such a Church according to the Metaphysick entity and being of a Church is Rome a Ministerial Church teaching necessary fundamentals though darkning and contradicting all but it is not morally a true Church but leprose and unclean See what Iunius Whitaker Calvin and Rivetus say hereupon Mr. H. is far from their sound expressions if this be true then to Iezabel and seducing Teachers who are under the Church-covenant the formal cause of membership must appertain and they must be Church-members and must be tolerate till they be judicially tried and censures applyed so Mr. H. and Church priviledges bestowed on them at the command of Christ. So also Mr. H. So visible non-converts and swine adorned with Pearls contrary to Christs command Matth. 7. 6. and yet keeping the essential form of visible Saints must be visible Converts Which is a contradiction Mr. H. The seal of our incorporation which is latter and posterior to the incorporation cannot be the form of it for the Sacrament is not appointed to make a thing that was not but to confirm that was or it doth not give but confirm grace But such is Baptism Ans. The conclusion is not against me 2. Observe that Mr. H. sides with Arminians
married Sarah and all marriage-covenants are of the same essence and nature can Abraham claim Hagar and another third woman and a fourth for his wives and except he have a marriage covenant with Hagar different in number from the marriage-covenant with Sarah and a third marriage-covenant with the third different in number he cannot claim any of them for his wives for Hagar may say though all marriage-covenants be of the same essence and nature yet because Abraham never made a marriage-covenant with me by name which is essentially required in all covenants of that kind he is not my husband nor am I his wife So a people cannot say to a Pastor of another Congregation thou art our fixed proper Pastor obliged to reside with us and to imploy thy labours ordinarily upon us only except they had particularly chosen him by name but this will not hinder but all elections and covenants with Pastors as fixed and ordinary labourers with them are of the same essence and nature and differ only in number and accidents nor can this hinder but a Pastor of another Congregation is a Pastor habitu and actu primò to all Congregations on earth and no married husband to that Congregation though it be physically impossible and contrary to reason to say he can be a fixed proper chosen Pastor to all the Congregations of the earth for fixedness and election of the people is not of the essence of a Pastor CHAP. XXIV The Arguments of Mr. R. against the Church-Covenant are vindicated MR. H. Relation as such is not a foundation of a Covenant when Twins are born or Brethren and Sisters near to other in time The duties issuing there from have their rise and power from the Impression of the Rule of nature such relations may be multiplied without a covenant Answ. This destroys your Church-covenant for many in sister-Churches men and women are born over again and made visible members of the body of Christ and made fellow Citizens to them that are far off and near to the whole houshold of God Jewes and Gentiles Eph. 2. 19 20 21. Eph. 4. 1 2 3 4. 1 Cor. 10. 17. 1 Cor. 12. 12 13. Heb. 12. 22 23. And the duties issuing hence rise from no covenant soddering the members together in one single flock for they belong to many flocks but only from the rule of renewed nature Therefore Mr. H. is obliged to prove if there be a necessity of a voluntary covenant that visible Saints of two Congregations now agreeing to be fellow-members of a third Congregation are now more brethren by Mat. â—8 then before and have more one Faith one Baptism one visible head Christ one Hope do more eat one Bread 1 Cor. 10. then before are more yea now and never till now by a positive institution and command obliged to Church covenanting to Church watching one over another whereas by this way they were never visible members nor visible fellow-Citizens before And 2. so Paul hath been less accurate then our brethren in the visible oneness of brethren 3. There must be no visible brotherhood nor Church oneness but by ordinary meeting within the walls of the same house And 4. this covenanting either implicit or explicit must be of as great necessity as a visible Church on earth Mr. H. The covenant once made by mutual agreement of parents may be communicated to the seed without their consent Deut. 29. 10. A Minister is a Minister to children born of parents who have elected him to be their Minister and they are within the covenant by vertue of that covenant which their parents made Answ. 1. Nothing then makes children within the covenant church- of grace visibly but your Congregational covenant But sure Israels seed by Deut. 29. 10 11 12 c. and Gen. 17. 7. Act. 2. 39. were born in visible covenant with God and they knew not any such Congregational watching over one another 2. The seed of dissolved members visible Saints are then without any sin in parents and children to speak comparatively born Pagans but the Scripture teacheth us of no losing of covenant-right but by sin either of the parties themselves or of their parents 3. How are then children of covenanting parents born Church members yet when come to age if they cannot evidence their regeneration holden all their life for no Church-members are debarred from the Lords Supper living and dying Pagans are Ministers because of their covenant Ministers to Pagans 4. The Scripture teacheth that parents oblige the children to the Gospel-covenant Deut. 29. Gen. 17. but no Scripture teacheth that parents lay bands of oath and vow of God to be visible members of only for example the Congregation of Boston of only Hartford for look what covenant obligation lies upon the parents which is to that Congregation by name only the like must lie upon the children Mr. H. Among such who by no impression of nature no providence or appointment of God or reason have power each one over another there is a necessity of a free engagement by consent as between Prince and people husband and wife master and servant and the covenant being once made there needs no new covenant to the exercise of the duties belonging to that relation Ans. The vow in Baptism and the Gospel-covenant professed by me without any new engagement obligeth me in all Churches I am in to be my brothers keeper and watch for his soul otherwise I may make this count Lord I was not obliged to any Church-watching over my brother but my Congregational brother by Mat. 18. But 1. was he not thy brother before thou wast inchurched into one Congregation with him shall the Lord say 2. Wast thou not to eat the same bread with him before as then by 1 Cor. 10. 17. Secondly there is no need of engagement to watch Congregationally over all with whom thou eatest the Lords Supper except thou being so journer enter in oath to every Congregation and break it in the morrow Thirdly The covenant of Prince and people husband and wife hath nothing to do with this except the nearer visible oneness brotherhood c. of which I spoke be cleared from Scripture and M. H. prove that Peter is tied by oath to that only Pastor and Flock as subjects to one only soveraign Mr. H. The covenant of grace may be taken in the narrowest acception believe and live so it is inward and invisible between the soul and God But if you take it in the breadth as it includes whatever is warranted by the Gospel so it is visible and includeth the Church-covenant and its ordinance of the Gospel but not properly the covenant of the Gospel if the Churches be dissolved through persecution they are not obliged to the duties of confederacy Ans. Believe and live is not the narrowest nor the invisible covenant but the summe of all duties given to all the visible Church Ioh. 3. 16 18. Ioh. 5. 24 40. Ioh. 11.
26 27. Rom. 10. 9. 2. If this be a Gospel ordinance give us Scripture for it 3. Dissolved members are never loosed from Church-warning comforting rebuking otherwise they were not to gaine their brethren 4. Christ by no hint or shadow layes the duty of gaining a brother upon our membership with single Congregations a thing of order and providential necessity but upon brotherhood Mat. 11. If thy brother trespass against thee c. Now he is as near my brother who is of another Congregation or a dissolved member as he who is my Congregational Brother 5. The inclosed gainable trespassing bretheren within the pinfold of a single Congregation seem to make onely the Congregation the visible Kingdom of Christ the Scripture teaching Nations the Kindreds and Kingdoms of the world to be his Rev 11. 15. Rev. 2. 1 2 3. Ps. 22. 27 28. Ps. 72. 3 4 5 6. Ps. 2 8 9. Isa. 60. 1 2 3 c. It is true Christ exerciseth his Ministerial power as King in Congregations yea and in Synods also saith Mr. Cotton 2. The oneness of his visible body is larger then a Congregation 1 Cor. 10. 17. 1 Cor 12. 12 13 c. Mr. H. That a Minister swear an oath of fidelity saith Mr. R. to the flock a Father a Master to discharge duties to Children and Servants is lawful but to tye the essence of a Minister Father Master to this oath so that he is no Minister before he thus swear is to lay bâ—nds where Christ hath laid none and will-worship Ans. The instance of a Father because it results upon a rule of nature without any free consent required is not to the purpose the other two cuts the throat of Mr. Râ— cause can any charge another to be his servant without mutual engagement that which makes a man a Pastor to this people is the free choice of the people we do not make the swearing to do our duty to be our covenant a witness ties himself by oath to tell the truth in a Court here is no covenant between man and man at all Those are to be distinguished 1. An agreement of persons to combine and associate 2. The doing of these duties 3. The swearing they will do them the first is the form of the Corproation the other two may be done after they be combined Ans. 1. The instance brought by me is as well of a moral father as a natural father and his either agreeing by promise or oath to the people makes him not a Pastor a Pastor to them is another thing nor doth the election of the people make a Pastor the ordination of the Elders by prayer makes him a Pastor Act. 6. 6. 1 Tim. 5. 22. 2 Tim. 2. 2. 2. The being a Pastor to the people doth not make a Pastor for it is but actus secundus the exercise of his calling not the essence of the Minister 3. The man doth tender the Lords Supper which is a specifick and proper act of a Pastor and that warrantably to these who are of another Congregation and never chused him for their Pastor 2. The other two hurt not the truth I desire not to plead mine own cause a man is made a servant to a master by mutual agreement true Ergo a Minister is made an Embassador Pastor and Servant of Christ by the election of the people it follows not for were he a servant in relation to the people onely this were something but the peoples chusing of him hath not any influence at all in the essence of a Pastor 3. My Argument proves that swearing as it includes a free agreement to the duties of a Father Moral or Officer or Master or Pastor doth not make the man a Father a Master a Pastor especially when the man is Father servant of Christ and Pastor habitu and actu primo to all the Churches on earth before he agree to be Father and Pastor to this Congregation as I thus illustrate a free City appoint four men fearing God to be Rulers or Bailiffes to them the City divides it self into four quarters the first quarter agreeth with such a man to rule them The next quarter agreeth with the second to rule and so do the rest Now no man can say this first quarter made the man a Magistrate for the whole City made all the four of private men to be publick Magistrates and quarters by agreement did only appropriate their labours to them So Titio covenants with a Mason with a Gardener to build him a House and plant him a Vineyard yet this agreement makes neither the one a Mason nor the other a Gardener for they were such before nor doth the sick mans chusing of such a Physician to cure him make the man a Physician Any man knows that the people call and chuse Epaphroditus not that they may make him a gracious and an able Minister but because they discerned him to be such therefore they chused him 4. A Witness who swears to tell the truth engageth covenant-wise to tell the truth though the engagement be put upon him by the command of the Judge Mr. H. Neither the incestuous Corinthian 2 Cor. 2. 73 74. saith Mr. R. nor these 3000. Act. 2. nor Samaria nor any planted Churches of Ephesus Acts 19. of Corinth Acts 18. Berea Philippi Thessalonica Rome give any hint of a Church-covenant Ans. The Churches forgiving and confirming of their love to the incestuous Corinthian was a receiving of him of new to covenant had his profession at large made him a member he had been a member whether the Church received him or not or had baptism made him a member that remaining he should have been a member a disfranchised man is so received by Covenant anew to City-priviledges Ans. 1. Nothing is answered to these celebrious Samplar-Churches planted without this new covenant 2. One excommunicate for a particular scandal as the incestuous Corinthian was retaining some profession retaineth some membership and is onely deprived of Church-honour and of some Ordinances 3. But of Baptism before 4. The forgiving of that man may say somewhat to the restoring of him to the priviledges of the Covenant of Grace but nothing of a Church-covenant 5. The civil Corporations way of re-admitting disfranchised members is no binding Rule to the Church of God Mr. H. There is no word of Church-covenant in these places Acts 2. it follows not Ergo it is not in the word Ans. The consequence is not valid from particular Negatives but if there be no Covenant in any place where mention is made of planting of Churches it holds well Heb. 7. 14. Moses who in his writings speaks of all sorts of Priests spake nothing concerning Priesthood in the Tribe of Iudah Ergo there is no Priest of that Tribe And there is no hint in Scripture where the sacrifice of Christ is spoken of that there is any ungodly sacrifice Ergo say our Divines the sacrifice of the Mass
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-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 gospel- should not be warranted in the Gospel if it be a part of the gospel-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-Church-covenant be not a branch of the covenant of the Gospel externally proposed Mr. H. yeelds it is only he saith the church-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
rebuking gaining to Christ persons in all Congregations he shall come unto for sure to be buried with Christ in Baptism and to rise again to newness of life Rom. 6. 3 4. Col. 2. 11 12. Gal. 3. 27. 1 Pet. 3. 21. 1 Cor. 12 13. engages a man when converted to strengthen his brethren to gain others Ps. 51. 12 13. Luk. 22. 23. 1 Cor. 7. 16. and undeniably to gain a trespassing brother Mat. 18. and it must be commanded in the covenant of grace and to exhort another while it is to day Isa. 2. 3. Isa. 19. 23 24 25. Zach. 8. 21 22. Ier. 50 4 5. And therefore it must be will-worship and unwarrantable to teach that a visible professor is not called nor can lawfully gain a trespassing brother as Mat. 18. until he be inchurched a member to that one Congregation and that he is not to gain to God and to bring into fellow Church-duties the inhabitants of another City nor in covenant way to exhort one another while it is to day nor to strengthen one another in Church duties of love while first we be all inchurched by particular agreement and covenant to this only Congregation Yea it is the nature saith Mr. H. of all Corporations that one cannot be a Member or free Citizen without the consent of that Corporation Ans. If entring the covenant of grace and professed faith in Baptism put me not in a state of brotherhood to any but to the five thousand men and multitudes beside of the same Congregation Acts 4. 4. and also Acts 5. 14. Acts 6. 7. whose faces I never saw nor can see to enter this new covenant with them Then 1. All of other Congregations as to the duty of Church-gaining as to me are Pagans 2. Mr. H. must warrant from the word the distinction of Christians and of Congregational brethren 3. To Christs sâ—cond coming none can be made my Church-Brother though visibly and professedly he have with me one hope of Calling one Lord one Faith one Baptism one God one Father of all Eph. 4. 4 5 6. but one of the same Congregation and that by this new covenant 4. He is never my Congregational brother but by this new engagement Nor 5. Of the same visible body with me notwithstanding of the oneness Eph. 4. 4 5. but by this 6. Nor can he eat of one bread with me contrary to Scripture 1 Cor. 10. 17. 1 Cor. 12. 13. and our brethrens way being not my brother nor a member of that houshold of Faith Eph. 2. which to Mr. H. is only a Congregational houshold 7. Nor should I love him as a visible brother to me contrary to 1 Ioh. 3. 14 15. nor give him alms as such contrary to 1 Ioh. 3. 17 18. 3 Ioh. 5. Iam 2. 14 15. M. H. The word saith Mr. R. teacheth that I should confess Christ walk before God c. but that I am under a divine law to swear this covenant which is different from the covenant of grace in relation to this duty is no divine law Ans. But to say there is no divine law to necessitate a man to enter into another covenant for marriage beside the covenant of grace is strange So a man may take the place and do the duties of a husband to a woman and tell her I have been these many years in the covenant of grace and there is no necessity to make a mariagecovenant beside A Nimrod might say the Gospel teacheth to pay tribute to Princes and the Prince to exact it and there needs no other covenant between Prince and people Ans. The reason is altogether impertinent for a Pastor is no married Husband no Monarch to rule over one single Congregation only So when he dispenceth Bread and Wine in the Lords Supper to fourty of another Congregation which he may lawfully do 1 Cor. 10 17. 1 Cor. 12. 13. As our brethren teach the Pastor saith I am no married Husband nor Church-covenanting Pastor to you fourty forraign members of another Congregation but yet I do the duty of your own sworn and only Husband and Pastor to you in dispensing to you this Seal of the Covenant and there is no need of a marriage covenant between you and me Is not this by Mr. H. his own doctrine to quit the argument when it undoes his own cause and to say the comparison of husband wife is blasphemous And the like is said of that of Prince and people for he is no Prince nor Magistrate to a people which never promised nor covenanted with him for subjection and obedience and a covenant is necessary in both these but a Pastor may and doth discharge pastoral acts to these with whom he never entred a marriage-covenant all our brethren grant 2. Mr. R. denies not but there may be a Covenant between a fixed and a proper Pastor to make him fixed and proper not to make him a Pastor and this Congregation but that agreement makes neither Husband nor Prince but my argument is that the covenant of grace gives marriage membership to the man who entereth it to all Congregations on earth and warrants the sound professor to gaine a trespassing brother in all Congregations without the new fansied marriage or covenant between him and them And the covenant of grace entred did this See and answer my Arguments and prove not to me a marriage-membership with this only Congregation by an asserted comparison wickedly said But Mr. H. speaks dishonourably of partaking Church-ordinances and seals in another Congregation and from another Pastor when he will have these acts to be adulterous and traiterous performed by no Husband but by a strange man and a forraign usurper and tyrant Mr. H. That of Baptisme is removed Ans. The answers of Mr. H. are removed Mr. H. The Gospel requires me to seek for the help of a godly Pastor and to marry and not to burn therefore there is no marriage covenant to make a husband and such a man a Pastor to me Ans. This heedless similitude ever brought to the fields is already removed 2. There is a difference between making a man a Pastor to me fixed and making him a Pastor simply the former I grant and Mr. H. shall gain nothing thereby 3. If the Gospel bid me pray every where remember the Lords death till he come gain an offending brother every where teach warn comfort the brethren every where Ergo I must pray Church-ways partake of seals c. at the Church of Ephesus of Philippi of Rome c. without any new engagement or covenant superadded to the Gospel-covenant CHAP. XXV Whether a Pastor or Professor be first a member of the Catholick visible Church before he be a member of a single Congregation MR. H. Some Paradoxes fall from the Pen of Mr. R. a Pastor gifted and called by the Church is a member of the visible Church before he be their Pastor though he be a member of no Congregation 2. That a
the complete object of Christs intent 2. The complete and adequate matter of his work and soul-travel on his incarnation dying rising ascending interceding giving of the holy Spirit Luke 19. 10. 2. 10. 1 Ioh. 2. 2. 1 Tim. 1. 15. Rev. 1. 5 6. Heb. 7. 25. Ioh. 16. 7. Isa. 53. 11. 3. The onely complete recipient and principal subject of all the gracious and saving actings of Christ of Church-callings of the Promises Covenant preached 5. By this the congregational body may say I have no need of thee Obj. Yea I have materially need of thee for counsel rebuke Ans. But is Body-need Organ-need and Church-need that Paul speaks of 1 Cor. 12. 26. Peters body hath no Organ-need of Pauls feet to walk for he hath two feet of his own but he may have physical need of another kinde So the Congregation hath need of Heathens to rebuke them but this is no Church-need 6. Paul 1 Cor. 12. would have no schism in the body but would have the Churches to have the same Church-care one of another and not to be divided in one Faith one Baptism one Church-head one Church-Gospel c. which must be if I be not a member of all congregations 7. We are to suffer one with another rejoyce one with another but no Church-feeling is required of me if I and those of another congregation be not of the same visible body by vertue of the fellow-feeling between the members the Apostle cannot speak of a natural compassion for humanity will teach Christians to mourn at the destruction of Heathens but they are not for that of the same body of Christ with us But as all these prove that there is a visible body of mâ—â—y congregations and so that there is a Catholick integral visible body So we thus argue If the Church-actings and sufferings and rejoycing condition of those of associated Churches be visible and audible to us no less than the Church-actings and sufferings and rejoycing condition of the single congregation whereof I am a member then must the one be a visible Body and Church as well as the other But the latter is true The Proposition is clear for if the properties and accidents be visible the subject is visible because this is the formal reason why a congregation is visible for we see not the spirits and faith in the hearts of the single congregation but we see their profession in single persons and their meetings in one place for hearing praying praising and partaking of the seals Now all these we see in three or four or six meetings or conventions of the Churches associated which shall but make one numerous congregation of ten thousand as the dissenting Brethren said of the Church of Ierusalem and we see them severally meet as we see the Church of our own single congregation As for their poverty sickness imprisonment and the sufferings of these of the same congregation of which we are members we see not these in Church meetings but in single members and these must be visible in many congregations as the famine in Iudea for which Paul made a collection as well as in one From all this its clear that it is false which Mr. H. saith That all particular Churches are all the members that the Church visible hath For Apostles godly sojourners dissolved members are not members of congregations not are they congregations themselves and yet they are members of the visible integral Catholick Church CHAP. XXVI Other Arguments against the Church-Covenant are vindicated Mr. H. Mr. R. plainly affirms That when one enters a member of such a Congregation under the Ministery of A. B. he cometh under a new relative state by an implicitâ— or virtual covenant pag. 95. which is cross to that which was affirmed pag. 92. Ans. Mr. H. cites not my words to the full I deny not but he that enters a fixt member of a congregation comes under a new relative state of a virtual covenant and so does he that enters a member of a Christian Army of a Family of a Society in a Ship But the state of the question is not touched for the state of the question is not Whether this new Covenant make the adjoyner a member of the visible Church where as he was no visible member before that is whether a born Englishman by being made a citizen of London was made an Englishman and a born Subject of England whereas he was not a born Subject before 2. Whether doth this new-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
divers congregations to be acts of Adultery 3. It makes a Pastor to be married till death 4. When the congregation is dissolved by persecution the godly Pastor is cast out of his Masters service by the nature of this covenant because he is faithful to Christ and that by Christ himself 5. It divorces between all godly Pastors and all Churches on earth so that it is not lawful to preach pastorally or to tender the seals to another congregation or any member thereof though Letters of Recommendation as our Brethren say may give Church right to the seâ—ls to those of another congregation to be admitted to the Lords Supper yet we still desire to Quere Whether the Pastor upon the banishment or death of the Pastors of sister congregations may not lawfully pastorally preach and tender the seals to them or not if the former here is a strange man acting as a husband to another mans wife 2. Here is a Pastor acting as a Pastor and a Shepherd to those that are not his flock and that by no intervening of a Church-covenant and he wants the essentials of a Pastor which is the choise of that people 3. Here is Mr. H. his relation between Pastor and People broken and their principles destroyed if the latter be said 1. What difference is there between his tendring of the seals to those of another congregation in his own Church and in another Church except the walls of the house make the difference 2. Why should he not tender the other seal of Regeneration common to all covenanted ones Act. 2. 39. as well as the Lords Supper 3. If he may not as a Pastor in another congregation How or by what authority of Scripture are Pastors onely Ambassadors of the King Messengers of the Lord of Hosts Workers with Christ Stewards Dispensers of the Mysteries of the Gospel Sent of God Friends of the Bridegroom and can act onely as such within the precincts of a congregation and lose both name and thing when they pass over the line to visible Saints of another congregation The Priests might not offer sacrifice and offerings but in the place that the Lord should appoint in his Word shew us a word confining pastoral acting 〈◊〉 Ambassadors to one flock onely 6. This destroyes the communion of Churches as Churches and makes Synods in which Pastors act as Pastors to other congregations associate as Mr. Cotton teacheth to be no Ordinances of Christ. 7. The same husbandly power must be in Doctors so that they write not books as Doctors to other Congregations but onely to their own 8. What Scripture warranteth the same Pastor in the same Sermon preaching to his own flock and to many strangers of another congregation to act as a Pastor to his own onely and to others as a gifted man and to hear in the same word to the conscience of the one by pastoral authority and to the other by private authority such as a gifted plowman or woman hath 9. Onely Christ is the Bridegroom Spouse Husband of his Church Ioh. 3. Eph. 5. Cant. 6. 1 2 3 4. and it will not suffice to say Christ is the supreme Catholick Husband of all Churches but the pastor is the under-politick head and husband of the congregation as some distinguish For the Husband and Bridegroom are as incommunicable Titles proper to Christ onely as to be the Head of the Church Eph. 1. 22. Col. 1. 18. and yet Jesuites do but mock when they say That Christ is the principal and perpetual Head of the whole Church in a soveraign and principal manner but the Pope is the Ministerial Head Nor do Papists make the Pope a Father Husband Bridegroom and Head of the Church by the spiritual influence of life motion and grace yet are they refuted by Willet D. Fulk Cartwright and ours And Mr. H. will but ad nausâ—am inculcate that the Pastor is the married Husband and the Congregation his onely Wife and that he may not act as a pastor toward others than his own flock more than a man may venture to take the place and to do the duties of a husband to a woman and tell her he is in the Covenant of grace and there needâ—… Marriage-covenant Hence I infer he cannot dispense the Lords Supper to one of another congregation contrary to himself and his Brethren except he be married by a church-Church-covenant to them and so he must be a husband and perform the duties of a husband to a hundred persons of a hundred associate congregations But it had been fit Mr. H. had produced any words of mine that bear that being in the Covenant of grace can warrant a man to discharge pastoral duties either to one congregation or other before he be lawfully called of God by the Church and before he formally consent and engage not implicitely but formally and expresly to feed the flock of God or that any mans being in the covenant of grace licenses him to do all duties whatsoever of a Pastor of a Magistrate of a Husband of a Physician bâ—fore he be lawfully called of God to the calling of a Pastor a Magistrate a Husband a Physician And Mr. H. wrongfully would that the Reader should believe That Mr. R. so teacheth There are some actions indeed that the visible and professed being in the covenant of grace warranteth a man to do to wit to partake of the seals in all congregations without any new Church-covenant to gain a trespassing brother to counsel teach rebuke comfort Church-members of all congregations where it shall please God he shall be for the present And Mr. R. denies that these are either pastoral or husband-duties and thinks Mr. H. in a great errour for if one of another congregation should trespass against a member of a sister-congregation near by Mr. H. hath furnished the offender rebuked with this Reply You and I are not congregational Brethren nor married members of the same congregation and therefore the covenant of grace warrants not you to rebuke me or to tell the Church of my obstinacy in Adultery except you and I had both sworn in the same Marriage-congregational covenant for the covenant of grace no more warranteth you to gain me in a Church way than it warranteth a man to do husband-duties to the Woman with whom he never made any Marriage-covenant and so all duties of this kinde performed by Presbyterians never so godly must be Antichristian and adulterous Mr. H. This new Covenant makes the new adjoyner a member of the congregation saith Mr. R. never 〈◊〉 of us saith Mr. H. said any such thing The Church as totum essentiale made of visible Saints covenanting to watch over one another in a Church-Way is before her officers the particular members are members before they choose their Pastors and therefore are not made Church-members by this new covenant Ans. There be too many wayes to the Well here I said the new covenant makes the new adjoyner a member of the
people left to my pastoral care then as a Christian over these of another Province whom I am occasionally only to gain and whose faces I never saw Ans. Mr. H. leaves out the words in point of conscience to answer for them to God Which I have Otherwise in regard of using of more means he is obliged to more constant feeding by word seals dayly watching over the single flock then over all Christians on the other side of the Sea and some thousand miles distant from him But if the foundation of governing classical Churches be the love and union of the members of one body of Christ then there is much care onerousness and labour which is required in brotherly consociation to help as the care onerousness which is required in officership Mr. H. Ans. The proposition hath no truth because I love all consociated in one Synod whom I never saw and with whom I could never meet to do good or receive good But if I should be bound to put forth the like onerous and laborious care for their spiritual good as for these to whom by way of office I am bound in the same Congregation Then officers must either do too little or be bound to do too much Ans. This is neither my Argument nor my words my words are Par. 1 pag. 332. Now if we distinguish ONEROUSNESS CARE and LABOUR by way of jurisdiction the former is as GREAT IN FORO DEI in the Court of conscience as the latter These words are left out by Mr. H. qua fide let the Reader judge for the toil care onerousness and labour in point of conscience in the kind and sphere I urge in both by necessity of a divine command but the like care onerousness and labour in quantity in the use of more means in constant preaching personal comforting to all the Christians on earth as to the single congregation I utterly deny But can Mr. H. deny but the Apostles and Brethren Act. 15. did ow as much care onerousness and labour in a binding conscientious way in laying on synodical burdens which bind not onely saith Mr. Cotton materially for the weight of the matter imposed by divine precept but also formally from the authority of the Synod upon the Churches of Ierusalem Antioch Syria Cilicia as any pastor ows to his single flock and that because these Churches are all one consociated body and yet Elders of the Synod were never to see the faces of all these members of the Churches And I put this quere to the Brethren what warrant of Christ is there that a member of an Independent Church ow Church-care to watch teach admonish rebuke comfort as Col. 3. 16. Heb. 3. 13. 1 Thes. 5 14. to a fellow member of the same congregation only and ow no Church-care to another brother dwelling in the same house with him having with him the same faith the same baptism the same Lord the same covenant of Grace the same Saviour only because he is a member of another Independent Church Mr. H. Arg. 5. If they be Pastors over all the Congregations of the circuit then they were new chosen by the Congregations or not c. Ans. This is a repeated blast of an old horn there is this required that Churches about by their silence approve him as Pastor to one single Congregation but that all Congregations make a special election of him to be their fixed Pastor is no more required then that the Churches of Antioch and Ierusalem chose the Apostles and Elders who yet Act. 15. exercise pastoral and official acts over them by the grant of Mr. Cotton and our Brethren They are Elders of Ephesus i. e. of enery Congregation of the combination as all the Kings if they were met in one royal Court to govern the Nations in things of common concernment to all yet are called the Kings of the Nations These are words saith Mr. H. to darken the Elders met here have a new power distinct from the power over their several Congregations a Commission i. e. a new Creature The Kings if so convened have a joynt power of confederate Princes to act in things of common concernment and if that power were distinct from the particular power that they have over their own territories the comparison were parallel Ans. We may suppose such a convention of Kings the Commissioners or Mâ—ssengers of the Churches have no new office but only are met to determin of such a thing as disturbs the Churches Act. 15 5. they differ as Elders and such Elders sent and nominate by the Church and act as Elders by the same official power common to Elders that are not sent and are called by the Church Apostles and Elders Act. 15. 23. 16. 4. 21. 18 25. then sending and commissionating is a condition of order appointed by the God of order no devise of men and the Churches submit to them as to no new office But 1. as to the messengers of the Church and gracious and sound Elders 2. If they speak according to the Law and the testimony not otherwise and the answer is as much against Act. 15. and against Mr. Cotton and all that are for Synods either juridical or consultative as against Mr. R. for they go to Synods who so go by a new power of order not by a new office Mr. H. This course nullifies the power of Elders and proplâ—â—f a Congregation and their proceeding in a righteous way for the Classis may judge a member to be excommunicated whom the Congregation judgeth and that truely not worthy of that censure here the power of Elders and people which act in a way of Christ is wholly hindered Ans. This weak Argument is fully answered by me before That Government which of its own nature hinders and nullifies the righteous proceeding of the Congregation is not a power from Christ. True but now the assumption is false for the presbyterial power added to the just power of a Congregation does strengthen and not nullifie the power of the Congregation That Government which by accidâ—nt and abuse of their power in over voting two Elders who proceed according to the rule of Christ hinders and nullifies right proceeding in onâ— single act is not from Christ is most false For because an abused power and abused government is not from Christ it follows not that the power and government it self is not from God I added an answer to this in my Book which Mr. H. passeth over in silence Suppose the Congregation and Synod agree in the truth as they do Act. 15. Will you say that Peter Paul and Iames their power is nullified and their three votes are swallowed up in that greater convention because to their power is added in this dogmatical determination the power and voices of the rest of the Apostles and Elders yea and some say of the whole Church Act. 15. 2 6 25. 16. 4. 21. 18 25. So say
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 â—â—liore 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 spâ—â—io 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 contrariâ—ty or opposition between visibility and invisibility So expounded the opposition is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Ephâ—sus and the other Church Presbyterial but that this cannot consist with invisibility is most false
2 Cor. 11. 28. command Schismatick Churches 2 Cor. 10. 8. plant and lay the foundation of Churches as wise Master-builders Acts 16. 12. 13 14 15 16. 18. 7 8 9 10 1 Cor. 3. 6. 11. appoint new offices in the Church Acts 6. 6. Now if God have seated the Apostles in such a way in every congregation as ordinary Teachers are then the Apostles proper place must be onely to water and confirm visible converts and members of a fixed and framed congregation where then are the Apostles Letters Patents to build to plant to lay the foundation 3. When it s said as it must be or it comes not home the King hath placed in England the whole integral body of the Kingdom of England the Lord Keeper the Lord chief Justice the Constable as he hath placed in the Church Apostles and Teachers in the whole integral Church These extraordinary and ordinary officers it cannot be meant the King hath placed a Lord Keeper and a Lord chief Justice in every Town and City of England so neither hath the Lord placed an Apostle in every congregation upon the same account and he who is an Apostle in one congregation can no more be an Apostle in another than a Major of one City can be a Major in another and it must run so The State hath placed a General Colonels Captains in their Armies i. e. in every particular society of the Armies and so every company must have a General therefore hath the State set Generals Colonels Captains in their Armies in the plural number Now the State hath set but one General over all the Army as the Church is but one 4. If the Argument run thus As the Major of Norwich may not rule as Major of York so neither may a pastor in one congregation teach rule as a pastor in another congregation This is utterly false and it s an Argument like this As God hath confined Rulers to one society onely in the civil State so hath he confined the officers of his Sons House one word of Scripture to prove this should silence Mr. R. It s not lawful to devise parallels between the Civil State and Christs Kingdome Suppose all the Majors Rulers Citizens of all the Cities and Towns in England had the same divine right to command in all the Cities and Towns in England and that these Majors were Rulers equally and in common to all those Towns and that it were a matter of providential Order not of Divine Jurisdiction that A. B. should be fixed Major of Norwich and C. D. fixed Major of York and so forth then if C. D. by providence should be at Norwich he might rule as a Major at Norwich or any Town or City of England as well as at York and so is here the matter a called pastor is a pastor and may act pastorally and dispense the Seal of the Lords Supper to those of another congregation say our Brethren and so to another whole congregation for there is the same reason in both So all visible professors have the same divine Church-right to the same Christ the Head 2. To the same Gospel and Covenant of grace for dâ—stinct Church-covenants are mens lawless inventions as used by our Brethren 3. To the same Lords Supper 1 Cor. 10. 17. 4. To the same eternal life So Mr. H. shall gain nothing by this but lose for there is no such right civil common to civil Rulers and civil Citizens One Town hath City priviledges that no other Town in the Kingdom hath Mr. H. Right of Iurisdiction flowing from office-call a Pastor hath not save in his own congregation Ans. There must be one call or other for a Pastor to exercise his office but a new office or new right of jurisdiction other then pastoral which he received in ordination is not requisite for a pastor to act as a pastor Yea he sins against his office-charge and talent if in all congregations he do not preach the word be instant in season and out of season not at Ephesus only for an Evangelist such as Timothy was not an ordinary fixed Teacher if he do not reprove rebuke and exhort with all long-suffering 2 Tim. 4. 1 2. The danger of perishing of souls or the absence or removal of the Pastors by death is a fit call of God though the greater part of Sardis love not to be rebuked Mr. H. God hath set in his Church i. e. in the congregation existing in its particulars Apostles c. and therefore all congregations are here intended Ans. 1. By this God hath set Apostles Miracles in the single congregation whether as Apostles or as Pastors if the former speaking with Tongues working of Miracles which are for unbeleevers and heathen 1 Cor. 14. 22. shall be officers or gifts ordained for visible Saints converted By what Scripture 2. Though the Church exclude not the congregations but in some respects include them yet it is a body called Christ mystical v. 12. to which Christ is head by influence of his spirit and brings no small consolation to us as Beza Calvin Pet. Martyr who make this the Catholick Church 3. Whereas Mr. H. his single congregation of Magus and Iudas can hardly stand under the weight of that denomination Nor 4 can it well be said that great Apostles Prophets workers of Miracles such as speak with Tongues are eyes and ears fixed in single congregations for this is such an organical body v. 12 13 14 15 16 17. Never Interpreter neither Occumenius nor Augustine nor Beza Calvin Martyr Pareus nor judicious Papists Victorinus Carthusian Estius Cajetanus expound it as Mr. H. of a single congregation but of the Catholick Church saith Martyr of men of all nations saith Pareus though they dwell in divers places of the earth saith Pareus this is the mystical body saith Estius membra autem omnes fideles the members are all the faithful He proves saith Cajetanus omnes Christianos esse unum corpus Christi all Christians behold the Catholick Church to be the one body of Christ because they are all begotten into one Spirit by Baptism 4. The Church here is the Church all baptized into one body whether Iews or Gentiles whether Bond or Free which all drink the same drink in the Lords Supper Mr. H. In all these congregations are comprehended both Iewes and Gentiles for the whole nature of the General is comprehended in the Particulars Well and the Spirit that is in all the body must be one Genere and the drink in the Lords Supper must be one Genere and so must the Christ of which we partake be one Genere Hence there being many species and kinds of congregations different in nature there must be many Christs different in nature many Spirits many Bodies many Lords Suppers different in species and nature of which we partake Who ever heard in the Church of Christ many Christs many Baptismes Yet Mr. H. makes many congregations so
priviledges Ans. 1. When Mr. H. saith it belongeth not to remote Parents 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and fistly to convey Covenant right to the children he would make the Reader believe that remote Parents have some causative influence but not primary as the first subject But the truth is if the nearest parent be the adequate cause of conveyance as â—e saith then shall he not leave any influence at all to remote parents 2. It is not the nearest parent as visibly in the covenant of grace but as visibly in Church-covenant Independent wise by Mr. H. his Doctrine for saith Mr. H. ibid. the next parents can give the priviledge and title to Baptism without any help of the predâ—â—â—ssoâ— Hence 1. more weight is laid upon the church-Church-covenant than upon the Covenant of Grace and the Traditions of men are heightned above the Gospel and command of God For suppose that Iudas Magus Iezabel who are under the Church-covenant be never discovered nor judicially cast out they convey covenant-right to Baptism But 1. These of approved godliness and visible Saints who cannot in conscience submit to their Church-covenant are secluded from the Seals and their seed from Baptism as the places in the margin clear and Magus and Iezabel their children are admitted to Baptism for the new Church-covenant and others famously known to be godly to the Brethren of the congregational way and who bring sufficient testimonial with them as their own words are though the testimonial be from private Christians yet because the testimonial is not from a Church a Church known to them to be under a Church-covenant either implicitly or explicitly are not admitted to Church-ordinances and so neither their seed to Baptism 2. Godly so journers known to be such and visible members broken off from Church-membership through no sin or scandal in them but either through violence of persecution or some stroke of judgement as Pestilence that hath scattered them and removed the Elders by death can have no Baptism to their children though they be visibly in the Covenant of Grace yet the seed of Magus and Iezabel upon the sole account of the Church-covenant so that opus operaâ—um the deed done the want of the formality of their membership without the contempt reigns here as in Popery 3. Then by this they cannot have a wedding-garment to mens discerning who are not inchurched their way 4. They are not in the Covenant of Grace nor the visibly called of God Nor 5. Members visible of Christs Body but as Pagans and Publicans who are not thus inchurched in the nearest parent and their seed unclean and Pagan-seed 6. Then the seals were never administred according to the Rule of the Gospel until the Independent Churches arose 7. Nor can Egypt Assyria the Kingdoms of the world be the Kingdoms of of the Lord and of his Son Christ as Isa. 19. 25. 2. 1 3. Rev. 11. 15. except onely in the nearest father and mother inchurched by the Church-covenant The â—â—ed of the Gentiles and their offspring blessed of the Lord Isa. 61. 9. their seed and their seeds seed Isa. 59. 21. the enduring seed of Christ Psa. 89 29 36. Isa. 53. 10. Gen. 13. 15. Isa. 45 25 by our Brethrens way are but onely the nearest sons and daughters of the onely nearest father and mother in Church covenant So Christ is not Davids seed for David was not I judge his nearest father according to the flesh When it is said the seed of the godly is blessed Psal. 37. 26. his seed is mighty on earth Psâ—â— 12. 2. it must be onely his nearest sons and daughters not the thousand generations Exod. 20. And when it is said Praise him all ye seed of Iacob Psal. 22. v. 23. none are then invited to praise God but the nearest sons and daughters of the nearest parents for our Brethren from whence is the marrow of Mr. H. his Book tell us the 1 Corinth 7. 14. seems to limit the foederal sanctity or holiness to the children whose next parents one or both were believers for if we go one degree beyond the next parents we might baptize the children of all the Turks and of all the Indians and if so all the huge multitude of sons and daughters coming in to the Church that make an eternal excellency Isa. 60 4 15. and the joy of many generations who shall inherit the land for ever v. 21. to whom the Lord shall be an everlasting light v. 19. shall be the children onely whose next parents one or both are believers But we think the second Command Exod. 20. takes the Brethren off that Scripture 8. And such ups and downs and leaping like Locusts and Frogs from earth to water and from water to earth hath not been heard for how often are Independent members in the Covenant of Grace and Christians and out of it again as Pagans and their seed Pagans and their seeds seed Pagans If all the fastning of an everlasting covenant to a Kingdom be onely nearest parents and if they break the Charters of Heaven all Covenant-mercies are cancelled to the seed and the seeds seed 9. If we speak with Scripture the adequate cause of covenant love to fathers and sons is the free grace of God Deut. 7. 7 8. 10. 15 2 Sam. 7. 23. 24. Luke 1. 50 68 69. Eph. 2. 4. the conveying subordinate cause is sometime a family as Abraham not as a physical parent onely to convey the covenant-right onely in the direct blood threed or blood-line from parent to childe but as both Physical and Moral or Oeconomick parent for Abraham getteth the covenant-charter given to him and not onely to his blood-seed but to strangers and servants born under him to the sons of his servants Gen. 17. 7. 12. It s given to Cornelius and his house Act. 10. 48. 16. 33. sometimes to Samaria a great city Act. 8. to Macedonia to a great kingdom Exod. 3â— I am the God of thy fathers the God of Abraham Now Abraham was not their next parent Deut. 10. 11. He gives the land promised to the fathers Luke 1. 72. He saved us to perform the mercy promised to our fathers v. 73. to remember his holy covenant v. 74. The oath which he sware to our father Abraham Acts 2. The promise v. 39. is to you and to your children What onely to your nearest children yea to all that are afar off even as many as the Lord our God shall call 2 Cor. 6 16. I will be their God and they shall be my people according to that I will be thy God and the God of thy seed Gen. 17. 7. Either must this fail in the New Testament or we have no more right to the promises made to Abraham then the children of Pagans have for if their nearest parent believe they have covenant right but that is but a yesterdays charter yea though the children do worse and corrupt themselves more than their fathers
Judg. 2. 19 20. Deut. 29. 25. Ezek. 2. 3. yet if they repent Lev. 26. 42. then I will saith God remember my covenant with Iacob and also my covenant with Isaac and also my covenant with Abraham will I remember and I will remember the land I will not cast them away c. Nor is this a Temporeâ—â—â—rcy onely 〈◊〉 Ezek. 38. 24 25. 1 Kings 11. 32. 8 19. 〈◊〉 Kings 19. 34. 20. 〈◊〉 Psal. 132. 10 Isa. 37 35. Now if the Parent nearest be the adequate cause the mercy is not conveyed by David oâ— for Davids sake as the Scripture saith more than to the wildest Pagan And that 1 â—or 7 14. must be meant of the farther off children as Rom. 11. 16. If the root be holy so are the branches he means the branches to be graffed in again v. 23. the branches beloved for the fathers sake v. 28. far off branches not yet ingraffed again until the fulness of the Gentiles be come in v. 25 26. Mr. H. In the place Exod. â—0 the Lord â—ies not himself to a law but walks in breadth as best beâ—â—omâ— his Wisdom so â—e eximes some from the threatning and withhelds the expression of his love from others Ans. The expressions of the Lords love and mercy is one thing the Lord useth the latitude of soveraignty here and the extending of covenant-mercy to the thousand generations is a far other thing 2. When Mr. H. saith that the Lord withholds the expressions of his love from others in the thousands mentioned if he mean the expressions of his covenant-love as he must what is this from contradicting the words of the Text Calvin whom Mr. H. misciteth saith it s meant of covenant-mercy to be propagated to the thousand generations according to that I will be thy God and the God of thy seed Now neither Scripture nor Calvin ever meant by seed the nearest seed of the nearest parent onely Quod Dâ—… gratia inquit Calvin in famâ—… pâ—orum aeterna resideat Perkins is as clear in this I wonder that Mr. H. was not afraid to cite these worthy servants of God for an opinion so repugnant diametrally to the letter of the Scripture and 10. To the longanimity and patience of God For an earthly Prince making a covenant of grace with a man and his family were it grace and gracious dealing to cut off all his posterity for the fault of onely the nearest parents so as all the rest of the blood-line should be to him as damned Traitors and Rebels And 11. It close everts the liberty of God in his free election of grace for doth not Scripture and Experience teach that the Lord never sent his Gospel to a Nation but he had there among them his chosen ones both of the seed of the Elect and Reprobate Acts 18. 9 10. and therefore the Nation called of God by the Gospel is also the chosen of God and the loved of God according to the most precious part So the Scripture Deut. 7. 7 8. 10. 15. Eph. 1. 1 2 3. 1 Cor. 1. 26 27. Psal. 132. 13 14. 15. 147. 19 20. Now if he should eâ—â—t off men from the covenant for the real defection of the onely nearest parent he must remove the Gospel for the same defection and conclude himself that he should not choose to life the children of some Reprobates contrary to Scripture and it s as great a wonder to me that Mr. H. should claim to Zanchius for this opinion for he expresly refutes it Mr. H. They who imitate the sins of parents may expect plagues they that follow the obedience of faithful parents may expect mercies Ans. It s impertinent for such as follow the sins of parents are none of the thousand generations of them that love God not the latter of them that hate God 2. Though both these be true Mr. H. must prove that mercies promised Exod. 20. are covenant-mercies derived from the nearest parents onely else he saith nothing for his owne cause Mr. H. The mercies here promised are not all the particular blessings and priviledges that the parents were possessed of Israel wanted circumcision fourty years in the wilderness and in the time of the Iudges and in the 70 years captivity they wanted sundry priviledges they enjoyed under David and Solomon the mercy here must be grace and glory Ans. 1. This is for me But when Mr. H. would have Infants of nearest parents excommunicated to be excluded both from Baptism and Covenant-mercy and have them in the case wholly with the Infants of Pagans they must be excluded from grace and glory else Mr. H. must shew with Anabaptists some way of Salvation of Infants who are without the covenant and so have no share in that onely precious Name by which men are saved 2. I hope Mr. H. will not say Israel wanted circumcision in the Wilderness for the sins of their nearest parents onely there was a physical impediment the Lord who loves mercy better than sacrifice would not have Infants wounded in that â—earisome journey Nor was it for their nearest parents Idolatry onely but because they and their fathers from Egypt until that day Ezek. 2. 3. rebelled they were deprived of this other priviledge 3. Mr. H. must prove that the people in the Wilderness in the time of the Judges a stiff-necked generation who did worse than their fathers despised mocked and killed the Prophets were all of them visible converts a generation of lovers of God and such as kept his commandments Mr. H. This being the meaning as Calvin Zanchius Junius Perkins what inference can be made for the conveyance of the right of Baptism from remote parents to children I know not for how doth this agree to children to love the Lord and keep his commandments who are not yet capable being not come to years to put forth such acts Ans. I shall not invite Anabaptists to triumph in pulling this Argument for Infant-baptism from our Divines for if the words must be expounded of actual love to God and actual obedience in Infants so that if Infants be not capable of actual love and obedience to God the covenant-mercy must be broken off in all Infants who die before they can come to years to actually to love the Lord and keep his commandments And if the flux of covenant-mercy be suspended while Infants come to be capable to actually love God and obey him where then shall be covenant right in the males of the Jews to be circumcised and in the Infants born of covenanted parents under the New Testament to be baptized For the Argument if any be must be thus To such as cannot actually love God and keep his commandments for want of age there be no covenant-right to Baptism conveyed But this want of age and capacity to love God and actually obey him is in all Infants in Old or New Testament except Mr. H. mean that nearest parents can supply the want of capacity
15. which they in circumcision undertook before to do which duty ought in foro Dei to be willing Mr. H. An oath to keep Gods commandments saith Mr. R. is a part of the third command Psal. 119 106. we are to contend for the faith Jude 〈◊〉 3. and profess God before men that which bindes a man morally binds a Nation Ans. Davids â—aking an oath was upon lawful grounds to a lawful thing but National Churches and National Covenanting are now abrogate Ans. Then a desire to preserve Religion which is called in question in the Land and to transmit it safe to posterity be a lawful ground as it is and to continue Religion be a lawful thing and to remain the Lords people we have these two which by Mr. H. made Davids taking of an oath lawful Ergo so must our National Oath by Mr. H. be lawful 2. That a National Church meeting all in one place at once to worship God is abrogate we say the Church of the Jews was no such Church nor contend we for any such national Church But if a National Church swearing a covenant to worship the Lord in sincerity in parts in several congregations be abrogate then suppose all England were visible Saints and all moulded in single Independent congregations it were unlawful for all the members to swear their Church-covenant why all National Churches are abrogate saith Mr. H. but is not here a National covenant such as we desire granted by Mr. H. 2. We contend not for a whole Nation meeting in one place to swear But sure all the land of Iudea and they of Ierusalem were all baptized of John Mark 1. 5. and all Divines grant there is a religious vow and covenant in baptism Here is such a National covenant of all the Land of Iudea as we contend for as lawful under the New Testament 3. Suppose the Turk came with a huge army against Britain with fire and sword to kill old and young except we will deny Christs Gospel and our Baptism Mr. H. by his way thinks it Judaisme for the Prince and Parliaments to command all between sixty and sixteen to rise in arms and to swear an oath to King and State that we shall confess Christ before men and stand by the Gospel and fight to the death and die a Nation of Martyrs before we yield to that Turkish Tyranny Why a National oath is Iudaisme for as a man is to confess Christ before men Mat. 10. 32. so far more a Nation when called thereunto 2. To take a covenant should be a free Ecclesiastical act no Prince can compel to National Oaths It s my prayer to God that our Brethren in New England be not compelled to quit Christian Religion as we in Scotland were thralled to embrace Popery by the dominâ—ering power of Prelates And shall it be Judaisme for Protestant Nations to swear the like if the man of sin should blow the trumpet and raise all the Catholick Romans iâ— Christendom against the Lamb and his followers 4. If it be lawful for one professor to avow Christ before men Mat. 10. 32. Mark 8. 38. Luke 5. 26. 12. 8. Rev. 2. 10 13 15. shall not Egypt Asyria be obliged to set up as it were Altars to the Lord and speak the language of Canaan Now that is a professed engaging to avow the Lord now I might put Mr. H. to it and it s but an Anabaptist ground to seek a warant for a National covenant under the New Testament for I again desire him to give me a warrant for a National profession 2. A National promise to be the Lords people 3. A National confession of sins and of leaving of the truth 4. A National petitioning for grace to avow the truth to the end and to transmit it pure to posterity 5. A National confession of faith except we argue thus a single man does this a David warrantably did swear Ps. 119. 106. Ergo a Nation may do the like 5. The examples of the Jews Church are moral not typical Tâ—e oath was not tied to Temple Sacrifice or the like 6. It s prophesied there shall be swearing and subscribing to the Lord and that the Jews shall renew their covenant to God Iâ—r 50. 4 5. see 1 Tim. 5. 12. 7. An oath is a law-band against back sliding under the New Testament as under the Old enjoined in the third Commandment And there be warrants for oaths in the New Testament Rom. 9. 1 Phil. 1. 8. 1 Thes. 2. 10. 2 Cor. 1 23. 11. 31. Rom. 1. 9. Matth. 5. 8. It is moral Deut. 6. 13. 10. 20. Isa. 19. 18 21. 45. 23. See Par. Zanchius c. Mr. H. Were the oath lawful yet not in a private man as in a Nation yet it must suit with our strength that which is helpful to one because strong and able to perform is hurtful to another Ans. To swear single life is unpossible for there is no command binding me to it 2. Will Mr. H. say aâ—l baptized by Iohn Mark 1. 5. and all their Church members that swear the Church covenant have a like strength and all engaged to be buried with Christ in Baptism Rom. 6. 3. 1 Cor. 12. 13. Gal. 3. 27. Col. 2. 11 12. all Asa and Iehoiadah their covenants had alike strength Mr. H. The ground is worse to wit that which ties one man ties a Nation a man is not morally tied to keep Gods Commandments he may live all his life and never take a private oath and not sin if he swear this is a moral command to keep his oath his manner of swearing seems to be private it s but a free-will offering Ans. To lay bands of promises and oaths upon a back-sliding heart is commanded in the third Command and is not Judaical Gen. 14. 22. Gen. 28. 20. Psal. 132. 2. Psal. 76. 11. It s prophesied as a moral duty of Egypt converted under the New Testament Isa. 19. 21. They shall vow a vow to the Lord all the Gospel purposes and resolutions spoken to the Lord in praying in suiting grace to do duties confessing sins are so many Gospel vows laid upon the heart to do such duties nor is there a formal swearing required in vows made to God And this is sinful omission of a morally obliging duty and morally obliging one man so it obligeth a Nation as affiirmative precepts do and this smels of Anabaptism to cry down all Gospel-vows 2. The manner of swearing to continue in the professing of faith when temptations from the Prince and Edicts to receive the Mass Book are no more private and arbitrary vows then the oath of your Church covenant 3. It s poor Divinity to say that the free-will offerings to the Tabernacle and Temple were free that is arbitrary so that a man might have lived all his life and never been guilty though all his life he never offer a free-will offering to Tabernacle Temple or to the Lord
the churches of Christ in N. E. ch 6. sect 1. p. 203. and sect 203. Mr. Cotton keys ch 4. pag. 17. It is unpossible that the whole Church can be acquainted with the Church-hearing of every stranger visible Saint who comes to joyn from the Neighbour-churches See Jam. 2. 2. 1 Cor. 10. 23 24. Luke 4. 16. Act. 13. 14 15. Pag. 54 55. Mr. H. Survey par 1. ch 19. p. 55. Mr. H. without any ground ascribeth to Mr. R. that he maketh Baptisme the formal cause of visible membership Due Right of Presbyt par 2. q. 2. pag. 210. 211. 218. Synod at Westminst of Great Brit. Conf. c. â—8 p. 58. Ib. Catech. larger p. 137. Calvin advers Anabaptist art 2. Homo in communionem Ecclesiae per baptismum cooptatur Calv. Instit. lib. 4. c. 15. sect 15. Est Confessionis nostrae symbolum â—otestamur nos in Ecclesiam Dei ingredi 1 Cor. 12. 12. Bucan loc 47. q. 53. In unum corpus â—o baptizati sumus 1 Cor. 12. Tilen Syntag. disp 59. th 4. In familiam patris coelestis cooptati per baptismum Synops. purior Theol. disp 44. th 34. In Ecclesiam visibilem particularem insertio Beza lib. quest p. 150. Christianos tum à reliquis hominibus sejungit tum inter se quasi unum sub eodem capite corpus consociat ut Apost 1 Cor. 12. 12. Pareus in catech q. 69. ar 2. pag. 387. Tertius finis ut sit symbolum ingressus receptionis in Ecclesiam quia Deus omnes Ecclesiae suae cives vult hoc modo recipi Pet. Mart. com in Rom. 6. Inferi autem nos visibili Sacramento Baptismi in Christum Ecclesiam declaratur hoc loco The ministery must be before the church of believers Par. 1. p. 55 56 Mr. H. his calling of a Christian scholar to be an unbaptized minister by unbaptized Pagans conveâ—ted a supposition that proves nothing Answer to 32 questions q. 20. p. 67. Pag 56. Survâ—y part 1. c 7. pag. 74. How Baptism is hurt in the excommunicate Of the Church of Rome 3. Arg. pag. 59 Iunius lib. de Eccles. c. 17. Calvin Instit. l. 4. c. 2. sect 1. Baptismum Deus primò illic conservavit faederis testimonium Sect. 12. Cum ergo Ecclesiae titulum non simpliciter volumus concedere Papistis non ideo Ecclesâ—a apud eos esse inficiamur Whitaker Controv 2. q. 3. c. 2. Rivetus to 3. tract 2. q. 7. In corpore agro peste insecto adhuc aliqua obscura Ecclesiae vestigia observamus Scriptural cet sulummodo occultata ibi rem insit itemque Baptismus quamvis variis additionibus corruptus ita ut si aliquid Ecclesiae ibi residuum sit id fiat ideo quod aliquid de notis nostris ibi supersit a Survey par 1. c. 2. pag. 29 30. b Par. 3. c. 3. pag. 11 12. Mr. H. makes Sacraments meer and naked signs Arg. 5. Answ. to 32. Quest. Q. 4. pag. 12 13 14. Baptisme is a seal of grace and priviledges which were before Baptism was A necessary discourse how profession gives right to membership how not Profession as profession gives no proâ—… right to 〈◊〉 memâ—… Profession in order to the Rulers gives a sort of right in professors to membership and ordinances without sinne which professors cannot receive without sin except they believe Three acceptions of the word Profession scarce warranted by the Word are brought by Mr. H. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Par. c. 2. p. 20. The state of the question about visible members is perverted by Mr. H. Page 61. Page 92. Mr. H. his argument is an erroneous profession constitutes not membership c. a right profession doth not constitute membership Arg. 2. Survey par 1. c. 4. P. 45 46. Page 92 93. Existentia est tantum individuorum Mr. H. mistakingly all along maketh the Cath lick integral visible Church to be genus Par. 1. p. 63â— Profession as such doth not make one a member married to one congregation onely It s not properly of divine institution that a man be a fixed member of this rather than of this congregation A man is not one and the same way a member of the Catholick integral visible Church and of a single congregation Par. 1. p 63. Page 64. We may be members of all congregations on earth though we cannot discharge all sorts of duties to all these congregations There be two sorts of duties common and personal which we owe to members of other Churches Mr. H. Arg. 2. par 1 p. 64 65. Way of the Churches of N. E. c 6. sect 6. p. 103 ibid. sect 7. M. Cotton keys c. 4. p. 17. How he that is a member of one congregation hath Church-power 〈◊〉 habitu and 〈◊〉 primâ— in all congregations and how not Christ hath given no power to unjust appeals that are physically impossible Paâ— 1 pag. 65â— Mr. H. proves not that Ephesus is Smyrna or Smyrna is Ephesus because the same individual persons are common members to them both to all the Churches on earth except he conclude that the little finger is the thumb by the same reason for the thumb and the little finger are both nearer members of the hand and common and remote members of the whole body Congregations and all Churches differ not in their essence last specifick nature as Mr. H. wouâ—d make us believe but onely in meer accidents Rage 65 66. 〈◊〉 Pag. 66. Because Congregations differ ut res res they doe not differ in nature for members of the same Congregation differ ut res res and the faith profession and baptism of Peter differ from the faith profession and baptism of Iohn his fellow-member of the same Congregation ut res res Then there must be ten thousand species and kinds of members and faith in the one Church of Ierusalem Pag. 66 67. The covenants of master and servant and marriage covenants be of the same nature and differ onely in number it follows not that a master may claim all men on earth to be his servants or that a husband may claim all women on earth to be his wives but the contrary The necessity of a church-Church-covenant is Scriptureless and dark Par. 1. p. 68 69 Children are not under the tie of the church-Church-covenant Pag. 69. The covenant of grace being so necessary the Church-covenant is needless Brother is larger then a Congregational brother Par. 1. 72 73â— The peoples chusing makes not a Minister The peoples choice of A. B. makes him not a Pastor but determines the exercise of his labours which is latter then the essence of a Pastor to them only fixâ—dly No Church-covenant in the first planted Churches There is no ground in Scripture for a Church-covenant Par. p. 75. The actings required by M. H. in gathering of churches are not to be found in the Apostolick Church Their persevering or resolution to persevere covenant-wise as is said could neither of them be
visible before they were admitted members To be ingraffed in the body is not to be ingraffed into a single congregation Page 76 77. The Texts Acts 2. and 5. concerning adding to the Lord to the Church are vindicated fâ—oÌ„ the gloss of M. H. and have no shadow of a Church covenant Calv. Gualth Erant medii homines Occumenius Virtus verè Evangelica idonea erat quae plurimum collaâ—daretur Chrysost Nec convertentes se ad risumâ— non ad â—inas sed valde humani erant pâ—ae aliis soliciti M. H. strengthens Anabaptists by his so reasoning froÌ„ the place Acts 5. Ans. to 32 qu. 4. p. 12. Of the binding loosing on earth in heaven Mar. 18. Calv. Resp. Non ad alios dirigi sermonem quam qui rectè ac sincerè Ecclesiae se reconciliant Mat. 18. is nota rule for comforting hypocrites as if their sins were loosed in heaven The Lord ratifies in heaven what the Church doth on earth though the hypocrite be not pardoned Can. Poenir Concil Ancyâ—an Can. Nic. Concil See Chemnit exam de Indul. Pag 727 728. Pâ—…r in Mat. 18. dâ—cu 11. v. 18 19. Cum 〈◊〉 exâ—… onâ—â— lâ—giâ—â—mè peractae rata sit apud Deum eâ—veant exâ—ommunicati ne illam contemnant recepti firmam fiduciam gratiae concipiant Calvin Ergo quisquis admisso delicto suppliciter culpam agnoscit ab Ecclesia veniam impetret is absolvitur non tantum ab hominibus sâ—d ab ipso Deo si ludibrio habet neque illi cum hominibus jam erit negotium sed Deus erit vindex Pareus Sit tibi judicium gitur Ecclesiae adversus contumacâ—s divinam habebit authoritatem Quaecunque ligaveritis Hilarius ad terrorem metus maximi Quaecunque ligaveritis Hieronymus quia poterit Contemptoris fratris haec esse responsio vel tacita cogitatio si me despicis ego â—ed spicio potestatem tribuit Apostolis ut sciant qui ab ipsis condemnantur hominum sententiam divinâ sententiâ roborari Ita Cyprian de Un t. Eccles. c. 3. Ita Chrysostomus Ita Augustinus in loc What ye shall bind Diodati proceeding in knowledge uprightness and wisedom English Divines An. in loc 18. Whatsoever ye shall bind Ioh. 20 23. 1 Cor. 5. 4. by convincing men of sin against God or of wrong done to you The sentence of Absolution to the penitent is concional and so conditional to the Church right proceeding is absolute and juridical There is not the like measure of visible Saintship required of one at his first admission and at his readmission after excommunication Par. 1. p. 77. Mr. R. 3. Arg. Mr. H. makes Infants to be no actual covenanters M. R. Arg. 4. Par. 1. p. 78 79 The covenant of grace solemnly entred in baptism ties us to all Church-duties in all Congregations without any special covenant-engagement making me a special Church-brother to these of this Congregation only and that by divine command of a new covenant different from the Gospel-covenant It is vain doctrine that none can be my Church-brother whom I am to gain but one under the same only Congregational covenant with me Way of the Churches c. 6. sect 6. pag. 103 sect 7. Cotton of the Keys c. 4. pag. 17. Mr. Hooker Survey A Pastor is not as a husband to his own Congregation only for he may perform pastoral duties to other members and Congregations See Mr. Robinson Iustific of Separat 317 318. in the the same mistake with Mr. H. but disputing more nervously then Mr. Hooker Epaphras though at Rome is a Minister at Coloss. Answ. A fixed Ministâ—r labouring among them in that part of the Vineyard true but he was actu primo habitu all the world over a Minister wheresoever he opened his mouth and tendered the seals Page 80. Page 81. One must be a member of the visible Church though no member of a Congregation before he can be a Pastor of a Congregation A Pastor is made a Pastor by only ordination but it follows not Ergo he is now lawfully made a Pastor by ordination separated for any designed and certain flock consenting and chusing him to be their Pastor When Augustine confesseth that the Donatists who separated themselves from the true Catholick Church did beget sons to the Church and had the true Sacraments he shews that they were members of the Catholick Church though members of a separated Church De Baptismo contra Donatist lib. 1. c. 10. Certe quidem nati erant nec tamen ad ipsam Ecclesiam de quâ nati erant per pacis uaitatis vinculum pertinerent ergo ipsa generat per uterum suâ—â— per uteros ancillarum ex eisdem Sacramentis tanquam ex viri sui semine The woful absurdities which follow from the membership of Pastors and Saints confined to one only Congregation Churches and members of associate Churches are visible professors and members no less than single congregations A sort of covenant is not denied but the question is mis-stated Par. 1. p. 82. Survey par 4. cap. 1. concl 1. pag. 1 2. Mr. H. Survey ibid. The blasphem us comparison making the Pastor the Husband and the congregation his married wife until death is refuted Due Right of Presbyt l. 1. p. 127. Enarist Ep. 2. Concil Carthag 3. cap. 38. Concil Sard. Cen. 1. Concil Antioch c. 21. Enarist de Epist. ejectis Sicut vir non debet adulterare suam uxorem ita neque Episcopus Ecclesiam fuam ut eam dimittat Innocen III. Omnipotens Deus conjugium quod est inter Episcopum Ecclesiam suo tantum judicio reservavit dissolvendum Calv. Com. in Isa. 54. v. 5. Ecclesia agnoscat qualem maritum habere ac revereri debeat 〈◊〉 Deum Luther Com. in loc Habetis maritum non Mosem non Petrum non Paulum Bullinger Musculus Gualther Com. in Isa. 14. v. 5. Nor do our Divines acknowledge that Concil Gener. par 1. Epistola Papae Calixti secunda pag. 136. allegata est uxor legi quamdiu vir ejus vivit Rom. 7 c. similiter sponsa Episcopi quia sponsa uxorque ejus dicitur Ecclesia Mr. Cotton Keys c. 6. p. 25. Mr. H. Survey par 4. c. 1. concl 4 5. The Brethren make the pastor a married husband and head of the congregational Church as Papists make the Pope the Head of the catholick Church Christum caput Ecclesiae universae libentissime confitemuratqui sub Christo summâ— capite vicarius ejus iâ— terris caput ut sic dicam Ministerialò non principale rectò nominetur nâ—gari nullo modo potest ita Bellarm. de Sum. Pontif. to 1. c. 24. col 1. l. D. de pontif Rom. l. 1. c. 9. So the Jesuites of Rhemes on Eph. 〈◊〉 v. 5. Though Christ in a more divine ample absolute excellent and transcendent sort be severaign Head in regard of motion life spirit grace â—â—suing from him to the members yet the Pope may be Ministerial Head Way
10 c. but it followeth not therefore such give a being to their ordinances There is a difference between being a Pastor and being a fixed Pastor to this people Page 74. What being ordination confers See Book of Ecclesiastick Discipline at Geneva M. DCXXX page 65 66. The specifick acts of calling men to the Ministery ascribed to Ministers but never in Scripture to unofficed brethren prove our ordination 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Page 86. Page 82 83. Par. 1. c. 8. pag. 89 90 91. Page 89. There is an Independent Church in a family Surv. par 3. 6. 2. Conc. 2. page 13. Augustine dreamed not that Baptisme is only right administred in a single congregation but in the Catholick congregation or Church Contra Donatistas de Baptismate l. 1. c. 11. Non iis itaque dicimus nolite dare Baptisnium sed nolite in schismate dare nec iis quos videntur baptizaturi dicimus nolite accipere sed nolite in schismate accipere ubicunque vel in hae vel in illa congregatione invenit baptismum non hominum sed Dei esse cognovit c. The nearest Parents while they are made the only conveyers of grace the Church covenant of men is preferred to the covenant of Grace Ans. to the 32 quest ans to the 10 quest p. 28 29 30. Ans. to 32 qu. to 〈◊〉 qu. p. 7 8. in which they prevaricate Ans. to 12 qu. p. 39 40. Ans. to 6. pag. 21 22. Ans. to 7. 22. 23. Ans. to qu. 10. q. 10. p. 28 29. The woful evils of making the nearest parent the only conveyer of covenant right to the childreÌ„ See Tostat. Abulens in Exod. c. 34. in v. 6. Gen. 9. 10. The covenanted seed so often mentioned in Scripture must be onely the children of the nearest parent believing the rest must be Pagans Ans. to quest 7. pag. 22. If you can give us a sufficient answer to take us off from that Scripture 1 Cor. 7. c. The adequate cause of covenant-love from fathers to children is free grace The covenant that the Lord will be our God must extend further than to the nearest seed Calvin Instit. l. 11. c 8. sect 20. Promissio de propagandâ in mille generationes Dei misericordiâ quae etiam frequenter in Scripturis occurrit in solenni Ecclesiae soedere inseriâ—ur Ero Deus tuus feminis 〈◊〉 post â—e Perkins in 2 Com. â—â—lv ib. Quia non perpetuam hic figere regulam voluit legislator quae suae electioni derogaâ—et Zanch. tom 4. l. 1. de secundo Praecepto cap. 14. p. 375. Unde etiam apparet non esse verum quod quidam ex hoc loco colligunt nimirum â—orum parentum qui à foedere exclusi sunt propter suas scilicet iniquitates def ctionem à Deo eorum etiam liberos exclusos esse pugnat hoc non solum cum aeterna electione ut dictum est sed etiam cum promissione facta Abrahae 17. ero Deus tuis seminis tui post te in generationibus sempiternis promissio fit Abrahae semini ejus ergo eorum qui à semine Abrahae nemo à foedere hoc excludebatur etiamsi ex proximis parentibus impiis idololatris natus esset ratio est quia intermedii patentes impli continuationem foederis in liberis non impediebant Rom. 11. Quid enim si quidam non crediderunt c. Ps. 85. 8 9 10. Heb. 3. 17. Judg 9. 19. Ezek. 2. 3. 2 Chron. 36. 14 15 16. Mr. H. denies covenant right to baptism to Infants as Anabaptists do because they do not actually love obey God Yea Infants of Turks come to age if they actually love actually obey God and by faith lay hold on his covenaÌ„t the Lord extends mercy to them Iâ— 56. 4 5 6 7 thin infants have nothing by nearest or remote parents but what they have without them Survey par 3. 〈◊〉 2. p. 15 16. Way of the Churches of N. E. c. 4. sec. 6. p. 87. Way of the Churches ib. c. 4. sect 6. p. â—8 Mr. H. his exposition of the second Command overturns the gracious intent and sense of the Lord in both threatning and promise Surv. par 3. c. 2 page 16. Par. 3 pag. 18. When and how the posterity are cast off Par. 3. pag. 20. Par. 3. c. 3. pag. 41. Two new Judicatures one dogmatical or official by the Officers another Juridical by the male-Church must be an unwarrantable 〈◊〉 〈◊〉 Union or division among associate churches say the associate churches must make up one visible body Survey par 4. p. 2. par 1. c. 13. p. 230 238. Reasons of the Dissenting Brethren pag. 118 119 120. Surv. Par. 4. c. 1. p. 6. Mr. H. his mistake as touching the burthens of the acts of Synods which is that they tie the conscience only as the godly counsels of women tie men M Cotton of the keys c. 6. p. 25. Preface to the Treatise of the Keys Socin contra Gabr. Ementropium c. 1. p. 7. Socin Res. 11. ad Resp. Andr. Volam Nullis deinceps hominibus c. Smalcius Ref. lib. de Error Aria 1 c. 1. p. 6. Qui vult sensum Scripturae ab illis peti qui post Apostolos vixerunt dum hoc facit tacitè deserit Scripta Apostolica c. Epist. ad 3. th 8 disp 26. th 10. disp 32. th 1. Remonst Apol. c. 25. fol. â—94 fol. 282 283. Armin. disp 58. n. 3. Paper anno 164â— S p. 13. The dissenting Brethren of the famous Synod at â—estm their judgement of Synods and Presbyteries Mr. Baily in his vindicat ann 1655. p. 48. If Synods have no jurisdiction heretical Elders of a congregation as he solidly saith Arrius Macedonius are safe from all censures to the worlds end Par. 4. p 7. 8. It is the Law of nature that the part be ruled by the where in the general not in every particular The division of a Christian Nation into Provinces territories Presbyteries is neither a device of men simply noâ— simply a divine institution but a mixt ordinance Page 6 7. Par. 4 p. 10. Mr. H. his mistake of individual moral acts and the mixture in them D. Ames fresh suit against D. Eurgâ—s Didoclavius altar Damasc. c. 9. p. 495 496 497. Hieron Ep. ad Aug. in Epist. August 11. Bonum est continentia malum est luxu iâ— inter utrumque indifferens ambulare capitis naribus purgamenta projicere Scotus in 2 dist sen. 7. q. unic Thom. 1. par q. 103. q. 13. art 8. Lombard 2 dist 40. Durand l. 2. dist 40. q. 1. not 6. Siactus sequatur rationem deliberatam sic impossibile est aliquem actum esse indifferentem sed necessariò quilibet est bonus vel malus moraliter quia ordinatur ad finem debitum à ratione deliberatâ Gregor de Valent. Tom. 2. disp 2. q. 13. de bonit maliâ— act hum puncto 6. Omnis actio à deliberatâ ratione