pastoral care of Apostles for vacant Charges for planting of new Churches relief of the poor removing divisions c. Act. 1. 6 4. 35. 11. 1 2. 15 22 23 24 c. 1 Cor. 11. 28. Act. 8. 14. 21. 18. 20. 38. 13. 1 2 3. were temporary and Apostolick stirringâ— not pastoral duties now but such as died with the Apostles which is contrary to the wisdome of Christ. Mr. H. If government by Independent congregations be insufficient because it authorizeth not persons to be pastors over pagans government by Synods is sick of the same disease Ans. We judge the essence of a pastor not to stand in the call and choice of those to whom they are pastors for it makes Paul Barnabas and the Apostles to be no pastors to the Gentiles and to the heathen to whom they preach and maketh the Apostles as Apostles to be no pastors 2. Synods from Act. 15. and Act. 13. may lend men authorized with pastoral power to heathens to spread the Gospel and private men as no pastors but as private men are intruders authorized by Mr. H. for they have no promise such as pastors have by Mat. 28. 19 20. Mark 16. 15 17. Ier. 1. 6 17 18. to plant Churches among the heathens nor is there a warrant to say that Evangelists are ordinary officers left by Christ to plant Churches If Richard Hooker have any ground from Eusebius or Scripture for Evangelists now or in Trajans time he must shew that they have the gift of Tongues for how could Evangelists be fellow-helpers to preach the Gospel to the Churches planted by the Apostles if they were not an extraordinary office onely See those Divines in the margin and my learned and dear Brother M. George Gillespy Miscel. quest c. 7. If the Church should send any to the heathen any way ripâ— for the Gospel these could be no other than ordinary pastors to them I omitted that of Mr. H. There is nothing Act. 1. but any one might have done Ans. If he mean that any one private man might have chosen Apostles he speaks wonders if he mean Peter might have called Matthias to be an Apostle 1. It s without practise that Apostles could call Apostles 2. It follows not therefore it was not a Synod Paul did more in writing Scripture than if alone he had penned the decrees Acts 15. 16. 4. But Mr. Cotton and all his Brethren will deny M. H. his Consequence Ergo there is no Synod at all Act. 15. Mr. H. If the Apostles by extraordinary power cared for the poor Acts 4. Ergo there was a Synod Ans. The Antecedent is not mine but false 2. There was no doubt but ordinary pastors might oversee the Poors goods of many Churches CHAP. XI Of the National Church and the lawfulness of a National Covenant MR. H. The greater authority of the politick whole body saith Mr. R. should help the weaker parts 1 Cor. 12. 23 26. Ans. It s true but there is no National Church under the New Testament to help the congregational Church nor are Churches Christian now in Worse â—ase than the Church of the Iews for they had a High-priest and a National Worship at which they were to meet three times in the year Ans. That there is an integral Church Catholick which is more than National is proved 2. Our Brethren allow the association of many Churches for help of counsel and the Proposition that is granted by M. H. is as true for Church help as is said associated Churches could not yield for union in peace and truth except they made one visible body united Natura conjugatorum hoc â—vincit 3. Visible and professed covenanting with God makes a visible Church Gen 17. 7. Deut. 7. 6. For thou art a holy people unto the Lord thy God Deut. 10 15. Onely the Lord had a delight in thy fathers Abraham Isaac as a covenanted seed and Church Gen. 12 1 2 3. 17 6 7 8 9. to love them and their seed after them Now the seed of Abraham visible covenanted by M. H. his confession was a visible Church before they had an High-priest or a Temple or a National Worship in Abrahams house Ergo the High Priesthood and National Worship was accidental to the visible Jewish Church If it be said Yeâ— but they were in Abrahams time a congregational Church It s answered Yet then Priesthood Temple and National Worship differenced not the Church of the Jews from the Church of the Gentiles Our Brethrens Argument in this is of the same stamp with that of the Murtherers of Steven Acts 7. Steven all along in his Apologie refutes them and â—aith the Jews were a true Church in Egypt when they had no Temple no Ceremonies no National Worship but by faith onely rested upon the promises So Calvin Gualther Bullinger Brentius Marloratus Beza contend that Steven his Apologie had been impertinent if this had not been his scope 2. They were a visible Church in Egypt multiplied above an hundred congregations Exod. 1. 9 11 15. more in number than the Egyptians and the Lords covenanted Church Exod. 3. 6 7 8. 6. 7. 8. obliged to sacrifice to God Exod. 8. 29. and did eat the Passover and were circumcised in Egypt Exod. 4. 24 25 26 12. 1 2 3 c. when as yet Aaron was not consecrated High-priest and there was no Temple nor any National Temple-worship thrice a year at that time in the world 3. When Priesthood Temple-National-worship thrice a year sacrificing are removed Iudah remained in the Babylonish captivity the visibly covenanted people of God obliged to pray to him with their faces toward the Temple 1 King 8. 35. Dan. 6 10 11. and this is no more one National worship than the hearing of the Word and receiving the Seals of the N T. are one National worship to all the Protestant Church-members in Scotland 4. That which is common to Gods people of the Jews and to Egypt and Assyria and the people of God in the Gentiles is no distinguishing character differencing the Jewish Church as National from the Christian Church as not National Quae sunt communia â—a non distingunnt But to profess say and swear by the Lord and give him publick Church-worship agree to Egypt and Assyria and to Kingdoms and Nations of the New Testament as to the Jewish Nation as Isa. 2. 2. It shall come to pass in the last dayes under the New Testament v. 3. that many people shall go and say Come ye and let us go up to the Mountain of the Lord to the house of the God of Iacob and he will teach us of â—ù wayes c. So Isa. 19. 25. God shall bless thus saying Blessed be Egypt my people and Assyria the work of my hand and Israel my inheritance Which the seventh Angel declares to be fulfilled in the New Testament Rev. 11. 15. The Kingdoms of this
have as primarily intrinsecally immediately in their sphere and orb the Keys due to them according to the proportion of the associated body as the whole integral-Catholick Presbytery and Church hath whether in an Oecumenick Councel or out of it It is then a wide mistake in Mr. H. to tell us If an Oecumenical Councel be the first subject of the Keys as it is not that there can be no act of power in ordaining of Ministers in excommunicating of delinquents but by vertue of an Oecumenical Councel giving their influence first to that work For if the meaning be as it must be that a General Councel must prove an act and put forth some actual Mandate commanding such a man to be ordained an officer such a delinquent to be excommunicate else the Churches cannot proceed for to take Mr H. his own comparison Richard or Ioshua cannot be a man or apt to laugh except the abstract nature of man give in his influence to the work And since Mr. H. and his Brethren make the male-congregation abstracted from this or that congregation the first formal subject of the whole power of the Keys what influence I ask doth the so abstract congregation give to the work of Ordination and Excommunication in a particular congregation Abstracted natures do not send abroad mandates to all the congregations all the world over before they can ordain censure or excommunicate If it be said this agrees to the nature of a congregation in general to ordain and excommunicate but there needs no other actual influence of a command to come from the congregation in general to this individual congregation for their using of the Keys True there needs not by the like that any mandate pass from the Oecumenick Councel in general to this or that individual Oecumenick Councel in the exercise of its Synodical acts But saith Mr. H. if the Oecumenick Councel be the first formal subject of the power of the Keys then inferiour Courts cannot ordain nor excommunicate without a warrant and actual command from them Ans. This is feeble for beside that the Oecumenick Councel is not at all any such formal first subject as is said it s a naughty consequence for though power of life and death be in King and Parliament as in the first subject it follows not that an inferiour Judge or free City cannot put to death notorious Traitors and Murtherers all England over without the influence of some actual Mandate from King and Parliament to the putting to death of every Traitor So when Christ gave power of Word Seals and Censures to the Apostles as representing all officers say we or as representing all believers saith Mr. H. it follows that officers and the male-Church cannot administer Word Seals Censures without the influence of a new actual command from the Apostles who did represent all such to whom Jesus Christ gave the Keyes by this arguing of Mr. H. Nor does Mr. H. his first deduction follow that if a General Councel be such a subject as it is not that therefore the existing of such a Councel is as necessary as the well-being of the Church For a Parliamentary power is necessary for England yet suppose by war and other invincible impediments a Parliament could not meet for divers years yet neither power nor exercise of Justice do cease So here Synodical power may be and by the care of the Lord of his House is continued in lesser Assemblies though such Councels exist not But 2. the Antecedent being true the Consequence is null Nor is the power of the Keyes in its latitude as is said either firstly or onely and so not perfectly in this Councel but firstly and intrinsecally in the whole integral Presbytery all the earth over Nor is it necessary that this General Councel though it were the first subject of the Keys always attain all its end in the use of the Keyes For the male-Church void of Pastors cannot attain all its end to wit the pastoral preaching the dogmatick and official sentencing of delinquents the right tendring of the seals yet is the male-Church the onely formal subject of this power to Mr. H. Mr. R. said well that a General Councel can hardly excommunicate a whole National Church for it could hardly be known to them but many are not obstinate in the National Heresie and Scandal who through weakness and fear of persecution dare not confess And it s enough that a National Church may be declared to be no Church as Moses removed the Tabernacle and pitched it without the camp Exod. 33. 7. and Paul turned away from the blaspheming Jews Acts. 13. 45 46. and yet neither the one nor the other is the excommunicating of a National Church for the word of the Covenant remained in the Nation of the Jews after Paul and Barnabas turned from them and preached to the Gentiles Iam. 1. 1. Heb. 1. 1. 3. 6. 10. 25. 1 Pet. 1 1. 1 Ioh. 1. 1. 2. 1 2. Nor is our Brethrens new censure of non communion of Churches so warrantable For 1. The removing of the Candlestick seems to be a judgment inflicted onely by Jesus Christ and they who declare such a society to be no Church must have the warrant of Christ going before and really removing the Gospel For if the Word the contract of marriage and seals remain there in their substance they can only the profession thereof not ceasing declare them an impure and corrupt Church but not to be no Church 2. The doctrine or practise of a Church may be erroneous hurtful and destructive to holiness as that of Pergamus and Thyatira and they defend it and yet remaining sound in other points they cease not to be a people in covenant with God and they cannot be declared no Church and the Ministerial acts of baptizing invalid and to be reiterate as is clear in the Church of the Jews though Idolatrous and in the Scribes and Pharisees corrupt the same way in practise and doctrine whom Christ commandeth to hear Mat. 23. 1 2. far more for a sinful act of Jurisdiction leave they not off to be a Church 3. How can it be clear to a sister-Church that there are not there the Church being above a thousand or many Churches for many Churches may be unchurched as well as one a few names that out of weakness onely are silent at the sinful doctrine and practise of the Church 4. It s hard to say the Church of Rome in which there are the matrimonial Tables the Old and New Testament valid Baptism and Salvation to a covenanted people by the fundamentals preached is no Church though communion with such a Whore be unlawful Mr. H. If the Churches refuse the sentence of Excommunication inflicted by the Court Oâ—cumenical it can never prevail to attain its end Ans. Ergo its unlawful It follows not the Churches the person excommunicate refuse to abstain from the society of one
world are become the Kingdoms of our Lord and of his Christ and he shall reign for ever and ever So is the same Psal. 2. 8 9. 22. 27 28 29. 72. 8 9 7. 97. 1 2 3 8. 99. 1 2. 110. 1 2 3. Mal. 1. 11. Isa. 19. 16. 55. 1 2 3 4 5. 35. 1 2 3 60. 1 2 3 4 5. 62 1 2 3 4 5 6 c. Ier. 23. 6 7. Zech 13. 8 9. Nor will it help a whit to say O but the Kingdoms visibly covenanted under the New Testament have not all one Temple nor one National Worship in the way of the Iews It s answered That was accidental to the visibly covenanted Nation for as a visibly covenanted Nation they the same way worshipped the same God in their Synagogues and in a Church-way as a Church-Jewish as we worship God in a Church-way in one single congregation Temple-worship agreed to them not as a visible Church but as such a special paedagogical visible Church 5. The being a National Church in that sense to wit typically National doth not essentially difference the Church of the Jews from the Church of the Gentiles as to the internal parts constituent of a visible Church For 1. Peter saith 1 Pet. 1. 2 9. of the Gentiles what the Lord of his people Israel Exod 19. 5 6. said But ye are a chosen generation a royal priesthood an holy nation for he writes to visible professors then dispersed as Beza and others and the Text evinceth a peculiar people that ye may shew forth the praises in publick Church-profession 1 Pet. 2. 1 2. by Hearing Baptism 1 Pet. 3. â—1 and visible feeding of the flock by called Ministers 1 Pet. 5. 1 2. eschewing false Teachers 2 Pet. 2. 1 2 3. c. and receiving messengers Sylvanus and others sent to you to water the planted Churches 1 Pet. 5. 12 of him who hath called you out of darkness to his marvelloâ—â— light 2. The Jews and Gentiles are made one catholick Church the partition wall now being broken down Ephes. 2. 12 13 14 15. Isa. 6. 3. 61. 4 5 9. 62. 1 2 3 4. 54. 1 2 3 4. and have communion in visible Ordinances Isa. 66. 10 11 12. Zech. 14. 16 to 21. Isa. 49. 6 7 18 19 20. 3. The Churches of the Jews and Gentiles have the same Head and King in them reigning in the same Ministery and Word Hos. 1. 11. Eph. 1. 21. 4. 11 12 13. Col. 1. 18. saved by faith and the same grace of Christ Acts 15. 8 9 10 11. 10. 42 43. Heb. 11. 1 2 3 1 Cor. 10. 3. They did all eat the same spiritual meâ—t 4 and did all drink the same spiritual drink for they drank of the same spiritual Rock and the Rock was Christ. Here our Brethren argue from the constitution and matter visible Sainâ—s as Mr. H. frequently and the same formal cause the Church covenant in the Church of the Jews when it seems to make for them and when the government makes against them then they reject the argument from the Jewish Church 6. What agrees to the Church of the Jews as a Religious society to keep peace and Religion in purity and to purge out offenders and agreed to them in a moral and no typical consideration that agrees to us also But National Assemblies and National Engagements for Religion agreed to the Jewish Church in a moral consideration as it cannot be shewn there was any thing typical in that Assembly at Mizpâ—h Judg. 20. but to cognosce of the publick wickedness in the matter of the Levites concubine The revenge was indeed civil but the Assembly for a scandal which made Religion to be evil spoken of was a Religious Meeting for no such folly should be done in the Israel of God And the meeting of the whole congregation at Shiloâ— in their Heads was Religious to condemn the new Altar as was reported set up by the two Tribes Iosh. 22. 12 13 c. And the Assembly of Israel at Mount Carmel 1 Kings 18. procured by Elijah was to prove that Iehovah was the Lord and for the keeping of Religion pure And the Covenant that Ioshua made with the people and that which Iehoiada made between the Lord and the people that they should be the Lords people Iosh. 24. 25. 2 Kings 11. 17. and that the people sware under Asa 2 Chron. 15 8 9 10 11 12. were morally binding Covenants prophecied to be under the New Testament Isa. 44 5. 19. 21. The Egyptians shall vow a vow to the Lord. So Zanchy There was indeed a thing temporary and some typicalness in the manner of the punishing the breach of it Diut 13. 15 16. 7. 24 25 26. but that ceremonial kinde of punishment did not belong to the essence of National covenants and therefore makes not the National covenant to be typical and not morally binding to Christians no more than Mr. Hooker will say that the Law of punishing capitally false Prophets seducing to Apostasie and divers other Laws to which something typically did belong but accidentally doth not as touching their substance obligeth us Christians So were also Councels morally binding to us and consequently Engagements and Subscriptions to them and their Actâ— Nor can any say but upon the supposition that Christ hath appointed officers for his house but it was a moral duty not typical the Rule Acts 15. 6. 21. 13. going before and warranted by the Law of Nature That the Nicone Councel about anno 327 should convene against Arrius denying Christ to be God equal with the Father and by the Emperors authority And that in the Councel of Constantinople about ann 383. Macedonius denying the holy Ghost to be God should be condemned and Nestorius affirming two persons in Christ ann 434. and that Eutyches holding one Nature to be in Christ after the Incarnation and so confounding the Humanity and Divinity together should be condemned in the Councel of Chalcedon ann 454. See for more of this Authors cited in the Margin and their judgement of Councels 7. How shall Egypt Isa. 19. 25. Assyria ibid. be a covenanted Nation to God by our Brethrens way they must be a covenanted Nation only in parts as members of an Independent congregation and so none shall be visible Covenanters with God as Isa. 19. but their visible members Mr. H. To covenant with God is a free act no Prince can compel a Nation to swear a covenant National Ans. Then a Prince cannot compel a single man baptized to hear the Word nor a Minister to do his duty to preach or feed for these should be free acts in order to God nor can a Judge by this compel a single man to witness the truth for swearing should be a voluntary act of worshipping of God but a Prâ—nce and State can compel people to do a known duty of adhering to the worship of God 1 Chron.
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
first being a number of visible converts choose Paul and other planters of the Churches for their Pastors whereas they preached to them for their conversion as no pastors at all before that choosing but as gifted men for that hath not the least shadow of truth in the word so also they did first heare the Gospel as Disciples and visible Professors before they could be baptized or received to the other seale as is evident by the Eunuches professed reading and asking the meaning of that which he read Isai. 53. Act. 8. 29 30 31. and his professed seeking to be baptized and the Iaylors professed hearing and asking what he should do to be saved Aâ—â— 16. 30 31 32. and by the hearing and pofessing of all his house before they were baptized and the Corinthians hearing and believing Act. 18. 8. And Lydia and her houses hearing Act. 16 14 15. and the Gentiles reverent professed hearing the word Act. 10. 33 44 45 46. and the three thousand Act. 52. hearing and saying which was a fair visible profession men and brethren what shall we do before any of them were baptized Act. 2. v. 37 41 42 43. which proveth that both active preaching of the Gospel and a professed receiving thereof go before men be inchurched And yet if these may be to wit hearing and professed receiving here is an essentiall mark by which persons before they receive the seals are made members visible and disciples and societies visible and Churches essentially differenced 1. From all the false Churches visible on earth who have not the sound of the word preached and professedly heard and visibly received and 2. from all civil societies 3. from all Pagan and Heathen societies on earth Ergo they were a distinct Christian society differenced essentially and if they should all dye before they had been baptized or had received the seals they had been true visible Church-members and if killed for the truth they had dyed visible professing Martyrs and the called Church of Christ. 3. The visible Church is a thing whose being is in succession and dayly growing and is a society dayly more stated as it were in a Church-way according as the active calling on the Lords part and his peoples yielding thereunto in a dayly profession go on as Isai 65. 2. the Lord all the day long calleth and to speak so inchurcheth dayly people by the preached word Math. 23. 37. How often would I have gathered you Jer. 7. 25. he sendeth his Prophets early in the morning and late at night to call Hence if that which is the essentiall mark of the Church visible to wit the preaching of the Gospel be the onely instrument and the draw-net of pulling out and calling of men into fellowship with Christ by the word preached And if the seal do onely confirm converts as discipline keepeth the visible kingdome clean from visible scandals then are these who professedly in that society partake and receive that essentiall mark and yield externally thereunto members of the visible Church and a society made up of such a true visible Church though they receive not yet all the ordinances and are as the outer court which is a part of the temple But the active calling of God by the preached word and the peoples professed yielding thereunto and their ordinary professed hearing is such a mark both by the word of God and all our Protestant Divines Calvin Beza Bâ—l. P. Martyr Bucanus Tilenus Piscator Musculus Gualter Iunius Pareus Zanchius Professors of Leideu Willet Iewel Reynald Trelcatius Sadeel Polanus c. Fathers Councels old and late and our brethren cannot build their new Churches but by loosing the foundation-stones layed by these worthy builders and the Scripture maketh feeding of the flockes setting up the sheepheards tents Cant. 1. 7 8. Ier. 3. 15. Feeding of the flock and the feed flock Act. 20. 28. 1 Pet. 6. 1. The golden candlestick in the preached word and these in the house to whom it giveth light the onely mark of a true visible Church so is it prophecyed it shall be under the new Testament Isai. 2. 3. Many people and nations shall go and say Come and let us go up to the mountain of the Lords house how shall the visible mountain be known and he will teach us his wayes and we will walk in his pathes for out of Sion the visible Church shall go forth the Law and the word of the Lord from Ierusalem so Isai. 62. 6. The visible city is known I have set watchmen upon thy walls O Ierusalem which shall never hold their peace but preach and pray day nor night Psal. 147. 19. He sheweth his word unto Iacob his statutes and his judgements to Israel And that proveth them to be a Church differenced from other societies v. 20. He hath not dealt so with any nation I grant statutes and judgements include seals sacrifices as all the priviledges Rom. 6. 4 5. to whom pertained the adoption and the glory and the covenants and the giving of the Law Yet by the word soundly preached is faith begotten Rom. 10. 14 15 And the flock fed and the disciples made Matthew 28. 19 20 It is taught that sacraments do but confirm faith now a Ministeriall begetting of children is to speak so more essentiall to the visible Church then to confirm them 2. that doctrine is not to be holden which teacheth us no way of certain knowing by faith what is the true visible Church to which we may adjoyne our selves and what not but teacheth us a conjecturall way onely of finding the true visible Church as Socinians and Arminians who tell us the notes of the true Church are not necessary to be known 2. There is no certain way of knowing the true visible Church now our way that maketh the profession of the sound doctrine of the Gospel a note of the true Church holdeth out a way of knowing by certainty by faith which is the true Church as we know which is the true doctrine But Sociniant say two or three fundamentals are all and they give us a Church so wide as taketh in all Churches Papists Socinians Libertines c. and Anabaptists and those that are for toleration of all religions yea and for all errors not fundamentals since they know not well what be fundamentals what not shall give but conjectures for the knowledge of the sound Church And M H. referres all to the judgement of charity which is a meere doubting uncertain way of finding the true Church As to the argument if preaching of the word were a true mark of the Church then were excommunicate persons members of the Church for they heare the word I answer 1. such as are excommunicate for apostacy from the truth 2. such as are stricken with the great excommunication Anothema Maranatha 1 Cor. 16. 22. are not to be ordinary hearers of the word and so the argument holdeth not of them for they are simply rotten members
c. that are detestable to God not dear to God as every where the Scripture teacheth Mr. H. p. 40. The visible Church is called The Body of Christ 1 Cor. 12. 27. 28. Ans. The visible Church in the sense of Mr. H. as including Magus Iudas as such is not Christs body 2. Nothing is proved except it be made out that all and every one in Corinth were lively Members under the Head Christ in the judgement of charity otherwise it is a sinful addition to the Text. Mr. H. A Church may be visibly in Covenant which hath not an infallible assistance may erre in fundamentals fall away and not endure as the dayes of heaven and so are his first and fifth arguments answered Ans. It is I consess soon done if well Ans. It is true if men entertain such things as they call truths when they are but lies of Arminians it will be easie to wipe away all with a dry Negoconclusionem My first argument to prove that the invisible and not the visible single Congregation is the principal prime and onely proper subject of all the priviledges of special note given in the Mediator Christ is Par. 1. pag. 244 245. because that is such a subject of all these priviledges to which onely and principally the Promises belong that they are a seed enduring as the dayes of heaven Psa. 89. and can no more cease to be in Gods Covenant favour than the Ordinances of heaven can cease to be Jer. 31. 35 36. then the Mountains can depart Isa. 54. 10 c. But the visible Church of a Congregation is not such c. Judge Reader of the answer The fifth Argument Because the invisible Church of the Elect is such as cannot erre in fundamentals cannot fall from the Rock and not the visible Church of the Congregation whereof seven may be a Church and six of them such materials as Magus nor can such a Congregation bear as the first onely and prime subject these styles say I pag. 250. that are proper onely to the Elect Redeemed and really sanctified Church the styles of Christs Sister Love Dove Spouse Mystical Body of Christ. Mr. H. answers by yielding the Assumption A Church may be visibly in Covenant may erre in fundamentals may fall away And this is Mr. R. first and fifth Arguments Hence if perseverance and never falling away be a special priviledge given in the Mediator Christ and it agree not to the Congregational the onely visible Church and if it agree not to all visible Congregations then is not the visible Church the onely principal subject of such priviledges since the world was no Logick can say that a property can be denied of its first and onely subject That is a man and yet is not apt to laugh 2. To be visibly in Covenant is not a priviledge of special note that is a saving priviledge such as Perseverance to have the anointing and a new heart Of which saving priviledges I spake all along pag. 244 245 246 247 248 249 250 251 c. for to be visibly in Covenant agrees to Magus and to all rotten Members but these saving priviledges of perseverance agree not to Mr. H. his visible Church which may and doth fall away saith Mr. H. Judge then if these two Arguments be wiped away with a wet finger as saith Mr. Hooker Mr. H. p. 40 41. A Church may be visibly redâ—emed by the blood of God be called the Body of Christ the Sons and Daughters of God and yet not be really and inwardly such which is his second Argument The third is answered already Ans. This is with a hop and a skip to take away Arguments 1. Mr. H. should have done so much as repeaâ—ed the Argument But to be really redeemed to be the Body of Christ to be really to be I say in veritate rei the Sons and Daughters of God and not to be called so onely a generation of Vipers call themselves Matth. 3. the holy seed are priviledges of special note in the Mediator Christ as I spake pag. 244. and these priviledges agree not to the visible and nominal Church of which Magus is a Citizen as to the principal prime and onely subject as Mr. H. yieldeth and so yieldeth the Argument 2. A Church may be both visibly the Redeemed of God and called and be really the Body of Christ and invisibly be also the Redeemed of God by a figure as touching the sound and real visible Saints among them but that destroys Mr. H. his cause who will have all and every one in the judgement of charity redeemed even so many as are fed with Word and Censures 3. Mr. H. should have applied his answer to the Arguments but he saw it would not frame I have done it Let the second thoughts of some help here For Mr. H. must apply his answers to the cited places so Ier. 31. 33. I will put my law in their inward parts according to the judgement of charity and Ier. 32. I will put my fear in their hearts according to the judgement of charity And when the Lord saith I was a husband to Israel that is in the judgement of charity Isa. 53. He was stricken for the transgression of my people that is visible Saints and for Magus for my confederate people in the judgement of charity Ah! â—ee not men dare to adde their after-birth inventions to the truth of God Therefore Mr. H. addeth pag. 40 They who hold that a visible Church is redeemed externally cannot say by any good inference that Christ died for all such in Gods intention or that all such are chosen to glory or that God intendeth to save all such Ars. This is said not proved If Christ die for the whole world in the judgement of charity he must intend and decree in the same judgement of charity to save them by his death else he is conceived to die for them upon no intention at all I judge Christs dying for us essentially includes his intention to save to deliver from the present evil world Gal. 1. 4. If therefore this charitable judgement of Mr. H believed Christ died for all the Members of the Church of Ephesus suppose Magus to be a baptized Member he must in the same judgement believe that God intended to save Magus yea and Mr. H. must believe in charity by his death he intends to save all and every one in the visible Church all the earth over and so did choose to glorifie all the visible Saints and consequently all nations Isa. 2. 1 2. all Aegypt all Assyria Isa. 19. 25. all the Gentiles Isa. 60. 1 2 3 c. all the Kingdoms of the world Rev. 11. 15. for they are all the visible Kingdoms and Churches of Christ and charity shall forbid to believe that there be one reprobate in the visible Churches and shall necessitate Mr. H. to believe that God intends salvation and so chose to salvation every man and woman of them But
person doth also constitute him a man which is most false 2. The Texts in the assumption are widely mistaken Heb. 12. 22 23. But you are come to Mount Ziou that is to a single Independent Congregation nay read more v. 23. To the general Assembly and Church of the first-born which are written in heaven that is to a company of visible saints of which seven may be a Church saith the way of the Churches of N. E. and these sometimes say they and M. H. hypocrites such as Iudas and Magus If so then these must be called the City of the living God the heavenly Ierusalem the general Assembly of the first-born whose names are written in heaven It may grieve the godly that the word of God should be so perverted Oecumenius and Thtophylact and Galvin Piscator Marlorâ—â— English Divines Diedati Pareâ—s as also Cajetanus Esthius cal them the universal church of the elect The place 1 Tim. 3. 15. is not to be limited to the Church of Ephesus Pareus loquitur de columna ministeriali of a ministerial Church that preacheth the Gospel and so it s nothing to this purpose Calvin Beza Crâ—â—iger he means the Church indefinitely whithersoever Timothy should come let it be a particular Congregation it is made up of preaching Pastors who bear up the truth by the preached Gospel as the pillars say Piscator and Pareus bear up the house The place Eph. 4. 13 16. is meant not of a visible Congregation whose members are Magus and Iudas for Christ leading captivity captive and ascending gave not Apostles and Teachers finaliter for the saving and perfecting of the visible body as visible in Mr. H. his way which must be said if any thing be proved against us but of the body which is visible but not as visible but as he saved the Church inlived by Christ saith Beza He speaketh saith Calvin of the end of the Ministry Until we all meet in the unity of faith not that all men shall believe in Christ but he speaketh by a Synâ—cdoche saith he of the prâ—destinate only for they only come to the unity of faith who are chosen to glory Zanchius and grave and learned D. Bodius of Trochrigge in his learned Commentary as also Piscator Bullinger Sarcerius Marloratus Rollocus Diodati English Divines with the Text expound the place of the true mystical body For 1. Christ ascended for that body and sent Apostles not for Magus and such of Mr. Hookers visible saints 2. He intends the perfecting and edifying of that body verse 12. and Apostles and Pastors are theirs and for their salvation 1 Cor. 4. 21. 2 Cor. 4. 15. 3. Christ is the saving head only of that body and the visible Church is never called his body in Scripture because visible but by a figure because of the lively members among them drawing life from the head Christ Eph. 1. 22 23. Eph. 4. 16. Eph. 5. 23. Col. 1. 18. 4. He speaks of that body which shall come with all the saints to the unity of faith 5. Which grows up into a perfect man c. which is a living body from which I excommunicate Magus and Iudas And for the place 1 Cor. 1. 12 13. It 's not a single Congregation visible shew in all the Scripture where a single Congregation yea and every single Congregation never so few for were it but of seven or ten or twenty it is an instituted politick Church though wanting Pastors to our brethren is called Christs the body of Christ as this Church So Calvin Beza Martyr Nâ—â— parvae consolatio hac it is no small comfort that the Church is called Christs because it is his body for as Cyrillus saith Christ assumed the nature common to all 2. All the members of the body being many are one body so also is Christ yea thâ—se many are men of divers cases divers nations saith Pâ—rous yea Jews and Gentileâ— verse 13. And therefore this is the Catholike visible body 3. It is the body that have been all made to drink into one spirit in the Lords Supper but this must be the many members of divers Congregations 1 Cor. 10. 16. as our brethren confess 4. It is the body that lives by the spirit of Christ 〈◊〉 12. For when Christians are said to make one body it is not understood of a politick body only but saith Martyr of the spiritual and secret body of Christ which aims at life eternal and hath all thâ—se common God Christ the Holy Ghost the word of God Grace the Sacraments to wit Baptisme the Lords Supper called by a Synecdoche a drinking of the Wine in the Supper into one spirit which excludeth not the eating of the bread vâ— 13. and so sometimes he speaks of his body in regard of its parts to wit of single congregations where the sacraments are administrate and where there are Prophets Watchmen Pastors Ruling Elders as eyes and ears yet not fixed and married by a Church-Oath to one only single congregation and all along as of the Catholike visible body And it is true which Mr. R grants that a Church in an Island is a little City but so as it is a member of the Catholike visible body that hath no charters and priviledges spiritual different from these of the whole Mr. H. Arg. 2. They who have mutual power each over other to command and constrain in cases whereas they were free before must by mutual engagement be made partakers of that power But such are the Church of believers Ergo. The second part of the Assumption is clear by Matth. 18. where a legal order is set by which brethren only of the same Church ought to exercise power one over another not over infidels nor yet with other Christians for I rebuke a Christian of another Church I cannot call the Church he departs the place and refuses to come but I may in a legal way convince and bind Archippus for he is a brother and Mr. R. saith if the classis will not censure him the congregation may reject him Learned Whitaker saith That each of the congregation or counsel hath power over the Apostle Peter as a brother to censure him so saith Mr. R. Ans. The conclusion denied is not proved but this Ergo They must by mutual engagement be made partakers of this power The question is whether this Church-Covenant be the formal cause of membership visible to and in this onely Congregation and no other visible Church on earth 2. The proposition is false for before that engagement so monopolized and restricted to that one onely Congregation which were Will-worship these brethren being born of believing Parents and also solemnly by their covenant in baptism were engaged visible members of all the visible Church on earth and of this of Boston these round about where by providence they dwell they visibly professing the Gospel I deny not but it is lawful for a sojourning godly professor to promise to watch
husband a watchman to the flock actually assembled onely but not a pastor to give an account of this or that man or womans soul to God in the flock then if this or that man perish through the fault of the Elder who gave not warning Mr. H. hath taught the Minister a good excuse I cannot be charged as an unfaithful watchman with the blood of this single man who is lost Mr. H. saith I am onely a Pastor in relation to the flock assembled Church-ways but I am not a Pastor nor Watchman to one single man But ah this distinction shall not save the man from the charge of blood Ezek. 3. 18 19 20 21. 33. 13 14 15. 34. 4 5. Heb. 13. 17. I would not have expected from such a mans pen such a Tenet 4. Differ The Presbytery hath a Church relation to all these thirty congregations not takin distributively but collectively as they are united in one Church classical and in one Government Ans. If the Presbytery put forth acts of Iurisdiction upon these Churches distributively as they are severed then they have a Church-relation to them distrâ—butively But they admonish and censure several persons of several Churches Ans. 1. So do the Synod Elders at Ierusalem Acts 15. put forth authoritative pastoral acts by the grant of Mr. Cotton upon the several Churches distributively taken yet are they not the proper pastors of these Churches and Commissioners of Parliament upon persons of a single city but as they have failed not against the Laws of that city but against the general Laws of the whole Nation and Parliament But it follows not that these Commissioners are Aldermen or fixed Judges of that city and so Mr. H. his consequence is weak Mr. H. These Presbyterial Elders must exercise jurisdiction over congregational Elders which is conceived by Mr. R. to be absurd Ans. Pastors with majority of official Jurisdiction over pastors of another lower species as Bishops above pastors I still look upon as absurd But that Elders in a Synod exercise Jurisdiction over Elders of a congregation that are the same in nature and degree with them is no more absurd than for an Eldership of a congregation to exercise Jurisdiction over some two or three scandalous Elders of their own number which Mr. H. will not call Episcopacy Mr. H. Mr. R. addes Elders of an Independent congregation are not Elders of their single congregations being separated from their Courts It seems a paradox for if separated from their Court their office remain then jurisdiction must remain Ans. It s not a seeming but a real paradox my words are halfed I said They are not Elders separated from their court in the notion these are my words omitted by Mr. H. of the relation of a Church-jurisdiction for they can exercise no jurisdiction neither excommunicate nor relax from excommunication being not in Court except they be prelates But Mr. H. addes a real absurd paradox that they cannot exercise pastoral acts of teaching but in the Church-assembly which refuted before Mr. H. 5 Differ Congregational Elders have power of order and power of jurisdiction without the Court but they have not power of jurisdiction but in the Court Elders have a power of jurisdiction as watchmen but a power of Church-jurisdiction they have not but in the Court. Ans. I never heard that their entring into the assembly should adde a new power 2. Nor did Mr. R. say their entring and sitting in the Court addeth a new official power they had the official power actu primo before but they can no more put it forth in acts being separated from the Court than a pastor might excommunicate his alone in his private chamber which were tyrannical and null Mr. H. The example of the great Sanhedrim toucheth not the cause or then destroyeth it Nor doth the example of Commissioners of Parliament for they get a new office to sit in Parliament but an Elder of a congregation by sitting in the Presbytery gets no new office Ans. It is a weak answer to say it helps not and not shew the cause but to lead the Reader implicitly for the great Sanhedrim ruled over all the Tribes and yet a Judge out of the Tribe of Dan though a member of the Sanhedrim did not rule over the Tribe of Benjamin but onely in the Sanhedrim and in some common cases The getting of a new office is neither up nor down the Commissioners of Parliament rule in that Court over all the Shires in the Land and by that Commission every Commissioner becomes not a Major of every City or a Judge in every Shire And by Mr. Cottons grant the Elders in a Synod exercise pastoral acts and lay on burthens Acts 15. upon the Churches and get no new office thereby But they do not for that become proper Elders and pastors over every single congregation in the bounds of the Synod Yet to Mr. H. this is a principle That if the Presbyterian Elders put forth pastoral acts upon all the congregations then must they be pastors to all the particular flocks for shepherd and flick are relatives Arg. 2. 101. But the Conclusion is absurd This is no less against Mr. Cotton than against Mr. R. and against himself who admits strangers to the Lords Supper c. Mr. H. It is obvious to every man that the Elder of the congregation hath the nature of an Elder in general and so can and doth put forth general actions that are common to other Elder Where the act is the object must be in its proportion and all this he doth without the Classis in his particular station for the species determines the act of the genus as Socrates confines the acts of the humans Nature to himself and it s known the Classis meddles with the particular offences that are as special as any Elder in an Island doth meddle within his owne place Ans. 1. It s obvious to all men That Mr. H. speaks new Logick obvious to the understanding of no man I doubt to his own For the Elders of a congregation because independent and subordinate and countable to none on earth but to Iesus Christ as Papists say of their wooden Head the Antichrist determine within themselves Suppose they he but some twelve of the twelve thousands at Ierusalem if these be once a formal Covenant-wise married Church of people and officers they do determine of the Doctrine of Circumcision of the Doctrine of Balaam Acts 15. Rev. 2. 14. for Pergamos is to them an independent flock and of Arrianism and of Doctrines and Scandals that concern many hundred Churches about and whether they determine right or wrong it s against the liberty and power Christ hath given to that Redeemed Body of ten and twelve to tell the Churches Oh! they must not part with their Soveraignty so or if they consult it s but of courtesie for single Pergamus is rebuked say our Brethren for not using their Church-power
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
follow them in as far as they follow Christ. Nor is delegation the formalis ratio of determining synodically it is only a necessary condition of determining and of synodical judging Obj. But Mr. R. saith Amen to this distinction of Mr. Parker Ans. True these two fitness and gifts together with a commission make a man a commissioner and messenger of the Church but delegation makes him not a formal Definer and a Judge nor do the Churches send them as officers but as such eminently able and faithful men who have hazarded their lives for the cause as Act. 15. 25. and they determine as such eminently holy and able officers their delegation is a thing of meer order because all cannot be sent nor doth it create them of new officers nor yet such eminent officers for they were both these before only their delegation puts them in an actual orderly capacity to determine formally Ut approximatio ligni aridi ad ignem non est formalis ratio comburendi Mr. H. Mr. R. l. 1. p. 305. to 309. runs all upon this the power of the keyer by order of nature is only in the Catholick representative body but the power of the Keyes was before there was any Representative some 300. years when there was no Oecumenick Councel and since the Churches give their power and officers to the Assembly they had that power before the Assembly Ans. Read from c. 10. sect 10. p. 289. to p. 346 347. where I speak of the Catholick Church I say only that such a synodical power of the Keyes as is dogmatick especially for light and peace as Mr. Cotton speaketh is first by order of nature in the Oecumenick Councel the doubting and contending Churches cannot bind Ecclesia dubitans non docet Ecclesia errans non judicat Ecclesia contendens non ligaâ—n on solvit for the doubting the erring the contending of Churches are no ordinances of God and erring and contending Churches cannot heal themselves and therefore the healing power is seated by Christs appointment in the synodical Church which is more diffused and stronger as is clear when the Churches of Antioch and Iudea are broken renâ—and sick the wisdom of God Act 15. hath appointed that these should meet in a Synod of the select and choicest parts Apostles and godly Elders Ergo the healing power of the Keys must be first in them 2. Mr. R. runs not but assâ—rts lently that power of the keys in binding and loosing and in opening and shutting heaven in the latitude of preaching and censures Mat. 16. was not before Christ gave it to the Apostles the then Representative of all the faithful guides to be in the Church christian to the worlds end and this grant was made to Peter and the Apostles not as to such private men Simon such â—ishers but by evidence of Scripture truth 2. The testimony of all sound Antiquity 3. The judgement of Protestant Divines 4. Canons of Councells 5. The Doctrine of sounder ancient School-men and Popish Doctors Occam Alenâ—is Almain Gerson Bonâ—venture c. not only not 300. years after but before Christs death and confirmed before his Ascension to heaven That ever Mr. R. said that the power of the Keys in their latitude of binding and loosing was in an Oecumenick Councel a Representative of formally sending Churches and a body of formally sent Commissioners is utterly denied and no where to be seen in any book that ever he wrote Such as cite him at random would remember 3 that I teach that the power of the Keys 1. In its latitude is first given to the Apostles Mat. 28. 19 20. Mat. 16. 18 19. Iohn 20. 21 22. Mark 16. 15. Act. 18. as the only then Catholick representative body sustaining the person of all officers to the end of the world and so the first formal subject of the power of the Keys in its latitude is not either the congregation or congregational Eldership nor the Presbytery or Synod all these are but parts and to make a quarter or a part of the body of the Sun the first and adequate subject of light and a quarter or a part of the body of the Element of water the first and adequate subject of the cold and moistness since these qualities are kindly in the rest of the quarters and parts of the body of the Sun and the body of the Element were bad Philosophy So the adequate first complete formal subject of this power must be the integral Catholick body of the guides as existing in their several Churches for this power is as kindly and natively in the guides of this Church as in the guides of that Church and equally in all 2. The power of the Keys as this power synodicall is considered either in the breadth of synodical power and so to condemn Catholick errors and heresies is in an Oecumenick Councel and where the local distance of visible Churches is greater and wider the external visible communion in being edified or scandalized is less and less use there is of censures A General Councel being onely necessary for the optimum esse the most Catholick union and peace of the Catholick Church that such a Councel is an ordinance of God Mr. Cot. proves from Act. 15. 3. As the power is narrower it becomes narrower then Oecumenical and descends to National to Provincial to Presbyterial to Congregational and all these are parts only 4. Though the Churches send Officers to the Synod and have some power of the Keyes in their kind before the Synods have being yet Mr. H. can hence conclude nothing of his purpose against me for it follows not Ergo the male-congregations have the complete power of the Keys in its latitude before the Synods have being nor does it follow that congregational Churches or Presbyterial have that complete power before Synods have being nor do they confer if we speak accurately a synodical power of the Keys they only send messengers who are materials of the Synod but the synodical power is in its parts scattered in the Churches of the Province and Nation as Immes of Gold in divers parts of the Earth and the synodical power comes from the institution of Christ who promises the holy Ghost and fulfils his promise as Mat. 28. 20. compared with Act. 15. 28. Nor can the scattered Churches bring forth of themselves any synodical power of the Keyes when they are met in a Synod the promise made to such as are gathered together in his name does the business and therefore that is soon blown away It is unpossible that a proper quality can be either in nature or time before its subject thâ— gives it beâ—ng but the power of the Keyes was 300. years before there was any General Councel in the world For this proves only that some certain power to wit formally synodical cannot be until the Synod be 2. Grave Divines judge the Synod Act. 15. to be a General Councel but though it were
excommunicate and excommunication hardens and humbles not Ergo its unlawful So the Gospel is the savour of death unto death 2 Cor. 2. 16 a Rock of stumbling 1 Pet. 2. 8. and prepared vengeance 2 Cor. 10. 6. to some Ergo it s not the Word of God Many such consequences have been drawn to make Mr. R. his way odious to the godly But I desire to contend for truth Mr. H. To the Ministery and Catholick Guides of that visible Church hath Christ committed the Keys as the first subject to the which he hath given his Word Ordinances Sacraments Ministery primarily This is Mr. R. his in terminis determinate conclusion beyond all gainsaying But to the Oecumenick Councel as the Representative of all Churches God hath not primarily given his Ministery Word Sacraments Ordinances then an Oecumenick Representive Church hath not the Keys given to it as to the first subject The Assumption onely needs proof 1. There was no such Councel for 300 years after Christ. 2. Councels consist primarily of Pastors and Elders then must Ministers be sent to feed Ministers 3. Word and Seals are not primarily attended in Councels but scanning of controversies Ans. 1. I complain of unfaithful repeating of my words The title is not of Oecumenick Councels but chap. 10. sect 10. pag. 289. Of the communion of the visible catholick Church To the Proposition I answer To the Ministery and Guides of that Catholick visible Church hath Christ committed the Keys as to the first subject unto which he hath given his Word Ordinances Sacraments Ministery primarily This neither is conclusion nor principle of mine but a same and curtailed proposition of Mr. H. My words are these cap. 10. sect 10. pag. 289. To this Church catholick visible hath the Lord given a Ministery and all his Ordinances of Word and Sacraments principally and primarily and to the Ministery and Guides of this Catholick Church visible hath the Lord committed the Keyes as to the first subject and for the visible Church catholick including also the invisible Church as for the object and end hath he given his Ordinances and the power of his Keys and the Ministery and Ordinances are not given to this or this congregation which meeteth ordinarily in one place So the Proposition which I own from these words must be this To the Church catholick visible as to the first subject primarily and as for the lâ—st end and object hath the Loâ—d given all his Ordinances Word Sacraments Ministery This is mine in terminis And this also To the Guides of this Catholick Church not of a single congregation hath the Lord committed the Keys as to the first formal subject but for the Church catholick visible and invisible as for the end and object that they may be saved But Mr. H his proposition is not mine he devised it himself and its false gainsaid by Mr. R. to wit To the Guides of that catholick visible Church hath the Lord committed the Keys as to the first subject unto which he hath given his Word Ordinances Sacraments Ministery primarily For 1. I know no Guides of any Church on earth to whom the Lord hath given the Seals primarily for God hath given the Seals primarily to his chosen people to the Guides secondarily as they are visible Saints 2. I know no Ministers of any Church to whom the Lord hath given the Ministery primarily it s a sensless saying 3. I refer it to the Reader if such a sensless proposition can be drawn from my words The Catholick visible Church is neither the subject nor first subject but the object and end for which the Keys are given to the Ministers and whole Officers of the Catholick Church visible and invisible Yea I demonstrate by many Arguments that believers are not the subject of the Keys I say indeed not the visible Church whereof Magus and Iudas are members is the prime subject but the invisible Church is in the Lords intention such a subject of all Ordinances in their saving fruits but then the first subject is all one with the object and end of God in Predestination 2. The Assumption is granted but Mr. H. his probations are naught 1. There was no General Councels the first 300 years after Christ. Ans. Mr. Simpson and other grave Divines say the Councel at Ierusalem Act. 15. is more worthy the name of an Occumenick Councel than the Councels of Nice of Constantinople of Ephesus of Chalcedon 2. Such a Councel is not the first subject of the Keys but onely of the Synodical Keys in such a General Councel of the Keys Catholick dispensed 3. The Apostles the Representative of all the Guides of the Church may well stand for a formal Councel Occumenick 4. The long want of General Councels through providential impediments can no more prove them to be no Ordinances of God jurâ— which ought to be than if one should say Circumcision and the Passover and Sacrifices and an Ephod are no Ordinances of God For it is thought by the learned on Hos. 3 4. Israel was without a King Sacrifice Image Teraphim Ephod from the sixth year of the Reign of Hezekiah when Salmanasser carried away the ten Tribes until Christ was crowned King to wit six hundred and seventy five years See the English Divines Diodati Iunius Pareus Zanchins on the place By this it shall follow that Circumcision the Sacrifices Ephod then are no Ordinances of God for if they were say the Dissenting Brethren institutions are suitable to providenoes When ye go up to Ierusalem no man shall desire your land Then if a General Councel were an Ordinance of Christ the Lord should suit his providence to a peaceable meeting of the Churches in a General Councel But so from the sixth year of the Reign of Hezekiah in Israel Sacrifices Priests Ephods the Kingly power shall be no Ordinances of God for even till Christ these were not in Israel and by this profession of the Gospel and congregational Churches were not at all And should not the Lord have framed the like providence that professors of Christ meet in day-light in congregational assemblies For as the Lord made a special typical promise when the males go up thrice a year to Ierusalem to worship the Nations were not permitted of God to desire their land So must the like promise of providence suiting with the profession of Christ be in the New Testament the Heathen Emperours shall not desire your lives Now the plain contrary providence is foretold by our Saviour Mat. 10. 17 to 25. Luke 21. 12 to 18. Ioh. 16. 1 2. and the Lord must by this fail against his Ordinance of professing Christ before men When in the persecution of Flavius Domitian an 96. of Trajan an 108 so many Martyrs were killed as Eusebius saith and Plinius 11. the Deputy was smitten in conscience with their number and patience So multitudes suffered under Antonius Pius and in the time of Dâ—cius an 250. there was no
hath said of the antecedent excommunication of the Catholick Church is plain by the former discussion CHAP. VI. Whether there be a whole Catholick integral visible Church MR. H. The Catholick Church hath sometimes such a respect aâ—s totum integraâ—e an whole integral Catholick Church So Aâ—es Ans. D. Ames maintains that there is not only such a respect but that there is a Catholick integral Church and he never dreamed nor any learned man of Mr. H. his Catholick Church affirmed of this or that congregation and is as much as to say Norwich is Catholick England The Catholick Church of Angels and men in all ages all times all places is not that integral Catholick visible Church which we make the subject of the Keyes But this integral Church militant as existing in divers ages is before the congregation in the Lords intention as the Lord intends the organick body of man and not a hand only and a complete world not a nation not a City only so his design is not for this or that congregation but for a world of visible Churches a whole seed a willing people Psal. 110. who is flowing to the mountain of the Lords house Isa. 1. 1 2. his flock and scattered sons Isa. 9. 7. under the government of Christ by the Word Seals Censures Luk. 1. 32 33. make them in their times and places all the world over visible by profession calling gathering feeding Ier. 33. 31 32. Zech. 8. 6 7 8. Psal. 2. 8 9. Psal 72. 7 8 9 10 11 12 c. Rev. 11. 15. Psal 22. 27 28. Iohn 15. 52. And the congregations come in here as secondary parts and parcels of Christs great visible flock Mr. H. denies this and it is as if a man would say there be two hands ten fingers two feet head eyes ears c. but should deny there is an whole organick body or as one should yeeld there are rivers floods fountains seas but deny there is such a thing as the integral element of water 2. This integral militant body is before the congregation in the relation of a Spouse that hath breasts and brings â—orth children Isa. 54 1 2. Cant. 3. 4. Cant. 4. 1 2 3 4 Cant. 6. 4 5 6 7 c. in the relation of a body wrought upon by a Ministry Eph. 4. 11 12 13. 1 Cor. 12. 12 13 14 15. the congregation is but his Spouse and body secondarily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some congregation of seven or ten where all may be of the stamp of Iudas and Magus is abusively called the Spouse 3. In duration and stability there is a Church gifted with a Ministry having the Keys of the Kingdom built upon the rock against which the gates of Hell shall not prevail Mat. 16. 17 18 19. induring as the dayes of Heaven which is so as the object of our faith Isa. 59. 21. Psal. 89. 28 29 c. Ier. 31 32 33 c. they are also a visible sheepfold of Jews and Gentiles Iohn 10. 16. the building of God the planting of the Lord Isa. 61. 3 4 5 6. Mich 7. 14 15. 5. 4 7 8. and the congregations little companies in mount Zion 4. There is a Church integral militant visible and in its choisest part invisible to whom as the subject and for whom as the end and object are given the covenant word promises of life ministry seals censures in their saving fruits as before is said Ier. 31. 31 32 c. Ier. 32. 38 39 40. Psal. 132. 11 c. these in an inferiour way the congregations have and enjoy 5. The whole and complete work of the spirit in the Ministry and Word is terminated upon the Catholick integral militant body Isa. 5. 20 21. Eph. 5. 25 26 27 c. and the congregation hath the waterings thereof in a lower way Mr. H. You cannot demonstrate out of Scripture that there is such a thing in the New Testament as a Catholick visible Church Mr. R. saith the subject 1 Cor. 12. 28. is a Catholick visible Church not a politick body under one head the Pope but the Catholick body of Christ mystical as visible Ans. The Catholick invisible body as visible I conceive not to consider a body invisible as visible is a contradiction as if a man would say I consider whiteness as blackness Ans. 1 Cor. 12. is neither meant of a politick body under the Pope 2. Nor a General Councel 3. Nor of a Catholick visible body that meet in the same place Such is not found under the new Testament whence he must mean that under the Old Testament There was a Catholick visible Church of the Jewes that meets in the same place at one time as the Brethren take a visible Church which is unpossible to be demonstrate in either Old or New Testament 2. Mr. H. hath from me no such expression as to consider an invisible body as visible though it be no contradiction as is blackness and whiteness in abstracto If Mr. R. had said visibleness may be considered as invisibleness Mr. H. should have better Logick why is it a contradiction The mystical body in common saith he is the invisible body True and the mystical body is both invisible being the really chosen of God and the object of our faith and the same invisible Church which shall be presented without spot or wrinkle before the Lord Eph. 5. 27. and the same Church and body is sanctified by the Word preached and professed and washed with Water in Baptism v. 26. and so visible And Eph. 4. the body which shall come to the unity of faith and to the perfect man the Stature of Christ Eph. 4. 13. is the mystical and savingly believing body and so invisible also the body of Christ gathered by the ministry visible and edified by the word preached and professed is v. 12. the same body and must be visible for Apostles Pastors preach to the visible Church A child in Logick can conceive the same politick body savingly believing to be invisible and also savingly professing what they believe to be visible So the twelve Apostles Act. 6. are both real and so invisible believers as no man doubts Iudas being in his place and the Scripture in it Mat. 19. 27 28 29. Luke 12. 32. Luke 22. 28 29 30. and he is not worthy to be refuted who denies the same twelve Apostles in another respect to be visible professors visible preachers of the Gospel So Peter as touching his soul is invisible and immortal as touching his body visible and mortal I cannot help it that Mr. H. conceives this to be a contradiction I observe saith he that Mr. R. puts visible in an equal latitude with mystical Ans. Adde to the observation that in this I take not visible for Mr. H. his visibility which agreeth to Magus and Iudas but that sincere and honest visible profession that for the most part is in the Catholick integral
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
different in nature as he that hath right to Christ Seals especially Baptism hath no more right to Christ Baptism to his seed censures in another congregation then a Turk hath 5. It s absurd that Jewes and Gentiles are all baptized unto one single congregation We do not think that the Apostles ad Ioh. Baptist baptized all the thousands as tryed converts into visible framed Congregations whom they bâ—ptized Mat. 3. So the Brethren We think the contrary Nor can such dream as that these thousands so baptized can be warrantably obtruded as a platform of discipline upon the Churches of Christ. 5. This we are all one must be in the head Christ and by faith really apprehending Christ yea as the Father and the Son are one Iohn 17. 21 now not only members of an Independent congregation are so one but also all beleevers of a Province of a Nation yea all that shal beleeve in God through the word of the Apostles Iohn 17. 20. and all given of the Father to Christ who shall behold the glory that the Father hath given to Christ Iohn 17. 24. and who abide in him as branches in the Vine tree Iohn 15 4. Except we say no Believers even dissolved Members and such as live in the Church of Rome by faith and yet are afraid to confess are not one with God by faith because they are not members of the single congregation 6. No more can it be said we are all one as touching the nature of Ordinances and Seals so we beleeve But so Iudas Magus and a congregation of these is the body of Christ their head Give Scripture for that 2. Not the single Congregation only but also all these of divers congregations who eat one bread being many are one body 1 Cor. 10. 17. by our brethrens grant 3. This is an union by institution conditional and actu primo but the Text speaks of a real union by faith and the spirit 2 Cor. 12. 13. 7. By this interpretation when Paul saith the body is one he meaneth a generick body and the particular congregations are subjective parts suitable to the whole Now it is unconceivable to know how congregations are eyes and ears and organs to congregations except there be an integral whole body which they deny nor do we think that congregations are organs in the sense that Apostles or Teachers are organs to watch officially over congregations but otherwise the Elders of congregations are official organs and overseers to the associate congregations 2. It is only an elegant Allegory and holdeth only in the particulars for which it is brought especially in organical care and sympathy to be grieved and suffer with suffering members and to rejoice with the honoured members 1 Cor. 12. 26. Rom. 12. 5 15. And 3. Congregations are visible members one of another in regard of eminency of gifts holiness and zeal As Paul 1 Cor. 19. 9 10 11. 2 Cor. 11. 28. Iames beheaded Acts 12. Iohn was eminent for suffering Rev. 1. what Eusebius Ierome say of Iames the Son of Alpheus called Iustus thrown over the Pinacle of the Temple Simon of Canaan crucified under Trajanus prove they dying for the truth not as Apostles but as eminent witnesies edified by their gifts aâ—d zeal the whole Catholick Church Peter and Paul were martyred at Rome Andrew crucified in Achaia Matthew beheaded in Ethiopia Bartholomew in Armenia Simon Zelotes in Britain The eminency and learning of the Martyr Cyprian Athanaâ—ius his soundness in the faith against Arrians Epiphanius against the Heresies of his time Nazianzen against the Heresie of Apollinaris Basilius against the Heresie of Eunomius Hilarius Ambrose instrumental against Arrians Augustine against Pelagians Donatists and huge multitudes of famous instruments through the Catholick Church prove that they were not eminent as members only of a single congregation but that congregations in their eminent members are organs members and parts of the Catholick integral Church visible For all these were more visible in their times for the good of the Catholick body then of a part or single Independent congregation 8. Organs as organs are onely and principally for the proper functions and operations and good of that body whereof they are organs onely the eye to see for that body and should the eye of Iohn see for Peter Paul and thousands of individual men it should not be the eye of Peter onely no more can Apostles who see for all the Churches Mat. 28. 20. Gal. 2. 7 8. 2 Cor. 11. 28. Eph. 4. 11 12 13. and such as have the gift of Tongues and Miracles to speak to all Nations in their own language for the planting of the Gospel be set as eyes and organs to see and watch for a single congregation where the Gospel is received and believed already and where ordinarily they speak one language 9. The absurd inconsistency of Mr. H. is clear in his interpretation All the members of the body being many are one body that is one genere for the genus exists and acts in the particular kindes pag. 247. So Paul must teach us Logick and oneness Metaphysical here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Scripture teacheth us not Sure here it is not taught for the oneness here is in Christ v. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in one Spirit of Christ v. 13. in one common office of love to work every one for another and the use of another v. 14 15 16. in one sympathy and fellow-feeling of affection that one member suffer and rejoyce accordingly with another v. 26. 10. Ver. 21. The eye cannot say to the hand I have no need of thee By Mr. H. his interpretation one Church Independent of Boston can say I have no memberâ— need no organical-need of Hartford Church and so the gloss of Mr. H. contradicts the holy Ghost It will not help what our Brethren say One congregation hath need of another for rebuking teaching counselling 1. For a Papist an heathen Idolater stands in need of a Christian to rebuke and convince him of his Idolatry but it s no member-need such as Paul meaneth for Papists heathen Idolaters and a sound Christian are not fellow-members of one and the same visible body of Christ baptized by one Spirit of which Paul speaketh ver 12 13 14 15 c. Iohn blinde hath need of Thomas his eyes to lead him but that is not member-need or vital body-organical-need for then the eyes of Thomas should be organs and members of Iohn it s onely extrinsecal need So that yet every congregation must say to another I the congregation of Boston have no need of thee my sister or of any congregation on earth in the sense of the holy Ghost 1 Cor 12. as one member of the body hath need of another the head of the feet for I am a complete Independent body having no member-need of any sister Church on earth 2. If one congregation stand in member need of all the congregations of Jew
and Gentile baptized unto one body 1 Cor. 12. 12 13 14 15 16 21 22. to tender the Supper upon occasion to them and their members as Scripture 1 Cor. 10. 16 17. and our Brethren teach and stand in need of the Church-praying Church-praising Church confirmation by pastoral teaching of eminent Teachers and of Church suffering c. by Martyrdome and otherwise Then must that congregation be a visible member with all visible congregaâ—ions on earth and by good Logick all the congregations on earth are one integral catholick visible Church 11. If the Apostle here condemn a Schism and Rent not from one single congregation onely but from the body of Jews and Gentiles baptized into one Spirit ver 12 13. 25. from the Churches of Galatia Gal. 5 20. from all Churches Iude v. 19. and commend union with all Churches because of one Faith one Lord one Baptism Eph. 4. 1 2 3 4. then he supposes they are one Body Cyprian B. of Carthage Cornelius B. of Rome justly excommunicated Novatus denying mercy to them that fell Ergo those great Churches made one visible body and the Novatians were not Schismaticks because they separated from one single congregation but saith Socrates they hindred the Churches from union Augustine and Optatus Melivit and the Fathers make the Donatists Schismaticks in separating from the catholick Church and denying there was any Church but their own in one part of Africa See Pet. Martyr learnedly disputing about Schism and Calvin See Aug. and Opt. Melivitan 12. It s true saith Mr. H. of all congregations that the members do and should care one for another Ans. And this 12 I bring for one Argument if this gloss of Mr. H. remove all member-care and all organical-care of suffering and joy such as is betwixt the members of the same body from congregations toward all other congregations as toward their fellow-members and limit member care and member fellow-feeling to only members of the same congregation then this gloss must contradict the holy Ghost 1 Cor. 12. 26. And whether one member suffer all the members suffer with it or one member be honoured all the members rejoyce with it for this gloss saith I the Church of Boston complete and independent within my self care not with member care for all the congregations on earth though they utterly perish nor do I rejoyce with the fellow-feeling joy of fellow-members at the honour and spiritual good of all the congregations on earth Sure this doctrine cannot be of God which is so contrary to Scripture for that was not typical in the Old Testament that the members of the Jewish Church should sorrow and rejoyce with members of that covenanted Nation as with those mâ—mbers of the same body as David Psal. 19. 2. 122. 1 2 6 7 8 119. 63. Moses Exod. 2. 11. Heb. 11. 24 25. Mordecai and Esther Esth. 2. 1 2. ver 15 16 17. cap. 21 22. and the captive people Psal. 137. 1 2 3 4 5. and Ieremiah cap. 9. 1 2 3. Ezekiel cap. 9. 8. 11. 13. Daniel cap. 9 16 17 18 c. but we are not to mourn with those that mourn nor to rejoyce with those that rejoyce as Rom. 12. 15 with a fellow-feeling affection as with members of the same visible body though their weal and woe be most visible to us as their Church and Saintship is except with those onely who are members of the same Independent congregation for they are not of the body of which we are members as the body of Socrates feels no member pain when the finger of Iohn is cut off 7. There is a body to be gathered into the unity of faith and of the knowledge of the Son of God a body to be glorified Eph. 4. 13. Now this is the Catholick Body of Christ and the Lords end why he gave Apostles Prophets and Doctors till we be all glorified and this Church is visible because gathered and edified by a Ministry they are the visible Church which is fed by Ministers The Church built upon the Rock against which the gates of hell cannot prevail can be no single congregation for the gates of hell prevail against the single congregation therefore it must be the Catholick Church which only continues to the end And this Church is visible for to the Ministers thereof are the Keyes given to open and shut the Kingdom of Heaven by the word preached seals and censures Matth. 16. Ergo there is a Catholick integral militant Church visible If Christ reign by the preached word seals and censures over the Kingdoms of the World Rev. 11. 15. over the Nations Isa. 2. 1 2. Psal. 2 8 9. Psal. 22. 27 28. Psal. 96. 10 11 12. Psal. 97. 1 2 3 4 c. Psal. 98. 7 8 9. Psal. 99. 1 2 3. and have a visible government in the house of David Isa. 9. 7. over the earth Isa. 11. 4 10 11. from sea to sea Psal. 72. 8 c. then is there a Catholick integral visible Church but the former is true Obj. All our Divines say it is a Popish tenet that the Catholick Church is visible our Divines acknowledge no Church visible but only a particular Church Ans. Mr. Hudson a learned and godly man reaps so cleanly that I shall not cast any sickle into his field noâ— is there need 1. The Papists contend for a catholick visible Church to set their man of sin over it this Church includeth some of them say Purgatory and Heaven and Hell of both which he bears the Keys Salmeron Cornel à Lapide they may be loosed that are under the earth by Keys as members of the body He gives saith Cornelius à Lapide pardons to the dead invisible members indeed not by way of juridical absolution for the dead are no longer subjects on earth but by way of suffrage Bâ—llarmin proves from Pet. Cluniacens that the dead in Purgatory are members of the catholick Church And the Pope saith Bellarmin as the chief dispenser of the treasures of the Church may bestow upon those in Purgatory bona opera poenalia quae in Thesauro sunt the good works of the godly done by way of suffering In this the Catholick Church cannot be visible 2. The Papists contend for a catholick Church visible such as we believe to be the catholick Church in the Apostles Creed So Bellarmin makes the name of Catholicks and the name of Christians all one and the catholick Church a tree from which through divers times and ages branches have been cut And so must be as Rodericus de Arriaga Catholick extending it self all the world over in divers ages and times Ad. Tannerus The Church is called Catholick for the Universality of the Doctrine and the Universality of Time from the beginning of the World to the end enduring â—or ever and for the Universality of the Place Now they make the Pope the head and chief Pastor of this
another for then one member Iohn may excommunicate Thomas for ex communication and juridical Court-power is not exercised by the Church as the Church for then all and every Church had power juridical of excommunication which Mr. R. will not yield but it is exercised by such a Church as hath power over its own members subordinate not coordinate But this is nothing against me for Church-power is wider than Iuridical power to excommunicate Church-power includes Church-preaching Church-hearing Church-praising Church-rebuking Church-exhorting Church-comforting Church-tendring of the Seals But Church-power of excommunicating iâ— but a branch of all these As also this is a wide mistake in Mr. H. that he thinks if a pastor have right to administer pastoral acts there he hath pastoral power to challenge his right and preach there where there are fixed pastors all the land over nay he must for the actual exercise of his right have some providential call as is clear Christ saith Go teach all nations baptizing them that gives to Peter Iohn yea all the Apostles Paul and others right to be pastors to all the earth Yet it is clear that for the actual exercise of that right there is required a special call of God for the place as 1. Peter and Iohn could not preach to Samaria while God disposed so that the Apostles sent them hearing that they had received the Gospel Acts 8. 14 15. Nor Peter preach to the Gentiles 2. While he was warned by a Vision Acts 10. 20. 11. 12. Nor 3. Could Paul and Barnabas go and preach to the Gentiles Nor 4. Peter and Paul go the one to preach to the Jews the other to the Gentiles while they had a warrant from the Spirit so to do Acts 13. 1 2 3 c. Gal. 2. 7 8. Nor 5. Could Paul forbear to go to Bithynia and go to Macedonia to preach the Gospel Act. 16. 7 9 10 11 12. without a warrant from God Upon the same ground though a pastor called by the Church to be a pastor and be chosen by such a flock be by his Ordination made a pastor to all congregations yet for the actual exercise thereof he must have a call or some choice or desire of the people â—o preach pastorally hic nunc and even as the Apostles who were called by Christ Mat. 28. 19. to be pastors to all Nations yet could not hic nunc actu secundo exercise their calling but by direction of the Spirit as is said And all congregations saith Mr. H. may justly deny hiâ— leave to administer either seals or censures among them and yet he is a complete officer Ans. It s a dream to say a particular Classis or Presbytery hath called him and yet they refuse him leave to administer seals and censures among them that is as much as They have called him and they have not called him We now in a constituted Church contend not for one who is ordained by the Church a pastor to all Nations as Mat. 28. without an eye to a certain society countrey or flock either as an Ambulatory pastor as is said for the care of spreading the Gospel is not dead with the Apostles as Seekers truth or as an ordinary fixed pastor and their obstinacy to whom he offers the Gospel hinders him not to be a complete officer as is clear Mat 10. 13 14 15. Luke 〈◊〉 51 52 53. Mat. 2â— 3 4 5. Act. 13. 44 45 46. 17. 32. 18. 6. in many who refuse to hear and receive the Apostles who yet are the complete officers and Ambassadors of Christ. Nor is it true that whoever hath a pastoral power to preach they have also a juridical power to censure the refulers to hear The Brethren will not stand to this by their own way Mr. H. The people may put a pastor out of his office if scandalous and heretical Ergo they give him the office The Antecedent is proved Mat 7. 5. Phil. 3. 2. Beware of false teachers beware of dogs Mr. R. They may reject him from being their pastor but their power reaches not so far as to reject him from being no pastor Ans. Then a species may be destroyed and the general nature remains he is not their pastor and yet he is a pastor in general Thomas or John is destroyed and yet the general nature of Thomas or John remains safe Ans. If Independent Government depend upon no better Logick than this as too much like stuff I meet with in reviewing this Review I trust it shall not stand For 1. Christ Mat. 7. 15. speaks not to a single Independent congregation as such which he must do if Mr. H. dispute as a Logician And the Argument must be thus Whosâ— are commanded to beware of false Teachers and dogs they may authoritatively depose officers But women are to beware of false Teachers and to try the spirits and to beware of justification by circumcision Phil. 3. yea those that are of other congregations and single persons children and servants and all Christians who are not to judge rashly Mat. 7. 1 2 3 4. all who are to pray earnestly ver 7. all who are to choose the narrow way to heaven v. 13. and to know Teachers by their works v. 16. all who are to worship God in the Spirit rejoyce in God have no confidence in the flesh Phil. 3. 2 3. and thousands beside the male-Church of a single congregation are to do all these and women are not to receive false Teachers into their house 2 Iob. 10. 11. are to beware of false Teachers Did Mr. H. believe a judicious Reader would or Mr. H. should pass his judgment of such toyes as these 2. To be a fixed pastor to this flock is no species of a pastor but a meer accident nor to be a pastor habitu to all the congregations on earth a genus to A B. but to be a pastor habitu to all congregations is and makes A. B. as individual a pastor as to be a fixed pastor makes him an individual pastor A Rudimentary in Logick would not say the same individual pastor could be a genus to himself as homo is genus homo is species he ought to say to Thomas So when an accident is removed such as fixedness of the pastoral calling to the congregation of Boston Mr. Cotton remains a pastor Else I might say When Thomas is no more a Physician to sick Iohn for sick Iohn is dead Thomas leaves off to be a Physician to any other sick person on earth So Thomas is destroyed as Thomas whereas a poor accident onely to be a Physician in actual excercise to sick Iohn is onely destroyed and yet the general nature of Thomas is still safe and maintained The like answer is due to that which he calls a fundamental Rule sublato uno relatorum tollitur alterum A man would say Logick and Reason were turned upside down Thomas is no actual Physician to
they accused Peter before the Apostles Epiphanius thinketh Câ—rinthâ—s set them on work Beza they chid It s like saith Gualther the Apostles did not understand this but they accuse noâ— Peter But Calvin wel observes Peter willingly submits himself to the judgement of the Church and renders an account to the Apostles and Church and what is that but a Synod Mr. H. his answer is one with that of the Jesuits Lorinus and Cornelius that he gave out of humility an account to the people not to the Apostles for he was above the Apostles Mr. H. Act. 21. The Elders were occasionally 〈◊〉 they prescribe nothing â—o Paul Ans. It seems Calvin takes up the mind of Luke 〈◊〉 for he saith Hence we may gather when any serious business was to do the Elders were in use to assemble and Paul doth nothing in the Church of other pastors â—aith Gualther by his own private authority but gives an account to the Ministers Bâ—… saith this was the fourth Councel Lorinus no for there were no vâ—tes asked saith he no debates c. Corneâ—â—us à 〈◊〉 also denies it was a Synod and sayes it was but a meeting that saluted Paul Mr. H. ownes their opinion for his own and calls it only an â—â—easional meeting But say that it were so as all synodical meetings both that Act. 1. and Act. 6. and that Act. 15. it will not conclude it to be no Synod 2. The saluting of Paul was a Christian formality of courtesie but Paul in the Synod v. 18 19. gives them an exact account 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 singula ordine saith 〈◊〉 particularly what God had done among the Gentiles which is a business of the spreading of the Gospel through the habitable world and they shew their judgement of Pauls carriage toward the Jews and the ceremonies were not fully expired to them and toward the Gentiles they confirm the act of the Synod Act. 15. businesses worthy of a Synod Mr. H. Independent Government is deficient saith Mr. R. because now when Apostles are not all the means of publick and pastoral propagating the Gospel to other Churches and to the heathen are confined to a single congregation whereas the Elders thereof can act nothing as officers and the members can act nothing in a Church-way without that one congregation This Argument of mine is not answered by that of Mr H. Those whom pastors cannot judge as being without to them because of another congregation and heathen over them they have 〈◊〉 pastor-like power For the Proposition is most false Pastors cannot excommunicate those of another congregation or heathen Ergo they cannot teach them as pastors It follows not ex negatione speciâ—i non sequitur negatio generis This is not a man therefore this is not a living creature So 1. A single pastor he alone cannot excommunicate an offender of his own congregation for one man is not a Church Ergo he cannot preach as a pastor to this offender The consequence is most false and contrary to Mr. H. for he hath no other proper pastor on earth but he So weak is M. H. his present Proposition 2. Paul and Barnabas preach as sent pastors authorized both by God and the laying on of hands and praying of the Prophets at Antioch Acts 13. but they have no power to excommunicate the Gentiles who are yet no members of the Church nor baptized Paul Acts 16. 15. is sent to preach to Macedonia without their choosing him to be their pastor and yet Paul could not cast out those that were no members until they should be member If it be said that Paul and Barnabas preached to the Gentiles not as pastors because not chosen by them but as Apostles this is well near nonsense For 1. Apostles as Apostles essentially are Catholick pastors not private Teachers and so Apostles preached as men not sent of God nor yet of men whose Baptism was neither from heaven nor from men 2. Why not pastors because not chosen by the people that is men onely can make properly so called pastors but God cannot Whither go we 3. Are not all pastors either Apostolick or extraordinary or ordinary the same pastors in nature and essence except acts of preaching Christ and of Baptizing differ in specie and nature as they flow from Apostles and as they flow from ordinary men which were to make Ordinances the Gospel the Seals of different nature better or valid or worse and less valid as they come from Apostles or from ordinary pastors Strange Divinity 〈◊〉 3. By this Doctrine of Mr. H. the Gospel must be propagated to the world and Churches planted among heathen 1. Either by Apostles which are not now and shall gratifie Seekers or by pastors as pastors which we say and Mr. H. and his gainsay or 2. By private men or by pastors as private men gifted But 1. are private men successors of the Apostles to plant Churches among the heathen What Scripture for this Is that Promise Lâ— I am with you to the end of the world left by Christ to private men Sure that Promise is made to the Apostles and their Successors in all acts of their pastoral preaching either in planting or watering So he sheweth saith Ierome that the Apostles shall ever live in faithful pastors to succeed them both in planting Churches that ye may gather to 〈◊〉 my Church and Saints saith Chrysostome out of all Nations Now by Mr. H. his way the Lord promiseth thus I will be with you and all faithful pastors in preaching when the Apostles are dead to their own formed congregations but I promise no presence nor Ministerial assistance at all to pastors ordinary when they preach in another congregation than their own or when they preach the Gospel to heathens and those that are not yet Churches of Christ for then they act not as pastors Then must either private Christians or some new kinde of officers that are unknown to the Word and are neither Apostles Evangelists Pastors nor Prophets nor Doctors be the onely planters of Churches among the heathen and where is there Scripture for that Or then this Promise of Christs presence must be made to private men But have not some private men brought the Gospel to heathens True but now we dispute of the onely fixed ordinary spreaders of the Gospel to other congregations and heathen societies since the Apostles are now dead yeâ— and we finde that the Lord gave a sort of new calling to the Apostles touching those to whom they were hic nunc to preach as Peter and Iohn are called to Samaria Acts 8. Peter to Cornelius and the Gentiles Act. 10. Paul and Barnabas Act. 13. to the Gentiles Paul to Macedonia not Bithynia Act. 16. Now is there nothing of this in the ordinary pastors but private men must be heirs to these Apostolick warnings from God 4. It must follow if pastors be now so confined to one congregation in all pastoral actings then all
by the Sword for another power he hath not then must he with the Sword compel all within his Dominions to be professed members of Independent Churches else M. H. judges there is some other sound worship and sound profession But this compelling of men to be Church-members Mr. H. before disclaimed Mr. H. doth also suspiciously give his sense of Toleration while he limiteth the Magistrates power to the not suffering of open Blasphemy and Idolatry But beside open Blasphemy there is Blasphemy Pepery in the hesds of it many dangerous errors about superstructures and non-fundamentals are these erroneous opinions professed to be tolerated Mr. H saith nothing against the Belgick and Socinian Toleration of all Errors except fundamentals which are made few by them and hard to be known And what the Gospel suffers by the Toleration holden by the Independents in England and swarms of Sects there is too manifest to the Christian world See the Arminians and Socinians in the Margin Let the Reader judge of Mr. H. his Reason The Kings of Israel did punish Blasphemy and Idolatry not as Types of Christ but by a Civil power Mr. H. shall not in haste teach us what was typical what moral Mr. Lockier and others make the constitution of the Jewish Church typical and of another nature from the New Testament Church others not so But I am afraid our Brethren augment the Kalendar of Typicals until the Old Testament be well near laid aside as many Anabaptists do The Kings of Israel punished blasphemers not as types of Christ but by civil power But Iohâ— Goodwyn will reply Was it a civil power morally that belongs to all Christian Magistrates to destroy the city in which the Inhabitants are seduced to Idolatry and that all the Inhabitants and the cattel be utterly destroyed and the spoil burnt with fire as Deut. 13. 15 16 to punish the cattel of Idolaters and Apostates with death and burn all the goods with fire surely must be temporary then But let Mr. H. shew what is typical in a National Oath They say There is no shadow of it in the New Testament Ans. If the meaning be there is no express command no practise of it in the New Testament or for it and therefore it must be typical 1. By this Argument negative this is not in the New Testament Ergo there is no warrant for it in Scripture is fair for all who would casheer all the Books of the Old Testament as no Scripture and so that the Magistrate should take away the life of one that commits Sodomy Bestiality murthers Father or Mother must be typical and not obliging under the New Testament for let Mr. H. shew an express command or practise for it in the New Testament A general there is Rom. 13. but Socinians Anabaptists tell us You must not take away the life of him who is created according to the Image of God by Logick and argumentative consequences but by express Law 2. Let it be shewed by what express precept or practice in the New Testament a rich Son should take in to his house and feed and maintain his Father-in-law and his Grand-father and his Grand-mother that are begging 3. Mr. H. may also press us for an express precept or practice of a promissory oath in a private person as well as in a Nation and for a covenant of peace by oath between a Christian Nation and a neighbour Christian Nation in the New Testament or suppose a Christian Nation should neighbour with a nation that worships the sun compelling all strangers that come within their bounds by death to deny Jesus Christ worship their God the Sun there must be an express particular precept for a covenant oath for peace to warrant such a paction that the Heatâ—… Nation shall kill none of theirs for refusing Sun-Worship 4. The particular temptations that may tempt Ionathan to be on his own Fathers side against David and might stir David up against Saul and all his seed were a sufficient call to put David and Ionathan under the tye of the oath of God one to another There were good grounds of the covenant between Laban and Iacob And some Nations designed of God should submit suit peace and embrace the Jewish Religion Was there not cause why both they and Israel should lay upon themselves the band of a covenant oath that both of them should be the united Confederates of God and the like National temptations press a Nation now when it s become the Lords covenanted Kingdom as Isa. 19. 25. Rev. 11. 15. which within and without is enticed to receive the mark of the Beast and his name on their foreheads to guard themselves against such snares by a National oath not that every one of the Nation though ignorant profane and malignant and treacherous enemies to the truth should be admitted in covenant And Mr. H. seems to say that promissory oaths of single persons under the New Testament are not necessary and say I not lawful if not necessary For Mr. H. saith a man is not necessarily and morally tied to swear or vow And I believe a man may live all his life and never take a private oath I say private betwixt God and himself to keep his Laws and yet not be guilty of sin in so doing Mr. H. speaks most mistakingly of the doctrine of vowes as if he had not read our Divines For 1. Our National vow that we shall be the Lords people cannot be called a private vow 2. If a vow to keep Gods Commandmens tye not morally and so be not necessary it is not lawful and if so we must condemn these general vows which one makes to God in prayer Psal. 32. 2. I will bless the Lord at all times Psal. 101. 2. I will behave my self wisely in a perfect way Who can pray in faith to God in private but they must engage themselves to God to run if he draw and what suits an enlarged heart and strength against temptations and who can pray for faith and perseverance but they vow new obedience â—â—d yet Mr. H. saith a man may all his life never vow betwixt God and himselfe to keep the Commandments of God and not be guilty As for vowes of particular things vows concerning spare dyeâ— our Divines aâ— Calvin professors of Leyden Tilenus Bacanus teach they are utilia potius quam necessaira useful and in regard of particular temptations profitable rather then necessary Now one National vow is to the whole duties of the first and second Table which we tye our selves to perform both in Baptisme in the Lords Supper in selfe-judging in confession of sin And 2. To say a man all his life may never be tyed to a vow is to say a man may never pray never confess his sins never speak in private his godly Gospel-resolutions and purpose of heart to cleave to the Lord and yet not be guilty 3. This is to make
all Gospel-vows to be unnecessary and will worship under the New Testament Whereas Papists tell us in the Mass they make a general vow of obedience to God See Durantus and Gab. Biel. Mr. H. For if the Magistrate were bound to follow the judgement of the Churches and Ministry if they should judge a toleration of all Religions lawful or judge the false to be true he then were bound to nurse the false Religion and false Churches Ans. 1. No shadow of consequence is here for neither Magistrate nor people can be bound to follow the judgement of the Churches or Ministry farther then they follow the Rule of the Word they follow their judgement conditionally not absolutely and simply and it is a great calumny of Mr. Burton and our Brethren that we lay bands on the consciences of Prince and people to follow the acts and determinations of the Church be they true or false and that there is no place left to appeal to the next or a better informed Synod and to the consciences of the collective Church of the godly judicious professors and to protest and deny obedience to erring Assemblies If it be said but where is there a Iudge to determine whether this or another well informed Synod or the conscience of the collective body of the godly be right This argument falls with equal weight upon all Judicatures all Judges Parliament Prince and Councellors with him upon all Assemblies for what they determine be it toleration of all blasphemies or a strictest uniformity in Worship and Religion it hath no power to bind the conscientious and moral practices of Prince or people more then to bind their conscience by this for the Fraternity and whole Church is tyed to follow the dogmatick determination of officers in preaching or in sentencing delinquents without gain-saying what the officers decree saith Mr. H. it is to all as the word of God But Mr. H. must answer us Churches and Ministry are bound either absolutely or conditionally to follow the Judgement of the King who judgeth popery is the only true Religion to which he can tender protection If the former what Tyranny are we under who must submit to the Religion of the Prince or be denuded of all protection and exposed to fire and sword If the latter be said to wit that Churches and Ministry are only conditionally to follow the judgment of the King so they find it agreeable to the Word otherwise not then it must be false which Mr. H. said that the Prince is the only supreme Judge of all true and false Religions to say they must either obey or suffer saith that Christ exposed all to Martyrdom Mr. H. If it be in the Magistrates power lawfully to forbid and hinder then it is not in the power of the Churches to do lawfullye for then the same thing should be in the same regard both lawful and unlawfulâ—… and the rules of providence shall be opposite one to another but the supreme Magistrate may hinder any of another Nation to come into his Kingdom or his own subjects to go out otherwise he should want power to oppose them who come to lay waste the State and should not have power to require homage of his own people Ans. 1. The probation of the proposition is most false for the power of the Magistrate is not to forbid or command what he pleaseth but according to the rule of the Word and the Churches power is the same if both the powers be lawful their objects cannot be contradictory for God hath not given to two lawful powers any lawful liberty that the one may command what is lawful and the other what is unlawful for then he should give a power to command unlawful things and the command of a created power should make it lawful which is blasphemous this argument falls with weight upon the Independent way There is a Iezabel in the Independent Church of Thyatira and another Iezabel in the Church of Pergamus each Church say our Brethren hath an immediate Independent Church-power to excommunicate Thyatira useth their power and excommunicates Iezabel which is under them Pergamus absolves and defends their Iezabel Both powers are highest and immediate and countable to no juridical power on earth both are lawful powers Then must it follow if it be in the power of the one Church to wiâ— of Pergamus lawfully to forbid and hinder the excommunication of their equally guilty Iezabel and the câ—…ning of her blasphemous Doctrine for Pergamus absolves their â—…l and commends and defends her Doctrine as soâ—…d and â—…g then it shall not be in the power of Tâ—… lawfully to excommunicate their Iezabel and condemn heâ— plasphemous Doctrine for it shall follow that the same Doctrine must be in the same regard both lawful and sound and edifying saith the lawful power of Pergamus and 〈◊〉 unlawful and unsound and destructive to souls saith the lawful power of Thyatira 2. The probation is feeble and wacery the King hath sufficient power to oppose wasters of his Kingdom and to require homage of his subjects Suppose he have not an unlimited power to forbid these of other Nations and Churches and his own to go to a Synod within or without his Nation for the setling of the Churches in necessary peace and truth if the Churches must seek liberty and counsel for their soules good and edification nor hath he any lawful power from God to hinder his own subjects to send Commissioners to sound and godly Synods for counsel and synodical light more then Ieroboam could lawfully forbid the people to go and worship at Ierusalem upon pretence that they might be perswaded to cleave to Rehoboam their lawful Prince and waste his new Kingdom nor hath the Prince an unlimited and absolute power to exact such absolute homage of his people nor such a power over their moving from place for so the Church Independent of Ierusalem confisting of ten thousand if not more should have no intrinsecal power to meet for the publick worship of God but the Prince must have a lawful power to hinder their meeting or then the Church cannot have a lawful power to meet for the convening of ten thousands if abused is as dangerous for wasting of a Kingdom in its own way as the convening of a national Synod is or may be destructive to peace Mr. H. To appoint such solemn publick Assemblies is an act meerly civil Ergo the Prince may do it A civil act belongs not to an Ecclesiastick power A right opinion rectus de Deo sensus cultus of God and a right worship of God is a meerly civil act Ans. There is nothing here sound but evil and worse Christ â—…h given an Ecclesiastick intrinsecal power to his Church to meet it being a part of his free Kingdom and he himself a free King Suppose the Princes of the earth oppose Ps. 2. 1 2 3 4 5 6. Ps. 110. 1 2 3.
to 20 of the congregation of Hartford Here the parallel is broken I judge Way of the Churches of N. E. c 6. sect 1. p. 103. Mr. Cotton of the keys c. 5. p 17. M. H. Survey There is some call required for a Pastor to put forth pastoral acts but no new office no new right of jurisdiction The place 1. Cor. 12. 28. God hath set in the Church is not meant of only Mr. H. his congregational Church Beza on 1 Cor. 12. 12. Adeo 〈◊〉 Ecclesia tota nihil aliud sit quam unus Christus quoniam videlicet totum corpus mysticum à capite denominatur Calvin Locus plenus eximiae consolationis ut Christus nolit tantum in se sed etiam in membris suis censeri recognosci vocat Ecclesiam complementum illius Eph. 1. 23. Pet. Martyr Hoc corpus vivit spiritu Christi hac de re praeclarum habemus fidei articulum quo Ecclesiam Catholicam confitemur Occumenius Ibid. Ita Christus multa quidem habet mâ—mbra nempe singulos fideles unum vero corpus perfectum ergo Catholicum Pareus in loc Minus videtur fieri posse ut tam diversae sortis na ionis conditionis homines in unum corpus coeant tamen per unum Spiritum Christo omnes uniuntur ut sit in tanta diversitate intima societas Communio Sanctorum ubi cunque locorum habitâ—nt August De unitat Eccles. c. 4. Totus Christus caput corpus est sponsus sponsa duo in una carne English Divines An. 27. All the faithful wheresoever they are make but one whole body You Corinthians are not the whole body but members only neither all the members but a part only How absurdly our Brethren say we are one body 1 Cor. 12. 12. How many congregations make one organical body and are organs and members of the same Cent. 1. Euseb. Eccles. Histor. l. 3. c. 32. Hieron Cato Scrip. Eccles. Nazia in laud. Athana Histor. Magd. Cent. 4. Socrat. l. 5. c. 6. Ruâ—â—in l. 1. c. 9. Theod. l. 5. c. 8. Sozo l. 6. c. 32. Congregations in their eminent parts are organical parts of the Catholick integral visible Church One congregation hath member-need of all the congregations 〈◊〉 they are all one body â—…ble Euseb. l. 6. c. 43. Socrat. l. 2. c. 38. Parum abfuit quin coâ—dunarentur Aug. de unit Eccles. sive cont Petilianum tâ—m 7. Quaestio inter nos vâ—rsatur ubi sit Ecclesia utrum apud nos an apud illos quae utique una est quam Majores nostri Catholicam nominarunt ut ex ipso nomine ostenderent quae per totum orbem est Optat. Mâ—livit adv Parmenianum Donatist l. 2. Ecclesia est una eam apud vos solos esse dixisti Ergo ut in particula Africae Calvin Instit. l. 4. c. 13. sect 14. Pet. Mart. Com. in 1 Reg. 12. Disp. de Schismate pag. 101. One congregation is to suffer rejoice with a fellow-feeling of membership at the weal and wee of all congregations on earth Ergo all the congregations on earth make one Catholick integral visible body Arg. 7. Eph. 4. 11 12 13. proves an integral Catholick Church visible Arg. 8. Matth. 16 17 18 19. proves a Catholick integral Church Arg. 9 In what sense our Divines affirm or deny the Church to be visible The Church which is catholick in regard of time and of all ages and of places and nations is not visible nor is it ever visible i. e. conspicuously glorious before men as learned Mr. Hudson Salmeron in Matth. 16. 19â— Cornel. à Lap. Dat ergo ipse indulgentiam defunctis non per modum juridicae absolutionis quia defuncti illi non sunt ampliùs subditi sed per modum suffragii Bellarm. De purgato l. 2. c. 15. Justi defuncti sunt membra hujus corporis Bellarm. De purg l. 2. c. 16. Bellarm De notis Eccles. l. 4. c. 4. Prima nota est ipsum Catholicae Ecclesiae Christianorum nomâ—n Ibid. Pacian ad Sympronian Dicit nomen Catholicum convenire capiti principali trunco illius arboris unde multi â—anâ—â— vaâ—… temporibus excinduntur Roder. de Arri. To. 5. tract de fide disp 7. sec. 3. Est Catholica hoc est communis universalis extendit enim se licèt diversis temporibus ad totum munduÌ„ Ad. Tanne De fide spe disp 1. q. 3. dub 3. n. 75 76. Vincent Liâ—inen Tannâ—rus Jesuita Tom. 3. Quod ubique quod ab omnibus quod semper de universalitate temporum ad finem usque mundi à primo sui exoâ—tu perpetuò Ps. 88. 30. Ponam in seculum seculi semen ejus universalitatem locorum Scripturae Ps. 8. Dabo tibi gentes haereditatem tuam Alb. Pighius Hierarchiae Ecclesiasticae l. 1. c. 1. pag. 2. Una universalis nullo certo loco nulla regiâ—ne patria nulla Gente natione aut populo nullo denique tempore conclusa circumscripta aut determinata Whitaker de Eccles. l. 3. ad Duraeum fol. 69. Catholica Ecclesia non modo nostrae aetatis finibus circumscribenda non est sed ipsos quoque Patriarchas Prophetas Apostolos Sanctosque omnes qui vel sunt fuerunt vel futuri sunt complectitur haec Ecclesia ex singulis horum temporum Ecclesiis constans est visibilisâ— nihil minùs Anton. Sedeel Respons Ad fidei quam vocant professionem à Monachis Burdega lensibus factam Aâ— 1585. c. Ar. 60. pag. 5â—3 Si Ecclesia Catholica significat veâ—os sideles electos qui fuerunt qui sunt quique futuri sunt oportet istos Monachos miro oculorum a cumâ—ne praeditos perspicuitate si cernere possint Ecclesiam Catholicam necessariò igitur constituendum est discrimen inter Ecclesiam Catholicam Ecclesiam visibilem nam Ecclesiae visibiles sunt particulares ut erant Apostolorum tempore Ecclesiae Corinthioâ—um Ephesiorum in his solent esse Hypocritae Reprobi non pertinentes ad hanc Ecclesiam particularem See D. Willet 2. Gene. Contra. q. 1. par 2. pag. 67. Pareus in Ursin. q. 54. Art 2. pag. 303. Tilenus Syntag. dis 14. d. 1. Thes. 36 37. Professo Leid in Synop. Pur. Theol. dis 40. th 8. Partes hujus Ecclesiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consideratae statuunt Pontificii tres unam laborantem in purgatorio alteram triumphantem in coelis tertiam militantem in terra c. Th. 9 10 11. praesâ—…im Th. 26 27 28 30 32 33. Conspicuity of glory is visibility Buc. loc 41. q. 7. pag. 459. Ratione adjunctorum cacholica Ecclesia est invisibilis quae vera tantum Christi membra seu electos complectitur Idâ—iâ—â—o vocatur invisibilis hominum tantùm respecta Quia vera fides quae est differentia constitutiva Ecclesiae fides vera in coetu non in uno homine per quam Ecclesia est id quod est in corde sita est proinde
veritas lis finiatur gloriâ—icetur Deus 〈◊〉 6. See Deut. 6. 13. To fear God and swear by him are conjoyned See Sotus l. 8. de Justit q. 1. art 2. c. 4. Suarez de Relig. tom 〈◊〉 de Juranient l. 3 c. 〈◊〉 num 6. pag. 420. Suarez de Religione tom 2. tract 6 de votis l. 1. c. 2. pag. 47â— num 6. lneptè votum numeratur inter hujusmodi legalia vota sunt antiquiora lege Mosis ut patet in voto Iacob Gen. 28. Gentiles naturali lumine vovebanâ— c. Chrysost. in 1 Cor. 7. praeceptum non â—abeo c. Hieron Epist. 151 ad Algasiam q. 10. Votum â—â—se pâ—…ssionem Deo factam legâ— naturae gratiae consonam Par. 4. pag. 45. Equal strength is not required in all that take an oath of a society It said that a National covenant is Typycal and Judaical Mr H. never with his little finger aimed at any probation 1. What if I say that a Nation as Israel avow the Lord to be their God was typical then no Nation Egypt nor Assyria can lawfully under the New Testament avow him to be their God National profession hath as good warrant for typicalness if any there be as National swearing 2. National praying National praysing National flowing to hear Isa. 2. National worshipping Isa. 66. 20. Mat. 1. 11. Zech. 14. 17 National joyning to Christ and conversion to him National submitting to the Lord reigning in his ministry and joyning to the true Church Rev. 11. 15. Psal. 22. 27. Isa. 60. 1 2 3 4 c. have all the like ground of typicalness with national covenanting A vocal oath commanded mars all saith Mr. H. The Rule what binds particular men as covenanted professors binds morally the Nation Religion directs how we are to swear by the Lord swearing is not a worship as praying which was in the state of innocency absolutely commanded but only for truths cause to be cleared Suarez Tom. 2. de Relig. de jus jur l. 3. c. 1. n. 8 pag. 420. And we see moral necessity of being the Lords people of reformation after back-sliding Deut. 24. 3 12 13. Of putting â—â—ay Idols of seeking the Lord God 2 Chron. 15. 8 12. 2 Chron. 29. 10. 11. 30. 12 13. when sad judgments were on 5 6. and because of this to wit defection and bondage they made a sure Covenant and wrote◠〈◊〉 〈◊〉 Nehem. 9. 38. no shadow there is of a type looking to Christ or to the Church under the Gospel Par. 4. p. 42. The power that Mr. H. gives to the civil Magistrates in commanding the Churches is undue Mr. H. par 4. page 54. How the churches are above Synods how not Mr. H. Survey par 3. c. 3. page 41 42. Par. 4. c. 3. p. 54 Mr. H. will have Synods to determine contradictions Of appeals they prove not that Synods may be refused Par. 4. c. 3. p. 56. M. H. gives the power of convocating of chusing members of Synods to the King only Of this see Becanum in Opuse tom 11. de primatu Regis Angliae Marc. Anton. de Dominis Archiep. Spalatens tract annex l. 6. de Rep. Ecclesiast qui inscrib Ostensio Errorum Francisci Suarezii Jes. in opuscul lib. 1. Quantum Anglica secta à fide Catholic dissideat lib. 6. de forma juramenti fidelitatis Sacellan in Tortura torti Rob. Abbots de suprem potest Reg. contr Bellarm. Suarez See Gasp. Scioppius in Eccles. c. 49. p. 160 161. c. 48. p. 157. Qui tolerat hae eticos lupis cum ovibus commorandi potestatem facit Page 42 M. H. seems to say it appertains not to the Magistrates to take order with thefâ—s murthers robberies done in private The godly Magistrate may compel The Bishops of France at desire sent to Britain Germanus and Lupus from a Synod to drive away Pelagianism out of Britain which they did Bâ—da Eccleâ—â—hist Angl. l. 1. c. 8. l. 1. c. 17. Polonia Russia Lithuania were commanded by Rulers to be baptized and quit Idols Munster Coâ—mograph fol. 894 90â— After Scripture the practise of Ioshua Josh. 24. 25. of Asa 2 Chron. 14. 3 4 c. of Iehoshaphat 2 Chron. 17. of Hezekiah 2 Chron. 30. 1 6. 2 Kings 18. 4. of Iosiah 2 Chron. 34. See Aug. contr liter Petilian l. 2. c. 86. Aug. contr Crescon l. 3. c. 50. Eusib. de vit Const. l. 1. c. 37. Socr. l. 1. c. 34. Theodoret. l. 5. c. 20. Aug. contr Epist. Parmen l. 1. c. 10. Commission permission which Rulers give are not all one as Mr H. saith Emmanuel Sa in Aphorismis suis. Episcopus potest procedere contra quemcunque ob peccatuÌ„ mortale nisi essen jure permissum ut meretricum Par. 4. p. 57. Mr. H. makes the King the only Lord and Prince of the Subjects faith and Religion See Bilson Christ. Subjâ—ct par 3. p. 302. Bils Chr. Subject parâ— 2. p. 297. that Princes may prescribe what faith they list is no part of our thought See Gasâ— Scioppius in Ecclesiastico opposito authoritati Serenis R. Iac. M. Brit. c. 38 128. try that Americani gladio materiali Ecclesiae subjiciendi erant See c. 39. Forma juramenti ab Elizabetha Ego A. B. prorsus testificor declaro in conscientia mea Reginam solam esse supremam Gubernatricâ—m istius Regni Angliae aliorum omnium 〈◊〉 Majestatis Dominionum â—…ionum non mâ—nus in omnibus Spiritualibus atque Ecclesiasticis rebus vel causis quam temporalibus quod nemo externus Princeps vel persona praelatus status vel potentatus aut facto aut jâ—re haber aliquam perestatem supericritatem prâ—…nent 〈◊〉 vel authoritatem Ecclâ—siasticam â—â—t spiâ—itualem in hoc Regno ideoque planè 〈◊〉 â—…o repudio omnes externas jurisdictiones potestates superioriâ—ates atque authoâ—… Proclamation by act of Councel of K. Charles I. ann 1637. to Scotland printed before the late Book of Common-Prayer-Our Will is we charge you straitly and command That incontinent these our Letters seen you pass and in our Name and Authority command and charge all our Subjects both Ecclesiastick and Civil by open Proclamation to conform themselves to the said publick form of worship which is the onely form which we having taken the counsel of our Clergie think fit to be used in Gods publick worship commanding all Archbishops and Bishops and other Presbyters and Church-men to take a special care that the same be duly obeyed and observed and the contraveners condignly censured and punished Sacettanus in Tortur Torti pag. 338. Rex Britan. caput Ecclesiae 1 Reg. 15. Nonne cum parvulus esses in oculis tuis caput factus es in tribibus Israel Book of Canons obtruded upon the Church of Scotland ann 1636. c. 1. 2. M. H. Surv. p. 4. c. 2. p. 40. Gods people who enter into Church-covenant should be free M. H. his imperfect sense of Toleration limited to the