of Asa his continuing obstinately in these evils be well known M. H. M. Ruthurfurd maintainâ— That such as are admitted must 1. Not be scandalous 2. Must be baptized after the order of Christ 3. They must by their profession notifie that they are true believers Ans. How they are not scandalous how baptized in Christs order and so must repent for their own personal comfort and salvation is to be tried Ergo They must be to us real converts before they be admitted is a feeble consequence The third I never require before they be admitted Members M. cannot reade that in my writings but forged it of his own as is answered by me Mr. H. p. 32 33. If I must not enter willingly into any unnecessary civil society with such as have a shew of godliness and deny the power thereof and such as are named brethren but are idolatrous far less should I enter into a spiritual society of faith with them Ans. What this reasoning meaneth I know not But 1. it is unlawful to you to enter your self a visible married Member of that Church where one is to be admitted who is known to be a scandalous hypocrite as he is described 2 Tim. 3 1 2 3. Yea suppose in all Churches you finde some scandalous you are to joyn to some visible Church on earth But this is 1. Unlawful for say that one would refuse to marry any at all because no woman on earth could satisfie his minde hardly could that single life be lawful if God give not the gift of continency But say it were lawful to live single and to marry none because of such humorous impediments yet it cannot be lawful to live out of all Church-fellowship without all Church-ordinances suppose you were in an Island where one onely Church is 2. Suppose one be married and fixedly joyned to such a Congregation and divers Members turn like the Members of the Church of Sardis divers become such as are 2 Tim. 3. 2. Lovers of their own selves covetous boasters proud blasphemers disobedient to parents c. the Apostle saith We are to turn away from such now the Elders and Flock refuse to câ—… them out If that turning away 2 Tim. 3. be meant of separating from the Church we must not turn away from them except the Church to which we were married give us leave which were strange And it is like this is not Mr. Hookers sense for he maketh it less free to turn away from a Church to which you are married than not to joyn to it as it is less free to the man to leave the wise to whom he is once married than not to marry and so he makes the Church a Prison As for the place 1 Cor. 5. he forbids intire conversing with the Excommunicate Bullinger he forbiddeth intimate fellowship with them Mayer saith it is the arguing of Anabaptists which yet pious Mr. H. here followeth We should not eat with them Ergo we should not joyn in Church duties with them But Augustine citeth Cyprian Because we see tares in the Church yet let us not separate from the Church for saith Augustine When the godly and the wicked partake of the same Sacrament neither the cause nor the person is hurt Entring in Church-fellowship some one or other though there be some scandalous persons tolerated and desended in all the Churches is not voluntary as to marry or not to marry but a necessary Ordinance of God for he lives as a heathen in a condition of sinning who is a Member of no visible Church Mr. H. These are not sufficient requisites in one to be a Member which may be in a drunkard who is not to be a Member but to be cast out Ergo to be kept out But these three assigned by Mr. R. 1. To profess the Faith 2. Eagerly to desire the Seals 3. To desire Church-fellowship counting it a disparagement not to be born again if not admitted to the Sacraments may agree to a drunkard Ans. For the ordinary drunkard he is either born and baptized in the Church or he is a Pagan and an ordinary drunkard having these three If the former be said he is born a Member of the Church and so the question is concerning his casting out not concerning his receiving in I confess I know not how Mr. H. could answer the question himself concerning children born in their Church of Parents Father Mother that are Church Members though such live 60 or 70 years never baptized and have these three requisites and be free of gross scandals they could not admit such to the Lords Supper The Ministers should have some extraordinary call of God to preach to such as Paul had to go to preach in Macedonia Act. 16. for by our Brethrens way they have no right by way of Covenant from the parents but onely a providential right to preach the Gospel which requires an extraordinary Apostolick cast As for the other if the man be a born heathen and shall come to get these three requisites and profess as Magus did he is to be received a Member but if he hath not these three requisites for he lives in Sorcery as Magus and Elymas and opposeth the Gospel the openly lying profession is scandalous such a profession Mr. R. faith is not his requisites If he be a Pagan and continue in habitual drunkenness he may be holden out while he gives evidences to others of amendment and then he may be admitted to the outer court as a heater though a profession of faith if not belied with worshipping of false gods can hardly consist with Paganism CHAP. XVI Of the principal and prime subject of all the Priviledges of special note bestowed in the Mediator Christ upon the Church Mr. H. p. 1. cap. 3. pag. 23. 1. WHether the invisible Church be the principal prime and onely subject of the Seals of the Covenant pa. 3. Ans. It is not such a subject by any argument that Mr. R. brings But Mr. H. frameth a question of straw as if I had moved it and disputes against Mr. R. My words are The invisible not the visible Church is the principal prime and onely subject with whom the Covenant of Grace is made to whom all the Promises do belong and to whom all titles styles properties and priviledges of special note in the Mediator de belong p. 248. The Promises are preached to the whole visible Church but for the Elects sake yet they belong in Gods intention and gracious purpose onely to the Elect of God and his redeemed ones to that invisible Body Spouse Sister whereof Christ alone is Lord Heâ—d Husband I wonder then if Mr. H. did reade my book when he will dispute such a Question with me 1. Whether the invisible Church and the Elâ—ct be the prime subject of the Seals A question that hath no sense nor any favour from Mr. R. For can the Elect of which some are not born eat and drink at the Lords Supper or be washed with water 2. The Lord hath ordained the Seals in an orderly way and in an Ecclesiastick and Church right to the visible Church
the Elect pag. 39 40. and such rotten ones as Magus and Iudas 2. How a false and a true right can come from the same command of God let Mr. H. judge Lastly it is poor to say How come hypocritical Professors to have right to the Seals As visible Members they have none as invisible Members they have none for such they are not Ans. True they are not but Mr. H. gives them the same right with invisible Members quo jure let him shew Ergo the Church must give them no Seals or give them Seals when she cannot know they have any right for indeed they have none that is true and real Ans. The Church doth obey Christ in giving them Seals and it well follows Ergo The Church giveth them Seals when she cannot know they have any right to wit internal and real which is a saving priviledge of special note in the Mediator to the Seals including signes and the grace signified for so onely they do belong in the Lords intention and eternal decree to real believers not to Magus and Iudas except Mr. H. will stand for Arminian Universal Grace and say that God intends the same saving grace in Ordinances and Seals to Peter and Iohn and likewise to Pharaoh and Magus CHAP. XVII Whether the visible Church as visible can bear these styles of the Body of Christ of the Redeemed of God the Spouse of Christ c. Mr. H. saith These things may well be given to the visible Church Those over whom Officers are set to feed them by Doctrine and Discipline must needs be the visible Church But these are the Church Act. 20. 28. Feed the flock not of the Elect onely but of the whole visible Church Take heed to the whole flock of God else if they were set over the Elect onely they might reply Lord we cannot search into thy secrets who are the Elect and invisible Saints onely to feed them where as the current and common sense of the Scripture is taking Redeemed and Sanctified as visible though not really such the stream of the Text runs pleasantly Feed all visibly redeemed Elect and Reprobate So they be redeemed in the judgement of Charity Ans. 1. The Church visible is taken two wayes 1. In the latitude as comprehending all Professors sound as Peter or rotten as Magus all which have a sort of right to the Seals but divers wayes as is said 2. More restricted as a Church so and so visible as the soundest part of real believers comprehending in Corinth onely such as are really justified sanctified c. In the latter â—ense the Church visible and professing is one in the matter all one with the Church invisible and soundly and sincerely professing and Peter is both a real believer and visible and soundly professing believer In the former sense Paul writing to Corinth to Ephesus 1 Cor 1. Eph. 1. 1. Rom. 1. 7. to the Romans calleth all the Church visible there justified or not justified the Church to wit the Church visible In the latter sense onely the so and so visible professors sanctified justified are the onely really soundly professing visible Church and the whole is named from the sounder part In the latter sense Christ is head and Husband of the visible Church consisting of onely real sound visible Professors and that not onely by the influence of politick guidance but also by the influence of saving grace But of this visible Church Mr. H. moves not the question and therefore his Arguments speed the worse 2. The Argument of the same strain is formed by the Arminians so As many as are the really redeemed Church say the Arminians and As many as are the Church of God redeemed in the judgement of Charity saith Mr. H. the Elders were to feed But the Elders were to feed the whole flock Elect and Reprobate real believers and hypocrites But the Proposition is denied and how either the Arminians or Mr. H. prove the Proposition we see not For Redemption to be bought with the blood of God yea to be chosen to life before the foundation of the world which are proper to the invisible Church onely are attributed to the visible Church of Ephesus Eph. 1. 4. Was it Pauls minde that thanks should be given to God because God hath chosen us all and every one of the visible Church here is Universal Predestination of Ephesus before the foundation of the world to be really holy for of that holiness he speaks because from eternity God had in the judgement of charity chosen to life and holiness such as Magus and Iudas and the grievous Wolves in that Church So must Paul say 2 Thess. 2. 13. We are bound to give thanks to God for you all whom we feed all to whom we write real converts or hypocrites that God hath in the judgement of charity chosen you all salvation through sanctification of the Spirit and bilief in the truth 2. The Proposition is false That as many as in the judgement of charity were bought with the blood of God as were to be fed with Doctrine and Discipline and so with Excommunication Then were they to esteem all the grievous Wolves that spared not the flock but preached perverse things Acts 20. 28 29. and all that had in such a manner fallen from their first love and first works yea all the Apostates in the judgement of charity to be bought with the blood of God and eternally chosen to life and saved for the Officers were to feed all these with Exhortations Threatnings Censures Now the latter is unsound But 3. They were all recommended to the care of Pastors as dear bought True but not as if all were dear bought the Text saith not that Mr. H. no doubt sinned with the Arminians in adding that to the Text for a father departing may recommend his family of children and servants to a Steward because saith the father they are dear to me it will not follow that they are all dear to him as children 4. Feed the Redeemed flock not as known to you to be Redeemed or Predestinated to life but as professors among whom are my ransomed ones 5. The Text runs in its stream most muddily not pleasantly if the world and the whole world Ioh. 1. 29. 3. 16. 1 Ioh. 2. 1 2. and the All that Christ died for be the Church of converts in charities judgement behold Mr. H. turns the world all the world all the world for whom Christ died before they were born and had being into visible Saints and when the Lord saith Ephraim is his dear son Jer. 31. and Israel a holy priesthood a chosen generation the currant and pleasant sense must be All and every one in the ten Tribes and all Israel are the Lords dear children and Priests sanctified to offer themselves an holy living sacrifice to God in the judgement each one of another though there be to their knowledge many thousand visible Idolaters Murtherers
31 32. 7. Though there be many Churches in Galatia Gal. 1. 2. yet must they be one lump who have power to judge and censure false teachers Gal. 5. 9. and there is a Church restoring made by spiritual officers Gal 6. 1. otherwise they might have replied We Galatians have no power in one body to cut off a troubler who infecteth the whole lump every single congregation is to see to that and the troubler is without our Churches save to one only single Independent power say our Brethren 8. It s not possible that the Churches can send their common Messengers whom they choose 2 Cor. 8. 19 23. except the Churches convene men women and children or then convent in Elders of many Churches or the Apostles must have gone from Church to Church to beg suffrages and votes which sort of Election is never heard of in any Writer sacred or profanâ— As to the first who can believe that men and women and children capable to hear and be baptized also which is the onely Church of Believers owned by our Brethren the externally covenanted and redeemed did send the Apostles to Ierusalem or received the Apostles and did welcome them or salute the Saints as Act. 16 3 4. Rom. 16. 16 Act. 15. 22 27 28 therefore need for it the second must be said That the Churches in their Heads Rulers Officers sent them which is a very Presbyterial Church 9. If divers Churches meet for laying on burthens by power of the Keys as M. Cot. saith exercising acts of Church-government then there is a Presbyterial Church governing without and above a single congregation by pastors neither chosen to be fixed and constant teachers nor that can possibly teach many congregations But the former Mr. Cotton and our Brethren teach Obj. This is no Church-power for a Synod is not a Church bâ—cause it is no Church-jurisdiction Ans. 1. The Antecedent is false 2. The Consequence is naught A number of private Christians wanting all official Authority so might lay on Synodical burthens binding materially if this be no Church-power 2. They are called the Decrees of Apostles and Elders Act. 16. 4. written and concluded Act. 21. 25. Saith Iames Act. 15. 22. It seemed good to the Apostles and Elders with the whole Church to send chosen men Now whether Church note the Apostles Elders and Brethren or the multitude of believers onely or the Church of Ierusalem made up of both the Decrees must come from Church-power governing teaching uniting and removing a Schism Though it were no power of jurisdiction yet here is a Church-power above a Church except it be said that so many pastors of the same or of divers Churches or so many private Christians commissionated from no Churches made the Synod Act. 15. and Synodically said It seemed good to the holy Ghost and to us But this shall no more import the promised presence of Christ to such as are convened in his Name Mat. 18. 19. 20. 28. 19 20 21. Ioh. 2. 21. than if so many private Christians had been convened and so may such of a sister-Church remove all Schisms and a Synod shall be nothing at all 10. If Christ build the power of binding loosing gaining upon brotherhood Mat. 18. If thy brother offend c. then as far as brotherhood goes if I possibly can converse with him and may be offended or edified by him so far must the power of jurisdiction be extended because these two The gaining of a brother 2. The safety of the Church by edifying of others and removing of scandals are intended by Christ. Mat. 18. but brotherhood is without the bounds of the congregation whereof I am a member Rom. 16 14. Salute the brethren that are with them 1 Cor. 16. 20. All the brethâ—en salute you These were brethren of other congregations 2. If there be no Church-tye upon me to gain any but those of mine own congregation then 1. There may be communion of Saints onely within the same congregation and no communion of Churches what Scripture is for this 3. It must be the will of Christ that we bestow no Church-rebukes upon other Churches which must be contrary 1. To Christian love to save others 2. Contrary to zeal for the Lords glory 3. Spreading the Gospel 4. Desire to remove Scandals 5. To be made all things to all men to save some 6. To serve one another in love 7. To promote the common interest of the whole catholick Body of Christ. 8. It s against our praying for the Church and that all Israel may be saved 9. Against the Doctrine of our Brethren who say That Churches ought to rebuke exhort warn comfort Churches 10. It s against the communion of Spiritual priviledges of one Head and Saviour one Covenant one God one Faith c. It s not enough to say We are the same Body entitativè for that entitative Body without this congregation is either visible or invisible if visible then members of divers congregations are of the same visible body and to say that other congregations are not as visible as that whereof I am a member to me and others about is to deny twice three to be six for one Christ one Faith one Profession the same seals are as visible in a Church within few paces to me as in the Church whereof I am a member to say it is invisible is to speak against sense CHAP. VII Of a Church in an Island MR. H. If a Church in an Island may dispense all Censures and all Ordinances then every congregation may But such a Church may For 1. it is a City and a little Kingdome of Christ. 2. The essential notes of a visible Church agree to it Ans. The consequence from a broken arm to a whole arm is not good or because Iames the day before he be beheaded in strong prison cannot discharge all Christian duties to brethren and to neighbour Churches therefore he is not actu primo a Christian. A Church in an Island is not actually associated with other Churches and so cannot in the full extent dispense all Ordinances of rebuking comforting neighbour Churches and of withdrawing communion from them because of the want of the object not because of defect in the subject I might retort the argument Therefore associated congregations cannot dispense all Ordinances of rebuking comforting c. But the latter is absurd 2. An homogeneal Church in an Island void of pastors and men able to teach cannot administer the Seals by Mr. H. his way 3. A Church so divided and not associated is imperfect and may remove scandals within it self but it follows not Ergo every associated Church may remove scandals within it self and without it self also independently and without any subordination to united powers of the associated congregations it follows not the notes of a visible Church agree to such a Church imperfectly except it be said That the same Church from its own intrinsecal and
them even the whole Church for the administration of the holy ordinances of God to publick edification 1 Cor. 14. 27. is a manifest debarring of Infants born within the visible Church from being members of that Church which Christ in his Gospel hath instituted c. for they are neither capable of convening in one place every Lords day nor of publick edification by prophecying as is meant 1 Cor. 14. 23. cited by them How they defend Infant-Baptism who make them incomplete and unconfirmed members let them see the learned pious and grave Assembly at Westminster provided better that particular visible Churches members of the general Church were made up of visible Saints viz. of such as being of aged professed faith in Christ and obedâ—ence to Christ according to the rule of faith and life taught by Christ and his Apostles and of their Children Act. 2. 38 41. Act. 2. v ult compared with Act. 5. 14 c. There is not one word of Infants in this large discription of instituted Churches of the Gospel and to it in all the Anabaptists subscribe yea the seven Churches have upon the matter the same description of the visible Church without one word of Infants Mr. H. That Church is here Matth. 16. meant which is built upon the Rock Christ by the visible confession of Peter as explicated immediately before but the invisible Church is not built by a visible profession such as Peters was The second part of the assumption is clear by the opposition between visibility and invisibility The proposition is proved by the meaning of the words Thou hast made a confession of my selfe a Rock and therefore are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and upon my self so confessed will I build my Church Ans. The proposition is not true in his sense the assumption most false the conclusion both untrue and unjustly exprest for the visible single congregation is not here meant and I will build my Church congregational in its frame upon the Rock by this confession Except Mr. H. the place had no Author no Divine or any other for this sense so destructive to the text Therfore there hath been some trepidation of mind upon the pious man After many thoughts saith he floating in my mind what might be the meaning of our Saviour c. And after many thoughts he could not find a way to answer Mr. R. his Arguments but by a Popish Exposition for Bâ—llarm lib. 3. De Eccles. c. 13. brings this place to prove that the visible Church shall never fall away So the Jesuites of Rhemes 1 Tim. 3. 15. cites the same place D. Fulk answers every true Christian is builded on the same Rock which is Christ. So Cornel. à Lâ—p Matth. 16. the visible Church cannot erre To the proposition Mr. H. yeelded That the Church to whom the Keyes are given may receive the Keyes by the intervening of an hypocritical confession or profession of Christ such as is in Judas and Magus So the proposition is false to wit that Church is here meant which is built upon the Rock Christ by the visible confession of Peter so explicated for it is explicated to be a visible confession 1. Sometimes true sometimes hypocritical 2. Sometimes it is expounded to be the confession onely of the male-Church excluding women 3 Of the male Believers of a single Church void of Pastors while the world stands such a visible confession as may be false and lying is no means of Christ to build the Church of men and women so upon the Rock Christ as they shal persevere in saving saith so as the gates of Hell and the temptations of the World the Devil and the Flesh shall never prevail against them The only internal and effectual way of building men upon the Rock is the sincere real believing on Christ coming from the revelation of the Father of Christ Mat. 16. 17. And the external building upon the Rock is by the preached Gospel this is also Popish for by a lying profession none are builded upon the Rock Christ. 2 The Scripture makes being builded upon the Rock all one with being builded upon God the Rock of salvation So the door of the Word is the house built upon the Rock Matth. 7. 24. the spouse is the Dove that dwells in the clifts in the Rock in the secret places of the Stairs Cant. 2. 14. for which see the Interpreters in the margin the believing Ephesians are by saith built upon the foundation of the Apostles and Prophets as lively stones Christ being the chief corner stone and made the habitation of God not through visible profession but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the spirit Eph. 2. 21 22. 3. It may make any to tremble to see pious men do such violence to the word for he tells us this or that particular congregation may fall away but the universal congregation or Church existing in the particular Churches falls not away Orthodox Divines and Mr. R. grants that the visible Church doth not fall The just contrary is taught by our Divines that the Catholick Church shall never fall away but there was a time when Elias complained he only was left The Council of Selencia and Arminium condemned the Nicene faith Hieronymus as also Hilaâ—ius complain that the Arrian heresie had overspread all the World and that mountains woods lakes and prisons in which the Prophets mourned were more safe then the towns Bellar. Valentia Stapleton Azorius say the Church is ever visible as a City on a mountain D. Fulk answers the Jesuites of Rhemes Calvin Willet and ours say that the Catholick Church all the world over can never totally fail because they are by faith builded upon the Rock but that the frame of a particulâ—r congregation Independent is a building upon the Rock Christ never man dreamed and that the gates of Hell cannot prevail against the visible frame of a single congregation is wild Divinity 4. Calvin Swinglius Bucer Marlorat Pareus on this place Perkins De praedestinatione D. Twisse extend this to all believers of whom saith Calvin Singuli sunt Dei Templa Every one is the Temple of God Now it is clear that the building on the Rock signifieth the building of persons in the faith not of the society as a visible society and frame external hence all who are builded on the Rock Christ by a firme faith do trust in God and can say 1 Sam. 2. 2. Neither is there any Rock like our God and so every single man so built may say God is my Rock Psal. 18. 2. It is often a title of God himself saith Ainswer t Psal. 18. 13 46. Blessed be my Rock Psal. 92. 16. Deut. 32. 4 18 30 31. Psal. 71. 3. Psal. 42. 9. Ps. 62. 7. 2. He only is my Rock and my Salvation the Rock of Israel 2 Sam. 23. 3. Now how ordinary is it that God is the Rock of his Saints and insolent and dry when Mr. H.
must say my God is the Rock of this institution of a single independent frame And whereas persons are set upon a Rock that this new institution is builded upon the Rock by the hand of Christ and whereas persons are tempted by the ports of Hell but being upon their Rock they are kept to say institutions are tempted but being upon their Rock they are kept is new and insolent Divinity If it be said the persons are built by Christ in this Church-frame of Independency they believing and professing sincerity it is almost the same For then 1. the persons in the very frame are kept in the frame so that the ports of Hell shall not demolish the visible frame they sincerely believing but since the promise is made to all that sincerely adhere to their profession and fulfil the condition shall all such godly incorporations as by persecution and malice of Satan and the ports or strength of hell are dissolved and all godly and visible Saints who by banishment exile or violent death are pulled away from visible membership be thrown off the rock Christ And doth the gates of Hell prevail against such believers If it be said yet in a spiritual sense such are eminently and satisfyingly made members of a more glorious society even of the Church triumphant as the promise of the fifth command Eph. 6. of long life is fulfilled to an obedient gracious son who dies young and so here I am sure it will not be found especially in the New Testament that the Lord tyes a promise spiritual of perseverance in grace and deliverance from the prevailing temptations of Hell to any single visible Church-frame But 2. the building on the Rock and deliverance from the prevailing temptations of Hell by this exposition is made by the grant of Mr. H. to the visible profession that may be in Iudas and Magus and is it to be believed that Christ promiseth with his own hand to build upon the rock Magus and Iudas who are as essentially stones of the building and whose acts of the Keyes are aâ— valid as these of sincere believers so as the gates of Hell shall never prevail against these sons of perdition So Mr. H. expounds it 3â— Many Martyrs faithfully perform congregational duties yet doth not Christ make good this promise for when members are dissolved by banishment they are thrown off the rock That which by our Saviour is set down as contrary to their comfortable union with and building upon Christ their rock is being foiled with the Temptations of Satan and Hell and being thrown off the rock like the Hypocrite Matth. 7. who is the house builded on the sand for the strength of a war City as Calvin noteth and Pareus were in iron gates and bars Psal. 127. 5. Deut. 3. 5. and so by this interpretation the Lords dissolving of a Church which often is a work of mercy and putting of his children to an honourable condition of Martyrdom and glorifying of God by suffering and scattering of his Church as Acts 8. 12. must be a throwing them off the rock Christ and a prevailing of the ports of Hell against them contrary to the scope and intent of Christ in the Text. 6. It is a most uncomfortable doctrine that men and women builded on the Rock Christ and chosen to salvation have only right by this so expounded Text to union with Christ their Rock and victory over the gates of hell in so far as they are inchurched covenant wayes into such an independent corporation when the Saints builded upon the Rock and persevering by the grace of God contrary to all the machinations of hell may be scattered 1 Pet. 1. 2. wander in the mountains and desarts Heb. 11. 38. and have no certain dwelling house 1 Cor. 4. 11. and sojourning visible Saints and be not so much as visible members and it is cruelty to say such are no members of Christs visible body but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without and not builded on the Rock 7. Mr. H. grants a man may give Petors confession par 1. c. 6. page 62. and men may be scattered stones visible Saints and yet through some opinion concerning the visible Church be members of no such congregation are they for that not builded upon the Rock and Mr. H. brings this interpretation Salve â—â—liore judiciâ— by stress of argument 2. As to the Minor But the invisible Church is not built by a visible profession upon the Rock as Peter was It is most false for there is a twofold invisibility and twofold visibility 1. Such as in the election of God only and are not called yet are invisible as Saul persecuting such indeed are not actually built upon the rock by visible profession as Peter was But 2. Peter and all sincerely professing Christ as Peter and the other ten are both the invisible Church in so far as sincerity of faith and love is only in the heart and known infallibly to none but to God and to the man himself who hath received the white stone the new name Rev. 1. 17. and also they all such are and may be built by the same visible confession of Peter real and sincere for of a sincere visible and audible confession only as real and saving our Saviour speaks Mat. 16. as Mr. R. holds upon the rock I grant there may be degrees of real sincerity more or less in men and women but the same in nature spâ—â—io that is in Peter is in women by which they are built upon the rock and so they are invisible members in the latter sense and are also built visibly really upon the rock by Peters faith coming out in a real visible confession and the invisible Church in this sense is also the true real visible Church and a visible confession or profession is either real or hypocritical and seeming that it is real of which the Text speaks Mr. R. proves because from it Christ pronounces Peter really blessed 2. Because it was taught Peter by the Father of Christ and not by flesh and blood Mr. H. contendâ— that it may be seeming only I desire he or any for him may prove it was seeming only or may be seeming only yea it was exclusive of Iudas the Traitor his confession for he knew nothing of the revelation of the Father nor was he blessed as Peter nor is it our Saviours purpose to praise and commend hypocrisie Mat. 16. and therefore there is not truth in that which M. H. saith that there is a contrariâ—ty or opposition between visibility and invisibility So expounded the opposition is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Aristotle and Ramus both require and therefore it is granted that the house of God 1 Tim. 3. 15. in which Timothy was to behave himself right was the visible Church of Ephâ—sus and the other Church Presbyterial but that this cannot consist with invisibility is most false
represented none nor had they any successors So Mat. 28. the Pastors have the power of the Keyes and of office given them page 210. Mr. H. To that Church saith Mr. R hath Christ given as to the first subject the ordinances and ministry which he prinâ—ipally intended to perfect to gather and to bring to the unity of faith But he principally intended to perfect to gather to bring to the unity of faith by these ordinances and ministry the whole Catholick visible Church and secondarily this or that congregation Ans. Mr. R. lib. 2. p. 248. professedly disputes for a Church invisible to be the first subject of all ordinances Christian priviledges and officers Ans. Mr. H. halfs my words how Mr. R. makes the invisible Church such a first subject is abundantly declared 2. These are not to me contrary for the Catholick visible Church which the Lord intends and decrees to bring to glory is both the invisible chosen and really believing Church the Church Mystical and also the Church Catholick visible fed by the visible and audible ministrie of Apostles Pastors c. onely in that place I deny that body Eph. 4. 12. to be visible in Mr H. his sense as he makes his congregation visible of which Magus and Iudas are members and therefore Mr. H. in vain alledges that those whom Christ purposes to bring to the unity of saith c. Eph. 4. 11. are such who certainly shall be saved and are true beleevers and it is undeniable ordinances and ministry in their saving fruits are given firstly to true believers if we regard the Lords intention as I ever teach Mr. H. Mr. R. teacheth that the intendment of Salvation and the giving of Ordinances and Ministry keep not equal pace each with other So the Arminians saith he teach lib 2 page 248. but that God doth intend principally to bring the whole Catholick visible Church that consists of Elect and Reprobate to the unity of the faith c is false Ans. Repeat my Argument as I frame it and the flubble is blown away To and for that Church as the subject and object and end hath Christ given as to the first Church the ordinances and ministry which he principally intends and decreet to bring to the unity of faith and to salvation But he intends and decrees to bring to the unity of saith and to salvation by these means onely the whole Catholick visible Church and that mystical Catholick body of it selfe invisible but made visible by a calling and inviting ministry of Apostles Pastors c Eph. 4. 11 12. for the Lord giveth for the loved world Iohn 3. 16. for the Catholick visible Church sanctified by the word and baptism Eph. 5. 25. for his sheep Iohn 10. 11. for all his scattered children Iohn 11. 52. for the whole world 1 Iohn 2. 1 2. Christ and Apostles Pastors Ministry Seals in their substance principally and all these for this or that or these real beleevers secondarily Mr. H. leaves out these words of mine first to and for the Saints and so perverts my Argument and frames another of his own for mine which I own not 9. If that proposition be utterly untrue These whom Christ intends to bring to the unity of faith are such certainly as shall be saved Then must Mr. H. side with Arminians who say that grace is common to all and that God by his antecedent will intends to save all without exception Elect and Reprobate but the Reprobate break that intention and decree of God So the Arminians 3. Saith he It is undeniable that Ordinances and Ministry are not given first to real believers Ans. It is undeniable that Ordinances and Ministry are given first to real beleevers upon a purpose and intention to save them Eph. 4. 11 12. and that all priviledges of special note in the Mediator Christ promises ministry seals in their fruit are given according to Gods gracious intention to and for onely the invisible Church as I demonstrate and not to and for Mr. H. his visible congregation whereof Magus is a member and according to my principles the intendment of salvation from God and the giving of ordinances and ministry first according to that intendment secondly in their saving fruit as Mr. R. demonstrates go with equal pace 3. That God intends to bring the whole visible Church of real beleevers to the unity of faith for visible and invisible in my sense are not conâ—rary but the whole visible Church Catholick is both invisible being known to God only and visible also being called by a visible and audible ministry according to the purpose of God As Paul Rom. 8. 28. being a body perfected and gathered by the ministry of Apostles Pastors Eph. 4. 11 12. And 4. It is undeniably false which Mr. H. saith that the whole visible Church consists of good and bad Elect and Reprobate for this Catholick visible Church and body Eph. 4. 22. Eph. 4. 11 12. Colos. 1. 18. consists only of elect ones and real beleevers but Mr. R. will not undertake So much for Mr. H. his Catholick congregation of which Magus and Iudas are visible Citizens and such a Church is not the first and proper and principal subject of ordinances promises seals ministry in their saving fruits except Mr. H. will side with Arminians and Socinians in this point who teach that God intends grace and salvation to all but many are not saved and so the intention of God fails Mr. H. But what is all this to the present controversie that to the guides of the Catholick Church Christ hath committed the keys as to the first subject we argue thus To that Church which Christ principally intends to bring to the unity of the faith Christ hath given the power of the Keyes as to the first subject But Christ doth not principally intend to bring to the unity of faith c. and to gather the ministry of the Catholick Church therefore to the ministry of the Catholick Church hath he not given the Keys as to the first subject Ans. This is not to the controversie concerning the first subject of the Keyes nor did I bring it in upon that account but the question is concerning the constitution of a visible Church in which I deny that the visible congregation oâ— our brethrens visible Church of which Iudas and Magus are as essentiall members and their Church acts as valid as Peter and Iohn the visibly and really beleeving Apostles are or their Church acts are I deny I say such a congregation to be the first subject of the stiles properties priviledges of special note of promises seals officers in their saving fruits in the Lords intention and have demonstrated that the Catholick invisible Church is only the first principal and proper subject of these and that our brethren mistake the nature of the visible Church I mean in all the dispute the integral Catholick visible Church militant otherwise Divines take the Catholick
Church catholick D. Whitaker saith the catholick Church contains not only the Church of our time but the Patriarchs Prophets Apostles and all the Saints which have been are or shall be to the end and is this Church which is made up of the Churches of these times visible These Monks must be exceeding sharp sighted saith Anton. Sadeel who see this Church and see the Apostles and Martyrs in Heaven 3. Nor hath Mr. H. cause to cast this signification of visible that it is taken for conspicuous and glorious Nor is it worthy the refuting that he â—aith that Bellarmin distinguisheth visible and conspicuously glorious for he must split a hair of the head as to its latitude who can distinguish Bellarmins fifteen notes many of his own side reduce them to a fewer number 2. Conspicuity of glory is but visibility in such and such ways as amplitude and multitude all the world over visibility in glory of preaching of working miracles and victory over their enemies and external prosperity which are things most visible and not done in a corner 3. Their own men speak not but as Mr. Hudson doth the Jesuits of Rhemes An. 3. on Matth. 5. explain this conspicuity The light of the World and City on a Mountain and Candle upon a Candlestick signifieth the Clergy and whole Church which must needs be visible to the World See how D. Fulk and Mr. Cartwright answers them Malderus a Bish. Antwer profess Lov. in 22. de virtu Theol. de Obj. fidei disp 1. Aâ— 10. q. 3. The Catholicks yield that the Church is not ever aequè conspicuam alike conspicuous Res. ad 3. Habet tamen suas proprietates visibiles It hath its visible properties true miracles works of holiness antiquity visible succession perseverance on the rock and this is all one as to be conspicuous and visibly glorious Gregor de Valentia Tom. 3. in 22. disp 1. q. 1. de Obj. fidei punct 7. 6. propriet p. 142 143. The Church is not adeo conspicua that it may be seen with the eyes but yet it may evidenter omni seculo conspici be evidently in every age seen known and pointed out by the finger as a City on a mountain Matth. 5. as the Sun in the Heaven Psal. 19. And disp 1. q. 1 punct 4. pag. 78 79. he proves the glory of miracles and other the like make the Church of Rome and not of Sectaries as he names us to be visibly known to all the world And Tannerus Tom. 3. de fide spe q. 1. dis 3. dub 3. n. 85. Insignibus quibusdam notis inter omnes alios coetus eminet its conspicuous and glorious above all other societies by these properties that it is One 2. Holy 3. Catholick in Doctrine Time Places And Causabon in Epistola ad Cardinalem Baronium Olim Ecclesia Catholica similis civitati supra montem positae nullo pacto dubia erat sed nota omnibus perspicua certa longè latèque per orbem diffusa sub Imperatoribus florens quorum dominatio ab ortu ad Occasum à Septentrione ad Meridiem porrigebatuâ— at distractionem imperii postea secuta est distractio Ecclesiae Catholicae ex illo tempore Ecclesia Catholica non desiit esse quidem sed minus illustris esse coepit So Iunius disp Theolo 43. Th 11. It may be there is no particular Church publicè nota publickly known on earth but that all have losed their external splendor And what this differs from conspicuity and glory let Mr. H. or any man shew and what glory and conspicuity is in the Christian Churches and what Sea-ebbings and flowings that glory hath read though all be not to be believed which some say Philip Nicolai l. 1. de Regno Christ. c. Bellarmin de notis Eccles. l. 4. c. 7. Io. Gerard. to 5. de Eccles c. 11. sect 5. n. 184 185 186. Euseb. l. 5. Hist. c. 24. Cyprian de unit Eccles. Tertullian contra Iudaeos c. 3. Vega. in opus de fid oper praesertim c. 3. Acosta Iesuit de procuratione Iudorum salutis 4. It s not to be passed that our Divines condemn a visible catholick Church only under one Pastor the Bishop of Rome the ministerial head and catholick Pastor of Pastors over all the catholick Church on earth and taking upon him to be Pastor of Pastors yea and the Church of Rome is perpetually visible and saith Valentia the Pope is the only head of this catholick visible Church The Hereticks saith Suarez deny in the catholick Church subjected to the Pope as the visible head proprietates ullas visibiles any visible properties by which it may be known from the Churches of Satan And therefore the Church must be invisible and therefore they deny omnem externam hierarchiam Ecclesiae caput visibile regulam fidei animatam visibilem all the external sacred order of Prelates the visible head the living and vâ—sible rule of faith That visibility of a head catholicâ— and visible body under that head we profess that we deny Now that the Pope should be the only Pastor of a Church which by no possibility he can see and that he is the only feeder of such a flock to him invisible Suppose he had the eyes of Arguâ— ten thousand times is that visibility of a Church catholick of a Church Diocesian which we deny and detest but we deny not but teach that the Church is visible in a right sense And 1. we teach that the catholick Church militant on earth is visible in its parts though it be not in its whole bulk and body all at once visible as Amesius who also is in some points for this new way of Independency So the whole body of the Heaven in both the Hemispheres is visible when enlightned with the Sun yet is not the whole Heaven all at once visible to any man living So the whole element of Water is visible not all at once and yet is so visible in its parts in the parts of the Sea Rivers Floods as it were non-sense to say such a part of the Heaven and of the Sea as in day light is obvious to our eyes were simply invisible in that sense that we say the mystical body of the catholick Church of sound Believers is invisible and believed but not seen 2. Therefore the Church catholick is 1. considered as comprehending all the families in Heaven and Earth Eph. 3. 15. Heb. 12. 22 23. Col 1. 20. this is the most large catholick Church consisting of elect Men and Angels 2. The catholick Church is that company of redeemed men for whom Christ died and it contains all that have been are or shall be that are clarified and presented without spot or wrinkle sanctified by the washing of water by the word Eph. 5. 25. Husbands love your Wives as Christ also loved the Church 27. that he might present it to himself a glorious Church c. and to this is the
place Eph. 1. 22 23. referred For which see Calvin Beza Zanchius on the place and especially solidly learned D. D. Boyd of Trochrigge learned and sharp Mr. Paul Baines in their learned Commentaries on Ephes. 1. 21 22. Hence Augustine It contains all the sanctified ones But we do not now contend with Papists concerning the catholick Church in its latitude of these two acceptions As 1. Whether the Elect Angels and the Glorified in Heaven and these that are to be members of the catholick visible Church but are not yet born are visible members 2. Whether the Pope be visible head and have the power of the Keyes to feed with word censures and seals the Elect Angels the Patriarchs Prophets Martyrs c. who are now preferred in glory 3. Whether the Church catholick in that latitude containing such noble members can erre in a general Councel or out of it or can erre in Fundamentals and cease to be a Church As to the latter acceptions our Divines condemn Papists who tell us that the Pope is the visible head of the visible catholick Church we say we believe there is a catholick Church but visible it is not And neither Mr. Hudson nor I nor any of ours do dispute for a catholick integral visible Church or for a catholick body of Presbyters and Officers that are have been and now are glorified and shall be born as if they were the first formal subject of the Keyes Mr. H. loses his time in blotting paper to make us dispute any such question and to bring in popish inferences against us in that But 3. there is an integral catholick visible Church to and for which Eph. 4. 11 12 13. 1 Cor. 12. 12 13 c. The Lord hath given all his Ordinances as by succession of ages it existeth on earth See the accurate Confession of Faith See judicious dispute of the Professors of Leyden by Anton. Walaeus worthy to be read of all in which they solidly observe that many confound the particular Church and the visible and invisible and universal Church which are indeed to be distinguished for the universal integral Church is in its own way visible 1. In its parts as is said before 2. In the community of profession of the same faith both in preaching confession and writings so that it hath no sense to limit visibility to one single congregation as our Brethren doe For our eyes may as well see two congregations and many to be visible Saints and to worship in a Church-way the same Lord Iesus as we see the members of our own one congregation 3. Whether Synods be for counsel and advice only as our Brethren say Or 2. For pastoral teaching and dogmatick determining of truths for edification as Mr. Cotton contrary to his Brethren teacheth Or 3. For jurisdiction it is against common sense to deny that the integral catholick Church is visible in Synods whether Occumenical or National or Provincial For the representative is as visible as the congregation And whereas our Divines say that the Church is invisible because faith which is the specifick and constitutive form of the Church is invisible and known only to God the searcher of hearts they are not so to be expounded as if this were their argument to prove that the catholick Church is invisible and the congregation only visible Nor do they use such an argument for such a conclusion for the true faith of a congregation is as invisible and known to God only yea the faith of one single member is as latent and invisible to the eye of sense and more latent then the faith of the whole catholick visible Church for faith is perswaded there is a visible Church for the Scripture saith that Christ hath a seed but the Scripture sayes not that this or that man or that this congregation hath saving faith It s true the profession of the catholick Church is because of the universality of Saints remoter from our senses and so less visible which hinders not that to be true which our Divines say that in time of great persecution the Churches knew not one another as saith Augustine who also compareth her to the Moon which is often â—id as in the time of Elias And Ierom tells that the Christian World sighed under Arrianism The Pope by cruel wars banished those called Waldenses Albigenses Pauperes de Lugduno Picardi until Wickliff rose there was saith D. Fulk about the time of 350. years great darkness See Cartwright Nor is it possible for Mr. H. to prove that when our Divines do say particular Churches are visible that they mean Mr. H. his particular Independent congregations only he is a great stranger in our Divines writings who knows not that from Matth. 18. Tell the Church they prove that a general Councel hath juridical power to censure Peter or the Pope Since learning was it was never counted a point of popery except all our Reformers be Papists which Mr. H. citeth from Turrianus if it be spoken in Thesi but he applies it to the visible body under the Pope in Hypothesi for it is but what Beda and others say from Scripture Eph. 4. 1 2. But as Papists in Thest speak soundly in the attribute of Omnipotency so here when in Hypothest applying the Doctrine of Omnipotency to their miracles to Transubstantiation to Adoration of Images they vanish in vain speculations Nor can we deny but some of our own have gone too far one in saying that the Churches of the Apostles were not so numerous but they met all in one place and that the Church of Alexandria Hierapolis Ierusalem were congregations that met in one place they would explain their mind in that point more circumstantiately if they were to speak thereof again But their purpose is in the point of Prelacy to prove a true conclusion of P. Bains that the Scripture gives no warrant to a Diocesan Church that is to 60 or 100 congregational Churches to be fed by Word Seals and Censures by one little Monarch called a Prelate whereas the Church fed so as is said is a single congregation meeting in the same place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. There cannot be an ordinary exercise of the Keys by the weekly converse of the Officers of 80 or 100 Churches so many miles separated one from another 3. It s true Eusebius in divers places calls the Churches of Alexandria Hierapolis c. Parâ—â—cias congregational meetings and Ignatius writes to the Church of Ephesus that they should convene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Tertullian saith the Churches of his time met in one body All which is true of the Churches distributively But Cyprian shall resute them who says the Church of Carthage was one congregation Scripture Reason Fathers shall quickly speak against them who shall say the Church of Rome of Constantinople were one congregational Church under Cornelius and Chrysostome CHAP. VII Ordination not Election of the people gives the
passed any judiciall sentence of Magus as a reall convert nor yet as any non-reall convert and therefore to the eyes of reason and charity which need not to be plucked out but have their own use Magus when he is admitted a visible member is neither a reall member of the devil nor a reall member of Christ but a professor and the judgement of the Church is abstracted both from the eternall election and the eternall reprobation of Magus and from the reall conversion or the reall non-conversion of Magus And we desire one jot or word of Scripture where the servants Matth. 22. are thus limitted as M. H. supposeth invite none to come to the wedding of the Kings sonne but such onely as you judge to be really converted and cloathed with the wedding garment the parable saith no such thing but the contrary verse 9. as many as ye find bid to the marriage yea v. 14. saith the inviters have nothing to do to judge whether they be chosen or effectually called or not chosen or non-effectually called though one of them in themselves they must be And when the Maids of wisdome Prov. 9. are sent out reads M. H. of such a limitted commission see you call in and admit none within the doores of wisdomes house but onely such as you judge to be the spirituall new born children of wisdome yea the Maids expresly call in the fooles and the simple ones to be made wise v. 4 whereas M. H supâ—…oses they have eaten the dainties of wisdome before ever they come in aâ— wisdomes doore And so against common sense in lieu of an argument he beggs the question so If M. Hookers visible Saints onely be not members prove that there are such visible Saints first otherwise the Papists may say If our visible Bishop be not the visible head of the Church Then our non-visible Bishop may be head We grant all and then M. H. bids us yield to what he saith without probation and tells us it is absurd that his non-visible Saints be members and so his visible Saints are men in the moone to us and in reality of truth no such thing CHAP. IIII. The place Psal. 50. 16. What hast thou to do to declare my statutes is discussed and saith nothing for M. H. his visible members MAster Hooker his fourth reason These who are excluded from his covenant and medling with that as unfit they are not fit to have Communion with the Church for to that all the holy things of God do in a speciall manner appertain It s Gods house and there all his treasure lyes the keys of the kingdome are given to them to them all the oracles ordinances and priviledges â—o belong But these who hate to be reformed and cast away his commande they have nothing to do to take his covenant in their mouth Psal. 50. 16. Answer It is to be observed 1. that M. H. leaves the conclusion to the reader and sets down a proposition and an assumption all along such as they are 2. he never concludes what is denied ergo onely such visible Saints are members of the visible Church 3. he speaks most ambiguously such hypocrites are not fit to have communion with the Church What Church he knowes the question is of the visible Church onely for he grants part 1. c. 2. conclus â—3 pag. 27. 28. that such as are found to be corrupted and grosse hypocrites being now received members though they were not so when first admitted are so far fit to have communion with the Church visible as they must be tolerated and remaine members untill they be judicially examined convinced and censunes applyed for reformation 4 it is one thing to prove that open hypocrites should not be admitted members of the visible Church but it is the sinne of the so knowing admitters for which M. R. now disputes and a far other thing which M. H. proveth to wit it is not fit that hypocrites have communion with the Church what a lax disputing is this they that eat and drink unworthily 1 Cor. 11. 28. 29. and eat things sacrificed to idols 1 Cor. 10. 21. should not have communion with the Church in the holy ordinances would Paul therefore inferre such though converts are not to be admitted members of the visible Church it is not fit yea it is sin that either professed non-converts or latent non-converts have communion with the Church for their very profession of the name of Christ when there is no reality in the thing is a most sinfull unfitnesse in Magus in Iudas will it follow Ergo the Church sinnes in admitting Magus and Iudas 5. the state of the question is overturned for the scope of Psal. 50. 16 17. as Calvin Musculus Marlorat Diodati English Divines observe well is to presse a sincere reality in profession and to condemn outward sacrificing and crying we are in covenant with God not onely without repentance and praying and praising in faith 12. 13. 14. 15. 16. but when the so professing hypocrits were compartners with theeves adulterers c. v. 18. 19. 20. but the place speaketh not one jot that the Church ought not to have admitted such to be members of the visible Church 6. Let it be remembred that M. H. here makes the Jewish Church a sampler of the visible single congregations under the new Testament 7. and since all the holy things of God were committed to the Church of the Jewes Rom. 31. 2. Rom. 9. 4 15 Psal. 147. 19 20. Deut. 29. 10 11. If the Lord called them not nor planted them into a Church-frame nor admitted them members untill first they were contrary to these hypocrites Psal. 50 16. 17. and untill there was not onely a professed willingnesse to receive the gospell I speak the language of M. H. 16 pag. 28. but a practicall reformation in their profession Survey part 1. cap. pag. 14. 15. that they savoured so much as they had been with Iesus and if so be they must have been the true Israel in mens esteem before the Lord called and choosed them to be his people it must follow that God choosed not Israel to be his Church of free grace and love but when they were now professors and practically reformed and a people calling upon God in the day of trouble offering thanksgiving paying vowes loving instruction contrary to these hypocrites Psal. 50 14 15 16 17 18. which is grosse Pelagianisme and contrary to the word of God 2 Chron. 2. 11. Deut. 7 6 7 8. Psal 47 4. Psal. 78 68. 8. Nor is it true that all oracles ordinances and priviledges de belong to the visible Church as visible in M. H. sense i. e. to every single congregation for there is there may be a single congregation which there is not one chosen of God but all made up of such stuffe as Magus and Iudas yea and the promises of an everlasting covenant and the priviledges of election effectuall calling perseverance glorification
are not made to single Churches or kingdomes provinces since the famous Churches of Rome Ephesus Thessalonica of Asia are horribly fallen these previledges belong firstly and principally to the Catholick visible Church as Mysticall and invisible both subjectivè and finaliter or objectively especially as they are Gods treasures M. H. pag. 18. M. R. yields the causes while he granteth the wicked are forbidden what to be Church members no but to take the covenant of God in their mouth for if they come to see their sinne reform their evil wayes they are non-visible Saints therefore while they remain haters of reformation they are not visible Saints and have no title to be Church-members Answ. The cause is never a whit the more yielded because of M. H. his mistake in proving one thing for another the Lord Psal. 50. 16 forbids hypocrites remaining hypocrites to take the Lords covenant in their mouth but I said not therefore he forbids the Church to take in any as members but these onely to come to see thâ—ir sinne and to reform their evil waye as M H. saith which is indeed to yield the cause for if they who leave the wayes of Pâ—ganisme Iudaisme Popery and the wayes of sin professe they are willing to be the disciples of Christ if the profession be not grossely and knownly hypocriticall and their coming in be not for by-ends and to betray the cause but morally ingenuous and negatively sincere the Church is to receive such and is not forbidden to admit them as members whether to the knowledge of the Church they be reall converts or not reall converts I grant it is another thing if they refuse to come and to be baptized Luk. 7. 29 30. Luk. 14. 17 18. sure no man can be a Church-member against his will 2. The Lord may well rebuke Magus and Iudas while they are Church-members the same way that he rebukes the hypocrites Psal. 50. 16 17. and say what have you to do to declare my statutes c. for I know your hearts how you hate instruction c. and yet the Church sinnes not in admitting them 3. M. H. confounds these two to wit the seeing of sinne and reforming of their evill way which is reall and sincere repentance if it be a saving sight of sinne they sincerely repent if it be counterfeit to wit the giving evidence of godly sorrow and repentance the Church may see the latter and yet Magus and Iudas remaine under the same reproof for they may in their heart hate instruction and act these sinnes of partaking with thieves secretly and be secret adulterers and the word may reprove them and yet there is no blame in the Church in either admitting them or in bestowing Church-priviledges upon them CHAP. V. Of the call of God to make a Church 2. there may be a true visible Church and members thereof before there be any seals in that Church Whether the preaching of the word be an essentiall mark of the Church MAster Hooker pag 18. M. Rutherfurd such as internally hate to be reformed may be ordinary hearers and so members M. H. if ordinary hearing made a member then excommunicate persons should be members for they are ordinary hearers Ans. If M. R. make every ordinary hearing to make a member of the Church ordinary and intire he saith something 2. This twitcheth the question whether the preaching of the Gospel be an essentiall note and marke of the visible Church Before I speak how far persons excommunicate are members or not members of the visible Church hence 1. Any sort of profession whether by an avowing of that Gospel to one another or suffering for it even when the sheepheards are smitten and the flock scattered is a practicall and very speaking mark that such a company is a true Church 2. A pastorall publishing of the word is a speciall mark and an great-half of a note of a Ministeriall Politick Church Though the administration of the seals to those capable of them added thereunto make a more complete marke of a more complete Ministeriall Church 3. The active call of God by the preached word may be transient and occasionall to mocking Athenians Act. 17. and yet intended to save some and to be a seed to some Church v. 34. certain be leed this is the seed of some Church like some cornes of wheat scatteredly fallen in a field that may have an harvest 4. This active call may be refused and the refusers never be the Church Luk. 14 16 17. not visible members they visibly refusing the call and counsell of God and neglecting obstinately to be baptized Luk. 7â— 30. 5. But we mean beside this active call some passive professing and receiving of and yielâ—…g to the offered Gospel So as they came to the marriage-supper whether they have or want a wedding garment Mat. 22. and receive the seed whether they be thorny rockie or a way-side ground or they be good soile and may yield some externall obedience in this consideration Pagans and Turks are not passively the called of God nor members of the visible Church though they be hearers but that they be ordinary fixed hearers and yet in no sort externall professors but remain without and be Pagans is not conceiveable except they professedly heare for curiosity or to mock or to undermine the Gospel and Church and so they are not to be admitted to be hearers or Church members except by violence they thrust themselves in among hearers 1. Abraham called with his house to leave idolatry obeyeth the calling buildeth an altar to the Lord Gen. 12. 1 2 c. 18. Professeth and teacheth as a Prophet the doctrine of the covenant and God appearing revealeth the Gospel to him Genes 12. v. 2 3 Genis 15. 4 5 6 7. and he believeth and so he and his house is a visible Church when not while many yeers after and untill he was ninetie years and nine the seal of circumcision was ordained and given to him and his house Genes 17. 1 2 3. and the Church is a true visible Church in the wildernesse in which was the Angel of the covenant who spake to Moses in mount Sina Act. 7. 38. which is a note and marke of a true visible Church Revel 1. 20. Rev. 2. 1. which yet wanted circumcision and the passeover forty years in the wildernesse Iosh. 5. 5 6 7. this proves that there is a true visible Church where Christ is and yet wanteth the ordinary seals Baptisme and the Lords supper 2. When the Apostles first planted Churches we have no ground that they preached to Ephesus to Galathia to Philippi to Corinth where God had much people as the Lord before had told Paul Act. 16. 6 7 10 11 12 13. Act. 18. 7 8 9 10. and that they framed them not into Churches untill to the satisfaction of the judgement of charity of the Apostles they were converts and so to them all chosen to eternall life and untill they did
Church members Ans. If the faithful scattered in sundry Congregations have an invisible communion onely by faith and so make up an invisible communion and an invisible Mystical Body then two Sister-Churches that cannot meet in one place though they may do all the duties of Church-gaining one another as Mat. 18. yet are not a visible body noâ— their acts acts of Church-profession not are they visible members of the same Body of Christ because they partake noâ— of the Ordinances within the same walls as do members of the same single Congregation so there is no visible communion but within the walls of one Church which is absurd and repugnant to common sense 2. It is uncharitable and against the Word to teach That when a Church is dissolved by no sin and scandal visible but by persecution or pestilence that the dissolved members though both real and visible converts have no right to the Ordinances for if the formal cause to wit their confederacy into one visible body as Mr. H. saith be removed their visible and external right is removed The like is to be said of visible professors and of members of another Congregation and known godly sojourners these Mr. H. excommunicates for no scandal visible and invisible for impossible it is that they can meet together in one place with their own Church with which onely they are incorporate by this confederacy Mr. H. This confederating implieth two 1. The act of mutual engaging which passeth away arising from the act of obligation the state of membership The nature of incorporating members to mutual duties will constrain to yield to this Ans. 1. An Oath or Covenant is no passing away thing as Mr. H. saith but leaveth the person under the tie 2. The state of trying these persons and their seed to be baptized onely into the single Body is a dream even to Mr. Robinson and the engagement that gives them right to Ordinances onely with that single Congregation and in one place and with no society else to partake of one Bread and of one Christ 1 Cor. 10. 16 17. is a Scriptureless imagination for 1 Cor. 12. 12 13. We are baptized all Iews and Gentiles by one Spirit into one Body Catholick not a single Congregation onely and are all made to drink into one Spirit in the Lords Supper even all not of one single Congregation onely but of several Congregations whether they be engaged Mr. Hâ— way or not Mr. H. The judgement must be of persons free in regard of humane constraint for they may joyn or not joyn to this Congregation to receive them or not receive them 2. It gives power to each over another to watch over one another Answ. Mr. H. makes three properties of this engagement but he is sharp-sighted who can difference the third from the first 2. Freedom from humane constraint iâ— dubious If from the Christian Magistrate compelling to Elicite acts of the will Never man I think dreamed of such constraint as may be laid upon men to believing loving fearing If it be freedom from compelling the external man to Imperate acts our Divines say The Magistrate may civilly in his way compel to the means of Salvation the baptized ones especially both to hear and to eat and drink at the Lords Table in some true Church If it be freedom from a Law of God or the Church constraint as this it must be or then nothing is said 1. God hath commanded all to come to the house Pro. 1. â—0 Prov. 9. 1 2 3. Matth. 22. 3 4 5 6. Luk. 14. 16. And that is a Prophesie to be fulfilled under the New Testament Zach. 14. 17. And it shall be that who so will not come up of all the families of the earth unto Jerusalem to worship the King the Lord of hosts even upon them there shall be no rain The English notes say it figures the Elects gathering together into a particular Church to which every one must reduce himself to partake of the communion of Saints And they are also the words of Diodati and Calvin Iunius Piscator Danaeus say the same in sense It is true preaching to a particular Church should be voluntary but not by such a Covenant and so all worship should be and it were not enough to say Lord thou commandest us to get us to the shepherds tents Cant. 1. 7. And to come into Wisdoms house but we have freedom to enter Members to this or this or all the Churches on earth 2. And it is in all the Churches on earths power to receive us or not which is also false One is born baptized comes to be a visible professor in the Church of Boston is not that providential necessity a ground to the Magistrate to command him to do his duty and for the Church to constrain him by Obâ—estations Censures being born a member to partake of the Ordinances as his duty is O but he is not satisfied with the Ministery of Boston but he hath freedom to enter a Member of a Church a hundred miles distant by a new Church-oath shew a warrant why he ought not to worship the Lord there where his Calling and Trade is he must confess Christ before men in all places it is not arbitrary then 3. Not one word of God is alledged that this engagement gives power to watch over one another in this Congregation onely and not in all Congregations where Providence shall dispose he shall be as if all these Church-duties to Members of Christ of warning one another comforting watching over one another taking care for one another mourning with those that mourn Col. 3. 16. 1 Thess. 5. 5 11 14. 1 Cor. 12. 26 27. Heb. 10. 24 25. 3. 13. Rom. 12. 15. were forbidden as contrary to the Rule of the Gospel in order to all precious Church-membes of other Congregations of which we are not Members Mr. H. There is good cause why visible Saints uâ— supra who are thus to engage to watch over one another should be acquainted with each others fitness c. and because the work is weighty it would be done with fasting and praying which is not requisite when one single Member is admitted Ans. That the thousands baptized of Iohn Baptist and the three thousand Acts 2. who were to engage themselves that is before they were admitted could have acquaintance and knowledge of the spiritual fitness one of another is impossible and not onely wants the authority of the Word but is expresly against it for it was impossible in some few hours to be done 2. Ten neighbouring sister Churches lying together are obliged to watch over one another then they ought by the Rule of the Gospel to come under the same engagement Mr. H. An implicite covenanting may be sufficient as suppose a Congregation consist of the children of Parents expresly confederate but vocal and express confederation comes nearest to the Rule Mr. R. his bitter clamours that we make all
women to whom the grace of saving faith is given but onely the disciples So Luke 22. 28. Ye are they that have continued with me in my temptations v. 29. And I appoint unto you a kingdom Then to the disciples and men not to women who suffer with Christ there is a kingdom appointed Upon this account all the Promises and Consolations of sending the Comforter of the many mansions in his Fathers house which he was to prepare for them do belong to the disciples as brethren and as a male-Church of a single flock without officers not chosen women aged children that believe and therefore these words of Mr. H. that Christ spâ—…s not to all believers in the person of Peter Blessed are ye for flesh and blood c. most injuriously bereave all women all men that are not members by Covenant of this male-congregation of all the Promises of the Gospel and comforts which Christ uttered to his disciples onely Not to say what before I said that 1. This is contrary to the scope of the Text. And 2. contrary to the Peace 2. Comfort 3. Joy 4. Blessedness in the state of Regeneration 5. Faith of their Perseveranâ—â— and 6. Victory over temptations from the gates of Hell of all who contrary to Sects and Heresies and sundamental Errours touching Christ his Nature Offices and Dignity sincerely believe and confess that he is the Messiah the Son of God be they women aged children servants sincere visible Saints of another congregation or sojourning Saints Mr. H. If believers saith Mr. R. 〈◊〉 giving Peters confession and built upon the Rock Christ be made a ministerial Church then the official power of binding and loosing should be made as fiâ—m and sure from defection as the Church of believers built on the Rock Ans. The Assumption is denied for the Church to whom the Keys are firstly given though they have a virtual power to call men to office yet they have not formally official power nor is official power which in great Apostasies may fail of like stability with the visible Church which can never totally fail Ans. My Argument is not faithfully repeated of which I often complain if the Ministerial formal power of ruling and creating and unmaking of officers a virtual power of which he of new speaks I know not for who hath the formal power of calling officers then be given to believers though destitute of Pastors because believers are in a congregational frame built upon the Rock nothing hindreth but ministerial power that is the power of the Keys given to believers which is but a gift given to hypocrites often should be as firm as though believers were built on a rock Mr. H denieth the Assumption onely and seems to yield the Proposition I appeal to the Reader if these words I will build my Church in the frame of a Congregation Independent upon the Rock Christ of the confession of Peter have any such sense for in all Scripture the building upon the rock hath no such sense but noteth Christs building of real believers on himself in the most holy faith which building cannot sail And whereas Mr. H. saith The visible Church cannot totally fail as our Divines say they mean the Catholick visible Church and not your Independent congregations of which they knew nothing who teach this Doctrine So this Argument of mine stands Promises of never falling are made in Scripture to things not to persons as to the Kingdome to the Gospel to the Dominion of Christ Psal. 72. 8. Isa. 9. 7. Luke 1. 33. Isa. 55. 11. Psal. 110. 2. Mat. 24. 14 c. but ever in order to persons especially to that excellentest of persons But of temptations to offices and institutions and promises to such as here we reade not Mr. H. Those to whom saith Mr. R. Christ giveth the Keyes do represent the person of Christ and who despiseth them despiseth Christ and who honour them honour Christ Mat. 10. 40. Now Scripture never saith so of believers They that hear and obey believers hear and obey me Ans. The Proposition is false to represent Christ as stewards belongs onely to them who have office power but the Spouse had power in the family before the stewards and officers were Ans. 1. Yet that must be meant of believers men and women He that despiseth the preaching male Church despiseth me 1. The forgiving or loosing from excommunication as well as preaching the Gospel 2 Cor. 2. 10. and excommunication it self which is given to unofficed brethren by Mr. H. is done 1 Cor. 5. 4. in the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore they who despise the unofficed Brethren excommunicating despise Christ and excommunicating of heretick Pastors or judicial rejecting there cannot be except unofficed brethren publickly rebuke 1 Tim. 5. 20. and in the Name of Christ judicially declare the man an Heretick and the doctrine Heresie Tit. 3. 10. 2. The comparison that makes every male Church a Spouse of Christ and so multiplies Spouses and Bodies of Christ whereas the Scripture makes but one visible Spouse on earth Cant 4 1 2. 6. 8. 9. 7. 1 2. Eph. 5. 26 27. one Body 1 Cor. 12 12 13. Eph. 1. 23. Col. 1. 18. will not furnish an Argument For 1. A Spouse without stewards may feed may therefore unofficed brethren preach and tender the Seals as Socinians say they may baptize one another 2. A Spouse may create servants of her own devising so may not unofficed brethren do 3. The Scripture makes the Catholick Church Christs Spouse by faith what Word of God warrants every male-society to be a Spouse of Christ by a new devised Oath or Covenant and our brethren cannot give us a Scripture where the male congregation excluding women is called the Spouse Body of Christ built upon the Rock c. Mr. H. Those to whom the Keys are given saith Mr. R. do authoritatively forgive and retain sins The fraternity saith Mr. H. forgives judicially 2 Cor. 2. the officers authoritatively Ans. Brethren and sisters forgive by way of charity the officers authoritatively A judicial forgiving distinct from both in a male-Church is the question begged by Mr. H. not proved 2. He supposeth Paul writeth to this male-Church void of Pastors whereas there were many Pastors there 1 Cor. 14. 29 30 31. 4. 15. 1. 12. nor could they without officers celebrate the Lords Supper as they did 1 Cor. 1 〈◊〉 frequently 3. He supposes they onely were judicially to forgive the incestuous man whereas all in their own way men and women were to forgive him and to converse with him as a brother 2 Cor. 2 7 8. as is said before CHAP. VI. What Church it is that is built on the Rock Mat. 16. whether the visible or invisible Church the Catholick or the single Independent Church BEfore I examine Mr. H. his Reasons take notice of what Mr. H. saith which may conduce to this The Keys and power
in any sense they are not but Churches in nature different If these were species then every one of the threescore must be that one onely Church for genus praedicatur de specie But it is sure that the innumerable Virgins that is believers members of the Church who with chaste love adhere to their onely Husband Christ Cant. 1 3. that is such as are chosen and called of God saith Ainsworth on the place and faithful whether whole Churches as 2 Cor. 11. 2. or particular persons cannot be every one of them that one onely Church Catholick for then every single Church should be the onely one Spouse of Christ ver 8 9. 3. To that Church I mean for their salvation and good hath Christ given the Keys which is the complete Spouse of Christ and to which Christ bears the adequate and full relation of the love of Redemption Eph. 5. 25. Ioh. 3. 16. 1 Ioh. 2. 1 2. Iob. 10 11. of love of justifying and washing Rev. 1. 5. 5. 4 c. But neither the congregation this or that nor the congregation that exists ut genus in specie a◠most illogically Mr. H. says is the complete Spouse of Christ nor doth Christ bear the full and adequate relation of the love of Redemption of Justification Sanctification to the congregation in any sense For. 1. This object of love takes not in the visible Saints sojourners dismembers as said is to whom Christ bears a love as to chaste virgins 2. Nor is the love of God in choosing effectual calling justifying the ungodly carrying them on to persevere to the end terminated upon societies visible as visible congregations for so he should love all the Reprobates Iudas Magus who are all visible Church-members But its certain Christ loves none of these with that adequate love of Redemption nor with marriage-love as he doth his beloved Spouse Cant. 4. 7 8 9 10. 6 4 9 10. 3. Not is that love of Redemption terminated upon persons onely upon the bare relation of Church-members for Christ takes them not into the Kings Chambers Cant. 1. 4. to his banqueting house Cant. 2. 4. nor draws he them after him by his powerful grace Cant. 1. 4. Ioh. 6 44. nor blesses he or imbraces them his left hand being under their head and his right hand imbracing them Cant. 2. 6. nor doth God teach them Ioh. 6. 45. nor ingrave his Law in their heart or give a heart of flesh and a new heart Ier. 31. 33. Ezek. 11. 19. 36 26 27. onely in the capacity of visible Church-members for he bestows this love upon the Jaylor upon Saul upon the Eunuch and upon many thousands before they profess as members yea and upon thousands in the bosom of the Church of Rome who out of weakness though that be their sin dare not profess the Gospel Then it must be false that the nature of the Church and of those spiritual priviledges that belong to the congregation in general or in this or this congregation and that the relation of Christ as Husband King Head Seeker of the lost Good Shepherd and of his Redeeming love is broader than a visible congregation in any sense Mr. Hooker shall take it and is no ways commensurate thereunto And so not one of my Arguments but stand in force CHAP. III. Some further Considerations of the place Matth. 16. ANy sense according to Mr. Hooker can hardly be put upon that Upon this Rock will I build my Church For 1. The question is Whether they do any thing to inchurch themselves upon the Rock for sure they are active in professing 2. In suiting membership 3. In covenanting Then must Magus and Iudas by acting the part of hypocrites build themselves upon the Rock Wilde Divinity again 2. Christs act of building is either absolute or conditional if absolute then saith Christ I inchurch you upon the Rock whether ye believe or believe not but Scripture never tells us of Peter or any built upon the Rock Christ but by real sincere faith If Peters act of faith be conditional the condition must be either sincere faith or meer profession if the former we stand strong Mr. H. is at a loss for there is no promise of real union with the Rock and perseverance but to such as are living members in Christ Ioh. 15. if the latter then saith Christ I I promise to you Judas Magus real union with the Rock or Upon this faith saith Chrysostom so Hilary so Augustine so you play the hypocrites egregiously and seem to believe Now this shall be non sense 3. It cannot be said I promise to build all in a Church-way so they believe sincerely For 1. The ports of Hell and Satan should not prevail against persons to strip them of Church-membership contrary to experience 2. The promise is made to persons that confess as Peter but many real believers and visible professors have been put to death and are never made Church-members this way and many real believers in the Church of Rome never profess and many Church-members and Churches of visible Saints are dissolved through persecution Again there is a name and room promised in the House of God Isa. 56. but not upon condition of hypocritical but real believing Obj. Iudas was not made an Apostle upon condition of faith Ans. True a man may be made an officer and his acts valid and yet the man no sound believer Q. Should a man be admitted a Church-officer who is not judged a real convert Ans. The Scripture is sparing in submitting conversion or regeneration to the authoritative determination of men yet the equivalent of this is said 1. If Timothy must commit the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to faithful men who are able to teach others as 2 Tim. 2. 2. And if 2. The Elders and Pastors which Titus is to admit must be to his discerning beside negatives not self-willed not soon angry c. also lovers of good men sober just holy temperate holding fast the faithful word c. Tit. 1. 5. compared with v. 7 8 9 10. Then must the real holiness of officers be known to Timothy and to Titus 3. If the Apostle will have Timothy to try Bishops and Deacons also and that experiencedly that they be vigilant sober patient grave no novices humble holy c. the way that mettals are tried in the fite 1 Tim. 2. 1 2 3 c. so the word is Luke 14. 19. Iam. 1. 12. 2 Cor. 13. 5. and will have him lay hands suddenly on no man but deliberately 1 Tim. 5. 21 22. Then surely the Apostle supposes that they may be known to be such 4. If the Apostles do charge the multitude who had no judicial authority to look out from among them seven men of honest report full of the holy Ghost and of wisdome Acts 6. 5. to be Deacons then Luke supposes that that might be answered We cannot know whether men have the holy Ghost or
congregation no Eldership Many suffered under Nero many under Maximinus So Euseb. l. 6. c. 28. under Valerian an 259. who killed Pastors and Professors as Eusebius l. 7. c. 10 11 12. especially godly Cyprian Now sure the Lord had as sweet and comfortable a providence suiting with the glorifying of his Name and advancing his Gospel by the death of so many Witnesses as if he had suffered them to meet in congregations to meet peaceably none desiring to take away their life or land as in Israels day for their meeting to serve God in congregations And it s an overturning of the Ordinances of God in the New Testament in which there is not given a land flowing with milk and honey and a promise of a temporal typical providence that they shall be free of persecution in following Church-duties and publick Worship congregational which is not existent in all ages Nor saith Mr. Ruthurfurd that Ministers are given to Ministers primarily but as they are members of the Body visible and chosen of God Ephes. 4. CHAP. V. Whether the Congregation as the Congregation doth excommunicate a delinquent or is it the Catholick visible Church which excommunicates MR. R. his meaning is that the congregation excommunicateth not as a congregation by a power which by order of nature is first in it self but by a power which by nature is first in the whole Eldership but yet not by an act coming from the privity knowledge and conscience of all the whole Catholick Body of Officers all the world over And so I grant that the Catholick visible Church doth not anteced ntly excommunicate leading witnesses and summoning and accusing and sentencing the person before the congregation as when Norwich puts a Traitor to death the State of England by the Law common to all England in and by Norwich putteth the man to death Nor doth Norwich as a single Corporation though neither simply as a Representative but acting as a part of the Body of England And the whole State doth this antecedently 1. Because the City doth this by the same power of Law common to all England quae sunt communiâ—ra sunt priora 2. Norwich puts this Traitor to death not as an enemy to that single Corporation onely but as a common enemy to the whole Kingdom 3. The City doth this by an innate power as an integral part of England for the peace and safety of the whole Kingdom yet doth not the whole Kingdom knowingly exercise an act of deliberate judicial authority in this for the man is put to death without the privity and knowledge of the whole Kingdom I used the comparison to cousen the inconsiderate Reader saith Mr. H. I hate cousening The left hand cuts off the finger of the right hand lest it infect with a Gangrene the whole body acted by the natural instinct and innate desire of self safety which is in the whole man But saith Mr. H. the chief officers are not at the mind and will and the other Churches as the whole man but the rest of the brethren are as the whole man who have an intrinsical power for the safety of the whole congregation to cut off an an infectious member Ans. Nor is the comparison to be strained I shall onely desire it to be taken as Mr. H. saith It s true the left hand doth not cut off the contagious finger but the whole man deliberate will and reason consenting thereunto and the finger is cut off not by the power of the left hand onely but the intrinsecal power of the body And it is so exactly in a particular congregation the chief officers as the mind and will and the rest of the Brethren as the whole have an intrinsecal power from Christ to remove an infectious member Ans. They have a power to remove him saith Mr. R. in his comparison not from that congregation onely but from the whole Catholick Body As the left hand cuts off the contagious finger not from the right hand onely but from the whole body It wrongeth Christ to say he hath given so selfie and narrow a power to liberate onely a body of 10 or 20 Independent members from the contagion of scandal but not to free five thousand and the associate bodies round about Let them perish Christ hath given no Organick or Church-care to the congregation toward them all saith Mr. H. 2. The comparison is not exact When the fraternity excommunicates all their officers where is the mind and will then for they excommunicate their own minde and will 3. Mr. R. never meant the comparison should hold in this That the Catholick Church as mind and will should put forth acts of deliberate reason antecedently to cite accuse sentence every delinquent in an Oecumenick Councel or some Catholick Judicature and to excommunicate all Delinquents before ever the congregation cite them With divers arguments he refutes an antecedent excommunication as if I held any such thing So Mr. H. loves to prove strongly what Mr. R. never denied But Mr. H. speaks nothing to my Argument if the mâ—n be cast out and bound on earth he must be bound only on that tract of earth where twenty Independents are But 1. Church binding in heaven and the guiltiness of the scandal is alike in all places and often more infectious to others if it be a taking heresie then to their own congregation 2. Who shall perswade that our Saviours sense is so hampered Let him be to thee as an heathen Mat. 18. 17. as thee only who art a member of the congregation whereof he is a member yea as touching Church binding neither is he a known guiltless visible Saint to all Churches on earth It is nothing but a naked evasion to say he is consequently cut off from right to ordinances in all other congregations for because one species of corporations hath condemned a man saith Mr. H. page 236. it follows not that therefore all have condemned him to imprisonment perpetual or the like Ans. Yea what one City doth in punishing a Malefactor by Law power common to all England that same all England doth in law for twenty Sons have by the same Law and Authority of the Fathers right of twenty Tables of twenty Families of the Father One is for sedition against his Father cast out of one Family whereof he is a fixed member the other nineteen though they know nothing of the fact and doe never actually cite him yet do legally and by the Law and the same very wil of the Father that ruleth them all cast him antecedently out or concomitanter or then another Law must appoint the other nineteen Families to cast him out So the same right idem numero that Peter hath to Christ and Ordinances in one Church he hath it in all and that same act of the Keyes administred according to the rule of the Word in one Church removing that right removes it from him all the World over 3. Visible Saints by this
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.
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
of the Church saith Calvin are adorned with this priviledge pardon of sins and it pertaines saith Gualter to the Church onely and hâ—…r citizens because saith Luther the gâ—dly people hath a God gracious therefore their sins are forgiven So Buâ—inger Oecolampadius Diodati English Divine Zwinglius and the popish interpreters Carthusianus Vatablus Arias Montanur Corn. à Lipide Gasp. Sanâ—lius Lyranus never man before pious M. Hooker expounâ—…d the place of such visible Saints as have room in this house to wit Witches and Traytors 2. To Siâ—n a single congregation as if the gates of hell could not prevail against such cypâ—ers And 3. he must not be Kâ—ng and Law-giver by this way to godly visible believers when their congregation is broken dissipated by persecution death of officers O poor comfort But these are fit to be members in Christs Church that are subjects in Christs kingd me by influence of politick guidance and common gifts the proposition in that sense is neither proved by Isaiah 33. 22. or any reason but the just contrary conclusion to wit that believing and really pardoned Sion vers 22. 23 24. must be the persons that make up the kingdome of Christ nor does it conclude any thing but contrary to M. H. and the way of the congregation to wit Ergo onely such as are visible Saints according to the politick influence and common gifts are fit to be members of the visible Church which is a most false conclusion for also true believers sincerely professing the faith and who are subjects of Christ according to the influence of saving grace remission and pardon v. 22 23 24. are fiâ— to be and really are members of the visible Church except the argument conclude that onely hypocrites appearing to be believers real are fit to be members of the visible Church which is most false by the grant of adversaries and by the truth it self 3. M. H. suppresseth the conclusion and proves the proposition that reall believers are fit to be members of the mystical and true Church which neither we nor he deny and the terme in rationall charity directed by the word which should be in both propositions is neither mentioned in the Argument not in the Scriptures and Proofs an unknown way of arguing and for the assumption But visible Saints that is Saints in the judgement of charity ruled by the word are onely subjects of his kingdome M. H. never so much as touches nor labours to prove nor is there a Scripture in old or new Testament to prove that men cannot be the subjects of Christs visible Kingdome except Apostles or some visible society declare and passe a judiciall sentence that they are subjects of his visible kingdome 4. The probation is fan toto coelo from the conclusion to be proven They saith he who carry themselves in professed rebellion they are traitors not subjects and Christ is the King of Saints not of drunkards Atheists c. It s true he is no visible king to visible Pagans nor are they as visible professed Atheists subjects of his visible kingdome And who teaches any such thing and against whom doth M. Hooker dispute if there be any such members in our Church not censured and if obstinate not casten out it is the sinfull and abused practise of men and we professe we desire to be humbled before the Lord that our Ministers and assemblies received into our Church men guilty of perjury drunkennesse shedding of the blood of the people of God in the defence of the cause and sworne reformation and that our Ministers and Elders ah to many of them are scandalous baters and mockers of piety though our Church was in as fair way of purging the house of God but now by the present stroke we are deprived of liberty so to do but that is nothing concludent against the right government of Christ Christ is not the head and king of professed rebells true nor is he head and king in a saving way of latent rebells or of your visible Saints such as Magus and Iudas ergo he is head and king to none as visible members but to men onely judged in charity led by the word to be reall converts no logick can prove the consequence But our mind is that Christ is visible head by influence of gifts ordinances and externall guidance to all to whom he sayes I will be your God and who professe subjection to him whether the Church shall judge them reall converts or not judge them so M. H. arg 3. pag. 17. If visible Saints be not members Then non-visible Saints may be members The latter is absurd then these who in the judgement of charity are members of the devil may be conceived members of Christ in the same judgement of charity charity then must pluck out her eyes Answ. 1. here is as good a contradiction if any goodnesse there be in these If such as are onely visibly Saints Magus Iudas be no members but rotten ones Then such as are non-visibly Saints such as Peter Paul who are really justified and chosen are fit visible members Let M. H. choose him by his own contradiction which he saith divides the breadth of being though this phancied contradiction divide neither the breadth nor the sixteenth part thereof If onely visibly justified and chosen Saints who are such really are not visible members Then none visibly justified and chosen Saints are fit members visible The antecedent is true and Simon Magus is not a visible member to M. Hooker by this account and the latter is contradicent to M. Hookers way for then one who is to the eye of charity visibly justified and chosen and that really by M. H. metaphysick which so divides the breadth of being as Peter visibly believing and thereby really blessed Matth. 16. 16 17. shall be to the same eye of charity not visibly justified and chosen but in the miscarrying judgement of charity shall be no visible member according to the reality thereof as Simon Magus and therefore the definition of a visible member cannot agree both to Peter visibly believing and to Magus visibly believing for there is a reall contradiction between Peter his believing reall and Magus his believing reall as good Logick demonstrates but the latter is absurd for both Peter and Magus are visible Saints Let any man help M. H. in his metaphysick here 2. Aristotle long agoe taught us that there is no contradiction when the contradiction is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now there is a mids betwixt a visible Saint as M. Hooker meanes and a no visible Saint for his visible Saint is one who by the Church is judged a reall convert and his no visible Saint is one who is judged no reall convert example of the former is Peter or Magus an example of the latter is an unbaptized Pagan so judged now the mids to us Simon Magus when he is baptized and we teach that Philip and the Church of Samaria neither
whether really or supposed only presently without delay as is well observed by M. R. Baxter in his accurate treatise they baptize Magus Act. 8. 12. 13. such as hear the word among whom were Ananias and Saphira who were baptized members Act. 2. 41 45. compared with Act. 4. 33 34. and Act. 5. 1 2 3 4. c. they baptize Cornilius and his house Act. 10. 44 47 48. When the Corinthians and Crispus and his house believed they were baptized and the Jayler and his house Act. 16. 30 31 32 33. Lydia and her house ver 14. 15. And the Eunuch having heard the word and believing was baptized Act. 8. 35 37 38. when the multitude hear Iohn and confesse their sinnes they are baptized Mark 1. 5. and that without any such conjectures of the congregationall way of trying members as is above said The third Case is When the Christian Church is framed out of the visible Church and in this I propound these considerations 1 Act. 2. There is no such processe as M. H. talks of pag. 14. 15. 2 No hint of a covenant to a single Congregation except ye speak of a baptismall Covenant 3 The Apostles shall not act as Apostles but in an erring way choosing Ananias and Saphira reprobate mettall in this first Temple and say that they acted as Pastors ordinary in a Church way and fallibly it is not to be supposed that they more de facte actually erred and that they thrust in chalke stone and rotten timber apt to destroy the whole building such as were Ananias and Saphira in the first samplar then they erred in making heterodox and erroneous acts Act. 15. in their first samplar of Synods and yet we prove they acted not as infallible Apostles in that Synod but by a fallible and ordinary gift yet so that de facto actually they erred not 4 Any man judge of M. Hookers words pag. 30. that Peter required of these 3000. to repent and be baptized according to the like call of Christ and that Philip saw the like in Magus ere he baptized him and that the Apostles had a large measure of spirituall discerning But if their discerning was put out in admitting none but such as they judged to be reall converts it failed in this and they laid hands suddenly in few hours space upon Ananias and Saphira and so did Iohn Baptist upon an huge multitude Matth. 3 Mark 1. Luk. 4. nay their admitting of such whereas their eminency of discerning could have framed the first samplar of Church-constitution without one hypocrite sayeth to me That it is the revealed will and intent of the Lord that men usurp not the chairs of Christ to passe a sentence upon the inward state of Church-members before they be admitted into his work-house of conversion Yea it is destructive to the Lords end to close the gates upon many heirs of glory and lock fast the doores of Christs office-house his vineyard his kingdome his house upon multitudes to be saved and wrought upon and espoused to Christ after they are unchurched untill they be visible converts 2 Cor. 11. 1 2 3 4. Gal. 4. 19. 5 The Apostles are accurate in trying of some Church-members to wit of Elders and Deacons and bid receive some and reject others Act. 6. 13. Act. 13. 2 3. 1 Tim. 3. 1 2 3 4. c. 10 11 12. Tit. 1. 9 10 11. 2 Tim. 2. 2. 1 Tim. 5. 17 22. But shew us rule Canon precept practise of Apostles for judiciall electing of Church-members yea to me it is one act of the Lords deep providence in the execution of his decrees of election and reprobation for when the Lord sends the word of his kingdome to a Nation and calls them and they professe to hear there hath the Lord a visible kingdome and the Lord builds his house not Moses not Paul 6 The place Act. 2. pleads more for a reall and internall repentance and continued and prorogated all their life ver 46 47. they abiding in the Apostles doctrine and fellowship stedfastly 42. then for a visible repentance in the judgement of charity though we exclude not visible repenting of some but in our brethrens sense visible repenting i. e. reall and sincere so farre as the judgement of charity can reach 2. Reall and sincere repenting of all and every one 3. Antecedently and before admission to Church-membership we ever exclude and we say there is not one Jotâ— in the word that the Apostles had such a judgement of Ananias Magus and our brethren cannot prove it The believing of Magus and his aâ—dent continuing with Philip Act. 8. 13. with eagernesse as dogs in hunting to follow the prey 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza cites Mar. 3. 9. Budaeus to stick to any as an assiduous convey proveth not what M. Lock â—r sayeth for Luke inspired by the holy Ghost who needeth not borrow the judgement of charity but seeth the heart testifieth of Magus that he believed in his way All our Divines Calvin Gualther Piscator Marlorat Beza Brentius Bullingerus Pomeranus Sarcâ—rius Diodati English Divines say it was but an historicall and temporary faith if the holy Ghosts meaning were that Magus did savingly believe we shall not eschew the Apostasy of true believers The Text saith not that Magus savingly believed to the judgement of Philip and the Church of Samaria they saw his faith as they saw his wondring in his cleaving to Philip and yet this our brethren must prove Now they saw only such a faith in the effects as the Text speaks of but the Text speaks of a temporary faith but that they believed the sorcerers temporary faith to be saving faith and would not otherwayes have baptized him that M. Hooker and M. Lockyer conjecture but in the Text there is no shadow of such a thing had there been praying with liberty and in the holy Ghosts strong perswasion much labour of glorying in tribulation rejoycing with joy unspeakable by selling all and following the Gospel something had been said and if the Church had refused without these to baptize him 7 I retort the argument thus Such should be the members of the visible Church before they be admitted as Peter requireth the thousands to be before they were admitted members But Peter requireth of the 3000. reall repentance Repent and be baptized c. Yea such repentance as thereby their anxious conscience might be satisfied who asked Men and brethren what shall we doe Ah we slew the Lord of glory Ergo The members of our Church must have reall not visible repentance only before the Church can admit them But the conclusion is absurd even to the Anabaptists The proposition is M. Hookers and our brethrens in terminis the assumption is the holy Ghosts Act. 2. Yea and the characters of reall conversion Act. 2. are spoken by Luke inspired of God not in relation to the fallible discerning of Apostles There are not only visible signs but 1.
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
neither per se nor per participationem as the Sun and Stars are neither hot nor cold either firstly or secondarily for they are Aristotle saith Corpora quintae essentiae bodies of a fifth essence different from the elements and all mixed bodies Mr. H. p. 42 43. The Olive tree is the prime subject of the fatness that issues from it and appertains to it and of all the Ordinances But the visible Church Rom. 11. is the Olive the seals and other priviledges are part of the fatness which pertains thereunto Therefore the visible Church is the prime subject of them That the Olive is the visible Church see Beza Pareus Willet Ans. 1. Will Mr. H. bide by this Conclusion That the visible Church including rotten Magus trayterous Iudas is the prime subject of all saving priviledges of the new heart Gods inward heart-teaching perseverance c Then by his own argument Magus and the visible body whereof he is a graceless member as visible must be first qualified inherently with all these saving priviledges as heat is firstly saith he in the fire and then Justification Perseverance in grace must be transferred from such an ugly body as Magus Iudas c. to real and invisible believers 2. The Assumption is false Reade again Calvin Beza Pareus adde Pet. Martyr The English Notes Diodati they expound not the Olive of the visible Church onely as contradistinguished from the invisible as Mr. H. takes the visible Church in this dispute as it includes the whole visible Israel even Idolaters who slew the Prophets and the Heir But the Church visible including the Election Rom. 11. 7. and also the invisible and really justified and by fatness they mean not onely external priviledges which the rotten hypocrites wanted not but the juyce and sap of saving grace by which saith Pet. Martyr They that are far off are made nigh Ephes. 2. 12 14. and were engrafted in the Head and Body saith Pareus yea Willet citeth Gorham and Lyra who expound the fatness of habitual grace Mr. H. Let Mr. R. remember he said lib. 2. pag. 260. None are to be cast out for non-regeneration known to be such But if ye give them the seals saith Mr. H. the Church shall give the seals to such whom she knows have no right to them Ans. Mr. H. himself is alike burthened with this as I am A toleration there must be of some until the scandals be examined and Censures applied and the Church knows men to be unregenerated many dayes before they can know it juridicè Let Mr. H. then answer whether they should be debarred from the seals or not 2. If such were admitted being free of scandal it follows not its a poor begging of the question that the Church should admit to the seals such as she knows hath no right Why because they are not in the judgement of charity real converts that is non causa pro causa no cause Mr. H. Mr. R. puts the formalis ratio the essential reason of Offices and Officers in another subject besides the visible Church in the invisible Catholick Church convertibly or reciprocally and universally Whatsoever hath these priviledges to wit Offices Officers Seals right to the Seals c. is the invisible Catholick Church And onely the invisible Catholick Church Ergo not the visible hath all these priviledges If Mr. R. rid his hands c. it s good Ans. Mr. H. hath two pages near by of this of which whether I have rid my hands let the judicious Reader determine Know Reader that Mr. H. will have all priviledges external Offices Officers Seals and right Ecclesiastick which is formally a painted bastard right in the visible Church onely as its first subject I rid my hands of this by granting it take the visible Church in a good sense as including good and bad nor said I ever any thing to the contrary But these are not the saving priviledges of special note such as to be taught of God to persevere in saving grace c. as I oft say p. 244 245 c. And though Mr. H. his priviledges to be an Apostle or another Officer to have right external to the seals a bastard right agree to the visible Church yea to Iudas and Magus they being gratiae gratis datae yet saving priviledges the anointing the new heart Justification Perseverance the styles of Spouse Sister Love Dove c. are such as I desire Mr. H. to rid his hands and to clear the coasts to us by his answer to my words Due right par 1. pag. 244 245. divers pages how these agree reciprocally to his visible Church I take but some few The single Congregatinn of such as Magus and Peter c. is the first and reciprocal and proper subject of the anointing of justification and perseverance And convertibly All that have the anointing are justified persevere are onely the single independent Congregation of such as Magus and Peter c. What then will Mr H. do with his own that are both visibly and invisibly justified regenerate who by persecution or pestilence are broken from the Independent Church Shall they not share of the anointing because they are not Members of the single Congregation This is hard measure to the godly and bad Divinity This is not good Logick that therefore Mr. R. must shew some other essential causes of Offices and Officers besides the invisible Church He must mean the visible Church of which Magus is a Member I know in Logick that the subject is an essential cause of an accident Subjectum sumitur in dâ—finitione per additamentum I learned long ago And for the close the society the saving priviledges of the new heart perseverance is the invisible Church and all that have these the anointing perseverance c. is the invisible mystical true Church I own this reciprocation as new Logick though let not the Reader mistake I take invisible as opposed to visible in its latitude as it takes in both believing Peter and the hypocrite Magus yet so as the visible Church is so named to wit a true visible Church from the choicest part but not as invisible is opposed to visible tali modo both visible and sincere for the Catholick Church invisible is also the Catholick Church visible to wit tali modo in a sincere profession visible CHAP. XIX Mr. H. his formal cause of a Church visible or Church confederating is considered Mr. H. We have done with the material cause Now we come to the formal cause of the visible Church The faithful whether they be seemingly or sincerely such scattered up and down the earth are like stones in the streets or timber in the field they may have a communion by faith by which they are an invisible Body Mystical but until they meet together in one place and have right to all the Ordinances there and be confederate by a Church-Covenant which gives the formality to these Churches they are not visible
Pastor may have a calling from the Church before he be elected by a Congregation and so an Individuum vagum a Pastor of all people and yet of no particular people But if all the Congregations are all the members that all the vâ—sible Church hath then he that is not a member of a particular Congregation is no member of a visible Church for that which comes not within the number of members is no member but all particular Congregations are all the members that a visible Church hath Ans. That he must be a member of a visible Church before he be the Pastor of a single flock is clear 1. He must be baptized into one body visible whether of Jews or Gentiles 1 Cor. 12. 13. for an unbaptized man cannot be a Minister 2. The qualifications of an Elder or Watchman 1 Tim. 3. 1 2 3 4. 2 Tim. 2. 2. Tit. 1. 6 7 8. And that he be in covenant with God and visibly holy and thâ—â— he as well as the Deacons 1 Tim. 3. 10. may be proved to be such as agree to learned and godly members who are broken off from membership for no scandal but through persecution and pestilence then it cannot be a paradox if some that are no members of a single Congregation and so visible professors known to be faithful and able to teach others as 2 Tim. 2. 2. and so in covenant visibly as the visible Israel of God and as Gods covenanted Nation and Kingdom Isa. 19. 16 17 25. Rev. 11. 15. Psal. 2. 8 9. Psal. 22. 27. and members of the visibly covenanted people and Church of God be called to be Pastors and Elders except it be said that publick suffering for Christ and affliction only and not sin make men learned and holy uncapable to be Elders 2. That a Pastor is made a Pastor by ordination 1 Tim. 3. 22. 2 Tim. 2. 2. Tit. 1. 5 6 7. Acts 6 6. by such as Timothy Titus Apostles and Elders is clear in Scripture and not one word in Scripture saith that unofficed men laid hands upon any to make them Elders Nor will it ever follow that a Pastor may be ordained and called a Pastor or an individuum vâ—gum and appointed over no certain flock except that Mr. H. prove that we now when Apostles are ceased do separate the ordination of officers by the Presbytery from the election of the people and that the presbytery may do as the prelates ordain a man to be a pastor every where when as no certain flock calls him which we teach not for ordination only makes a pastor sola ordinatio but that ordination is not solitary and it 's alone but inseparably joined with an inviting and chusing and consenting people But that consent and choice doth not formally constitute a man an officer but only appropriate his labours to this consenting people Mr. H. argues here just as the Papists do If we be justified sola fide by faith only and not by works ergo we are justified by such a faith as is void of all works and so by a dead faith we deny the consequence the man seeth with the eyes only ergo he sees with the eyes plucked out of the head The like Paradox M. H. imputes to me if only ordination formally make a Minister ergo ordination now where Apostles are not though separated from election of a certain flock makes a lawful Minister in a setled Church-state it follows not indeed in some cases as hereafter I shall clear only ordination of Officers makes a lawful Minister Nor is it here as Mr. H. imagines in the case of marriage for marriage-covenant makes both a man a husband and a husband to this woman only and to no other but election of the people makes not a man a Minister but only appropriates his Ministerial labours to this flock fixedly 3. Not is that any thing but a fansied contradiction he that is not a member inchurched and married to one only particular Congregation for so is Mr. H. his sense he is not a member of the Catholick visible Church For Presbyterian members are so neither members one way nor another 1. Apostles and members dissolved are not fixed members of a single Congregation and yet members they must be of the visible Church Catholick sure it is no Paradox that the Apostles are such members for they had right to all the seals in all Congregations Ergo they must by this reason be members and no members the like may be said of godly professors so journers of these baptized by Iohn Baptist Matth. 3. by Peter Act. 10. by Paul Act. 16. For if we say that professors are only members of a particular Congregation then we confine a Brother to be gained only to one Congregation let all the rest perish they are not my brethren 2. To deny men to be members of the Catholick visible Church is to confine all the Church-blessings and Church-prayers Church-comforts Church-faith in Church-hearing Church-partaking of seals to the one only Congregation whereof I am a member for in all other Congregations whereof I am no member there is no assembly-glory nor no assembly comfort promised Isa. 4 5 6. no assembly oâ— Church-protection and Church-leading from a cloud by day and the shining of a flaming fire by night no joy in the publick sanctuary Ps. 84. 1 2 3. Ps 42. 1 2 3 4. Isa. 2. 2 3. no comfort in a Church-way through â—ion in which the fool shall not erre Isa. 35. 89. no more comfort to me who am not a member of that flock then to the Heathen and the Eunuch for I have no more a place there then the Heathen contrary to Isa. 56. 4 5 6. nor have I Interest in Church-holiness Zach. 14. 20 21. and the sanctuary beauty Ps. 27. 4. Ps. 23. 6. which the Angels desire to learn by the Church Eph. 3. 10. 1 Pet. 1. 12. 1 Cor. 11. 10. more then if I were excommunicate by Mr. H. his way 3. Consider if this be not a Judaizing and a confining of all these spiritual priviledges and glorious Church-comforts Worship and Church prayer once confined to Bithel to the Temple 1 Kings 28. 29 44. Dan. 6. 10. which Christ hath made common and excepts of in all places Ioh 4 21. 1 Tim. 2. 8. Rev. 1. 10. to one single Congregation whereof I am a member 4. It s against the nature of the seals that is our union by spiritual ingraffing into one body 1 Cor. 12. 13. and we all eat one bread 1 Cor. 10. 17. our communion in love with all the Saints is here sealed and the broken bread seals the body of Christ broken not for one man and for onely one single Congregation but it seals Christs love to the Redeemed world Ioh. 3. 16. 1 Ioh. 2. 2. to the whole redeemed saved sanctified Church Eph. 5. 23 26 27. Ioh. 10. 11. 11. 51 52. for the Catholick Bride not a limb a single Congregation is
an organical body the adjuncts thereof for the members and organs of an organical body are the integral parts and so in a physical consideration the essential parts of the whole integral are not adjuncts by any Logick I know and if you take away the integral parts wholly you destroy the integral whole but if you remove the adjuncts or accidents you destroy not the subject 2. What Logick is this to make the Fathers Apostles and Pastors who beget and the Ministers by whom we believe and visibly believe Rom. 10. 14 15. Eph. 4. 11 12. 1 Cor. 3. 5. the separable adjuncts of begotten children This is strange Logick Whiteness begot Snow And this is as strange that this Church of believers is the cause and the officers the effect that is the adjunct is the cause and the children the Church of believers or the subject is the effect and the effect begets the cause and is before the cause and the fruit hath being before the tree and the children before the father for if we speak of a constant Rule as now we must do when Apostles are removed if the Church of believers be a visible Church having the Keyes and using them even to admit officers and to excommunicate them they 1. Dispense censures and govern who have no call to carry on censures and government by preaching the Word or exhorting and praying for there are no officers as yet c. If these be visible believers who are their fathers who begat them for there are no officers yet to beget them 3. Who begot them by the preaching of the Word and if they were heathens and are now converted who either did convert them or baptize them for there are no officers as yet Did every one baptize another or did unbaptized members baptize their own Ministers who are yet unbaptized and this argument must be strongly retorted The officers cannot be the effect of this Church for they are the onely causes of the very materials of this Church for officers must convert gather a flock to God and baptize them if it be true that faith comes in the Lords ordinary and instituted way by hearing of sent Pastors Rom. 10. 14. Mr. H. The Church saith Mr. R. is the candlestick not simply without candles and lamps the Church Ministerial is the candlesticks and the Ministers the shining torches and candles It s cross to all mens apprehensions saith Mr. H. that the candlestick should be no longer a candlestick than the candle is in it They are bought and sold for candlesticks Is not a subject a subject though the adjunct be not there What kinde of Logick is this Ans. It s indeed unknown Logick that officers the fathers should be adjuncts and the Church of believers begotten by them as is said the children should be the subject 2. Mr. H. will have a figurative speech against all Logick and Grammar to be a proper speech and the candlestick Rev. 1. 20. to be like the candlesticks of brass or other metal or wood which are bought or sold. So when it s said Christ walketh in the midst of the golden candlesticks the sense must be Christ walkesh in the midst of Churohes destitute of Angels and Officers Whereas he hath promised his presence to the officers Matth. 28. 20. especially Lâ—â— I am with you and by this Christ must promise his presence to blinde candlesticks and to Churches wanting officers and Angels Then the meaning of this Rev. 2. 5. I will remove the candlestick must be O Ephesus I will remove believers and that homogeneal body of Saints as destitute of Angels Never man dreamed of any such sense as this since the world was But the true sense is I will remove a shining Ministery and the Ordinances and the eight of the pâ—…ed Gospel and the Word of the Kingdom as Zech. 9. 8. Three shepherds also I cut off in one moneth Then said I I will not feed you Amos 8. 12. They shall seek the word of the Lord and shall not finde it Mat. 21. 43. The kingdom of God shall be taken from you Acts 13. 46 47. Let Mr. H. shew how the Church without the Minister is called the golden candlestick And where the Church of believers without the stars and torches is called The light of the world Godly and found Interpreters Pareus Pignetus Marlorat Piscater Diâ—â—ati English Divines The Church are candlesticks because they bear saith Pareus the torch of heavenly Doctrine So Pignetus Marlorat Piscator Mr. H. A Corporation of Aldermen before they choose a Major is a free Corporation Ergo the Church of believers is a visible Church before it have officers A man cannot be a husband before he have a wife yet he may be a man wooing woman before he can make her his wise Ans. 1. The comparison is most unlike For 1. A Corporation of Aldermen is a Corporation of free Citizens and Magistrates such as Aldermen are though they yet want a Magistrate supreme or a Major The Church void of all officers 〈◊〉 not a body capable of governing in a formal way 2. Say they want Aldermen they had by nature an intrinsacal power to choose to themselves private men to be their Rulers whereas before they were no Rulers But the making and laying on of hands upon men to make them Elders agrees not to believers because visible believers by the Law of Nature but by a positive Law of God is given to a certain number of Presbyters or Elders 1 Tim 4. 14. as is above proved 3. Say that fourty Pagans not baptized were made by the travels of some private Christian man or woman visible Saints fourty unbaptized could not make unbaptized Pagâ—… their Rulers and Pastors as they could make some of their members their Civil Magistrates 4. That Corporation doeâ— he get and create their Rulers and their Rulers who are posteriour to them did not beget them and make them free Citizenâ— But officers â—â—cording to the fixed Rule of the Gospel now when Apostles cease to be are the onely fathers who baget visible professor Mr. H. If the Church â—â—net a Church without officers then as often as the officers die the Church diâ—… also 2. When the Church for gross heresias rejecteth the officers the Church must destroy her self while she laboureth her own preservation Doth a Corporation when they put out a wicked Magistrate out of his place therefore destroy their own Liberties and nullifie their Corporation Such Arguments may seem â—nâ—ugh to cast a cause and yet Mr. R. by them can turn all aside Ans. It s unfit that a man should so reflect upon his Brethren when there is so little strength 1. The Pastors being the husband and the Church the wife sure if the wife destroy the husband to save her self she destroys her own wife ship while she labours the preservation of her self as a woman and if the Church destroy all the heretical officers is there any
because it is Scripture that is spoken and this is all the authority of Synods Would the Lord appoint Men Elders and Brethren and Churches to come many hundred miles to heal rent and spoyled Churches and the result of all is a meer counsel which a woman at home may give for the Scripture by the law of Nature warrants women to give this as well as men 2 Sam. 20. 16 17 21 22. 1 Sam. 25. 25 26 27. 32 33 34. 2 King 5. 3 4 13. And God reveals to women servants poor ones as much of this as to others of higher place Nor shall it help the matter to say it is safer to seek counsel from men then from women from many then from one for in the multitude of counsellers there is safety Ans. It is true But 1. This is no ground to seek to a Synod of Fathers and Elders of the bounds of these who are no Pastors nor Elders to us and can put forth upon us no Synodical no Pastoral acts upon this ground we should select Counsellors out of one or many Churches that have no relation to us and so this is nothing for such a Synod but only for many gracious Counsellors private or publick nothing at all for a Synod of Elders 2. When all is done their Counsel is but a Counsel that hath as much weight as it hath conformity with the rule of the Word and so hath the counsel of a Woman or a servant And it is considerable that the book of Discipline of New England hath no Chapter nor Discourse of Synods which shews they little value them Mr. H. These authoritative actt which are put forth in other Churches issue from him either as a Pastor or as no Pastor If as no Pastor then acts of Iurisdiction may flow from him that is no Ruler Mr. R. will gain-say this if they proceed from him as Pastor then either as Pastor of his own Church which cannot be or of another Church and then one man may have two Pastoral offices And all these Churches must be either his flock or not his flock they must be if he be Shepherd to them for that the nature of relatives requires the combined Churches are many distinct flocks and he cannot be a Pastor of many flocks Ans. This is the former argument with a new dress quod fui◠demonstrandum But did Mr. H. believe his Topick probabilities would be received for demonstrations 1. To that These acts proceed from him either as Postor or as no Pastor Let him be a Pastor to a Congregation compassed about with nine single Congregations in Ierusalem in convenient nearness he feeds his own particular flock as a fixed Pastor actually imploying his constant labours upon them and by the same pastoral office as Pastor habitu actu primo to all Churches and more nearly to these nine he exercises acts of government for edifying all the ten in points of concernment which necessarily must concern them all and it no more doth follow by a shadow of consequence that he exerciseth two pastoral offices over many Churches then the same Pastor exerciseth three Pastoral offices or four over his own particular flock as if it were four flocks because he preacheth pastorally to some and administers the Lords Supper to others as to strangers 2 Others as Infants he baptizes as unconfirmed members Or 3. Others he excommunicates 4. Others he converts as finding them no visible Saints by one and the same office he feeds and governs all 2. The same argument is retorted Archippus administers the Lords Supper as Mr. H. his book of Discipline and Mr. Cotton teach and the word warrants him to do to fourty godly visible Saints out of fourty Sister-Congregations either as a Pastor or no Pastor to these fourty either as to his own flock or not his own flock not as no Pastor Mr. H. Mr. Cotton except they follow Socinians and all shall gainsay that if as a pastor then by Mr. Hookers argument he must have Pastoral offices over fourty Churches So the same argument destroys the Synods though some way soundly established by Mr. Cotton yea Mr. H. grants it is lawful to tender the seal of the Lords Supper to those of other Congregations yea he is warranted by the word so to do 1 Cor. 10. 16 17. 1 Cor. 12. 13. Eph. 2. 12 13. Eph. 4. 1 2 3 4 5 6 11 12 13. It is against the Congregational way and it is not equal to bring quod fuit demonstrandum such strong demonstrations as he calls them against Mr. R. and the Presbyterian Church which destroyes his own congregational way 3. If he act as a Pastor and Shepherd to them his flock they must be for that the nature of Relatives require This is a mistake of the nature of Relatives for the adequate and complete correlate to which every ordinary pastor is referred as a Shepherd to the flock as a husband to the wife actu primo is all the Churches on earth as a physician is referr'd to all the sick on earth not adequatly to this one sick person but actu secundo in the actual exercises of the ministerial calling very pastor indeed now is refer'd to one flock as a fixed providential feeder and to these round about the same way in acts of government that concern associate Churches but it follows not as is said that he is a proper fixed pastor to these Churches round about for these words feed the flock which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amongst you 1 Pet 5. 1. Act. 20. 28. Take heed to all the flock over which the Holy Ghost hath made you Overseers Have no such sense as feed the one single Congregation only as a husband to your wife that is in Ephesus and beware of the spiritual adultery of taking pastoral care of the other Churches of Christ that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amongst you Mr. Cotton saith the Church in the Canticles and say I the pastors also take care not only for her own members but for her little Sister which she thought had no breasts Cant. 8. 8. And I hence infer that a pastor is to take a pastoral care of the Churches associate Acts 8. 14. 2 Cor. 11. 16. for they were among them as well as the single congregation And when Paul saith take heed to the whole flock 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he meaneth not only a single congregation but divers congregations and many sheep in the flocks of divers congregations as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth not a few but exceeding many in Scripture Phil. 2. 21. 1 Tim. 2. 6. Heb. 2. 9. 1 Tim. 2. 4. Ioh. 11. 48. Ioh. 12. 32. Rev. 5. 13. Mr. H. The Presbytery are Elders to the classical Church saith Mr. R. in some respect not simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not in things proper to each congregation but in things common to all the united Churches to wit in things which rather concern the
onerousness of answering to God for duties the like conscience the like sincerity the like faith of giving an account to God is required in the one as in the other And he leaves upon this account out the word in way of conscience or in fore Dei and saith my words are imperfect but wherein they are imperfect he sheweth not which maketh his own words imperfect and therefore he turneth my Negative That we are to do no more in governing sister-Churches than in counselling and brotherly advising into an Affirmative never dreamed of by me That brotherly association tieth us to do as much as if we had no further warrant and tâ—… we are to do by his way as much in brotherly duties to all Christians in other Provinces or Nations in France Germany Holland with whom we can by no physical possibility be present and whose faces we never saw as we are to do by fixed office to the single congregations to which we have a providential call by the election and choise of the people for whom we are to search the Scriptures and study pleasant words and for whose souls we are to give an account But 1. It s a fruitless dispute to prove in sundry pages what Mr. R. grants 2. If he proved from my words from his own he may that these are necessary consequences he had done as became a Refuter 3. He cannot from what I say deny but granteth That brotherly consociation tieth teaching Elders to do no more in governing neighbouring Churches than brotherly advising teaching admonishing tieth us unto in point of onerousness and laborious care and so it well follows That there is no more laid upon Presbyterial Elders in governing neighbouring Churches than is laid upon their counselling and brotherly advising Elders in point of daily occurring scandals as is clear in the Rise of Familists Anabaptists Antinomians c. and many scandalous persons arising in sundry Churches lying together 4. The care and onerousness in brotherly watching essentially formally in rendring an account to God as being keepers to our Brethren all the world over with whom we converse in other congregations haply at our door and occasionally is as binding before God as the care of teaching Elders in exercising power of Jurisdiction in Collegio and in things common to divers Churches but it follows not that Christian love tieth me to all the positive means of warning my brother to go to Germany to America to try and admonish all the scandals that are committed there 5. This same Argument is thus retorted upon Mr. H. if the Apostles as Church-members as Believers be obliged all the world over to eat the Lords Supper as Paul did at Troas Acts 20. 11. aâ— Corinth 1 Cor. 10. 17 and in all the Churches on earth to eat and receive the Loâ—… Supper not as an Apostle with an Apostolick but with a faith common to all Christians then must he be obliged as a Christian with the like care and onerousness to leave his calling of an Apostle to go to all places on earth to remember the Lords death and as a Christian to lay down preaching planting of Churches working of miracles and to teach rebuke as a Christian in all places It s not enough to say That the Apostles 1. Were priviledged persons and so might eat the Lords Supper all the world over for they eat not the Lords Supper as Apostles but as believers who were to try and examine themselves and so dâ—â—ncerningly to remember the Lords death until he come again as other believers were 2. Is it enough to say They were occasionally onely to discharge these Christian duties as they should be locally present for so are teaching Elders to perform official duties to these neighbour Churches with whom they occasionally converse in the occasional emergency of scandals and if Pastors were in Africa or America they might without any new ordination or official call preach and govern as Physicians of souls But by Mr. H. his way the Lord in the day of Judgment might say Thou wast a member of that body with which thou hadst a right to â—at the Lords Supper in all Churches on earth therefore I require at thy hand the blood of them that are lost in America because thou watched not over all the Christians on earth which is physically impossible And I require at Paul preaching in the the Wâ—st thâ— blood of such as perished when he was 300 miles absent from them for Paul had an officiall call to all the believers on earth As Mr. H. saith our Presbyterial Elders must give an account for souls that are lost in all the Presbyterial Provincial and National Churches on earth and go all the world over to cure scandals leaving their own calling of Merchandize But by this saith Mr. H pag. 115. a pastoral care is fâ—r more enerous and laborious than Christian and brotherly care in some sense I grant all and there is nothing proved against me who say that this ties teaching Elders to no more in governing Sister Churches in point of binding the conscience to answer for them as far as they have power in matter of common concernment for the wel being of all the near hand associated Churches then brotherly consociation can do And Mr. H. page 112. saith this is true and yet in some sense pastoral care is far more onerous and laborious to wit in using more means in watching fixedly over a Congregation by constant preaching in season and out of season in standying pleasant words administring the Sacraments c. Nor did I ever say any thing to the contrary Mr. H. An eminently gifted man in an Island where no Pastors are is no less saith Mr. R. tyed in conscience in the extraordinary imployment of his calling then if he were formally ordained and chosen their Pastor In some extraordinary cases a gift and Christian love ties even as much to onerousness in using means to save at the office it self See what I add in that place Mr H. saith then this gifted man in an Island in using his generall calling as a Christian destroyes his particular as a Merchant and turn Minister 2. This is to confound the general and particular calling Ans. Not at all for in this case the extraordinary necessity of gaining souls when other Pastors cannot be had and ordination and election by that means are invincibly wanting hic nunc turns his Christian calling in place and room of the particular calling of a Pastor and so Mr. R. said well that in some extraordinary case like this The naked Râ—lation of Iurisdiction addeth nothing to care and onerousness in point of labour by preaching the Gospel Mr. H. If we have a divine command saith Mr. R. to be our brethrens kâ—epers then our Christian watch in that regard requires as much onerousness and care as office watch It follows not saith Mr. H. am I bound by office to watch no more over the
their voices The Body of a Corporation may put out a Major upon desert therefore women and children may do it No the wise God hath included the votes of women in the male Ans. Nay but Mr. H. shall not so elude the Argument Whatsoever the judging binding and loosing Church of believers may do that every member of the joynt community may do in collegio if the Keyes be given to them as Mr H. and Mr. Cotton say as actual believers giving Peters confession Mat. 16. and therefore Mr. H. too suddenly sayes The consiquence he would have said the major for its a lawful Syllogism is feeble for women children sons come to agâ— servants which he left out are formal and essential parts of the believing Church to whom the Keyes are given as to the first subject If the Keyes be not given to them as confessing and professing believers because not to women sons servants then not to all confessing and professing believers as such then not to all blessed as taught by a teacher above flesh and blood as Peter was Mat. 16. This shall cross the Principles of our Brethren the Truth and Scripture cannot but cross them nor can it be denied but women sons come to age servaÌ„ts are no less members of that Church than the multitude of male-believers for they confess Christ as Peter are blessed and built on the Rock as well as Peter and are no less conceived in charity to have some spiâ—…l good in them as Mr. H. dictates cap. 2. par 1 15 16. and these must be visible Saints to whom Mr. H. his definition of visible Saints agrees and therefore our brethren must either quit the principles they follow or then a multitude of believers of visible Saints must be larger than the actual binding and loosing Church Mat. 18. and against their will this Tell the Church must be understood of Tell some believers onely if they will The Officers but Tell not women nor sons nor servants for they are no part of the binding and loosing Church and If he hear not the Church that is as the Hebraism there If he obey not the Church if he obey not some believers Men and Heads of Families not women servants â—ons Let him be to thee as a publican c. 2. So woman are either not capable of believing and visible Saintship which none can say or they are not capable of a power of binding and loosing and so a power capable of binding and loosing is not given to the multitude of believers as the Church Mat. 18. 3. Nor are women sons servants debarred from voicing in Election because it is a Church-power for it is no power of jurisdiction For 1. Their tacit voices and consents are not excluded because they must try the spirits not upon trust fide implicitâ believe every teacher more than men or believe as the Church believes more than their husbands nor must they take Doctrines as truth upon their husbands word not are women so excluded from speaking in the Church as they may upon no occasion confess their faith 2. Profess vocally repentance 3. Depose as Witnesses 4. Accuse the guilty before the binding Church 4. Nor may a Corporation cast out a Major by an authoritative power such as binding and loosing is Mat. 18. 5. We seek a warrant why the votes of women in choosing their Pastors must more be included in the votes of the male than their being essential parts of the redeemed Church is included in the males or their confessing publickly that Jesus is the Christ as many women Martyrs and sons and servants have gloriously done and yet their confession of Christ to the death must be personal and not included in the confession of husband or parents as Mat. 10. 32. Mr. H. Arg. 5. of Mr. R. Those to whom the essence and definition of a Ministerial Church having power to excommunicate doth belong those and those onely are understood under the Name of the Church Mat. 18. But the essence and definition of a Ministerial Church having power to excommunicate doth not necessarily belong to a great company of believers assembled Church-wise Ans. Both propositions may be denied Neither a Church without officers nor as having them is here onely understood but the second sense is here firstly attended For both people and Elders have their power parts and places in a right order and manner when it s said a Ministerial Church is here understood Ministerial notes either Ministers without the body exclusively and that is false or Ministers with the body inclusively Now a Ministerial Church in the fairest sense aims at both In the first sense the proposition is false in the second it doth not conclude to whom the essence and definition of a Ministerial i. e. of a Church of Ministers without the body having power to excommunicate doth necessarily belong These and these onely are here understood This Mr. R. l. 1. p. 226. refuâ—eth Ans. Well then Mr. H. denies the conclusion then both a Ministerial Church and a Church of Redeemed meeting to partake of Ordinances have their part here Ergo women have their part here 2. If a Church in both sâ—nses be here understood when all the Officers turn grievous Wolves Socinians Papists Familists such as say they are Apostles and do liâ— then 1. Must the people that are stumbled complain to themselves This is not just to make the complaining party saith M. H. judge What if they unjustly complain and say their officers are Presbyterial and Prelatical and are Legal Preachers and preach neither Christ nor Free-grace then hath Christ ordained them whose lips preserve not knowledge to be the onely judging and first Church which hath power to excommunicate to be the first and onely Judges-of sound Doctrine and Heresie in officers And suppose the Church of people and officers be here firstly understood we cannot complain of the Familist people of which there were too many in Nâ—E to the Elders for the same reason 2. Nor is it true that people and Elders the people must in judging be first by Mr. H. have their power parts and place in this work for all Elders and people have equally a decisive voice except women and children and seâ—vants and by what reason they want votes a reason 〈◊〉 yet is not heard of 3. There is no reason that binding and loosing may be transacted by onely a power of judgement in people for then a power of office is accidental to binding and loosing how then can a society with both power of judgement and of office be understood here firstly as Mr. H. saith Therefore I ask a reason why officers who are meer adjuncts such aâ— come in at the by and as latter in nature power and operation to the visible Church should have any hand in binding and loosing since all officers are made and unmade ordained and cast out by the male-Church by this way 4. Nor can the
officers binde and loose as officers nor hath Christ given this power to the officers as officers by this way of our Brethren For they say 1. That the Keyes were given to Peter Mat. 16. as to a believer not as to an officer 2. Officers to them are but adjuncts of the visible Church and the Keyes are given to the visible Church before they have officers and the people may make and excommunicate them 3. Here is strange work the Keyes were not given to Peter as an officer but as a believer and yet he useth the Keyes as an officer 4. The Church is not made Ministerial by us without the body exclusively wholly for Christs Government is voluntary nor ought any new thing to be concluded in our Assemblies while the people hear of it for if the Romans used rogare suadere legem and obtain the consent of the people thereunto far more are they not to be acknowledged as Church-laws that are to be obtruded upon the godly against their will and knowledge and much more if they be against the Word of God and former godly acts with consent agreed unto by the Church that is whether the people consent or not but yet without the body whether they exercise acts of jurisdiction or not for no act of jurisdiction is due to them and to exclude the consent of women no less interessed in practise of conscience than men is to be Lords of their faith Mr. H. The sixth argument refers to former proofs c. Ans. And Mr. R. refers to former Replies Mr. H. It s evidently false that there can be no complaint to a multitude for complaints may be made to a Parliament Ans. How can complaints be made to ten thousand of the Church of Ierusalem for that Church as Mr. H. grants pag. 128 129. met in sundry places not in one No Parliament or Judicature consisteth of such a number We cannot complain to the many Churches of Galatia of their wicked tenet of Justification by Works for they are scattered in divers societies and its unlawful say our Brethren to meet in their officers to exercise jurisdiction Mr. H. Arg. 8. The house of Cloe complained to Paul 2. Paul gives rules about the Elders receiving of complaints Ans. That house complained to Paul because his Apostolick Authority might have been helpful but they might have complained to any of the Church of Corinth Paul advises Titus to hear complaints to prepare them for the Church 3. If the people must consent tacitly to the censures before they be dispensed they must hear the complaints Ans. Paul gives rules and directions to Timothy 1 Tim. 5. 19. v. 1. and Titus cap. 2. as to pastors not as to believers concerning the manner of receiving complaints nor is there in Scripture Precept Promise or practise of believers to receive complaints we are surer than our Brethren and its safer to expound thi Tell the Church that is Tell Timothy and the Elders then Tell the Church that is Tell any member of the Church at Coâ—inth i. e. Tell any woman or servant for they are as essentially members as Timothy or any of the Elders 2. and must joyn their consent to censures because members must hear the scandals because they must tacitly consent before censures be dispensed it follows not that members must be told for the tacit consent of women is requisite for they may be scandalized or edified by the good or evil dispensing of censures as well as men 2. They may not converse with excommunicate persons more than men 3. Their consciences must not be Lorded over more than the consciences of men in the dispensing of censures 4. They must have a vote tacit or formal in choosing of a Pastor and must not take him blindly and complaints to women sons servants yea and the precepts of withdrawing Rom. 16. 17. 1 Cor. 5. 6 10. 2 Thâ—ss 3 14. 2 Tim. 3. 5. Tit. 3. 10. Ioh. 10. 11. oblige the consciences of women sons and servants then women may receive witness against Elders as well as Timothy 1 Tim. 5. 19 20. but with such qualifications and limitations For Mr H. maintains this connexion Complaints may be made unto the Church Tell the Church Mat. 18. to all without whose tacit consent there can be no proceeding to excommunication But without womens consent there is no Excommunication no Admission no Election Responde it a vol non Mr. H. The people may censure heretical Elders in an Island Ans. So they may in justa tutela aeterna salutis but not by the power of the Keyes 2. And so may the Elders remaining godly and sound remove with the Tabernable and Candlestick from a people in an Island if they dance to the golden Calf and be incorrigible Yea if the Elders and men in an Island turn Familists and the women sons servants remain sound Let Mr. H. shew what the sounder part of the Church may do And though women be forbidden authoritatively to teach in the Church 1 Tim. 2. 7. 1 Cor. 14. and publickly yet they may teach the younger women T it 2. 2 3. give a seasonable rebuke and counsel to men 2 Sam. 20. 16 17. 1 Sam 25. 23 24 32 33. and a woman a sister is to labour to gain a sister by Matth. 18. and that in a Church-way and women as other Church-members are to teach exhort warn according to their place as well as men Col. 3. 16. Rom. 15. 14. 1 Thess. 5. 14. Heb. 3. 13 20. 25. Let M. H. teach us how their faith is included in the men in these duties in consenting that a savoury man not an Heretick be their pastor Mr. H. Arg. 9. That Church is here understood to whom the Keyes are given Mat. 16. but they are given onely to a Classical Church Ans. The minor is barely affirmed Ans. My Argument is divided The minor is not barely affirmed The Keyes are given to Peter as representing Elders and Apostles to whom Christ saith Iohn 20. Whose sins ye forgive they are forgiven to whom he said As my Father sent me so I send you but this official sending is most undue to the people and its equivalent to that Mat. 28. Go teach and baptize But Christ said not to unofficed Brethren Receive the holy Ghost Whose sins ye forgive c. Go teach and baptize So Cyprian Mr. H. Arg. 10. of Mr. R. The onely apparent argument against this interpretation is weak and therefore this sense hath ne strength Ans. Both parts fail 1. There may be other Reasons given 2. It doth not follow that the different sense is clear because many better Reasons haply may be rendred than were alledged Mr. Ball according to his sagacity and sharpness of dispute seeketh far and wide where to finde where the word Church noteth onely the Elders but all cometh to this One may suppose such a sense Ans. 1. Mr. H. denies the Antecedent and the Consequence and proves both
to be false with the same Argument Because many better Reasons may haply be given which is bad Logick for other Reasons may be given and Separatists Morellius Anabaptists and Prelatical men have besieged but never taken in this Text but if this be the onely seeming and apparent reason given for popular jurisdiction yea or that can be given the consequence is not proved by Mr. H. his Adverb haply which implies No as well as I. And when Mr. R. saith the Reasons against our sense are Sophisms it s not an answer to say I. but stronger arguments haply may be rendred by others such as never were alledged before What if one should say stronger Reasons and clearer Scriptures yet than ever have been alledged may haply be rendred for unwritten Traditions Image worship Praying to the Dead Papists should be little stronger than they are 2. The Argument is but this If the word Church in all the Scriptures so often mentioned be never taken for the Elders onely it a strong suspicion it is not so taken in this place Matth. 18. But the word Church is such 1. The major is denied All the judiciouâ— Interpreters finde a word onely in this sense in this place and that it cannot bear sense according to the analogie of faith but in this sense onely as scope matter and circumstances of the place inforce and yet the same word must be otherwise taken in many other places And when all is done the conclusion of the apparent reason amounts but to a suspicion and Mr. H. of his own addes the qualification of strong suspicion and Mr. R hath leave upon better grounds to adde that his own suspicion is weak Mr. H. wrongs that eminently learned and godly man Mr. Ball who proves the Elders here must be meant and no other Church and Mr. H. touches not with one finger his reasons 2. I retort the Argument If the word Church of the Redeemed meet to partake of all Ordinances Word Seals Censures c. often mentioned in Scripture be never taken for Brethren onely excluding believing women sons come to age of 15 or 16 years which are the far larger number of the Redeemed confederate visible Church called sanctified as 1 Cor. 1. 1. 2 Cor. 1. 1. Eph. 1. 1. Col. 1. 2. 1 Thess. 1. 1. 2 Thess 1. 1 c. then can it not be so taken Mat. 18. and the Assumption must be as strong That the word Church in this sense is destitute of the least loving look of the allowance of any Text that might be a second in the field as is the Rhetorication in place of Disputation of Mr. H. therefore we desire a parallel place for the acception oâ— the word Church or onely male-Church of Redeemed meeting for all Ordinances Mr. H. answers not when he tells us that Women for their sex and children for want of the exercise of understanding are excluded from governing Ans. That is another question whether they be excluded from governing from this what is the notation of the word Church Mat. 18. and whether women children come to age and servants be not essential parts and the far larger part of the Church of believors fed redeemed of the Church which Chrâ—st hath instituted in the Gospel that is saith the Discipline of N. E. of a combination of faithful godly persons meeting for that end to partake of all the Ordinances of God in one place-built on the Rock Mat. 16. If such a signification of the word Church be not in all the Scripture is not this to have in the bag a stone a stone when we say Tell the Church and if he hear not the Church Mat. 18. is the Church-meeting in one place for hearing the Word receiving the seals professing the faith of Peter built upon the Rock which essentially includes women aged children servants but yet Tell the Church is not Tell the women aged children and servants for they are excluded from governing say they true but they are not excluded from being members of the Church Mat. 18. which in its proper signification as our Brethren say signifieth only this redeemed visible Church built on the rock meeting in one place c. 3. The word Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must in Scripture be restricted to the subject matter and the end wherefore the convention is instituted and seldom is it taken but it excludes some such as Act. 19. it cannot signifie the Church of Christ but a civil tumultuary meeting The town Clerk dismissed the Church 2. Eph. 5. 26. Christ loved his Church and gave himself for her The Church there is such a Catholick body visible or invisible as he shall present without spot or wrinkle and excludeth rotten members professors as Magus who are no more but visible members but includeth all real Saints Men Women Infants Jews Gentiles c. 3. It notes these who convene in the same place to be fed with Word Seals Censures Act. 11. 26. a whole year they assemble with the Church 1 Cor. 14 4. he that prophecieth edifieth the Church It must exclude Infants who though members of the visible Church yet cannot be edified by prophecying but cannot but include Women more aged children and servants and say there were but one place in all the World where the Church came together for the hearing of the Word receiving of the Lords Supper that one place were sufficient to teach what the word Church notes in that place And so here Mat. 18. is the like case 4. Tell the Church must be tell the Church that hath power to bind and loose on earth and which if the offender hear not he must be declared a heathen but this is neither women children nor servants by our Brethren 2. The binding and loosing here is to be expounded of the specifick acts of office never given to any by other Scriptures but only to officers 2 Thes. 5. 12 14. Luke 10. 16. Heb. 13. 17. 1 Tim. 4. 14. 1 Tim. 5. 17 20. Act 20. 28. Rom. 12. 7 8. Mat. 16. 17. 1 Pet. 5. 1 2. Tit. 2. 5. Ioh 21. 15. Ephes. 4. 11 12. Is. 6. 5. Ier. 3. 15. 5. Tell the Church if he hear not the Church shall be by us gladly expounded of both Rulers and Professors in their own kind 1. Let him be to thee as a Heathen that is to the whole Church women and servants by withdrawing from his company Puâ—ge out all ye who have been puffed up and mourned not and such were women and so men also to whom he writeth 1 Cor. 1. 1. And women were a part of the lump in danger to be infected and upon that hazard were not to eat drink with an excommunicated man 1 Cor. 5. 6 12. and were not to be mixed but to eschew scandalous persons 2 This. 3. 14 Rom. 16. 17. nor receive such a man unto their house nor bid him God speed 2 Ioh 10. 11. Tit. 3. 10. which the women were to
Jurisdiction in many in a Presbytery is warranted by Scripture But for the power of judging and of giving of power potest as donationis to others to preach and administer the seals in the people who have no power themselves it hath neither the countenance of Scripture nor Reason and is but a device of Merellius holden by Mr. H. Calvin saith The thing before judged was cleared to the people Pet. Martyr Pareus and others say well Excommunication would not be done nisi plebe consentiente without the consent of the people which includes women and servants over whose consciences faith and practise Rulers are not to domineer more than over the consciences of men Cyprian by the plebs and universa fraternitas the people and fraternity understands the whole redeemed flock men and women It s true Cyprian threatens some Presbyters that if they go on in their scandalous way they should give an account to the people apud plebem universalem and writes to some that desired to be reconciled to the Church of Carthage All things shall be examined you the people being present But judging there as frequently with Cyprian is no authoritative judging given to the people He who answers to Pamelius in his learned Annotations gives no more to the people but the knowledge of Church-affairs About Anno 70. as Eusebius saith Simeon the son of Cleophas is chosen in the room of Iames all the disciples consenting The Council of Carthage Anno 420. Let not a Bishop ordain any Clergy-man without an Assembly of the Clergy and let him seek the peoples consent connivance and testimony So was Cornelius made Bishop of Rome by the Authority of God and of the Clergy and by the suffrages of the people Our Divines Bucerus Calvin Bucanus Tilenus Beza Virttut give consenting and in some cases correcting not judicial power sure but which is great enough a Negative consent for eschewing of a Schism And the Professors of Leyden Urfine Pareus Iunius give the people a vote a consent in Excommunication and this cannot exclude women who are offended when the whole Church is offended The times of Ambrose did witness more pride in the Clergie who began to do all without the people Chemnitius Daneus the Confession of Bohemià of Helvetia the Synod of Middleburgh the Synod of Tylleburgh in Nassovia Anno 1582. teach That the whole Church with consent of all did excommunicate but the judging Authority is in the Eldership Mr. H. The power of election is especially to be attended by the end as a corporation hath power to choose a Major and to give him power 3. The safety of the whole is to be attended and that is to submit one to another and be rebuked one by another Ans. Papists prove the Pope and Prelats from such have their warrant peoples choosing of their Pastor is from the rule of the Word not from civil corporation from which it differs 1. The people makes one of no King to be a King and does not onely choose him 2 Chron. 29 22. the people kinged Solomon Sâ—ul 1 Sam. 11. 15. David 1 Chron. 12. 38. but the choice of the people doth not make an officer but the laying on of the hands or ordination of the Presbytery doth that 1 Tim. 4. 14. 2 Tim. 2. 2. Tit. 1. 5. Act. 6. 6. 2. The Corporation civil may limit the Major in regard of time for a year and no longer 2. they may make him half a Tyrant a Dictator and absolute or give him less power that he shall rule none but with the consent of 12 Assâ—ssors but the people may not make him a Pastor for a year and then lay him aside for no fault as a Major is unofficed nor may they limit him so as he shall not preach in season and out of season but by the consent of 12 men 3. The Corporation may erect it self in a Kingdome or Commonwealth and may create Consuls Dictators Praetors Tribunos Plebis c. as may most serve for the safety and peace of this State but the Church may bring in no new officers but those appointed by Christ nor may they alter the government and metamorphose it into another than that which is according to the pattern shewed in the Mount 4. Women and servants have no vote in choosing or creating Rulers but since they are to be fed and this concerns their conscience it is not so here in the Church though men may domineer over the civil power of women yet not over their faith If some acts were to be performed by a King or Major without the skill knowledge of counsellors and of which the counsellors are as ignorant as the Church of believers ordinarily are of Tongues and Controversies it might well be said that the Wisdome of God never appointed such counsellors and for such an end as to appoint such men to be counsellors and such to create Pastors and therefore it s a naughty Argument taken from a Civil Corporation and Popish From a worldly Monarchy Papists prove their Monarchy in the Church Yea this Argument proves 1. That Pastors as Pastors have no warrant by any Institution of Christ to try ordain and lay on hands upon Pastors for 1. that which is to be done according to Divine Iâ—stitution by a company of visible believers to whom Christ hath committed the power of the Keyes as to the first and prime subject before officers be created that cannot be done by officers as having the power of these Keys 2. So visible saints and women as well yea and by better right might appoint Elders i. e. chuse and elect them in every City then Titus could do yea Tit. 1. 5. 〈◊〉 Tim. 〈◊〉 22. 〈◊〉 bâ—tter right then Timothy as for the place Eph. 5. 21. whâ—â—h Mr. H. had no leisure to cite every one submit unto another what Logick is here is every Womaâ— a Church to another for it is not spoken of Church-subjâ—ction but as Ambrose of the subjection of humility Mr. R Boide Zanchius of tâ—e subjection in families and Common-wealths as of the Wife to the Husband the Children to the Parents of the subjection of Lâ—ve as Calvin and Beza Hieronymus poniâ— generalâ— principium politiae Christiana So Cajâ—tan Paul Baines saith it is the submission of humility which the highest owe to the lowest the husband to the wife is not every woman the daughter to submit to the mother is not this a busing of Scripture may not the father the son be in divers congregations and though it were meant of Church subjection owe not I Church-subjection to these of another congregation as to these of my own and should Mr. H. limit the sense of the Holy Ghost to one single congregation i. e. submit only to these of your own congregation Mr. H. The power of rebuking pertains to all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rebuke Mat. 18. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to judge 1
Cor. 5. 1â— both which express acts of proceeding in a judicial way the whole may censure the part they are superior as officers when they keep the rule but inferior as members and in submission when they break the rule Ans. There is little Logick in dividing the power of private judging which every one owe to another no man is a Church to his brother into a power of rebuking and a power of Church-judging for that 1 Cor. 5. 12. is the Church-judging by excommunication so the face is where the neck should be 2. The rebuking Mat. 18. 15. is indeed in order to Church-rebuking and to excommunication yea to rebuke is a duty of the law of nature Lev. 19. 17. Ps. 141. 5. but by Mr. H. his way I must rebuke none but offenders of my own congregation May I not then rebuke but hate brethren of another congregation for so Moses expoundeth Lev. 19. 17. 3. If to rebuke be a judicial Church-rebuking I pray you may not women rebuke women and men both and labour to gain them if they trespass and to tell the Church sure Abigail Pilates Wife Sarah and other godly women did rebuke counsel and complain of offences and they are not exempted from this duty of the law of nature Doth not then M. H. clothe women with a Church-power and why but as Iezabel and wanton widows are censurable Rev. 2. 20. 1 Tim. 2. 12. may they not rebuke and it appears that a brother must forgive until seventy seven times for upon this occasion Peter moves the question Mat. 18. 15 21 22. but not so women aged children and servants for they must be less apt to forgive then men 3. If Mr. H. so much please himself in Dichotomies why but to these two he might have added 2 Cor. 2. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to forgive and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to comfort and others also as teaching exhorting all which cannot be taken from women servants aged children except you exâ—me them from the Law of Love And howbeit the rebuker be the superiour as he rebukes which yet is not true in an unjust rebuker for he is inferiour yet either too much shall be taken from or too much given to godly women by Mr. H. his way Mr. H. objects If the people should censure the Pastors then there should be Pastors of Pastors and the Sheep should be Shepherds not the Sheep Ans. The consequence is feeble because the people judge not as officers but as members of the whole to whom by vertue of the common Laws of combination they have subjected themselves to be ordered for the common good Ans. Mr. H fathers not this argument upon me nor upon any of ours but Stapleton Grego de Valen. Toletus Pererius Esthius and other Papists who urge the like to exime their Clergy from being subject to civil powers Own the Argument for then the shepherd should be subject to the sheep which is not absurd in diverso causarum genere But these who gave power as officers to excommunicate are here ruled by such as have that power and such to wit the people and flock have that power have the keys 2. Are to edifie by excommunication 1 Cor. 5. 5. 2 Cor. 10. 8. 1 Tim. 1. 20. 3. The Rulers are to obey the people as such who watch for their souls Heb. 13. 17. 4. Take heed that they perish not and therefore must give warning and rebuke lest these perish over whom they have the power of the rod that way And so the people authoritatively watch for their shepherds and the shepherds to wit all the officers must submit unto the sheep the people as being over them in the Lord having the power of excommunication above their heads 2. It is but a conceit to say that the brethren excommunicate not their pastors as if they were officers for they excommunicate them as having received the keys to use them against their Pastors as the Church having authoritative power over their Pastors as members of the Church and it hath no sense to say that the Church excommunicates not as the Church and contrary to Mat. 18. 17 18. nor can members as members excommunicate but saith he the officers are not excommunicated as officers but as members Nor are any the most scandalous excommunicated as officers or as saints or as members but as scandalous officers or scandalous professors or as rotten and leavening members corrupting the whole lump Mr. H. Suppose the members of a Class offend the rest who censure them are not Pastors of Pastors to these whom they censure Ans. The whole watch for themselves and rule and govern themselves as the Parliament do rule their own members But it is non-sense to say that the sheep are in the Lord over the flock for the Scripture saith the contrary Heb. 13. 17. 1 Thes. 5. 12 13. v. 7. Mr. H. Suppose the Pastors turn Hereticks the ruling Elders with the rest consure them here are the inferiours judging the superiours Ans. This is to beg the question for if there be none to excommunicate the Pastors but only the ruling Elder with the people Christ committed not half a Key to any society The Key of Ruling without the Key of Preaching is committed to no society on earth and therefore not to the rulâ—ng Elder with the peoplâ— If there be more teaching Pastors with the ruling Elders then an heretical Pastor may be censured by the whole Judicature and by the ruling Elders in Collegio where he hath an equal vote with the teaching Pastor and doth not as an inferiour judge the teaching Elder but as a collateral and joynt Judge censure with the whole Judicature Mr. H. It s a staple Rule No man by nature hath an Ecclesiastical power over another by constraint one comes a Christian convert from China to a Countrey or City where many Churches are none of them can by the rule of the Gospel compel him to joyn with one more than another He may freely choose what is most suitable to his heart and may be most to promote his spiritual edification Ans. Neither Civil nor Ecclesiastick power here hath place 1. This staple Rule Mr. H. abounds with staple Rules which are much irregular except it be proved by the Word is a staple untruth No man by Nature hath a spiritual power either gift office or grace But by Nature here is opposed to free consent Children born in Abrahams house are without free consent members of that Church Be it so one congregation more than another cannot compel the China-convert to be a member of their congregation but if he be baptized and profess the godly Magistrate may compel him to hear the Word and receive the Seals in the place he resides so it be a sound Church The Magistrate cannot compel him to faith and heart duties but he may compel him to external profession nor doth his being a member of this rather than of
any other Church make him a member of thâ— visible Church nor is that any thing but staple forgery the â—uler cannot compel a man to love his Neighbour but he can câ—mpel him to the external duties of love and punish him if against love he beat or kill his Neighbour He cannot compel any to the faith but if one come to years desert his faith professed in baptism both the Church and the Magistrate may punish him as a run away The Church cannot by carnal weapons saith he impose any Church-constitution as Nature gives not this power Ecclesiastick true it is a free gift of God So a civil Ruler saith he should not impose it that is a poor consequence he should impose all civil duties that are external and which the mans baptism and profession ties him unto What ever is done here saith he in the constitution of Churches is done by an Ecclesiastick Rule not by a Rule of policy This yet is most weak The Magistrate makes no rule of constitution of Churches nor any Ecclesiastical Rule as Mr. H. saith But it follows not therefore he cannot impose it when it is made The Magistrate makes not the hearing of the Gospel to be lawful but it follows not Ergo as the preserver of both Tables of the Law he may not command Christian subjects to hear the Gospel yea to me its most probable he may compel heathen people lawfully conquered to desist from Idolatry blaspheming of Christ and to hear the Gospel The man comes from China acknowledging God in all his wayes as Abraham left his Countrey Gen. 12. if he be an Idolater they should not lodge him 2 Ioh. 10. he comes not as indifferent to be married to this or this Church or to none at all as a man sins not if he marry none at all 1 Cor. 7. but if he be a professor that joyns to no Church he lives scandalously therefore the adequate cause of membership or to this membership is not mutual consent as in marriage but both parties are under a command to confess Christ before men and it s a selfish thing to make a mans own heart the Judge and Determiner of his membership and not the Churches led by the Rule of the Word and so the Church is obliged to receive him and he is obliged to joyn a member according to Cant. 1. 7 8. Mat. 10. 32. Mr. H. The power scattered in many when they are voluntarily combined they may give it to one and this is a power of Office and they may covenant to submit to him their united right Hence it is more than plain they may give a call and power to such and such to be Pastors and yet themselves be no Pastors Christ gave some to be Pastors Ephes. 4. he furnishes men 1 Corinth 12. 28. Ans. Where is Mr. H. his Logick now Why made he not once a Syllogism or a face of a Consequence 1. There is a power scattered in many What power of ordaining by laying on of hands to make men to be Pastors which were none before By what shadow of Scripture or Reason is this said one half of a Command or Promise or Practise shall silence me if they may give their scattered powers of Jurisdiction to one they may create a Monarch an Arch-Pastor or Pope over themselves I judge Mr. H. thinks not so but Scripture should here speak and not Mr. H. and tell us who gave to people to men and to women who have no less a power to know the voice of Christ in this Pastor and to choose an officer than men the scattered powers official to call and create officers 2. They may give this power to one prove this it s a non â—ns a power of ordaining even virtual they have not therefore they cannot give it 3. Christ gave gifts to men God hath placed Pastors in the Church Apostles what Ergo the people gives power of being Apostles Pastors to men who were not Apostles and Pastors before This is Mr. H. his Argument Are Mr. H. his words Oracles and Principles that cannot be denied 4. The people men and women as sheep choose a Pastor by no act of Iurisdiction saith Amesius but rather by Subjectione and Election makes not a Minister but onely appropriates his labours to his people quoad administrationem saith Cyprian Ordination is the call and juridical sending Now the Apostles and Presbytery ordained Elders Tit. 1. 5. laid on hands and ordained Acts 6. 6. 1 Tim 4. 14. 1 Tim. 5. 22. committed the charge to faithful men able to teach others 2 Tim. 2. 2. 1 Tim. 3. 1 2. 3. shew me so much for your new Male-Church excluding Females who may be unbaptized men converted in China Mr. H. A divided power in many is not an united power from many The peoples is a divided power lying in many combined and therefore not the same Hence the power of judgement is not the power of office and therefore the fraternity may have the one when they have not the other Ans. Here is no Argument at all This new Church that now is called the Fraternity a new name not in Scripture in this sense hath neither a divided nor an united power to make ordain and call to the holy Ministery one who was no Minister before and so the question is begged A divided power to choose in many is not an united power It s true of the power of electing and choosing of Officers they are divers powers and therefore the society hath the united power of choosing a Minister but some men there alone have not a power being divided from the Church of women children and servants 2. Mr. H. finding himself ebbe in proving he tells us that the fraternity may have the power of judging and not of office and he hath given no Word of God to prove that the power of office and the power of juridical judging for of that we now speak for the judgement of discretion women have are different that is in divers subjects But I deny that any hath official power but that man hath juridical power also or that any hath juridical power but he hath also a power of office Mr. H. brings no argument of the weight of a feather on the contrary I deny not but they have divers formal exceptions and because the power of judgement is not the power of office therefore the fraternity may have the one not the other Weak Logick Differunt conceptibus formalibus Ergo differunt subjectis A power of discoursing rationale is not a power of laughing risibile sure and therefore saith this simple Logick a man may have the one and not have the other that is a man may be rational and yet not risible I am sorry that godly and judicious men build such hay and stubble upon the foundation 3. Why does Mr. H. give this new Church a Latine Name The Fraternity that is a Church of Redeemed ones built on
the same Ergo King Saul and the Judges only have not judicial power of life and death but the people have it also it follows not yea but saith he that Christ shall appoint a means of reformation and purging the Church that in an ordinary course shall not attain the end is deeply prejudicial to the faithfulness wisdom and power of Christ any manner of way this is an argument carnall and humane 1. Where hath Christ interposed his faithfulness and wisdom that if officers and brethren make use of the judicial power he hath given to them the Church shall be actually purged is not this the question 2. Where hath he promised a reformed Church in case these who have power to reform stand in the way shall Christs wisdome be accused or the Gospel reproched because either men hinder it to be preached or these to whom it is preached believe it not or does the faithfulness of God fail though all men are lyars Rom. 3. Is his wisedom darkned though all become vain and foolish in their imaginations yea if women servants children of age refuse to withdraw from the excommunicate the censure cannot edifie they have not for that a judicial power to excommunicate by Mr. H. his way Mr. H. The keys of the kingdom by way of Metaphor signifies all that ministerial power by Christ dispenced and from Christ received whereby all the affairs of his house in point of opening to such as stoop to him and of shutting to such as will not come under his authority are acted according to his mind Ans. Learned Mr. Wilson Mr. Liegh Beza Beda Chrysostome Augustine Ierom Cyprian tell us that the keys noteth ministerial power never since Learning and Tongues were in the world given to unofficed and private men to exercise and make use of them but to the oeconomus Master-houshold or steward Cyprian and the learned Annotator who answers Pamelius make Stantes distinguished from these who fell a part of the Church because they are not utterly to be debarred ut prophani canes as prophane ab omni rerum Ecclesiasticarum cognitione but never indued with juridical power as the Rulers to these Mr. H answers nothing onely all such means saith he as are sufficient private or publick to open and shut Heaven may be called the keys All means of promises and threatnings in the mouths of women Abigail and others of ged children and servants yea and of these of another congregation are sure means of the word for opening and shutting Heaven shall these women and children and servants for that bear the keys of the Kingdom of God Mr. H. The key of Royalty is only in Christ the key of charity in the hand of all believers who out of Christian love lend some help but have no power judicial to proceed There is the Key of subordinate power which only such and all such have as are combined in a special corporation and come under the external government of the Scepter of Christ such have good law to proceed against such as will not stoop to the rule Ans. 1. What the Brethren have more then the key of charity to lend help out of love is the debate sure if women be not excluded from the Law of Love this key cannot be taken from them 2. If only such and all such omne solum as are combined in a speciall corporation have the key of subordinate power this power essentially and universally must agree to the so combined body But women aged children servants are especially combined by the Church-covenant as is easie to prove from Mr. H. quod convenit omni soli convenit reciprocè universaliter Ergo only the combined Church-members and all the Church-members so women must excommunicate and all for them then the officers as members combined not as officers do excommunicate I quit all Logick if this can be eluded Now Mr. H. sayes that confederate Saints all and onely have the keys Mr. H. Pro. 3. The keys of subordinate power are seated firstly in the Church and by vertue of the Church they are communicated to any that in any measure or manner share therein heat to first in the fire as its proper subject the faculty of sense belongs first to the sensitive soul c. Ans. The power of the keys belongs to the Church of Believers of men and women as the first virtual subject 2. To the rulers and guides as to the formal subject as heat is in the fire so every part of the fire is formally hot as a part of the first formal subject as iron is hot by participation by the fire But by this Mr. H. must say all the parts of the Churches of Believers are endued with this power of binding and loosing as the partial and incomplete subject So yetmust women children and servants be endued formally with the judicial power of the keys but this is false 3. The keys are in the whole in the exercise in the rulers formally by the judicial power inherent in them in the people men and women by consent not by any inherent formal power juridical 4. The keys belong to all rulers ruled men women masters servants parents children objectively and finaliter for the edification of the whole body and every part thereof Eph. 4. 11 12. 2 Cor. 10 8. Mr. H. Is suits not with right reason to cast some part of the power firstly upon the people some part upon the Rulers as though there were two first subjects of this power which the letter of the text gainsayeth to thee will I give not to them it were to speak daggers and contradictions to make but one first subject of the power and yet have others to share in this power is more wide from the mark Ans. Judge if it suits with reason which judicious and godly Mr. Cotton saith when the Church of a particular Congregation walketh together in the truth all the brethren of the Church are the first subject of Church liberty and the Elders thereof of Church-authority and both of them together are the first subject of all Church power needful to be exercised within themselves whether in Election Ordination or Censures of their own body They may distinguish between the power of the keyes and between Church power But it suits as little with reason to make two to wit Elders and Brethren the two first subjects or one complete first subject of Church power as to make them one complete first subject or two first subjects of the power of the keys Nor is it against reason that the body organick be the first virtual subject of the Keys and the same body be the first formal subject of both the Keys and of Church-power in the exercise the Rulers acting their way and the people their way as is said nor are there for that two subjects of power 2. The Argument by which Mr. H. proveth this is most feeble It is said to Peter
saith Mr. H. must be given to a single society i. e. to a sort and condition of men under some special relation To thee will I give c. as to a single society not to them Ans. That the Keys must be given to a single that is according to Mr. H. his sense to a single Independent congregation onely that they may exercise Jurisdiction onely within themselves and that all others though as free Churches as it are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without is never proved by Mr. H. nor gives he â—s a pattern of such a Church Independent in Jurisdiction 2. His Argument Because it is said To thee as a single society not to them is naught Did not the Lord give in Peter the Keys to the twelve Apostles and to six or ten sundry societies in Ierusalem but they were one Church so the combined Elders in a Presbytery is but one single society yea but saith he they are many Churches Ans. They are and may be but four societies meeting in four sundry places and scarce all eight hundred and therefore a more single society than eight thousand and above which Mr. H. saith made but one congregational Church of Ierusalem And is not the society of a Synod Provincial or National one single society also by this account 2. Let the Reader judge how our brethren use the word Church as Kid leather stretching it in and out at their pleasure as it serves best for their turn for here the single society capable of the Keys is a new male Church of redeemed ones Also consider but the first proposition 1. These words The instituted Church of Christ in the Gospel to which Christ hath commâ—tted the Keys the power of binding and loosing the seals officers are most ambiguously set down and can hardly bear truth either in a passive or an active sense for its false that the Keys passively are not committed to women for they must be bound and loosed and have the Seals and Tables of the Covenant as well as men 2. In an active sense its false that to women understanding children the dispensing of Censures Seals and Tables are committed 3. The power of the Keys are not committed to the Church instituted as to the proper subject but onely by those pious Authors to a limb or wing of it the male redeemed are never called The instituted Church of the New Testament 4. And how the seals are given to the male Church as to the subject when they want Pastors I see not The Tables and Seals are given to men and women redeemed as the end and object for their salvation and edification 5. So they are given to Pastors Doctors Elders Deacons to all visible Saints but in the intention of God to all Rulers and ruled men and women not as meer visible professors for God intends no such thing to a meer Magus to whom agrees the complete essence of a visible member but as invisible and chosen ones 6. Nor is it either didactick or suitable to a Systeme of Church-policy That the administration of all Christs publick Worship and Ordinances is committed to a company of believers for the active administration of Baptism and the Lords Supper and of the preached Word is not committed to unofficed brethren or to women who are members of this instituted Church of the Gospel otherwise in a passive sense all are to partake of the Worship and Ordinances according as their capacity is but how the male-Church void of pastors can receive them I know not 7. I say not much that it s not Grammar to say that this Church is a communion of Saints A community it is which word is in our language a Concrete 8. That its a combination of Saints meeting for that end to partake of the Ordinances by common and joynt consent into one congregation is ut erly unsound for as this is a delineation of a New Testament Church-Assembly to paâ—take of the Ordinances so it makes it contrary to the institution of a Church under the Gospel to members of another congregation to meet to partake of pastoral preaching or seals in a Church whereto they never gave common and joynt consent as never being inchurched members thereof yea and all of another congregation by this reason hear the Word in that forreign congregation not as visible Saints but as Pagans and such as are without And it s as strongly concludent against hearing in another congregation than their own as against Church-rebukes and as our Brethren teach Church judging and admonishing between brother and brother for as there is indeed a providential necessity of partaking of pastoral preaching and seals in another congregation than the members own so is there the same soul-necessity of the like rebuking and gaining of a brother Mat. 18. 15. If the trespass be committed in another congregation and be private as yet as if it were done in the offenders own congregation except it can be proved that from Mat. 18. Christs minde is if a brother of another congregation fall in a pit to the hazard of his salvation I should let him perish there I am not his keeper as touching any Church-remedy for gaining according to Mat. 18. which sure we cannot do to our enemies ox if he fall in a pit yea and there is as great if not a greater necessity to use the remedy of rebuking Mat. 18. to gain him when he falls in a spiritual ditch in another congregation as to preach pastorally and to tender the Lords Supper to him in another congregation and as the Bread in the Lords Supper say our brethren with Mr Cot. is one Bread and a seal of our communion with the Lord Iesus but also of our communion with his members not only of our own Church but of all the Churches of the saints so we are to gain our brethren by admonition teaching rebuking by Matth. 18 not only as they are members of the single independent body congregational but of the whole Catholick body 1 Cor. 12. 16. for whether one member suffâ—r all the members suffer with it or one member be honoured all the members rejoâ—câ— with it And Rom 12. 4 5. compared with verse 15. for there is one Body visible one Spirit one Lord one Faith one Baptism one God and Father of all Eph. 4. 4 5. and one body Catholick into which all are baptized Jewes and Gentiles 1 Cor 12. 12 13. 8. It is false that there is no Church which Christ in his Gospel hath instituted but a particular visible Church that meets in one place all of them for Christ hath sanctified and clensed with the washing of water by the word a Catholick Church which he shall present as a glorious Church without spot or wrinkle Eph. 5. 25 26 27. and perfected body visible when we all meet in the unity of faith Eph 4. 11 12 13. 9. That this instituted Church is to meet together all of
Church for these that have been and now are glorified and shall be and are not yet born and that now are but none of the two former are capable subjects of the Keyes 2. The proposition is not mine nor the argument the Keys are given say I to the guides of the Catholick visible Church as to the formal subjectum first and proper and are exercised by them by the consent of the people men or women nor should any new act of Doctrine be passed or weightier points of discipline in Assemblies until the people hear of them the keyes are given to and for the whole Catholick Church of beleevers as the object and end for the gathering them in to the unity of faith Eph. 4. 11 12. and as this visible Church falleth under the intention and decree of God to be saved they are one and the same persons with the invisible Church as the body of Christ Eph. 4. 12. is taken for both the invisible body It is 2. taken more largely as the Catholick visible body comprehends all that hear and profess subjection to the Gospel elect and reprobate and the Lord gives a ministry seals and visible membership to all and every one of this body to Esan to Iacob to Iudas the traitor as to Peter a beleever not to bring all and every one of them to the unity of faith and to the acknowledgement of the Son of God but for other unlike ends finibus disparibus to save some to make others inexcusable Mr. H. If all ministerial power saith Mr. R. be given to a congregation as our brethren say under the name of a flock of redeemed ones as the body of Christ Acts 20. 28. Colos. 1. 18. Then it belongs to the Catholick Church for these titles agree first to the Catholick visible Church Colossians 1. 18. Ephesians 1. 25 26. 1 Tim. 3. 15. Eph. 2. 19 20. and so they come to our hand Ans. The Catholick Church admits of a threefold apprehension 1. As it implies a covenanting congregation of beleevers 2. As it represents the whole ut totum representative an Oecumenick Council 3. Ut totum integrale as it is the whole Catholick Church spread all the world over if Mr. R. mean the first we agree but the guides cannot be the first subject for the Catholick Church and the guides are different The second part Mr. R. grants that the ministerial power of the Keyes is given to a congregation under the name of the flock c. Hence his cause must needs suffer shipwrack that the Keys are given to the ministry of the Catholick Church Ans. That the first member of your threefold apprehension hath any warrant in Scripture or sound Dâ—vines is a meer apprehension I desire the Reader to consider the Catholick Church Aâ— 1. It implyes a covenanting congregation of beleevers give a warrant from Scripture sound Reason or Divines for that The Catholick Church is the whole body militant on earth excluding none but a congregation of covenanting beleevers excludes all Churches on earth except fourty or fifty persons 2. The Catholick body organical of man includes all the body and organs of it head eyes mouth tongue feet c. Now what sense is here the Catholick organical body of man admits of a threefold apprehension 1. It implyes the congregation of five fingers combined in the hand and the hand is predicated of this or that hand and so is the Catholick body of the whole Catholick organick body of man Or to come to a politick body the Catholick body of England admits of a threefold apprehension 1. It implies the congregation of all the City of York covenanted together and the City of York is the Catholick body of England which is predicated and affirmed of this or that City of York No man speaks so but onely Mr. Hooker that I know Since the world was no man can say a single congregation take it either in the common nature of a congregation of a 1000. or for this or that congregation that a congregation is the Catholick Church no more then the hand is the Catholick organical body of man 2. Mr. R. grants saith he that the ministerial power of the Keyes is given to a Congregation under the name of a flock c. Answ. Reade my words if I deny not that and speak onely according to the grant and confession of our Brethren 2. Onely hypothetically if all power Ministerial be given to a congregation by our Brethrens confession under the name of a flock of Redeemed ones c. then it belongs firstly to the Catholick Church i. e. to the congregation I never dreamed that a congregation was the Catholick Church and I should be crazed in judgement if so I had spoken And how the Keys are given or belong to the Catholick integral body as the object and final cause to the Guides of the Catholick Church as the first formal subject I often declare and what shipwrack or breaking of board is here let the Reader judge I difference between the Ministers and the Catholick Church by this means but that Mr. H. hath said not one word to my Arment If power priviledges spiritual be given to the congregation as the redeemed flock and body of Christ then must power and priviledges be given first and principally to such a company to which these styles of The Redeemed of Christ The Body of Christ agree first but to be the redeemed of Christ to be the body of Christ to be his redeemed ones agree first not to the Church of Ephesus nor to any particular Church National Provincial Presbyterial or Congregational but to the whole Catholick Body Ioh. 3. 16. 10. 11. 11. 52. 1 Ioh. 2. 2. and when Christ is called the Head of the Body Eph. 1. 22. Coloss. 1. 18. I shall judge him scarce worthy the name of a Divine I cannot expound the places of a single congregation 〈◊〉 Eph. 1. â—2 Col. 1. 18. the holy Ghost speaks of that Body which is the fulness of him who filleth all in all Eph. 1. and of the Body of which Christ iâ— Head as the first begotten of the dead and of the whole body reconciled by the blood of the cross if it be said the congregation in its common nature is the first subject of the Keys for it contains all the Catholick Church Ans. It contains no women aged children servants nor sojourners nor dismembred visible Saints and therefore the congregation Independent in any sense is a narrow and impertinent subject of the Key and this is shipwrack really to the cause of Mr. H. as for that that the Church Cant. 6. is a congregation in general and that the Church is one there genere in kinde it s against the Text. 1. The congregation is not one but hath threescore Queens fourscore Concubines Virgins without number who are integral parts of that one Catholick Church ver 8. but essential parts of a congregation
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
be of the invisible Church onely giveth right Ecclesiastick to the seals Par. 1. p 38 39 Due Right of Presbyt par 1. Iac. Gualterius Iesuita in Tabulâ Chronographicâ prim secuâ— ad an 100. pag. 91. sect 17. probat liberum arb contra Calâ—inianos Quint. Classis repugnantiam continens quae saepe inter voluntatem nostram divinam intercedit Bellar. de amiss gâ—at l. 11. cap. 16. Mr. H. sides with Arminians Socinians and Papists in saying that the Reformed Churches ascribe to God two contrary Wills Armin. Antip. pag. 668. edit Bertiana at aio id quod Deus in mandatis promâ—ssionibus dicit tale esse ut Deus citra contradictionem dici nequeat decreto aliquo suo contrarium ejus vellet statuere 665. insinuat Deum hypocriseos Corâ— advers Molinaeum c. 4. sect 6. 7. Piscator alii voluntatem signi beneplaciti ut opposita considerant ut Deum non semper seriò velle quod mandato se velle significat est voluntas in Deum contumeliosa quae simulationem hypoâ—ri sin in Deo ponit Remonst in Script Synodalibus Dordracen ar 1. de Praedestinat pa. 245. Is qui intrinsecè serio ad poenitentiam vocat reprobos quos tamen intrinsecè arcano immutabili decreto ab aeterno absolutè ad damnationem damnationis causas destinâ—vit is stmul it benevolentiam erga eos mel in ore ut dicitur ostentat â—â—l in corde â—â—vet Doctrina haec pa. 246. Deo duplicitatem animi simulationem cum deceptione conjunctam attribuit Deo hypocrisin mendacium p. 247. Collocutores Hagienses in appendice de reprobatione p. 129. Nam ea est simulatio aliquem ad fidem salutem vocre qui jam ante pâ—r reprobation is decretum ab utraque est absolutè segregatus Conrad Vorst Amor. duplic ad Piscatorem p. 13. par 1. pag 293. Esse sic vocationem Dei illusorium p. 391. Deum â—ubere ut credant mendacio But the Arminians in their Apology all along especially cap. 6. where this matter is handled and cap. 20. where they speak of Reprobation are as dumb as a fish of all these vain Objections which otherwise seem to serve their end not a little now as before But it is like they were convinced in Conscience they did proceed from a false and erroneous Exposition of the Lords will of Pleasure and of Precept and therefore I doubt not but Mr. H. did not a little sail against the truth in carping at this distinction acknowledged by all our Divines A clearing of that distinction of the Lords will of purpose or decree of his commanding or approving Will against Arminians and against Mr. H. his siding with them in that though innocently as Mr. R. in charity judgeth The decree the approving will of God are the same Of the right that real visible Professors have to the Seals that that right which Magus other painted Members have is no true right The command to be baptized as a simple command gives no right Ecclesiastical no right internal to Magus to be baptized except he believe Yet doth the Church without sin invite baptize Professors without passing a sentence upon their real conversion or hypoctitical Visible Professors that are sincere have both right internal external to the seals the marrow of the seals Peter Magus have not the same right to the seals M. H. his argument is retorted upon hâ—mself The right of hypocrites to Church priviledges seals which is onely Ecclesiastick external is no right real and true Par. 1. pag. 40. The Church is two ways visible How Christ is the Head of the visible Church The place Act. 20. 28 Feed the flack c. is answered by M. H. the same way that the Arminians answer to it Collo Hagienses in confor Thes. 2. p. 183. ad Acts 20. 28. Si hic per Eccle siam Christi Redempâ—am soli Electi sunt intelligendi Presbyteris Ephesiis ergo soli electi suerinâ— in Ecclesia commendati sed hoc est absurduÌ„ quia 1. Ecclesia Ephâ— siorum cujus cura illis mandatur erat ecclesia visibilis in qud etiam sunt qui non credunt 2. Presbyteri non poterant Electos noesse Ergo hic non intelliguntur soli Electi See the answer of Amesius in Coron art 2. de Redemptione pag. 145. As Arminians say the Church Acts 20. is the visible Church of the really Redeemed Elect and Reprobate So that Church saith Mr. H. is the really Redeemed Elect and Reprobate in the judgement of Paul and the really believing Church Rev. 2. 4 5. It is false that as many as were bought with the blood of Christ in the judgement of charity as were to be fed with Word Seals and Censures M. H. his interpretation of the bought Church Act. 20. to be all every one of that Church to be bought redeemed and sanctified in the judgement of charity must also make the world Joh. 1. 29. the whole world of Jews and Gentiles 1 Joh. 2. 1 2. to be in the judgment of charity the redeemed sanctified world How the visible Church is Christs body If a Church Congregational the onely visible Church may fall away as M. H. granteth then is not such a Church visible the first and principal subject of perseverance and of the like priviledges of special note in the Mediator as M. H. saith The single coÌ„gregation may fall away Ergo it cannot bâ— either the subject or the first subject of a new heart perseverance in grace c. M. H. must expound all the precious Promises of the Lords giving the engraven Law in the heart of Christs bearing our sins on the tree with the like according to the judgement of charity Yea and the Lord doth not by this interpretation really commend his Church but onely in the judgement of charity as Cant. 2. 14. Thy voice in prayer is sweet in the judgement of charity and Cant. 4. 7. Thou art all fair my love in the judgement of charity and v. 9 10 11 12. must bear the like sense If Christ die for all the world in the judgement of charity he must intend in the same judgment to die for them must in the same judgement câ—…e them to glory Redemption how it is not properly visible Little Stone pag. 7. Par. 1. pag. 41 42. Hypocrites have not any Ecclesiasticall right to the seals from the command of God as a command but from the command as it includes the fulfilling of the condition Iob had right to the seals Aug. de Civ Dei l. 12. c. 47. Nec ipsos Iudaeos existimo audere contendere neminem peâ—tinuisse ad Deum praeter Israelitas Iob nec indigena nec proselyta id est Advenâ— populi Israel fuit sed ex gente Idumâ—a genus ducens ibi ortus ibidem mortuus est Genebrard in Chron. an Mun. 1239. tempore Patriarcharum vixisse
Civ Dei lib. 20. cap. 19. Beda in Ioan. Potestas solvendi ligandi Cypr. Epist. ad lapsos Ep. 27. alias lib. 5. Epist. 6. Et tibi dabo claves inde per temporum successionum vices Episcoporum ordinatio Ecclesiae ratio decurrit ut Ecclesia super Episcopos constituatur omnes actus Ecclesiae per eosdem propositos gubernetur cum hoc itaque divina lege fundatum sit miror quosdam audaci temeritate sic mihi scribere voluisse quod Ecclesia in Episcopo Clero in omnibus stantibus Women servants others have the Key of love as well as the Male-Church How the Church is the subject of the Keys 1. Virtual 2. Formal 3. The Object Keys cap. 7. 3 Prop. 33. The subject of the Keyes according to Mr. Cotton Cotton Keyes cap 7. 29. The first subject 1. Receiveth that power reciprocally 2. It first addeth and putteth forth the exercise of that power 3. It first communicateth that power to others Keys chap. 7. p. 81. 1 Prop. The place 1 Cor. 3. 21. All things are yours c. misinterpreted by Mr. Cotton If the congregation in abstracto as the congregation be the first subject of all officers gifts graces by this All things are yours then the godly Saints visible are excluded from Christ onely because they are not members of a congregation and no promises of a new heart of remission are made to any but to and for the congregation The Scriptureless and unproved assertions concerning the Male-Church excluding women All power of office is by Mr. H. only in moderating and opening the Assembly which is no power of Jurisdiction Men have not the being of Pastors by every new call to preach Essence and Unity of the visible Church chap. 6. It may be said if professors be members baptized to one only congregation they are unbaptized when they depart and turn members of another congregation The Apostle John Baptist asked for no congregation but immediatly upon confession baptized The Apostles preached and baptized in all places as ordinary officers by the same command Mat. 28. 19. by which we teach and baptize Concilium Nic. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Socrat. l. 3. c. 8. Concilium Chalced c. 2. Every Bishop is a Bishop of the Universal Church as is the Pope Doct. Ioan. Crakantborp in defens Eccles. Anglica contra M. Antonii de Dominis Archiep. Spalato injurias Anno 1625. Ed. per Ioan. Barkham c. 28. p. 168 169. Episcopi omnes quâ Episcopi Universalis Ecclesiae pastores sunt consulendo hortando monendo arguendo increpando scriptis simul voce alios omnes instruendo cum vel haeresis ulla vel Schisma grassari coeperit velut incendium publicum illud restinguendo ne latius serpat providendo Cyprian l. 3. Epist. 13. Pastores multi sumus unum tamen Gregem pascimus oves universas quas Christus suo sanguine passione quaesivit colligere fovere debemus The sole fraternity neither is nor is called by any Scripture the redeemed or governing Church Cypr. l. 3. ep 3. Plebs maxime potestatem habet vel dignos sacerdores eligendi vel indignos recusandi Cypr. l. 1. ep 5. alias ep 66. Lib. 1. ep 7. alias 64. Lib. 4. ep 6. alias ep 56. M. Tho. Goodwyn and Mr. Philip Nye Preface to Mr. Cottons treatise of the Keyes The people have no causal virtue in judging but onely in consenting by the judgement of discâ—etion to the sentence The argument is reâ—orted Pag. 197 198. There is a necessity of telling the Presbyterial Church by M. H. his own argument Page 19â— M. Tho Goodwyn Mr Phil. Nye Epist. to the Reader prefixed to the treatise of the Keyes Pastors ruling Elders are equal as touching power juridical but as touching the power pastoral of the Keys of knowledge they are not equal but the pastor is above the other Pag. 198 199. No Scripture for the judicial power of the male-Church but Matth. 18. which is to M. H. a Church of redeemed men and women meeting in one place to partake of all the ordinances M. Cott. Keys c. 5. p. 22 23. as Act. 19. 9. Exo. 33. 7. Mar. 6. 11. Act. 13. 46. D. Ames de consc l. 4. qu. 29. 11. 10. 25. Sect. 3 p. 199 200. Due right of Presb. c. 1. sect 2. p. 9 10 11 12. The office power is not a part but the whole power of the keys Page 191. The Church Mat. 18. binding loosing is not a church of selected persons by our brethrens way Way of the Churches of Christ in N. E. c. 1. pro sect 1. p. 1 2. The church of believers built on the rock is not the formal first and proper subject of the keys How the officers are above the Church of Believers and the Church of Believers above them The offices officers are with as little sense included in the keys as if we would say the King and the royal office are included in the royal power There is no Church of only believing males wanting officers in Scripture Beza 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non dedit sed dare promittit Bull. non dicit dedi Pareus promittit in futurum How Christ gives to Peter the Keys as representing the officers Page 201. Mr. H. with no better Logick may prove the General and Councel of War the Major and Aldermen are not the first formal subject of their respective powers as Pastors Elders cannot be the same formal subject of the Keys Pauls Presb. c. 1. p. 9 10. Because the breâ—hren lay not hands on nor ordaine Ministers at all therefore they do not so lay on hands and ordain as the officers do Page 401. Pauls Presb. c. 1. p. 9 10. The ministerial spirit of forgiving and retaining sins in the external Court though not in a concional way is due to the ruling as to the teaching Elder The male-Churches ordaining wanteth an institution of Christ. Pag. 202. Pauls Presbyt c. 1. p. 10. It s childish to say because a Sermon is closed before the censure be dispensed therefore there is no application of the word made to the conscience of delinquents in excommunication Officers are superfluous in dispensing censure by M. H. his way Way of the Churches c. 1. sect 1. prop. 1. p. 1 2. Survey ch 10. arg 5. p. 133. Survey ch 11. par 1. p. 186. Mr. H. takes the word Church in the Magna Charta Matth. 18. 16. sometimes for visible Saints male and female 2. Sometimes for the Church of Elders And 3. here for the male-Church without officers and women and other visible Saints Members judg and censure excommunicate one another and yet they bear not rule over one another as M. H. If all be rulers mutually one to another as M. H. must say that word obey them that are over you in the Lord must be spoken only to women and children Peter was not visibly blessed as Magus Mat.
other Pelagianising Jesuits that this or that man may fall away but God hath confusedly decreed that some there shall be who shall never fall away and so sides with Arminians and Socinians Remonst Apol. Non promittitur EcclesiaÌ„ semper mansuraâ— Ecclesiam sed tantum Ecclesiam quâ Ecclesia est semper mansuram invictam à morte condemnatione Socinus in Miscelan p. 262. Quamdiu vera Christi Ecclesta fuerit fieri non posse ut ab ipsa morte atque inferno Mat. 18. quidquam detrimenti patiatur Did. Ruiz de mont Jesuita tom de provid tract 2. disp 8. sect 1. num 5 6. Plurimae sunt per quarum disjunctivam indeterminationeÌ„ vagari potest infallibilitas necessitas quae nullam illarum rerum determinat sed tantum in confuso universali numero 6. necesse est â—…niant scandala veruntamen vae homini per quem eveniunt scandala ubi Christus Dominus apertè significat necessitatem vagari per varias personas varia scandalorum genera indeterminatè nec enim necesse est ut per hunc hominem fiat nec ut hoc non aliud scandalum fiat Porro haec necessitas non est sola nuda indigentia mediorum ad finem sed etiam infallibilis consecutio effectuum ex causis efficientibus ita dispositis M. H. his exposition of Mat. 16. 19. infers a great confusion in the decrees of God Mr. H. his distinction of necessity inferreth the uncertainty of a believers salvation destroyes his peace joy comfort c. It destroys the faith consolations promises and certainty of the number saved Some certain officers not unofficed people are to be Judges Porters under the N. Testament The Lord hath given the keys to the Catholick guides as to the first formal subject and to the Catholick integral visible Church as to the object and end not to the independent congregation at M. H. saith Pag. 219 220. Pag. 221â— M. cotton of the Keys c. 6. p. 25. The word Church is not taken by M. H. according to the Grammar of Scripture Way of the Churches of N. N. c. 1. sect 1. pro. 1. p. 1 2. Iâ—… as unlawful to communicate in seals and hearing pastoral preaching in another congregation than that which is proper to the member of an Independent congregation as to submit to their Jurisdiction Page 220. All single congregations are complete onely in some respect but differ not in nature specie among themselves The Apostles Mat. 28. 19 20 Joh. 20 21 22. When they received power to preach and baptize did represent all ordinary teachers to the end of the world or then ordinary teachers want all calling Annot. of the English Divines Mat. 28. 29. I le uphold you and your Successors in the ministry at all times without intermission Calvin in Locum Usque ad consummationem haec particula denotat non solis Apostolis esse dictum quia non in unam aetatem c. Beza alloquitur Ecclesiam Mr. H. c. 12. pa. 1. page 214. 225. The Catholick integral visible Church which Christ intendsto save and the Catholick integral invisible church are the same and dâ—ffer but in accidents But M. H. his Church Catholick visible and invisible in many persons differ as Elect Reprobate Mâ— H. must side with Arminians and Socinians who â—ach that God intends to save many who are never saved Remons Syn. Doâ—drac Art 1. p. 7 8. Remonstran Confes. c. 9. Collatio Hagiens p. 83 84. corvin contr Tilen p. 105 106 154 398 399. Episcop disp 9. Th. 5. That is false that Mr. H. saith that the whole visible Church Eph. 4. 11 12 which Christ intends to bring to glory doth consist of good and bad Armin. Resp. ad art 5. p. 102 Armin. Anti-Perkins p. 57. Remonst Syn. Dordra Art 3. 4. p. 8 9. 16 17 Remonst conf c. 17. sect 2. Catâ—ches Ruttoviensis c. 6. pag 210. Due â—ight of Presb. c. 9. sect 9. Pag. 242 243. Pag. 22â— â—17 The Catholick Church congregational is a new fancy void of the word and all reason unthority of Fathers Doctors Divines c. How the Keys belong to the Catholick visible integral Church as to the object and to the Catholick Ministry officers as to the formal subject The Church that is one Cant. 6. is not a congregation in any sense that can meet in one place Ainsworth contradicts M. H. Cant. 6. The congregation is not the complete Spouse to which Christ beareth an adequate relatioÌ„ of husband-love as to his redeemed ones The place Mat. 16. Upon this rock will I build my Church and The gates of hell c. is torn and abused by Mr. H. Chrysost. hom 55. Matth. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hil. de Tri. l. 6. Aug. in Joh. 1. tract 10. Christs act of building men upon the Rock either absolute or conditional cannot stand with Mr. H. his new gloss of Mat. 16. Officers must be visible Saints before they can be admitted Assembly at Glasgow 1638. Survey par 1. c. 13. p. 229 230. The unofficed Brethren are not by our Divines those that have a decisive voice in Councels A new question between us and Papists Mr. H. par 1. c. 13. p. 230. The paths to these general Councels have been so long disused that they are almost grown out of sight as he somtimes speaks in a like case the high-wayes are unoccupied Pag. 232. By the space of 300 years after our Saviour there was not the name of an Occumenick Councel heard of in the world Whittaker cont 3. q. 3. c. 1. de Concil Nostra vero sententiâ— est non solos praelatos habere jus definiendi in Conciliis sed homines quosvis idoneos non ait laicos eligi posse Willet Synops. papis cont 3. gener q. 3. p. 125. What an absurd saving is it that the Bishop is the onely Pastor The Fathers of Basil. Who doubteth but the government of the Church is committed to others than onely Apostles Prof. Leyden in Synops. purio Theolog. disp 49. th 29. Verum tamen ab iis Laicis piâ—s in publica hac act one consilium a biâ—…ium potius quam suffragium requiritur Vid. th â—1 Câ—lvin l 4. Inst. 〈◊〉 1. Romano pontifici ejus satellitibus totum deferunt Com. Act. 15. v 12. Plebis modestia hâ—nc colligitur quod postquam Apostolis ac Reliquis Doctoribus jâ—…m ge misit nunc quoque subscribit corum decreto pastorum Tyranniâ— est excludere populum Bâ—…us loc 43. q. 21. Jus Ecclesiis conscio comprobante grege Vid. q. 23. Non exclusis L 〈◊〉 c. Tâ—en Syntag. de Concil disp 1. q. 18. p. 619 610. Qui solis Episcopis sententiae dictionem vindicaâ—… iis tum Apostolici Concilii Act. 15. 6. Tum Nicaeni Constantinopolitani primi authoritate refelluntur Neque negari potest quin de causa fidei ad omnes pertineat dicere qui prophetae sunt
10 c. but it followeth not therefore such give a being to their ordinances There is a difference between being a Pastor and being a fixed Pastor to this people Page 74. What being ordination confers See Book of Ecclesiastick Discipline at Geneva M. DCXXX page 65 66. The specifick acts of calling men to the Ministery ascribed to Ministers but never in Scripture to unofficed brethren prove our ordination 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Page 86. Page 82 83. Par. 1. c. 8. pag. 89 90 91. Page 89. There is an Independent Church in a family Surv. par 3. 6. 2. Conc. 2. page 13. Augustine dreamed not that Baptisme is only right administred in a single congregation but in the Catholick congregation or Church Contra Donatistas de Baptismate l. 1. c. 11. Non iis itaque dicimus nolite dare Baptisnium sed nolite in schismate dare nec iis quos videntur baptizaturi dicimus nolite accipere sed nolite in schismate accipere ubicunque vel in hae vel in illa congregatione invenit baptismum non hominum sed Dei esse cognovit c. The nearest Parents while they are made the only conveyers of grace the Church covenant of men is preferred to the covenant of Grace Ans. to the 32 quest ans to the 10 quest p. 28 29 30. Ans. to 32 qu. to 〈◊〉 qu. p. 7 8. in which they prevaricate Ans. to 12 qu. p. 39 40. Ans. to 6. pag. 21 22. Ans. to 7. 22. 23. Ans. to qu. 10. q. 10. p. 28 29. The woful evils of making the nearest parent the only conveyer of covenant right to the childreÌ„ See Tostat. Abulens in Exod. c. 34. in v. 6. Gen. 9. 10. The covenanted seed so often mentioned in Scripture must be onely the children of the nearest parent believing the rest must be Pagans Ans. to quest 7. pag. 22. If you can give us a sufficient answer to take us off from that Scripture 1 Cor. 7. c. The adequate cause of covenant-love from fathers to children is free grace The covenant that the Lord will be our God must extend further than to the nearest seed Calvin Instit. l. 11. c 8. sect 20. Promissio de propagandâ in mille generationes Dei misericordiâ quae etiam frequenter in Scripturis occurrit in solenni Ecclesiae soedere inseriâ—ur Ero Deus tuus feminis 〈◊〉 post â—e Perkins in 2 Com. â—â—lv ib. Quia non perpetuam hic figere regulam voluit legislator quae suae electioni derogaâ—et Zanch. tom 4. l. 1. de secundo Praecepto cap. 14. p. 375. Unde etiam apparet non esse verum quod quidam ex hoc loco colligunt nimirum â—orum parentum qui à foedere exclusi sunt propter suas scilicet iniquitates def ctionem à Deo eorum etiam liberos exclusos esse pugnat hoc non solum cum aeterna electione ut dictum est sed etiam cum promissione facta Abrahae 17. ero Deus tuis seminis tui post te in generationibus sempiternis promissio fit Abrahae semini ejus ergo eorum qui à semine Abrahae nemo à foedere hoc excludebatur etiamsi ex proximis parentibus impiis idololatris natus esset ratio est quia intermedii patentes impli continuationem foederis in liberis non impediebant Rom. 11. Quid enim si quidam non crediderunt c. Ps. 85. 8 9 10. Heb. 3. 17. Judg 9. 19. Ezek. 2. 3. 2 Chron. 36. 14 15 16. Mr. H. denies covenant right to baptism to Infants as Anabaptists do because they do not actually love obey God Yea Infants of Turks come to age if they actually love actually obey God and by faith lay hold on his covenaÌ„t the Lord extends mercy to them Iâ— 56. 4 5 6 7 thin infants have nothing by nearest or remote parents but what they have without them Survey par 3. 〈◊〉 2. p. 15 16. Way of the Churches of N. E. c. 4. sec. 6. p. 87. Way of the Churches ib. c. 4. sect 6. p. â—8 Mr. H. his exposition of the second Command overturns the gracious intent and sense of the Lord in both threatning and promise Surv. par 3. c. 2 page 16. Par. 3 pag. 18. When and how the posterity are cast off Par. 3. pag. 20. Par. 3. c. 3. pag. 41. Two new Judicatures one dogmatical or official by the Officers another Juridical by the male-Church must be an unwarrantable 〈◊〉 〈◊〉 Union or division among associate churches say the associate churches must make up one visible body Survey par 4. p. 2. par 1. c. 13. p. 230 238. Reasons of the Dissenting Brethren pag. 118 119 120. Surv. Par. 4. c. 1. p. 6. Mr. H. his mistake as touching the burthens of the acts of Synods which is that they tie the conscience only as the godly counsels of women tie men M Cotton of the keys c. 6. p. 25. Preface to the Treatise of the Keys Socin contra Gabr. Ementropium c. 1. p. 7. Socin Res. 11. ad Resp. Andr. Volam Nullis deinceps hominibus c. Smalcius Ref. lib. de Error Aria 1 c. 1. p. 6. Qui vult sensum Scripturae ab illis peti qui post Apostolos vixerunt dum hoc facit tacitè deserit Scripta Apostolica c. Epist. ad 3. th 8 disp 26. th 10. disp 32. th 1. Remonst Apol. c. 25. fol. â—94 fol. 282 283. Armin. disp 58. n. 3. Paper anno 164â— S p. 13. The dissenting Brethren of the famous Synod at â—estm their judgement of Synods and Presbyteries Mr. Baily in his vindicat ann 1655. p. 48. If Synods have no jurisdiction heretical Elders of a congregation as he solidly saith Arrius Macedonius are safe from all censures to the worlds end Par. 4. p 7. 8. It is the Law of nature that the part be ruled by the where in the general not in every particular The division of a Christian Nation into Provinces territories Presbyteries is neither a device of men simply noâ— simply a divine institution but a mixt ordinance Page 6 7. Par. 4 p. 10. Mr. H. his mistake of individual moral acts and the mixture in them D. Ames fresh suit against D. Eurgâ—s Didoclavius altar Damasc. c. 9. p. 495 496 497. Hieron Ep. ad Aug. in Epist. August 11. Bonum est continentia malum est luxu iâ— inter utrumque indifferens ambulare capitis naribus purgamenta projicere Scotus in 2 dist sen. 7. q. unic Thom. 1. par q. 103. q. 13. art 8. Lombard 2 dist 40. Durand l. 2. dist 40. q. 1. not 6. Siactus sequatur rationem deliberatam sic impossibile est aliquem actum esse indifferentem sed necessariò quilibet est bonus vel malus moraliter quia ordinatur ad finem debitum à ratione deliberatâ Gregor de Valent. Tom. 2. disp 2. q. 13. de bonit maliâ— act hum puncto 6. Omnis actio à deliberatâ ratione
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