different in nature as he that hath right to Christ Seals especially Baptism hath no more right to Christ Baptism to his seed censures in another congregation then a Turk hath 5. It s absurd that Jewes and Gentiles are all baptized unto one single congregation We do not think that the Apostles ad Ioh. Baptist baptized all the thousands as tryed converts into visible framed Congregations whom they bâ—ptized Mat. 3. So the Brethren We think the contrary Nor can such dream as that these thousands so baptized can be warrantably obtruded as a platform of discipline upon the Churches of Christ. 5. This we are all one must be in the head Christ and by faith really apprehending Christ yea as the Father and the Son are one Iohn 17. 21 now not only members of an Independent congregation are so one but also all beleevers of a Province of a Nation yea all that shal beleeve in God through the word of the Apostles Iohn 17. 20. and all given of the Father to Christ who shall behold the glory that the Father hath given to Christ Iohn 17. 24. and who abide in him as branches in the Vine tree Iohn 15 4. Except we say no Believers even dissolved Members and such as live in the Church of Rome by faith and yet are afraid to confess are not one with God by faith because they are not members of the single congregation 6. No more can it be said we are all one as touching the nature of Ordinances and Seals so we beleeve But so Iudas Magus and a congregation of these is the body of Christ their head Give Scripture for that 2. Not the single Congregation only but also all these of divers congregations who eat one bread being many are one body 1 Cor. 10. 17. by our brethrens grant 3. This is an union by institution conditional and actu primo but the Text speaks of a real union by faith and the spirit 2 Cor. 12. 13. 7. By this interpretation when Paul saith the body is one he meaneth a generick body and the particular congregations are subjective parts suitable to the whole Now it is unconceivable to know how congregations are eyes and ears and organs to congregations except there be an integral whole body which they deny nor do we think that congregations are organs in the sense that Apostles or Teachers are organs to watch officially over congregations but otherwise the Elders of congregations are official organs and overseers to the associate congregations 2. It is only an elegant Allegory and holdeth only in the particulars for which it is brought especially in organical care and sympathy to be grieved and suffer with suffering members and to rejoice with the honoured members 1 Cor. 12. 26. Rom. 12. 5 15. And 3. Congregations are visible members one of another in regard of eminency of gifts holiness and zeal As Paul 1 Cor. 19. 9 10 11. 2 Cor. 11. 28. Iames beheaded Acts 12. Iohn was eminent for suffering Rev. 1. what Eusebius Ierome say of Iames the Son of Alpheus called Iustus thrown over the Pinacle of the Temple Simon of Canaan crucified under Trajanus prove they dying for the truth not as Apostles but as eminent witnesies edified by their gifts aâ—d zeal the whole Catholick Church Peter and Paul were martyred at Rome Andrew crucified in Achaia Matthew beheaded in Ethiopia Bartholomew in Armenia Simon Zelotes in Britain The eminency and learning of the Martyr Cyprian Athanaâ—ius his soundness in the faith against Arrians Epiphanius against the Heresies of his time Nazianzen against the Heresie of Apollinaris Basilius against the Heresie of Eunomius Hilarius Ambrose instrumental against Arrians Augustine against Pelagians Donatists and huge multitudes of famous instruments through the Catholick Church prove that they were not eminent as members only of a single congregation but that congregations in their eminent members are organs members and parts of the Catholick integral Church visible For all these were more visible in their times for the good of the Catholick body then of a part or single Independent congregation 8. Organs as organs are onely and principally for the proper functions and operations and good of that body whereof they are organs onely the eye to see for that body and should the eye of Iohn see for Peter Paul and thousands of individual men it should not be the eye of Peter onely no more can Apostles who see for all the Churches Mat. 28. 20. Gal. 2. 7 8. 2 Cor. 11. 28. Eph. 4. 11 12 13. and such as have the gift of Tongues and Miracles to speak to all Nations in their own language for the planting of the Gospel be set as eyes and organs to see and watch for a single congregation where the Gospel is received and believed already and where ordinarily they speak one language 9. The absurd inconsistency of Mr. H. is clear in his interpretation All the members of the body being many are one body that is one genere for the genus exists and acts in the particular kindes pag. 247. So Paul must teach us Logick and oneness Metaphysical here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Scripture teacheth us not Sure here it is not taught for the oneness here is in Christ v. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in one Spirit of Christ v. 13. in one common office of love to work every one for another and the use of another v. 14 15 16. in one sympathy and fellow-feeling of affection that one member suffer and rejoyce accordingly with another v. 26. 10. Ver. 21. The eye cannot say to the hand I have no need of thee By Mr. H. his interpretation one Church Independent of Boston can say I have no memberâ— need no organical-need of Hartford Church and so the gloss of Mr. H. contradicts the holy Ghost It will not help what our Brethren say One congregation hath need of another for rebuking teaching counselling 1. For a Papist an heathen Idolater stands in need of a Christian to rebuke and convince him of his Idolatry but it s no member-need such as Paul meaneth for Papists heathen Idolaters and a sound Christian are not fellow-members of one and the same visible body of Christ baptized by one Spirit of which Paul speaketh ver 12 13 14 15 c. Iohn blinde hath need of Thomas his eyes to lead him but that is not member-need or vital body-organical-need for then the eyes of Thomas should be organs and members of Iohn it s onely extrinsecal need So that yet every congregation must say to another I the congregation of Boston have no need of thee my sister or of any congregation on earth in the sense of the holy Ghost 1 Cor 12. as one member of the body hath need of another the head of the feet for I am a complete Independent body having no member-need of any sister Church on earth 2. If one congregation stand in member need of all the congregations of Jew
and predestinate to glory which if our brethren say of all the members of all these visible Churches suppose Magus and Iudas had been among them it is easie for any to prove the contrary 2. but if so be that these titles prove they were all internally converted and that our visible Church must be such or else they are falsly constituted then how shall Demas Magus find roome in the visible Church as true members since they were not such if it be said that the argument which proveth that they weremore may well prove the lesse and that they had all the visible Saintship that Magus Iudas had we shall grant that but then you must stand by this argument Such as were the members of the Churches of Corinth Rome Ephesus Thessalonica c. by these places cited by the discipline-book of new England chap. 3. sect 3. pag. 56. 57. 1 Cor. 12. 27. Ephs. 2. 22. 1 Cor. 3. 16 17. 2 Cor. 11. 2. 1 Cor. 1. 2. Galat. 1. 2. Math. 16. 16. to 19. such ought the members of our Church visible to be or then they are constituted of false matter But the members of these Churches by these places were really and internally converted and justified Ergo our Churches visible must also consist of these that are really and internally converted and justified or then they are constituted of false matter but the conclusion is false and absurd for so Christ and the Apostles erred even proceeding in a Church way in admitting Iudas Magus to be members for sure they were not internally and really converted and justified and yet M H. maketh them true members and his visible Saints it was wisdome therefore to M. H. to bury these arguments and to contradict his own book of discipline which page 57 saith that Christ taxeth the pastors by whose connivencei the man wanting the wedling garment came in friend how camest thou hither M. H. saith nay they were not taxed that man conveyed it so cunningly that onely the master of the feast pe â—â—ived it others did not discover it page 29. but all dependeth on the making good the assumption that these places prove that they were inwardly and really converted which I make good by these reasons 1. the Holy Ghost expresly saith they were the habitation of God through the spirit temples of the holy Ghost espoused to Christ as a chast virgin ergo they were really such to say that Paul speaketh according to the judgement of charity only and in a Church way is to beg the question there is not a word of any such judgement of charity in the Scripture and our brethren have no law to adde to the Scripture to help their own cause 2. If you adhere to this argument you must say with M. H. that Christ hoped and was bound to conceive by the fruits of Iudas his life that Iudas was a Saint and might have some seeds of some spirituall work of God in his soul and yet Christ saith have not I chosen you twelve and one of you hath a devill and this he knew from the beginning Iohn 13. 11 18. because Iesus not as God but in a Church-way dealt with Iudas and such I remit it to any man if Christ failed against charity except he believed Iudas to be a convert before he betrayed his hypocrisie what warrant in the Scripture for this 3. What ground that the Apostles in charity believed and said that Demas Magus were converts temples of the holy Ghost chosen to life as the Ephesians 1. 3. and Thessalonians 2 Thâ—s 2. 13. or then they had sinned in admitting them to the visible Church and baptizing them 4. Whereas he sayeth the Church judgeth not of things hid whether the Churches of New England do not judge and heavily censure though they will not give it that name all the baptized in their Church whom they exclude from Church-membership and the Lords supper all their life as if they were Pagans because they have not so much charity as to believe them to be visible converts judge reader But say they this will not prove that they were internally and really converted because Paul saith so of them to which I say then upon the same account must we expone these places Ephes. 2. 4. God rich in mercy hath loved us and when we Paul and converted Jewes and Gentiles were dead in sinnes hath quickened us together in Christ in the judgement of charity and in a Church way onely 6. and hath raised us up together and hath made us fit together in heavenly places in a Church-way verse 10 we are his workmanship created unto good works and we who verse 12. were sometimes without Christ strangers to the Common-wealth of Israel 13. are now made neare in the blood of Christ and verse 18. we who were strangers have accesse by Christ through one spirit unto the Father onely in a Church-way by politick guidance of our head Christ and the like must be said of all the reall internall work of the spirit upon the hearts of all the Saints at Ephesus Colosse Corinth Thessalonica c. so they were by this reason light in the Lord quickened had Christ dwelling in them by faith were sealed translated from death to life c. in a Church way and from none of these places can we conclude that they were really and internally converted for all these places and reall works of grace must agree to Iudas Magus and to all such visible Saints because all Churches visible rightly constitute must be made up by this argument of such visible Saints else they are false in the matter and not according to the pattern of Apostolick Churches 3. The assumption is made out also thus as the Apostle calleth them the body of Christ the habitation of God temples of the holy ghost so also he blesseth God and rendreth thanks to him that had chosen to life the Ephesians blessed them with all spirituall blessings in Christ bestowed on them adoption redemption forgiyenesse of sinnes the inheritance of glory Ephes. 2. 13 4. c. ordained the Thessalonians not to wrath but to obtain salvation by our Lord Iesus Christ 1 Thess. 5. 9. 4. had chosen them to salvation through Sanctification of the spirit and belief of the truth 2 Thess. 2. 13. and upon this buildeth their comfort and faith I Thes. 54. 9 10. 11. so Coloss. 1. 5 6 7 8 9 10 11 12 13 14. now what joy comfort faith thanksgiving can have place if these places be not understood of such reall internall graces as election conversion c. as Iudas and Magus neither have nor can have otherwayes all the hypocrites as Magus and Iudas have a like lively consolation with all the chosen of God and Paul must blesse God because he had chosen called justified c. such as Magus and Iudas 4. I wonder the way of the Churches should cite 1 Cor. 3. 16. for visible Saintship which dependeth on
contradictions not to appear I wrong them either wilfully which were in me wickedness or if of ignorance it is much weaknesse and more But 1. as Mr Hooker bringeth citations from Mr Answorth Mr Robinson why doth he not from his own writings bring the like for I alledge the same against his own way for the way of the Churches of New England Sâ—ct 3. ch 3. pag. 56 57. faith more then the brethren of the separation eveâ— did say The Lord Iesus is the head of the Church evâ—n the visible Church and the visible Church is the body of Christ Iesus 1 Cor. 12. 12. the habitation of God by the Spirit Ephes. 2. 22. the members of the visible Church are said to be the temples of the holy Ghost 1 Cor. 3. 16. espoused to Christ as a chast virgin 2 Cor. 11. 2. Sons and daughters of the Lord God almighty 2 Cor. 6. 18. how can they be members of the body or the spouse of Christ c. ex cept they in charitable disorâ—tion be 〈◊〉 indeed the holy Ghost describeth them to be Saints by calling 1 Cor. 1. 2. and faithful brethren Gal. 1. 2. and that not by external profession for these are too high styles for hypocrites but in some measure of sincerity and truth Let that be answered These who not onely in point of charity and not onely in external profession but in some measure of sincerity and truth must be the habitation of God by the Spirit the temple of the holy Ghost c. or then they cannot be admitted members of the visible Church must be internally justified sanctified and chosen before they can be members of the Church visible but such must all admitted members be by these places cited by the Churches of N. England M. H. or his defendants choose what they please and answer and I shall be cleared 2. From this passage by the way observe another argument of the Church of N. England ibid. Such should be members admitted to the visible Church as are exhorted to be followers of Paul as dear children Ephes. 4. 1. so must the arguments be I assume but all visible converts or non converts all known drunkards harlots Atheists c. are exhorted to be followers of Paul yea that exhortation obligeth all the known enemies of God in the visible Church to be renewed in the spirit of their mind to be converted from dumb idols to serve the living God for all are exhorted to obey the whole Gospel heare it even the scoffing Athenians Act. 17. 2. I argue from the fifth argument These cannot be judged fit matter for the visible Church and conâ—â—iâ—uting and edifying thereof who are more fit for the ruine and destruction thereof such as all hypocrites who will leave their first love and destroy the Church I assume but all latent hypâ—crites such as Iudas and Magus as wel as open hypocrites are more fit for the ruine and destruction of the Church and will leave their first love If it be said that latent hypocrites appearing to us to be Godly and converts may be judged mistakingly and erroneously to be fit materialls for the constituting and edifying of the Church are men 1 made members of Christs body and Christ made the head of Magus Iu as not by Christs command so much as by mens erroneous judgment 2 Then the visible Church hath all its essâ—…nce and nature founded upon judgment that may erre and upon no certain rule of the word 3 Then should the Apostles have taken more time and advised more maturely before they made Magus Ananias members of the visible Church 3. All the arguments brought by M. Hooker and the way of the Churches of N. England and Separatists doe conclude they must be really and internally sanctified before they can be such members as are in the Church of Rome Ephesus c. and M. Hooker putteth not a finger to them to answer these that I alledged 4. Let him answer that which M. Robinson hath pag. 97. all the Churches that ever the Lord planted consisted of only good as the Church of the Angels in heaven and of mankind in paradise God hath also the same ends in creating and restoring his Churches and if it were the will of God that persons notoriously wicked should be admitted into the Church God should directly crosse himself and his owne ends and should receive into the visible covenant of grace such as were out of the visible state of grace and should plant such in his Church for the glory of his name as served for no other use then to cause his name to be blasphemed pag. 98. In planting of the first Church in the seed of the woman there were only Saints without any mixture now all Churches are of one nature and essentiall constitution and the first is the rule of the rest Ans. I now perceive that M. Hooker and his followers in this point defend M. Robinsin and the Separatists as M. Hooker chap. 2. pag. 20 21. but I must say these words thus we have cleared the expressions of our brethren of the separation must be an owning of their cause Ans. But M. Hooker should also clear M. Hooker and his own from contradictions as well as M. Robinson for M. Robinsons argument must be thus or nothing Such as is the essentiall constitution of the first Church in paradise in Adam and Evah not yet fallen in sinne and the Church of the Angels in heaven before their fall such must be the constitution of all our visible Churches now for all Churches are of one nature and essentiall constitution saith he I assume But the Church in paradise and of Angels before either of them fell consisted of only such as were inwardly and effectually sanctified Ergo such must be the constitution of all our visible Churches now to wit they must consist of only inwardly and effectually sanctified and free of all sinne But the conclusion is absurd for if so our visible Churches must be as clean from sinne as the Church of Angels and of our first parents were when they were first created and yet M. Robinson saith pag. 112. for we doubt not but the purest Church upon earth may consist of good and bad in Gods eye of such as are truly sanctified and faithfull and of such who only for a time put on the outside and vizard of sanctity so M. Robinson the wit of man shall not clear these expressions from contradictions 2. If it be not the approving and commanding will of God for of that will given to men who planteth Churches he must speak or he speaketh nothing that the wicked be admitted into the Church then it is not Gods will that Magus Demas be admitted into the Church but this latter is absurd and contrary to both Mr. Robinson Iustif. of Separat pag. 12. and to Mr. Hookers Survey par 1. ch 2. pag. 23 24. and contrary to the Scripture Act. 2. 38 39 41
person doth also constitute him a man which is most false 2. The Texts in the assumption are widely mistaken Heb. 12. 22 23. But you are come to Mount Ziou that is to a single Independent Congregation nay read more v. 23. To the general Assembly and Church of the first-born which are written in heaven that is to a company of visible saints of which seven may be a Church saith the way of the Churches of N. E. and these sometimes say they and M. H. hypocrites such as Iudas and Magus If so then these must be called the City of the living God the heavenly Ierusalem the general Assembly of the first-born whose names are written in heaven It may grieve the godly that the word of God should be so perverted Oecumenius and Thtophylact and Galvin Piscator Marlorâ—â— English Divines Diedati Pareâ—s as also Cajetanus Esthius cal them the universal church of the elect The place 1 Tim. 3. 15. is not to be limited to the Church of Ephesus Pareus loquitur de columna ministeriali of a ministerial Church that preacheth the Gospel and so it s nothing to this purpose Calvin Beza Crâ—â—iger he means the Church indefinitely whithersoever Timothy should come let it be a particular Congregation it is made up of preaching Pastors who bear up the truth by the preached Gospel as the pillars say Piscator and Pareus bear up the house The place Eph. 4. 13 16. is meant not of a visible Congregation whose members are Magus and Iudas for Christ leading captivity captive and ascending gave not Apostles and Teachers finaliter for the saving and perfecting of the visible body as visible in Mr. H. his way which must be said if any thing be proved against us but of the body which is visible but not as visible but as he saved the Church inlived by Christ saith Beza He speaketh saith Calvin of the end of the Ministry Until we all meet in the unity of faith not that all men shall believe in Christ but he speaketh by a Synâ—cdoche saith he of the prâ—destinate only for they only come to the unity of faith who are chosen to glory Zanchius and grave and learned D. Bodius of Trochrigge in his learned Commentary as also Piscator Bullinger Sarcerius Marloratus Rollocus Diodati English Divines with the Text expound the place of the true mystical body For 1. Christ ascended for that body and sent Apostles not for Magus and such of Mr. Hookers visible saints 2. He intends the perfecting and edifying of that body verse 12. and Apostles and Pastors are theirs and for their salvation 1 Cor. 4. 21. 2 Cor. 4. 15. 3. Christ is the saving head only of that body and the visible Church is never called his body in Scripture because visible but by a figure because of the lively members among them drawing life from the head Christ Eph. 1. 22 23. Eph. 4. 16. Eph. 5. 23. Col. 1. 18. 4. He speaks of that body which shall come with all the saints to the unity of faith 5. Which grows up into a perfect man c. which is a living body from which I excommunicate Magus and Iudas And for the place 1 Cor. 1. 12 13. It 's not a single Congregation visible shew in all the Scripture where a single Congregation yea and every single Congregation never so few for were it but of seven or ten or twenty it is an instituted politick Church though wanting Pastors to our brethren is called Christs the body of Christ as this Church So Calvin Beza Martyr Nâ—â— parvae consolatio hac it is no small comfort that the Church is called Christs because it is his body for as Cyrillus saith Christ assumed the nature common to all 2. All the members of the body being many are one body so also is Christ yea thâ—se many are men of divers cases divers nations saith Pâ—rous yea Jews and Gentileâ— verse 13. And therefore this is the Catholike visible body 3. It is the body that have been all made to drink into one spirit in the Lords Supper but this must be the many members of divers Congregations 1 Cor. 10. 16. as our brethren confess 4. It is the body that lives by the spirit of Christ 〈◊〉 12. For when Christians are said to make one body it is not understood of a politick body only but saith Martyr of the spiritual and secret body of Christ which aims at life eternal and hath all thâ—se common God Christ the Holy Ghost the word of God Grace the Sacraments to wit Baptisme the Lords Supper called by a Synecdoche a drinking of the Wine in the Supper into one spirit which excludeth not the eating of the bread vâ— 13. and so sometimes he speaks of his body in regard of its parts to wit of single congregations where the sacraments are administrate and where there are Prophets Watchmen Pastors Ruling Elders as eyes and ears yet not fixed and married by a Church-Oath to one only single congregation and all along as of the Catholike visible body And it is true which Mr. R grants that a Church in an Island is a little City but so as it is a member of the Catholike visible body that hath no charters and priviledges spiritual different from these of the whole Mr. H. Arg. 2. They who have mutual power each over other to command and constrain in cases whereas they were free before must by mutual engagement be made partakers of that power But such are the Church of believers Ergo. The second part of the Assumption is clear by Matth. 18. where a legal order is set by which brethren only of the same Church ought to exercise power one over another not over infidels nor yet with other Christians for I rebuke a Christian of another Church I cannot call the Church he departs the place and refuses to come but I may in a legal way convince and bind Archippus for he is a brother and Mr. R. saith if the classis will not censure him the congregation may reject him Learned Whitaker saith That each of the congregation or counsel hath power over the Apostle Peter as a brother to censure him so saith Mr. R. Ans. The conclusion denied is not proved but this Ergo They must by mutual engagement be made partakers of this power The question is whether this Church-Covenant be the formal cause of membership visible to and in this onely Congregation and no other visible Church on earth 2. The proposition is false for before that engagement so monopolized and restricted to that one onely Congregation which were Will-worship these brethren being born of believing Parents and also solemnly by their covenant in baptism were engaged visible members of all the visible Church on earth and of this of Boston these round about where by providence they dwell they visibly professing the Gospel I deny not but it is lawful for a sojourning godly professor to promise to watch
A SURVEY OF THE SURVEY of that SUMME OF Church-Discipline Penned by Mr. Thomas Hooker Late Pastor of the Church at HARTFORD upon Connecticot in New England WHEREIN The Way of the Churches of N. England is now re-examined Arguments in favour thereof winnowed The Principles of that Way discussed and the Reasons of most seeming strength and nerves removed By SAMUEL RUTHERFURD Professor of Divinity in the University of S. Andrews in Scotland Revel 21. 9. And there came unto me one of the seven Angels which had the seven vials full of the seven last plagues and talked with me saying Come hither I will shâ—w thee the Bride the Lambs wife V. 10. And he carried me away in the spirit to a great and high mountain and shewed me that great City the holy Ierusalem descending out of heaven from God Ezek. 48. 35. And it was round about eighteen thousand measures and the name of the City from that day shall be The LORD is there LONDON Printed by I. G. for Andr. Crook at the Green Dragon in S t Pauls Church-yard M. DC LV III. Christian READER IT were good there were more believing and less disputing in the world and that all especially the Ambassadors of the Prince of Peace would listen to that 1 Tim. 4. 4. not to give heed to fables and endless genealogies which minister questions rather then godly edifying which is in faith as also to consider that the holy Ghost states an opposition betwixt questions of perverse disputers and godliness 1 Tim. 6. 4 5. In this Piece which the violence of requests in some the importunity of chiding in others and the less modest triumphing in not a few hath extorted rather than willingly brought forth the question of the preference of humble believing above all factious disputing even though the subject were the form the going out and the coming of the house of the Lord is with me and which is of infinite more weight with the truly godly soon determined for Blessed is the servant whom the Master when he cometh shall finde watching praying believing not tossing and raising the dust of debating and multiplied Replies and Duplies since the peace and joy of believing that we may abound in hope through the power of the holy Ghost is of great price with those in whom the meekness and gentleness of Christ hath place For it were desireable not to be in bondage to either Engine or Pen and it would appear that there is less of Christ and more of Self in our sickness of over-loving these truths which suffer most bruising and grinding might I be licensed so to speak between the Milstones of Sides Opinions and Contradictions of Parties as if that were the choicest verity which the mans own engine hath taken out of an Adversaries hand in a manner with his bowe and his sword But O how more precious were it if the holy Ghost had perswaded the man of the sweetness of it from the fountain of holy Scripture for it is beyond doubting that syllogisms and haply thirty two or fourty Arguments have not such leading and captivating influences upon the heart as the convincing light of the Spirit acting upon the supernatural instinct of the new birth to bring the thoughts captive to the obedience of Christ. For when the head is filled with topicks and none of the flamings of Christs love in the heart how dry are all disputes for too often servouâ—of dispute in the head weakens love in the heart And what can our Paper-industry adde to the spotless truth of our Lord Iesus O that Opinions were down and the Gospel up and Sides and Parties might fall and Christ stand and that all Names Sects and Ways were low and the Lord alone exalted and that we could both dispute for Iehovah and in the same act worship Iehovah There is too much fire stricken out of the letter in our debates it were good that the Spirit with fire from heaven did animate and inliven the letter and word of our Polemicks it were good that the Ministers of the Gospel in the Isle of Britain were well studied and read in that celebrious and noble Text Iesus Christ and him crucified that we might contend for his high interests and had the Key of David to open Christ to commend him in all his loveliness and people would come and see and wonder then should we know how choiser it were to act in our selves the love of Christ being warmed and inflamed therewith than to write the letters of his love in ink and paper and to declaim of it to others Neither is this spoken to deny but many precious and savoury truths as Christ himself have endured contradiction of sinners but the witnesses both sealed these truths with their blood and were in their debatings shined upon by the out-lettings and emanations of the Spirit of Christ. It were safer to lie in the dust and be humbled before the Lord for the breach of Covenant the vast toleration of false Religions our vanity of apparel when we busk and adorn our selves in filks even in our state of captivity for intemperance execrable swearing lying mocking and persecuting of godliness lothing and hating the godly covetousness the barrenness of our profession and which is the root of all Atheism gross ignorance of God and of Jesus Christ the abounding of many other iniquities as if we would make it appear that three Englands are scarce sufficient to humble one Scotland Which is not spoken to justifie the Author or a party from deep accession to these sins or to clear and acquit the members of our Church from the charge put on them by Mr. Hooker It s true we judge it not warrantable to say that the servants are to call and invite none to the marriage-banquet but such as they look on as regenerate and clothed with the wedding-garment nor to teach that the Lord of Hosts shall make a feast of fat things a seast of wine on the lees of fat things full of marrow unto and for a visible society of which Magus the Sorcerer Iudas the Traitor are priviledged members and that the Lord in them shall destroy the covering cast over all people and the vail that is spread over all nations and that in the members of that Church-frame of which we now dispute it s verified which the Prophet saith Isa. 30. 26. Moreover the light of the moon shall be as the light of the sun and the light of the sun shall be sevenâ—old as the â—â—ght of seven days as Mr. H. cited for without the salvo and â—enitive of a figure the part for the whole his Congregational visible Church can never stand under the weight of such glorious Prophesies as are fulfilled in the onely really gracious and chosen of God visible or invisible Yet should the desire of our soul be that there be upon the bells of the horses Holiness unto the Lord and the pots in the Lords house may be
is not for the visible kingdome of Christ in concreâ—â— as ruled by Christ includes the elect and true Beleevers for whose sake are all officers word seales 1 Cor. 3. 21. 22. 2 Cor. 〈◊〉 15. Eph. 1. 22. M. H. The Church in her constitution is considered two wayes 1. as totum essentiale or homogeneum or as totum integrale In the former notion The Church as a City without a Mayor hath right to choose its officers and becomes totum organicum when officers are in it Ames Medu lib. 1. cap. 33. 18. Ans. 1. The argument must so runne What ever a City without a Mayor may doe that may a company of Beleevers so combined without officers doâ— Ans. Nothing more false but of this hereaster A civill free Corporation may appoint this or that Government 2. May limit the Mayor to one yeere to so much power no more but M Hooker his new Church cannot doe any of these Amesius there saith not a company of Believers without Officers is a Politick Church The Scripture in Old or New Testament never said it M. H. As for the manner Parish precincts or dwelling within the bounds of a parish cannot make an ecclesiastick right to Church-membership For 1. it is but a Civill right that a man hath to his house 2. Excommunication cutteth a man off from the Church as if he were an heathen but not from his house which is his by birth or purchase 3. Yea so Papists Turks Dogs should be Church members to whom Christ hath denyed all right Revel 21. 27. Ans. We grant Parish dwelling simply in a Professor gives not right to be a member of the City of God but Parish dwelling tali modo is a necessary condition without which they cannot be fixed members of that congragation to meet in one house suppone after supper as Act 207. 1 Cor. 11. 20 21 22. and therefore we condemnn our brethren who failing on the other extreme will have persons residing in Old England to be marryed members to one onely Congâ—…on vâ—…ble in New England and to no other visible Churchâ—… 〈◊〉 and deny all Church-communion of the Catholick 〈◊〉 〈◊〉 to all visible Professors who are sojourners 〈◊〉 〈◊〉 â—â—â—range excommunicating of visible Professors 2. 〈◊〉 〈◊〉 residence for shall they watch over one another as they are obliged by a Church oath suppose their Church be beyond the Line and they on this side of it 3. This full well shall gratifie Anabaptists who will have it no mercie that infants are born in Zion or in any Beleevers house as the Scripture saith it is Gen. 17. 12. Psal 87. 5. 1 Cor. 7. 14. Rom. 11. 16. the reasons are not so sure for birth does it not but to be born of such Parents at Corinth makes over to the Infants of Believers a to be born in Zion to be born in beleeving Abrahams house Gen. 17. 12. Psal. 87. 7. a right to be members of that Church else upon what right shall they be baptized As for the place Rev. 21. 27. Pignetus Pareus Piscator Diodati English Annotators Bullinger Nepar expone the place of the Church in heaven Marlorat and many others of the invisible Church and the Text excludes all from that Church but such as are written in the book of life and so to me it is unpertinent to the purpose and not concludent CHAP. II. Of visible Saints 2. M. H. reasons to prove that his visible Saints are only members of the visible Church are discussed MAster Hooker first states the question then brings reasons to prove such visible Saints to be the onely matter of the visible Church Saints in charity are such in practise and profession if we look at them in course by experience or report as they savour so much as they had been with Iesus From all which so much as rational charity directed by rule from â—kâ— Word a man cannot but conclude but there may be some seeds of some spirituall work of God in the soule Answ. If any one word of God were given to prove what must be proven it were good 1. That Magus all the three thousand Act. 2. all the multitude baptized by Iohn Mat 3. Mark 1. 5. Luk 4. were to Philip to the Church of Saâ—aria to godly Iohn Bapâ—ist to the twelve Apostles such in practice and profession as they savoured so much as they had been with Iesus so heavenly a savourinesse is not in one jot holden out in the Word the Baptist looks on them as vâ—pers and was it fit to omit the styles of Saints justified sanctâ—fied 2. The Tryers most have experience of their practice and profession this shall take dayes and moneths to eat as they say much salt with them the Apostles that same day in few houres time baptized them Act. 2. Who can believe that the huge multitude lived on Locusts and Wild Honey in the Wildernesse untill Iohn should experimentally find a generation of vipers moulded into a new frame to savour of the things of the spirit 3. There is nothing here of 1. Tryers and Judges 2. Nothing of a Judicaâ—ure 3. Nothing of Letters Witnesses Testimonies from the Churches 4. Nothing of the rule of the Word compared with their habituall conversation which must take a tract of dayes 5. Nothing of a sentence admitting some for their spirituall savourinesse rejecting others for that bad smell and denying them Church-fellowship untill they be better tryed all conjectures 1. The conclusion is not any thing but a may be and that may beare a may not be and if it were proven by the Word that Professors right to the Covenant of God to the Word Promises Seales depended upon mens rational judgement of Charity it might quiet the conscience But aâ— shall not the Lord be a God to a people except the people themselves judge in the judgement of charity that the people so consederate savour all of them as if they had been with Iesus and except they from experience can conclude there may be some seeds of some spirituall work of God in the souls of all these people Ah the Lord then cannot say to a nation and a society I am your God while first he asks the Churches leave M H. 1. Reason The members of Christs Body are fit alore to be members of a true Church because that is the body of Christ. 1 Cor. 12. 12. Ephes. 4. 12 13. But onely visible Saints who according to the rules of reasonable charity may be conceived to have some speciall good in them are onely members of Christs Body For to have a member which neither doth nor ever did receive any power or virtuall impression in the kind of it from the head is not onely against reason but against that reference and correspondence which the members have to the head Now visible Saints onely according to the former explication can be said by the rules of reasonable charity to have some virtuall influence of
But for such as are excommunicated because of some particular scandal as incest or a particular heresie and yet professe the truth as to all other points they are members cut off and yet not cut off in so far as they retain a profession yea and to the knowledge of the Church are visible converts though in one particular scandal they lye without and give not such evidences of repentance as the Church can pardon them as may be proven from the 2 Cor. 2. 6 7 8 9. they are ordinary hearers of the word as such as must be reclaimed by the preached word as sick children under the medicinall cure of excommunication and the preached word that the spirit may be saved in the day of the Lord 1 Cor. 5. but they are not ordinary hearers as visible professors nor are they members complete of the Church in the inner court admitted to the seals 2. 2 Thâ—ss 3. 14 15. They are cut off members yet not counted as enemies but to be admonishâ—d as brethâ—en Ergo though they be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as heathens and Publicans Matth. 18. Yet are they not simply to be counted Pagans nor occasionall hearers as Pagans but brethren and though Mr. Robinson and some say the place 2 Thess. 3. is not meant of excommunicated persons beside that it is against the text against the current of sound interpreters yet it proveth our point that even such as walk disorderly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verse 11. and obey not the doctrine of the Gospel and with whom we should not keep company v. 14. and so ought to be excommunicate by M. Hookers doctrine yet remain brethren and are to be counted so by members of the Church and are to heare the word of admonition and so are visible professors and so not utterly cast out of the visible Church and M. H doth no more refute our Protestants then the Scripture who calleth such as are fed and the hearers of the Lords testimonies the Israel of God and the sheep of his pasture his flock inheritance his vineyard his garath of red vine his spouse and what is this but the Church visible Psal. 147. 19 20. Hosh. 8 11. What because the excommunicated who thus hear ordinarily are not members of the Church because they are not whole intire members it is no more consequently spoken then if he would say a wounded souldier because he is wounded and under cure is not a member of the army and sworn to the colours because he cannot march and fight as other souldiers M. H. c. 2. part 1. pag. 18. 19. and pag. 33. 34. Suppose a minister should preach many yeares to a company of Infidells in one place and a Lecturer to many people of diverse congregations in the same auditory shall it follow that Iâ—fidels are members of the visible Church and that these make a visible Church though there be here setled preaching yet it is not an essentiall and differencing property of the visible Church but a commune adjunct or separable accident as the sensitive faculty is not a proper mark of a man though it be in man for so might one and the same man be a member of four such visible Churches if they meet ordinarly at several houres to their severall lectures Answ. We mean by settled preaching preaching as opposed to transient and occasionall preaching as when Paul in passing on a journey preacheth to mocking Athenians we grant that will not conclude that the scâ—… who occasionally so heare are members of the visible Church not think our divines preaching so to be an essentiall mark of the visible Church but by settled preaching which we make such a mark we mean 1. the active calling of God by Gods warrant and command to preach to such for Ministers may not at randome set up a light among Infidels upon their own private choice and spirit but if God so dispose that they have a faculty of speaking in their own tongue to Pagans 2. if providence open a door for a call that there be any passive call or accepting of him for these diverse yeares upon the part of these Infidels and 3. if the Lord gift the man and stir up his spirit to preach diverse yeares to these Infidels in one place I shall say there the Lord hath said to that man go and bid these Infidels and fooles come to the wedding as Mat. 12. 9. and come to wisdomes table as Prov. 9. 4. and there is a visible Church there if these heathen heare and mock and lyinglâ—…are and still professe and practise the worshipping of their dumb Idols we shall say preachers have no warrant one year let alone many years so to preach and the man preacheth to them without warrant from God and where there is no professed yielding in some measure the supposition is without the state of our question 2. the contret of a lecturer that preacheth the word to diverse professors from sundry Churches if 1. he have no warrant to administer the seals or to exercise discipline over them he seemeth to me some Catholick Doctor I read not of in scripture not unlike the Popish and Prelaticall Deacon who may preach and baptize as a midwife to them in case of necessity may baptize but not to administer the other seal 2. if he be a lawfully called Pastor I shall say the meeting is a true visible Church of visible members met from sundry Churches and is not a fixed but a transient Church and it is no more absurâ—d to say these are members of four visible Churches to wit transient members then to say they are members of the whole Catholick visible Church and baptized Whether Iewes or Gentiles all by one spirit unto one body 1 Cor. 12. 13. being all one body having one spirit one faith one Lord one baptisme Ephes. 4. 4 5. though they belong to diverse particular Churches and this argument beggeth what is in question that all sound professors are not members of the Catholick visible Church 3 This way settled preaching is no commune adjunct or separable accident of a visible Church but an essentiall note thereof CHAP. VI. M. Hookers 2. Argument to prove that preaching of the sound Doctrine of the Gospel is no mark of the visible Church MAster Hooker addeth par 1. chap. 2. pag. 34. If you say that settled preaching as established and remaining in the Church is a mark of the Church so you make the Church a mark of it self this plea is too narrow Answ. It is not narrow nor a plea either to say that seeing eyes as fixed in a living creature we call animal and hearing ears c. are an essentiall note of a living creature whereas the eyes and ears not fixed in a living creature but separated from it should be a narrow plea indeed to be called the essentiall mark of a living creature and yet none can say that a living creature is made a mark of it self
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
of Mr. H. Let his defenders see to it 4. A congregation may command me a visible professor so and so dwelling near the Fountain to confess Christ before men and so to be a member Obj. They cannot excommunicatâ— a râ—fusâ—r to be a member for a non-member cannot be câ—st out Ans. It s all along a false principle that a man is no member until 1â— A Court congregational judicially judge of his Regeneration 2. Until he actually consent and give up his Name as a married party 3. and that to one onely congregation all are rotten and headless principles What way pastors may be hindred in exercising pastoral acts or acts of ruling is clear he may not publickly preach in a set time of his own appointing without the Churches consent by whom he is to be regulated which is no hindring of the exercise of his power as Mr. H. imagines but a regulating thereof Mr. H. The addition of any thing besides an office addes no power of right or jurisdiction Ans. True but it extends the right of the Wilderness-church to so many members added to 50 Infants to be baptized when born to ten Churches about when the Lord shall adde them not to rule over them but to rule joyntly over the whole combination with them for promoting the Gospel in all Mr. H. The ground of the combination is of no force to wit the preventing or curing the taint and polluâ—ion that a scandal will bring by the nearness of combination Therefore the combination is of no force the scandal falls out in another Classis 2. In the outside of the combination nearer the congregation of another Classis than their own 3. It goes far to another Province and Nation The righteous proceeding according to the Rule of Christ is a cure appointed to remove it whereever it falls out farre or near Ans. By combination we do not mean onely a combination of a Presbytery but also of a Province Nation yea of all the sound Christian Churches on earth as the Synod of Dort 1618. condemned the unsound Doctrine of the Arminians by writing to all those either within or without the Church and nearness of habitation is not the adequate ground though a ground it is 1 Cor. 5. 1. It is reported there is among you fornication c. of the danger of pollution 2. The reason Because the scandal may fall out without the combination of the Classis is no reason why the combination is of no force for the combination is upon other grounds also to wit the establishing in the faith the increase of the Churches Acts 16. 4 5. the gathering of the Saints and perfecting of the body Eph. 4. 12. edifying the body beside the preventing and curing of scandals 3. It s to beg the question to say that the proceeding of the Independent congregation of Antioch say it were so is a cure for the scandalous Doctrine of salvation by circumcision preached at Ierusalem Acts 15. 1. troubling the Churches of Syria and Cilicia Acts 15. 23 24. Yea this is for Mr. H. to say the holy Ghost used not a sufficient cure As for that to say scandals should not be prevented and cured by the combination because they may fall out without the combination his meaning is without the combination classical or congregation it makes Christs remedy nonsufficient that either there can be no Provincial no National scandals contrary to experience or then Christ hath provided no Church-remedy to remove them but onely the power of a single congregation which hath no power at all but over themselves Hence this rotten principle That Church feeding is due to none under the New Testament but to persons hampered into the Pinfold and Judaical Prison of one single congregation against which 1. it licenseth the most godly Saints on earth residing at Corinth if they be no Church-members of that Church 1. To deny Christ and Church-ordinances before men when Christs sends out his servants as Mat. 22 3 4. Luke 14. 16 17. for they may say the Lord calls none to Church-ordinances at Corinth but members of that Church and such are we not 2. It licenseth them to despise Church-prophecying Church-praying Church-praising 3. To disobey a Gospel-command though they have visibly to the conscience of all tried themselves Do this in remembrance of me whereas Christ limits his invitation to all who can discern his body Mr. H. must say its adultery for the members of the Church of Philippi to remember the Lords death in the Church of Corinth 4. That Doctrine is not of God which debars the birds sheep and children of God sojourning in what fields or land soever as it were from feeding as his Eagles upon the carrion in every lawful Church-way or from watching at the gates and waiting at the posts of the doors of Wisdom except in that onely congregation to which they are sworn by marriage oath or from seeding at any table of the Lord or dwelling all the dayes of their life in the New Testament-sanctuary to behold the beauty of the Lord Prov. 8. 35. 36. Psal. 23. 6. 27 4. except in one single congregation but such is the Doctrine of an independent congregation the onely visible Church of the New Testament as they say 5. That Doctrine is not of God which confines Church-comforts Church-praying c. to one single congregation and puts us in a worse if not in as hard a condition as the Jews whose publick Temple-service was tied to the Temple whereas in the New Testament 1 Tim. 3. 8. as in the Old also in some sense we may pray in every place lifting up holy hands without wrath and doubting But we may not pray praise and heat Church-wayes in any place by this way but in our own congregation although the Lord promise to create on Zions assemblits a cloud and a smoke by day and the shining of a fleming fire by night Isa. 4. 5. and that upon all the Lords Mount 6. The sojourner is left to the Eunuchs complaint I am a dry tree there is glory in this assembly but I have neither part nor portion in it Nor will it establish the heart to say I see the beauty of the Lord in my own congregation for these under the New Testament can finde no solace and comfort from that Psal. 106. Remember me O Lord with the favour that thou bearest to thy people Nor can it be the comfort of an Institution which is something more to a believing sojourner and David banished to want then we conceiveâ— when Davids spirit is overwhelmed when he wants the joy presence and comâ—ort of instituted holy dayes Psal. 42. 4. and of Tabernacle-consolation with the covenanted people of God which made the sparrows more happy than he was Psal. 84. 1 2 3 4. and yet he had soul-refreshments in lively desires Psal. 63. 1 2. For the godly sojourner is not of that covenanted visible body with the Church to which
confederate Saints as to the first subject thereof it is no new opinion 2. I oppose Fathers to Fathers 3. If it be in the peoples power to hinder excommunication to take place then the Elders only have not a power given them of Christ to manage this but this is against the wisdom of Christ to ordain means that cannot attain the end which must be if the people may â—inder it Ans. If man be the first and proper subject of capacity to laugh then must all contained under this subject Peter Annâ— be capable to laugh but women servants aged children are as properly the confederate and inchurched Saints by Mr. H. his words as men Cyprian and most of the Fathers take in the people with the Rulers in the exercise of censures by way of consent but without vanity I say never Fathers Greek or or Latine Councels old or late Doctors Schoolmen Prote â—ant Papist or any Divine till of late the Socinians and now the brethren of the Congregational way and the Separatists and Anabaptiâ—â—s taught that the Church of believers of a single congregation hath formally a power of jurisdiction in them to make and unmake officers to call and excommunicate them But you shall find all the principles and grounds of this new way 〈◊〉 the Arminian Authors and Socinians cited in the Margin and Mr. H. never laboured to vindicate their way from these impure Sects For 1. They deny the notes of the visible Church as the brethren do against the reformed Churches 2. They deny the word Church either Mat. 18. or elsewhere to signifie any thing but Believers never Rulers only 3. They deny the definition of a visible Church from a profession and require reality of holiness at least some of them as our brethren with Anabaptists do 4. Episcopius maintains separation 5. They deny all jurisdiction and necessity of lawful Synods as our Brethren do 6. All Churches to them are visible congregations which meet in one place to hear the Word so our brethren Churches of Câ— in new England c. 1. sect 1. par 1 2. and Mr H. 7. Our brethren reject ordination by the laying on of the hands of the Presbytery and all juridical mission by officers of associate Churches and teach that aptness to teach and holiness of live is sufficient for a call so the people desire them or chuse them and so do also the Arminians and Socinians 8. Thâ—â— the whole Church id est the Brethren and the Officers by accident being only separable adjuncts of the Church have a juridical power of excommunication so Socinians acknowledge all the godly and believers to be the visible Church though scattered all the world over and reject the authority of all visible Churches and Councels deny all juridical calling and ordination so that it is clear that they judge the visible professors and people to be the visible Church which governs and excommunicates which is the mind of Mr. Hooker Mr. H. And the brethren and 9. some Socinians as Nicolaides and others hold that wicked men by no law of God are to be suffered in the visible Church and they are not there Iure Mr. H. offends that unregenerated men when known to be such are to be suffered to be there or that the ordinances should be dispenced to them which to be is against 1. The patience and meekness of Christ I speak of the known non-regenerated that are not scandalous and so against the patience and meekness required in his servants and Church in order to his end 2. Against the institution of the visible Church the schoole of Christ no master ought to exclude out of the school a child who though dull of learning yet is well disposed and keepes the laws of order and discipline for it is ordained â—o fine that the non-regenerate may be effectually called 3. None should be excommunicated but these who are extremely scandalous or obstinate and so none are to be excommunicated for simple non-regeneration which can appear only to be non-regeneration to some regenerate only Ps. 36. 1. and not to them infallibly 4. By the command of Christ and so jure Iohn Baptist baptized huge multitudes of whom he had no assurance that they were regenerate when by the spirit of God he names them a generation of Vipers and rebukes them as Hypocrites who thought it holiness enough to be the carnally born sons of Abraham Mat. 3. 10. I do not speak this to lay any odium upon the brethren as if they loved the wayes of Arminians and Socinians but upon a twofold account 1. Because Mr. H. passes all what I said of this as not worthy the answering though indeed to speak or comply in opinions with enemies to Christ his redemption satisfaction and free grace is not overly to be looked on especially in a new frame of government spiritual in the house of God 2. Because the Presbytery is called Antichristian prelatical formal by our brethren I love not high appeals judging that they often fail against the third command as for toleration maintained by Socinians and Arminians I impute it not to Mr. H. or the brethren of N. E. But there be not many to my knowledge I say no further for the congregatonal way but they are for toleration in non-fundamentals and how few fundamentals there be possibly 2. What they are who can define so that this way seems to me no less new then other sinful ways of Arminians and Socinians and what mischiefe toleration brings forth in Britain also Lastly we hold that censures should not be dispenced against the peoples mind for as Augustine saith the censure shall not edifie if most of the people be infected with the same scandal and if the people shall not in their practices yield it may breed a separation and a schism But it is a naughty consequence if the people may hinder excommunication then it is no ordinance of God which is executed without the peoples judicial power this follows not except the people had a Ius a judicial power from Christ to hinder excommunication which they have not yea and though they had a judicial power yet if they use it not right but abuse that judicial power suppose they had it it follows not Ergo excommunication is not an ordinance of God For 1. The Elders may abuse their power and so hinder excommunication and without them saith Mr. Cotton no act of ruling and excommunicating can be shall therefore excommunication be no ordinance persecutors do hinder the preaching of the Gospel shall the preaching of the Gospel for that be no ordinance of God but the people lawfully may withdraw their consent and then there shall be no excommunication This yet proves not If the peoples power lawfully used hinder undue excommunication then the Elders onely have not power For the peoples power lawfully used hindered King Saul to put Ionathan to death and hindered all the Judges from doing
2 Cor. 11. 28. command Schismatick Churches 2 Cor. 10. 8. plant and lay the foundation of Churches as wise Master-builders Acts 16. 12. 13 14 15 16. 18. 7 8 9 10 1 Cor. 3. 6. 11. appoint new offices in the Church Acts 6. 6. Now if God have seated the Apostles in such a way in every congregation as ordinary Teachers are then the Apostles proper place must be onely to water and confirm visible converts and members of a fixed and framed congregation where then are the Apostles Letters Patents to build to plant to lay the foundation 3. When it s said as it must be or it comes not home the King hath placed in England the whole integral body of the Kingdom of England the Lord Keeper the Lord chief Justice the Constable as he hath placed in the Church Apostles and Teachers in the whole integral Church These extraordinary and ordinary officers it cannot be meant the King hath placed a Lord Keeper and a Lord chief Justice in every Town and City of England so neither hath the Lord placed an Apostle in every congregation upon the same account and he who is an Apostle in one congregation can no more be an Apostle in another than a Major of one City can be a Major in another and it must run so The State hath placed a General Colonels Captains in their Armies i. e. in every particular society of the Armies and so every company must have a General therefore hath the State set Generals Colonels Captains in their Armies in the plural number Now the State hath set but one General over all the Army as the Church is but one 4. If the Argument run thus As the Major of Norwich may not rule as Major of York so neither may a pastor in one congregation teach rule as a pastor in another congregation This is utterly false and it s an Argument like this As God hath confined Rulers to one society onely in the civil State so hath he confined the officers of his Sons House one word of Scripture to prove this should silence Mr. R. It s not lawful to devise parallels between the Civil State and Christs Kingdome Suppose all the Majors Rulers Citizens of all the Cities and Towns in England had the same divine right to command in all the Cities and Towns in England and that these Majors were Rulers equally and in common to all those Towns and that it were a matter of providential Order not of Divine Jurisdiction that A. B. should be fixed Major of Norwich and C. D. fixed Major of York and so forth then if C. D. by providence should be at Norwich he might rule as a Major at Norwich or any Town or City of England as well as at York and so is here the matter a called pastor is a pastor and may act pastorally and dispense the Seal of the Lords Supper to those of another congregation say our Brethren and so to another whole congregation for there is the same reason in both So all visible professors have the same divine Church-right to the same Christ the Head 2. To the same Gospel and Covenant of grace for dâ—stinct Church-covenants are mens lawless inventions as used by our Brethren 3. To the same Lords Supper 1 Cor. 10. 17. 4. To the same eternal life So Mr. H. shall gain nothing by this but lose for there is no such right civil common to civil Rulers and civil Citizens One Town hath City priviledges that no other Town in the Kingdom hath Mr. H. Right of Iurisdiction flowing from office-call a Pastor hath not save in his own congregation Ans. There must be one call or other for a Pastor to exercise his office but a new office or new right of jurisdiction other then pastoral which he received in ordination is not requisite for a pastor to act as a pastor Yea he sins against his office-charge and talent if in all congregations he do not preach the word be instant in season and out of season not at Ephesus only for an Evangelist such as Timothy was not an ordinary fixed Teacher if he do not reprove rebuke and exhort with all long-suffering 2 Tim. 4. 1 2. The danger of perishing of souls or the absence or removal of the Pastors by death is a fit call of God though the greater part of Sardis love not to be rebuked Mr. H. God hath set in his Church i. e. in the congregation existing in its particulars Apostles c. and therefore all congregations are here intended Ans. 1. By this God hath set Apostles Miracles in the single congregation whether as Apostles or as Pastors if the former speaking with Tongues working of Miracles which are for unbeleevers and heathen 1 Cor. 14. 22. shall be officers or gifts ordained for visible Saints converted By what Scripture 2. Though the Church exclude not the congregations but in some respects include them yet it is a body called Christ mystical v. 12. to which Christ is head by influence of his spirit and brings no small consolation to us as Beza Calvin Pet. Martyr who make this the Catholick Church 3. Whereas Mr. H. his single congregation of Magus and Iudas can hardly stand under the weight of that denomination Nor 4 can it well be said that great Apostles Prophets workers of Miracles such as speak with Tongues are eyes and ears fixed in single congregations for this is such an organical body v. 12 13 14 15 16 17. Never Interpreter neither Occumenius nor Augustine nor Beza Calvin Martyr Pareus nor judicious Papists Victorinus Carthusian Estius Cajetanus expound it as Mr. H. of a single congregation but of the Catholick Church saith Martyr of men of all nations saith Pareus though they dwell in divers places of the earth saith Pareus this is the mystical body saith Estius membra autem omnes fideles the members are all the faithful He proves saith Cajetanus omnes Christianos esse unum corpus Christi all Christians behold the Catholick Church to be the one body of Christ because they are all begotten into one Spirit by Baptism 4. The Church here is the Church all baptized into one body whether Iews or Gentiles whether Bond or Free which all drink the same drink in the Lords Supper Mr. H. In all these congregations are comprehended both Iewes and Gentiles for the whole nature of the General is comprehended in the Particulars Well and the Spirit that is in all the body must be one Genere and the drink in the Lords Supper must be one Genere and so must the Christ of which we partake be one Genere Hence there being many species and kinds of congregations different in nature there must be many Christs different in nature many Spirits many Bodies many Lords Suppers different in species and nature of which we partake Who ever heard in the Church of Christ many Christs many Baptismes Yet Mr. H. makes many congregations so
and Gentile baptized unto one body 1 Cor. 12. 12 13 14 15 16 21 22. to tender the Supper upon occasion to them and their members as Scripture 1 Cor. 10. 16 17. and our Brethren teach and stand in need of the Church-praying Church-praising Church confirmation by pastoral teaching of eminent Teachers and of Church suffering c. by Martyrdome and otherwise Then must that congregation be a visible member with all visible congregaâ—ions on earth and by good Logick all the congregations on earth are one integral catholick visible Church 11. If the Apostle here condemn a Schism and Rent not from one single congregation onely but from the body of Jews and Gentiles baptized into one Spirit ver 12 13. 25. from the Churches of Galatia Gal. 5 20. from all Churches Iude v. 19. and commend union with all Churches because of one Faith one Lord one Baptism Eph. 4. 1 2 3 4. then he supposes they are one Body Cyprian B. of Carthage Cornelius B. of Rome justly excommunicated Novatus denying mercy to them that fell Ergo those great Churches made one visible body and the Novatians were not Schismaticks because they separated from one single congregation but saith Socrates they hindred the Churches from union Augustine and Optatus Melivit and the Fathers make the Donatists Schismaticks in separating from the catholick Church and denying there was any Church but their own in one part of Africa See Pet. Martyr learnedly disputing about Schism and Calvin See Aug. and Opt. Melivitan 12. It s true saith Mr. H. of all congregations that the members do and should care one for another Ans. And this 12 I bring for one Argument if this gloss of Mr. H. remove all member-care and all organical-care of suffering and joy such as is betwixt the members of the same body from congregations toward all other congregations as toward their fellow-members and limit member care and member fellow-feeling to only members of the same congregation then this gloss must contradict the holy Ghost 1 Cor. 12. 26. And whether one member suffer all the members suffer with it or one member be honoured all the members rejoyce with it for this gloss saith I the Church of Boston complete and independent within my self care not with member care for all the congregations on earth though they utterly perish nor do I rejoyce with the fellow-feeling joy of fellow-members at the honour and spiritual good of all the congregations on earth Sure this doctrine cannot be of God which is so contrary to Scripture for that was not typical in the Old Testament that the members of the Jewish Church should sorrow and rejoyce with members of that covenanted Nation as with those mâ—mbers of the same body as David Psal. 19. 2. 122. 1 2 6 7 8 119. 63. Moses Exod. 2. 11. Heb. 11. 24 25. Mordecai and Esther Esth. 2. 1 2. ver 15 16 17. cap. 21 22. and the captive people Psal. 137. 1 2 3 4 5. and Ieremiah cap. 9. 1 2 3. Ezekiel cap. 9. 8. 11. 13. Daniel cap. 9 16 17 18 c. but we are not to mourn with those that mourn nor to rejoyce with those that rejoyce as Rom. 12. 15 with a fellow-feeling affection as with members of the same visible body though their weal and woe be most visible to us as their Church and Saintship is except with those onely who are members of the same Independent congregation for they are not of the body of which we are members as the body of Socrates feels no member pain when the finger of Iohn is cut off 7. There is a body to be gathered into the unity of faith and of the knowledge of the Son of God a body to be glorified Eph. 4. 13. Now this is the Catholick Body of Christ and the Lords end why he gave Apostles Prophets and Doctors till we be all glorified and this Church is visible because gathered and edified by a Ministry they are the visible Church which is fed by Ministers The Church built upon the Rock against which the gates of hell cannot prevail can be no single congregation for the gates of hell prevail against the single congregation therefore it must be the Catholick Church which only continues to the end And this Church is visible for to the Ministers thereof are the Keyes given to open and shut the Kingdom of Heaven by the word preached seals and censures Matth. 16. Ergo there is a Catholick integral militant Church visible If Christ reign by the preached word seals and censures over the Kingdoms of the World Rev. 11. 15. over the Nations Isa. 2. 1 2. Psal. 2 8 9. Psal. 22. 27 28. Psal. 96. 10 11 12. Psal. 97. 1 2 3 4 c. Psal. 98. 7 8 9. Psal. 99. 1 2 3. and have a visible government in the house of David Isa. 9. 7. over the earth Isa. 11. 4 10 11. from sea to sea Psal. 72. 8 c. then is there a Catholick integral visible Church but the former is true Obj. All our Divines say it is a Popish tenet that the Catholick Church is visible our Divines acknowledge no Church visible but only a particular Church Ans. Mr. Hudson a learned and godly man reaps so cleanly that I shall not cast any sickle into his field noâ— is there need 1. The Papists contend for a catholick visible Church to set their man of sin over it this Church includeth some of them say Purgatory and Heaven and Hell of both which he bears the Keys Salmeron Cornel à Lapide they may be loosed that are under the earth by Keys as members of the body He gives saith Cornelius à Lapide pardons to the dead invisible members indeed not by way of juridical absolution for the dead are no longer subjects on earth but by way of suffrage Bâ—llarmin proves from Pet. Cluniacens that the dead in Purgatory are members of the catholick Church And the Pope saith Bellarmin as the chief dispenser of the treasures of the Church may bestow upon those in Purgatory bona opera poenalia quae in Thesauro sunt the good works of the godly done by way of suffering In this the Catholick Church cannot be visible 2. The Papists contend for a catholick Church visible such as we believe to be the catholick Church in the Apostles Creed So Bellarmin makes the name of Catholicks and the name of Christians all one and the catholick Church a tree from which through divers times and ages branches have been cut And so must be as Rodericus de Arriaga Catholick extending it self all the world over in divers ages and times Ad. Tannerus The Church is called Catholick for the Universality of the Doctrine and the Universality of Time from the beginning of the World to the end enduring â—or ever and for the Universality of the Place Now they make the Pope the head and chief Pastor of this