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
the complete object of Christs intent 2. The complete and adequate matter of his work and soul-travel on his incarnation dying rising ascending interceding giving of the holy Spirit Luke 19. 10. 2. 10. 1 Ioh. 2. 2. 1 Tim. 1. 15. Rev. 1. 5 6. Heb. 7. 25. Ioh. 16. 7. Isa. 53. 11. 3. The onely complete recipient and principal subject of all the gracious and saving actings of Christ of Church-callings of the Promises Covenant preached 5. By this the congregational body may say I have no need of thee Obj. Yea I have materially need of thee for counsel rebuke Ans. But is Body-need Organ-need and Church-need that Paul speaks of 1 Cor. 12. 26. Peters body hath no Organ-need of Pauls feet to walk for he hath two feet of his own but he may have physical need of another kinde So the Congregation hath need of Heathens to rebuke them but this is no Church-need 6. Paul 1 Cor. 12. would have no schism in the body but would have the Churches to have the same Church-care one of another and not to be divided in one Faith one Baptism one Church-head one Church-Gospel c. which must be if I be not a member of all congregations 7. We are to suffer one with another rejoyce one with another but no Church-feeling is required of me if I and those of another congregation be not of the same visible body by vertue of the fellow-feeling between the members the Apostle cannot speak of a natural compassion for humanity will teach Christians to mourn at the destruction of Heathens but they are not for that of the same body of Christ with us But as all these prove that there is a visible body of mâ—â—y congregations and so that there is a Catholick integral visible body So we thus argue If the Church-actings and sufferings and rejoycing condition of those of associated Churches be visible and audible to us no less than the Church-actings and sufferings and rejoycing condition of the single congregation whereof I am a member then must the one be a visible Body and Church as well as the other But the latter is true The Proposition is clear for if the properties and accidents be visible the subject is visible because this is the formal reason why a congregation is visible for we see not the spirits and faith in the hearts of the single congregation but we see their profession in single persons and their meetings in one place for hearing praying praising and partaking of the seals Now all these we see in three or four or six meetings or conventions of the Churches associated which shall but make one numerous congregation of ten thousand as the dissenting Brethren said of the Church of Ierusalem and we see them severally meet as we see the Church of our own single congregation As for their poverty sickness imprisonment and the sufferings of these of the same congregation of which we are members we see not these in Church meetings but in single members and these must be visible in many congregations as the famine in Iudea for which Paul made a collection as well as in one From all this its clear that it is false which Mr. H. saith That all particular Churches are all the members that the Church visible hath For Apostles godly sojourners dissolved members are not members of congregations not are they congregations themselves and yet they are members of the visible integral Catholick Church CHAP. XXVI Other Arguments against the Church-Covenant are vindicated Mr. H. Mr. R. plainly affirms That when one enters a member of such a Congregation under the Ministery of A. B. he cometh under a new relative state by an implicitâ— or virtual covenant pag. 95. which is cross to that which was affirmed pag. 92. Ans. Mr. H. cites not my words to the full I deny not but he that enters a fixt member of a congregation comes under a new relative state of a virtual covenant and so does he that enters a member of a Christian Army of a Family of a Society in a Ship But the state of the question is not touched for the state of the question is not Whether this new Covenant make the adjoyner a member of the visible Church where as he was no visible member before that is whether a born Englishman by being made a citizen of London was made an Englishman and a born Subject of England whereas he was not a born Subject before 2. Whether doth this New-covenant give him right and claim to Church-ordinances and seals of the Covenant of grace so as without it the man hath no right at all to Ordinances Sure it s a great sin to lay more weight on either the Temple or the Ark than God hath laid on them But this Covenant so used is a fancy Mr. H. A Church newly erected becomes a sister-Church with others yet she needs not a new Covenant saith Mr. R. to accomplish it Ans. No certain our Covenant once entred all the relations that depend thereupon are included in the first Covenant A woman once being married all duties to the husbands kindred results from the Marriage-covenant there is no need of a new Covenant Ans. Yea but a Church newly erected becomes as really a part of a Synodical body that is really obliged to engage for association saith Mr. H. and it s both lawful and useful as a person becomes a member of the single congregation And officers are no less married to Synodical duties by the light of nature and right reason saith the same Mr. H. than single persons are married to congregational duties therefore a covenant is as necessary in the one as in the other magis minus non variant speciem if there be a marriage here officers are more married to the associated Churches in general as to the complete correlate than to the single and inadequate correlate the bit of a single congregation 2. A man born in the Covenant of grace and baptized is engaged in all duties Mr. H. The Apologie said It s not the Rule of the Word touching Man and Wife Magistrate and Subject that makes people in such a state but the Covenant thus stands unanswered by Mr. R. Ans. This is for me but he being born in the Gospel-covenant and baptized to all Churches he is a son a married member to all congregations 2. Mr. R. constantly denied the naked comparison as blasphemous and Popish the Church is Spouse to no sinful man Pope or any other Enaristus The Councel of Carthage of Sardis of Antioch so judge That the Bishop is the Husband the Church his Wife Innocentius the III. As Almighty God hath left the Marriage-covenant to be dissolved by his own judgement onely so let not the Bishop leave his Church But Calvin and Luther say The Lord is the Husband of the Church So Bullinger Musculus Gualther 2. It makes communion between the Pastor and those of
no. The second Book of Discipline of Scotland cap. 3 pag. 81. The qualities in general requisite in all them who should bear charge in the Kirk consist in soundness of Religion and godliness of life according as they are sufficiently for forth in the Word of God Now it s not to be supposed that in a Book of Church-policy our Reformers speak of godliness that is invisible and known to God onely and so the Acts of the Assembly of the Kirk of Scotland And the cause of the sudden declining of the best Churches and why Nazianzen complained so much of the corruption of Synods as Sozomen Theodores Socrates Ruffinus Histor. Magdeburg tell us was Because the Churches take not that care that Ministers be savoury and gracious from the Steersmen all Apostasie and rottenness begin O if the Lord would arise and purge his House in Scotland As for Church-members they ought to be holy and though all baptized be actu primo members yet such as remain habitually ignorant after admonition are to be cast out and though they be not cast out certainly as paralytick or rottened members cannot discharge the functions of life So those that are scandalous ignorant malignant unfound in the faith lose their right of Suffrages in election of Officers and are to be debarred from the Seals Nor can we defend our sinsul practise in this it were our wisdome to repent of our taking in the Malignant party who shed the blood of the people of God and obstructed the work of God into places of Trust in the Church State and the Army contrary to our Covenant they continuing still Enemies CHAP. IV. Of the Church-Representative and its power MR. H. We have dispatched the first member of the controversie That the power of the Keys doth not appertain to the Guides of the visible Church take it as totum genericum or universale Ans. The first member is so dispatched as the power of the Keys is by Mr. H. dispatched and banished out of its due seat and subject and lodged in the congregation of redeemed visible Saints sometimes onely unofficed Brethren sometimes the Church of visible Saints confederate men and women 2. No man of ours let him be named if Mr. H. or any for him can name him ever said that the Keys appertain to the guides of the visible Church taken as totum genericum universale For the Guides of the visible Church is to all our Divines the Guides of the Catholick Universal Church made up as an interal Body of all Churches National Provincial Presbyterial and Congregational all the earth over And to make this integral Universal Body Genus and the congregational Church Species and Genus praedicatur de specie is as if this were our Logick The Church of Boston is the whole integral Church of all the earth made up of National Provincial Presbyterial Churches A Monster Mr. H. There be two things wherein stand the qualifications of members that are Commissioners 1. Gifts and fitness 2. Delegation which is the formale as that they are sent by the Churches The Churches if they follow the pattern must send beside Pastors Teachers and Elders learned and holy men that may personate and represent the whole Church This is made the hinge and casting difference betwixt us and Papists whereby our men vindicate the liberty and power of the Brethren for all have definitive voices not the Pope and his Proctors onely Ans. How can Mr. H. speak of a pattern of Oecumenick Councels and claim kindred to our Divines against Papists â—or Mr H. mocks such Councels 2. Mr. H. cannot name the man of our Divines except Separatists who draw nigher to Socinians and Arminians in these points than to our Divines who 1. Ever taught that the male-Churches of a congregation are the onely Churches who send Commissioners to an Occumenick Councel which Mr. H. saith hath neither warrant in Scripture nor in Antiquity for 300 years after Christ. 2. The controversie between Papists and our men was Whether onely Bishops soli Praelati say Whittaker Willet Professors of Leyden Calvin Bucanus Tilenus Windelin have a decisive voice and ought not also Pastors Doctors Elders learned and holy to have a decisive voice in Synods And whether the people should be excluded from debating reasoning consenting for Papists debar Laicks as profane and say If such Beasts touch the Mountain and meddle with holy things they are to be thrust through with a dart But Mr. H. his hinge of a question is Whether onely unofficed Brethren members of the male congregation are the onely members of an Oecumenick Councel or with them officers but as sent by those male-societies otherwise they want the essential form of members according to our Divines judgement He is a great stranger in the Writings of our Divines who so guesseth at a new question though I judge Mr. H. hath read them diligently See what the Jesuits of Rhemes Bellarmine Cornel. à Lap. Lorinus and others if ever they dream of such a hinge of a controversie M. H. The representative body is but a part of the Catholick Church not the whole of it and represents the whole what the commissioners do by their delegation it is all one as if the body did it the Keys cannot then be firstly in it Ans. It is a mistake wide enough there is a twofold representing 1. The Apostles in receiving the Keys Matth. 16. Iohn 20 Matth. 28. represented all officers even those not born but they had no commission from unborn men And so August Serm. 13. de verbis domini Chrysost. homil 55. in Matth. 16. Hieronym l. 1. contra Iovian and our Divines Calvin Pareus Luther Melancthon Willet c. say that the Keyes in Peter who represented all the Apostles and faithful Pastors were given to all Ministers Now if Mr. R. say that the Keyes were given first to this representative body Apostolick let Mr. H. or any man beat him with strong arguments and that is a good revenge 3. These whom the Churches not the male-congregations as Mr. H. saith send as Commissioners to a Synod are not to be looked upon As 1. If the Churches were resolved aforehand how far they will follow them for why then saith Mr. Cotton do they send to the Synod for light and counsel 2. Neither as if they were sent to carry the faith and consciences to the Synod and the people in and through them did teach Synodicè and the people must follow their determination be it right or wrong And so it is a wide mistake to say what Delegates do or say it is all one or the like reason saith Mr. H. as if the Represented did or said it For if the Synod say the Gospel is not the word of God the Church did not say either personally for that is impossible or legally the same only the Churches send them to pray enquire the mind of God from his word and engage they shall
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
42 43 44 45 46. compared with Act. 5. 1 2. Act. 8. 12 13 14. Mat. 22. 8 9 10 12. How is Mr. Robinson now cleared if it be said ay but Mr. Robinson said it is not Gods will that persons notoriously or visibly wicked should be admitted into the Church He said not as you repeat his words leaving out notoriously It is not Gods will that persons wicked should be admitted into the Church I answer it but this he must say or he saith nothing at all For 1. if it were Gods will that wicked persons should be admitted to the Church then should he crosse himself and his own end because wicked persons doe no lesse crosse God and his end the glory of his name then the notoriously and visibly wicked for both cause his name to be blasphemed and the force of his argument cannot lie in the notoriety or visibility of crossing of Gods end but in the very crossing of it in it self see Mr. Ball. 3 Gods creating of the first visible Church of Angels and men without sinne is not a binding and commanding rule to pastors and to the Church to admit none to the visible Church but such as God created members of the first visible Church free of all sinne or because there is a standing obliging rule to Pastors and the Church such as this admit not in the Church of Christ professed Pagans as members thereof but to God there was no rule but his free will by which he created the first visible Church of only saints without any mixture Mr. Robinson and Mr. Hooker both doe wildly misconceive to say no more the distinction of the Lord his discerning will or his eternall purpose and his commanding and revealed will if they suppose as their reasoning doth necessarily argue their mind to the judicious Reader with Socinians and Arminians that every sinne is a crossing of the Lords end and purpose and that 2. God decrceth and intendeth many things that shall never be 3. that God may be frustrated of his ends and purposes and misse the mark in his decrees though they I judge be innocent of any such heresie 4. If by the will of God be here understood the commanding will of God which forbiddeth sinne and enjoyneth what is right as Mr. Hooker and his who approve of this constitution of the Separatists with Mr. Robinson must doe then must the Lord in commanding his pastors and Church to receive Iudas Magus as fit materialls of the visible Church as Mr. Hocker teacheth pag. 23. expressely command sinne which is blasphemy because the holy Lord must command to receive into the visible covenant of grace such as were out of the visible-visible-state of grace and such to be planted in his Church for the glory of his name as served for no other use then to cause his name to be blasphemed CHAP. X. What Mr Hooker fartherbringeth to prove that visible Churches consist of visible Saints MAster Hooker pag. 20. The pinch of the difference lieth in this whether such as walk in a way of profaneness or remain pertinaciously obstinate in some wickedness though otherways professing and practising the things of the Gospel have any allowance from Christ or may be accounted fit matter according to the termes of the Gospel to constitute a Church this is that which is controverted Answ This is a disorderly stating the Question after battl given 2. This pinch of a difference of men walking in pagan profaneness for of such the question must be whether they should be counted fit matter to constitute a visible Church though otherwise they profess and practise the things of the Gospel cometh to this whether walkers professedly after their Idol-Gods and yet professing and practising the Gospel should be counted fit matter of the visible Church We answer Such are not the fit matter of the visible Church and yet are not to be suddenly and wholly debarred from being ordinary hearers so they profess their willingness to hear 2. If the question be of such as are baptized and live within the Church as ordinary hearers who practise and profess the things of the Gospel we say these are already within the Church by their baptisme and profession and in regard they remain pertinaciously wicked though baptized and so professing they should be unchurched and cast out 3. That any such as obstinately remain wicked have allowance from Christ that is a command to constitute a visible Church as members is all one as to say whether commandeth Christ men to be members of the Church and to be also pertinaciously wicked which is no plous question for it is whether doth Christ allow men to be hypocrites Or if by allowance from Christ Mr Hooker mean whether doth Christ allow and command the Pastors to own obstinate wicked men as members because they profess and practise the things of the Gospel We answer they ought not to admit or baptise Pagans of that sort and if they be baptised and so wickedly they profess they ought to cast them out CHAP. XI Other arguments of Mr Hooker for the constitution of a Church of onely visible Saints MAster Hooker par 1. ch 2. pag. 25 26. Q. What is required of a man of years to fit him in the judgment of the Church for baptisme that and so much is required to make him a member But visible holiness is required to fit a man of years to be baptized The consequence admitteth no denial because to be baptized and to be admitted a member infer each other The assumption is proved by the constant practise of John Baptist Matth. 3. 5 6. where Jerusalem Judea Scribes people and souldiers came to be baptized of him they confessed their sins it was a confession that amounted to repentance so John verse 7. bring forth fruits worthy of repentance and amendment of life Luke 3. 6. What shall we do the Apostle answers Acts 2. 38. repent and be baptized the works of repentance and the aime of baptisme do import as much remission of sins calleth for such competent knowledge of Christ as may make way for the sight of the need of a Saviour and also of a going to him Answ. This argument may pass current with these that deny Infant-baptisme which Mr H. and his do not but if to be baptized say that the baptized is a member of the Church must not either the infants of Church-members be not baptized with them and so no members of the Church which is strange or may I not argue thus with Anabaptists against Mr Hooker What is required of a man of years to fit him for baptisme in the judgment of the Church is also required to make him one within the covenant of grace But onely to be born of believing parents maketh a man of years in the judgment of the Church to be within the covenant of grace Ergo onely to be born of visible parents maketh a man of years fit to be baptized The
hearing 2. saying Men and brethren what shall we doe 3. joyning in ordinances with the Apostles 4. Some expressing of joy in hearing the word possibly in their countenance The rest were reall 1. They were pricked in heart not visibly but really so Calvin Bezâ— Gualther Sarcerius Brentius Bullingerus as also before them Chrysostome Hieronymus Cyrillus Hierosolomytanus this cannot but be reall 2 They were added unto the Church M. H. granteth that the holy Ghost in Luke spoke this Now the Apostles acting as ordinary Pastors in a fallible way as our brethren say they acted here could not see this internall adding made by the Lord ver 47. The Lord added to the Church c. he added not Ananias and Saphira thus and their receiving the word with gladnesse of heart ver 47. must be reall and internall gladnesse of heart as their eating of bread with gladnesse and singlenesse of heart all which as they were not visible to the Apostles so being reall must be ascribed by an ordinary figure to the greatest part Now that Ananias and Saphira were such reall members pricked in heart or received the word with joy Luke sayeth not But M. H sayeth it without warrant of the word CHAP. XV. Other arguments of M. H. and his answers are considered as of the draw-net Mr. H. pag. 28 29. to arg 2. If the visible Church be a draw-net where are fish and filth a house where are vessels of gold and baser vessels of wood and brasse then a rightly constituted Church there may be where are believers and hypocrites Ans. The argument is wholly yeilded and the cause not touched much lesse concluded as may appeare by the state of the question in a right meaning Ans. 1. This argument may be wholely yielded but is not my argument I referre the Reader to the place of my book where this is first propounded The argument is much mistaken and is not drawen from visible Churches as they are de facto and through abuse though I speak to that also which I am willing to dispute with any who will defend M. H. in his survey My argument is from visible Churches as they were at first planted and constituted lawfully and to all that read with any considerable attention planted according not to the permissive decree of God according to which I tell M. Barrow many hypocrites are de facto in the visible Church lawfully constitute but according to the revealed will of precept Hence take the argument according to my mind if the visible kingdome and Church of Christ at both its first planting in fieri and it s after constitution in facto esse consist not according to the decree but even according to the revealed and approving and commanding will of God of good fish and of bad and filth and of vessels of honour and of dishonour then the visible Church consisteth not of such Saints only as must be reall converts in the judgement of charity But the former is true M. H. might have known that I of purpose closed up this mouse-hole non semel not once but twenty times the proposition is from the scope of the Parable which as worthy Calvin sayeth that nikil novum c. that our Saviour teacheth no new thing but by a new similitude the same which he taught in the parable of the tares only as Mr. Dickson hath judiciously observed That hence the visible Church in the way of gathering members and manner of constitution thereof is like a draw-net taking in a I who professe subjection to Christ in his ordinances good and bad To which as for the purpose it is also most false that the Lord tacitly commands such Pastors as cast out the net of the preached Gospell to fish no souls in a Pastorall Church-way but these who in their judgement of charity savour of being with Iesus as sayeth M. H. survey par 1. c. 2. pag. 14 15 and so are good fish and reall converts Whereas the Lord commands Pastors not to look whether they be converted or not in their judgement leave that to God and call in as many as ye find Matth. 22. 9. Luk. 14. 17 18 23. Call in fools and simple ones Prov. 9. 4. which indeed to M. Hooker is a sinne and a prophaning of the holy things of God O saith M. H. Beware ye Pastorally call any or preach to any Pastorally but such as in charity you judge converts and these only and none other sayeth M. Lâ—ckyer As for the Parable of the tares Let them grow untill harvest Parâ—us most judiciously he forbids not to use discipline simply but use it not so with such rigor or imprudently when the wheat is in hazard to be plucked up but use it not when the wheat may be hurted and rooted out 2. The conceit of degenerated members to be tolerated for a while will not help the matter for the draw-net of the preached Gospel is to be cast out at the first admission of members before the members be degenerated 3. How shall our brethren make it out that the bad noteth the latent hypocrites only that are not seen because they are under the water but the bad noteth aswell the open hypocrites and so did the Donatists answer Augustine as our brethren doe but Augustine replyed that the Church is the barne-floore where the wheat is hid and the chaffe seen But sure the preachers are not to be led by their own judgement who are really good or really non converts and bad for it is the command of Christ that the bad that is the non-converted be brought in that they may be converted and keeped in except the whole lump be in danger to be infected that they may be made good Mr. H. p. 29. The like may be said to the man who came without the wedding garment he carried it so cunningly that none perceived it but the Master Ans. Mr. H. must say The servants judged him once to have a wedding garment else they should not have invited him to come Saith the Text that or Mr. H. onely If the former then they sin who invite and call externally any but such as have a wedding garment So the Donatists said 2. Mr. H. contradicts his own Book of Discipline expresly The rest of my arguments are above vindicated Mr. H. p. 31. The examples of Solomon tolerating Idolatry of Asa breaking out into persecution hurt Mr. R. cause for then the openly scandalous may be received in Ans. These Kings obstinately persisting in such evils are neither to be admitted nor kept in how far Solomon strayed is hard to determine Amesius after P. Martyr teacheth That he neither worshipped Images nor believed them to be God nor brought them to the Temple Augustine excuseth him that he fell as Adam to please his wives Asa at his worst was fitter to be admitted a Member than Magus at his best nor can the time
If these forreign Churches of which he is no member as Mr. H. saith may and do as well discern Mr. H. his Marks of a visible Saint as his own Church to wit after trading among them divers years to them he savours as if he had been with Iesus p. 14 15. he abstains from all known sins p 24. then have they as good right to tender the Lords Supper to him as his own Church and he may have a desire and the same right both real and visible that he hath to the Ordinances in his own Congregation then as the Eunuch said Here is water so here is a â—able and Christ in eating what should hinder him to eat Is not Christ walking beside the golden Candlesticks here as at home 4. If Providence necessitate him as he is chased by persecution to one City and is banished out of that that he must fly to another and from that to another and from that to a third and is providentially necessitated to have no certain dwelling as was Abraham and the Saints case Heb. 11. 37 38. 1 Cor. 4. 11. so was Christs case Matth. 8. 20. he must either live by the Rule of the Gospel all his life without Church-Ordinances or as he cometh to ten sundry Churches visible he must be ten times twenty times married unto and divorced from the Church have and lose Church-right to a communion with Christ in his body and blood and to the Head Christ and to all the edifying comforts of Church-Ordinances CHAP. XX. The Arguments of Mr. H. for a Church-Covenant considered and removed MR. H. Every spiritual and Ecclesiastical incorporation receives its being from a spiritual Combination So Cities and Towns have their Charter granted them from King and State to meet for such ends it is the Sement that sodders all 2. Polished hewen stones give not being to a house except they be conjoined c. But every particular Church is a City Heb. 12. 22. A house 1 Tim. 3. 15. The Body of Christ Eph. 4. 13 14. 1 Cor. 12. 27 28. And all these are particular visible Churches where Pastors and Teachers are set and Members kâ—it together So Mr. R. Lib. 2. pag. 302. A Church in an Island is a little City a little Kingdom of Iesus Christ. Answ. Mr. H. in the title saith 3. The reasons of the Covenant and concludes nothing for a Covenant but only tells us Saints are the Matter like scattered stones union makes the form but Union is the result the Covenant goes before The proposition is Every Corporation receives its being from Combination This shall prove no more but the Congregation is a Congregation from Union of Members this is no conclusion debated by us and proves as well that a National Church a larger Kingdom of Christ as Rev. 11. 15. Isa. 2. 2. Egypt and Assyria are made the Lords people visibly considerated Isa. 19. 25. and that by one Union one Lord one Faith one Baptism by the Covenant of Grace so professed yea the invisible Catholike Body the Bride the Lambs Wife Rev. 21. is a spiritual corporation by such an Union 2. The thing in question is never proved to wit that every single Congregation is made a visible Body within it self by such a Covenant as the Members are engaged to watch over only one another of that society have a Church right to Ordinancâ—s Word Seals censures only with the Members of that one society that meet within the walls in one house and with no other all the earth over 3. The comparison of a City to a State holds not See Mr. Cawdry Cities 1. have different Charters and Priviledges in measures trading selling 2. Different publick Rents Burrough-Lands 3. Different Governments some by Major and Aldermen as royal Burghs some far otherwise And so 4. Free Citizens in London not free Citizens in York and here is some specifical difference as it were in Laws and Freedomâ— But it is a poor begging of the question without probation to say that single Congregations have these four differences for all Congregations visible have 1. The same Charter the Covenant of Grace one Faith and Doctrine of the Gospel 2 One inheritance and hope of glory Eph. 4. 3. One and the same visible Head Christ. 4. The same Baptism and are all visible brethren and members having the same right to the Seals all the world over without any new Church Covenant Phoebe Iustus Epaphroditus Rom. 15. 1. Col. 4. 10. Eph. 6. 21. Are brethren visible professors the distinction of saluting brethren and of Church-brethren must not be taken up on our brethrens word having right by Letters of Recommendation to Seals as Mr. Cotton teacheth now Letters of Recommendation as I prove and Mr. H. never lets on him that he did read it yea nor do men or Angels give but only declare right that brethren Pastors had before in all Churches to Baptism to partake of the Seals otherwise they cannot eat the Lords Supper in another congregation contrary to both the truth and Mr. Cotton and the way of the Churches of N. E. except they swear or engage themselves members to all the Churches about where they should and ought occasionally to receive the Seals and partake of Church-comforts But this Mr. H. flatly contradicteth let them agree among themselves now such an engaging being a binding of themselves to impossibilities that they shall discharge duties of watching over all as over their door-neighbours of the same flock is unpossible and so unlawful no authority on earth can take saith or the holy and blameless visible profession thereof from a visible professor and to whatever Table of the Lord he comes or ordinances of ministerially preached promises they are his by his faith visibly professed Mr. H. must shew one inhibition of Christ to debar any visible son from the fathers bread if then the argument be drawn from civil Corporations as they cry out against this argument in us for Provincial and National Churches it must be this as every incompleat Corporation or Lane in London consenting to receive such a man an Inhabitant and Member of that Lane doth not make the man so received a free Citizen of London for that he was before they received him when he was a member of another Lane and every City admitting a man to be a free Citizen of London does not make him a subject of the Kingdom of England for that he was before he was a Citizen so neither does every single Church receiving a member make him for that a member of the visible Church for 1. he was before we suppose baptized and both a real and a visible Saint and had Church right to partake of the Lord Jesus and the bread not as a seal of our communion with the Memberâ— of his own church only but of all the Churches of the Saints saith the Church of N. E. The argument is not unlike this Whatever constitutes Socrates a single
is a device of men So no such Covenant is in Scripture in framing of Churches Mr. H. The solemnity of fasting and praying is onely required at the first founding of a Church Acts 2. where there is onely an addition of members the stroke on the Spirit by the Ministery of the Apostles was so extraordinary that they needed no miraculous discerning Ans. 1. Mr. H. may make the Reader believe that I am against fasting and praying at either planting of or addition to Churches and therefore divides my Argument for I argue from the want not of fasting and praying onely but 2. No Church-covenant was here nor 3. Any frequent meeting of the members to be acquainted with the spiritual state one of another nor was it possible these things could be in seven hours space All which they require in founding Churches and so there was no day of fasting kept by the Church baptized 2. There is an addition that the Christian Church was also solemnly founded Mr. H. Theâ—r stedfast continuing was after they were added Ergo saith Mr. R. that could not make them members Ans. Nor lies the Argument there from the effect to the cause they continued Ergo they took themselves engaged to continue Ans. There is no doubt they took themselves engaged by Baptism 2. Did Ananias and Sapphira either continue stedfastly or take themselves engaged by Church-covenant for we now speak of visible actings that agree to Church members as such therefore they took themselves to be engaged members and members to that onely Church by a solemn Marriage-covenant is a dream unwritten Mr. H. Where there is a solemn baptizing into a Church the person is made a Disciple of Christ Matth. 28. 19. So to be a Disciple is to be ingraffed into the body of Christ and to be made a fellow-heir of the same body Eph. 3. 6. that is of the visible Church Joh. 12. 40. though many believed in him yet they would not confess him or be his disciples Ans. 1. If confessing and being a disciple be one and if solemn baptizing make a disciple as from Matth. 28. and Ioh. 12. Mr. H. saith Then 1. Must Infants be actual disciples 2. Actual confessors 3. In danger to be excommunicate for the Jews made such an act Ioh. 9. 2. Ingraffing in the body is to be made a fellow-heir and of the same body of Iews and Gentiles who were partakers of the promise of Christ by the Gospel and fellow-citizens with the Saints and of the houshold of God built upon the foundation Eph. 3. 8. 2. 19. and comprehendeth both the truly believing visible body and invisible And when and who made Magus and Iudas partakers of the promise of Christ by the Gospel and fellow-heirs of the same body 3. Did ever man dream that this body is a single Congregation and not that its the great Catholick Body of Iews and Gentiles Eph 3. 5 6. 2 15 16 19 Mr. H. The people are said to magnifie the Apostles that is to approve their doctrine and the goodness thereof yet there was more required to this Church-work and to bâ—come a disciple and therefore it s added And the believers were added i. e. they confessed thâ—ir sins and became disciples and followers of that Doctrine and so covenanted for their children Else we cannot reason against the Anabaptists If the converted father was baptized therefore the children The place thus expounded is not taken out of our hand Ans. The scope of the place is not to shew the qualification of visible members but that though Satan had made a â—oul breach in the Church by the lying hypocrisie of Ananias and Sapphira yet the Lord was mighty in the Apostles by the miraculous and righteous smiting of the hypocrites and other mighty wonders to the admiration of all and the terrour of many Acts 5. 1 2. 11 12 13. and that breach by their death was made up ver 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Believers were the more added not to the visible Church onely but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Lord which was a real addition of real believers as the same phrase is cap. 2. ver 47. not unlike 2. The magnifying of Apostles is spoken of beâ—ievers who not onely approved their doctrine but confessed the power of God to be in the Apostles miracles and some fear of God as Calvin saith Oecumenius They praised that Gospel powâ—r Chrysostom They do not mock nor threaten yet they seem as our Interpreters to be medii homines not wicked despiserâ— 3. He expounds they were added i. e. they confessed their sins and became disciples and followers of that doctrine But sure confessing of sins and professing of the doctrine if he mean such a following â—s was in Magus it s a hungry Exposition of being added to the Lord since it is in many hypocrites that are never added to the Lord. 2. If he mean that they were practical followers of the Apostles doctrine as he must if he say any thing more than what he said before sure that must be an habitual constant walking with God all their life and cannot be before they were added Acts 2. for they were believers and added the same day cap. 2 and cap. 5. Nor sayes he any thing for adding of visible members cap. 5. but all their life they were added to the Lord. And is that the meaning of Luke either cap. 2. or cap. 5 Sure Luke sets down the history of men added to the Lord at the sight of these miracles 4. It s a wonder men are so bold with the Scripture They were added i. e. They became disciples and so engaged themselves and covenanted also for their children But did their being added to the Church and to the Lord which certainly in the sincere part was real and sound believing include the swearing of this Church-covenant to be watching members married to the onely single Congregation of Ierusalem and to no other visible Church on earth If to dictate be to prove then we have more than enough of this 5. If Mr. H. judge that Calvin Pet. Martyr Beza Ursin Pareus and our Worthies cannot reason for Infant baptism against Anabaptists except thus The fathers are married members by Church-covenant to one single Congregation Ergo Infants must be baptized Or thus The really converted father must be baptized Ergo the children We have a weak part of it for this strengthens Anabaptists not a little for the common Arguments both of our Brethren and the Anabaptists are They must be real converts that are Church-members as I have proved And sure our Brethren judge it absurd that the Seal of Baptism should be put into a blank or to a falshood Now since Baptism is the seal of our Regeneration either must our Brethren put a blank and a falshood which the Church who knows not the heart without sin put upon Iudas or then with monstrous charity they must
Deâ—râ—â— That some by saving faith built upon the Rock Christ shall persevere and some shall not persevere but yet so as God hath decrâ—â—d a visible single Independent Church one or many there shall be until all be gathered in to meet in the unity of the faith But 1. This is a Decree confused and general so as the number of the saved and kept upon the Rock shall be indeterminate in the Decree of God whatever it be in the prescience of God But he who hath numbred in his Decree drops of water rain and dew the blasts of wind the stars by their names Isa. 40. 12. Prov. 30. 4. Psal. 147. 4. Iob 38. 8 9 10 11 12. 39. 1 2 c. must in his Decree have fixed all the Churches and all Church-members men and women old and young who shall be kept on the Rock and preserved by the power of God through faith unto salvation 1 Pet. 1. 4 5 2 Tim. 2. 19. 2. What Popish trepidation and trembling of conscience must it breed that such as once were built upon the Rock may be thrown off and the gates of hell prevail against them but some in the general nature of Independent Churches shall abide upon the Rock against all the strength of hell until the second coming of Christ. But whether this can be a Gospel-comfort or not that Christ builds the universal nature of Independent Churches upon the Rock but though I be built upon it whether I shall be thrown off it or no I have no assurance from the promise Mat. 16. 18. 5. If this or this individual congregation be built upon the Rock so as they cannot fall away as Christ promises Mat. 16. then all congregations must also continue upon the Rock for a promise of perseverance made to all in Christ must be suâ—e to all that seed and to all single congregations of that kinde if David Solomon and all single persons justified may fall away then may all the justified fall away nothing can be said in the contrary but that the society may leave off to be a Church but it follows not that they fall from the state of Justification Ans. That is they fall from Church membership onely but remain believers Ans. Nay they fall from the Rock Christ and the gates of hell prevail against them and so by Mat. 16. must fall from saving grace But it were cruelty to say that such as are scattered and broken out of membership by persecutors and that for righteousness that such were fallen off the Rock Christ and that the gates of hell did prevail against them 6. All built upon the Rock are to believe their own perseverance it being a promise of the Covenant of grace Ior. 31. 35. 32. 39 40. Isa. 54. 10. 59. 21. Mat. 10. 27 28 and so to believe they being once built upon the Rock Christ they shall never fall away as the promise is Psal. 89. 31 32 33 Hos. 2. 18. 1 Ioh. 3. 9. Ioh. 14. 16. Psal. 125. 1. Ioh. 4. 14. 7. Promises of perseverance and of saving grace as being built on the Rock are made to the seed indeed Psal. 89. 29 36. 2 Sam. 7. 12. Isa. 59. 21. but never in the universal Generick nature to a visible society but to single persons and individual men Ioh. 4. 14. Ioh. 11. 26 27. Ior. 32. 39 40. the abstracted nature is not capable of the love of Election of free Redemption that is made to single persons 8. So shall the number of the chosen and saved not be wriâ—ten but unsure and dubious LIB IV. CHAP. I. The Congragation in its abstract nature is not the first subject of the Keyes Mr. H. pag. 218. THâ— Key as we have heard is a power delegated from Christ to disponse and administer the holy things of his House Ans. Why then give you the dispensing of the holy things of God given to Aaron and his sons and the keeping of the charge of the Lord and the judging of his House and the keeping of his Counts given to the High-priest Ioshua and in his person prophecied to the given to the officers of the New Testament Zech. 3. 7. to any unofficed men and whether doth not the Lord prophecy in the new Temple builtunder the Messiah Ezek 44. for it s neither the first nor second Temple spoâ—… of 〈◊〉 that New Testament-Levites no question not the unofficed brethren should keep the charge of the Lords holy things and should be porters to keep the doors of the Lords sanctuary to hold out the uncircumcised in heart and flâ—sh v. 8 9 10 11. as Paul saith 1 Cor. 12. 29. Are all Apostles are all Prophets are all Teachers are all New Testament-Levites Mr. H. What is meant by the Catholick and visible Church I cannot know by Mr. R. Sometimes he seems to cast the Catholick visible Church upon the general nature of a Congregation Ans. It but seems so and to onely Mr. H. to no living man else Mr. H. To what principal subject hath the Lord saith Mr. R. given reason and the faculty of discoursing Is it to Peter or John No it s for and to the race of mankinde Lib. 2. p. 291. Ans. Ergo God hath given the Keyes to and for a single congregation of 40 or 50 visible Saints that is none of my Logick but Ergo to the Catholick guides all of them as to the first and formal subject and to the Catholick visible Church as for the principal end and adequate object Here is plain enough expression 1 Cor. 12. 28 God hath placed in the Church first Apostles c. Sure the Lord never meant to place Apostles whose flock was all Nations Mat. 28. 19 20. as fixed members and pastors of your Independent flock of 40 which is no more countable for their doings to any on earth but to Christ onely in a juridical way than the Pope Mr. H. Sometime Mr. R. his expressions seem to intimate an Oâ—cumonick Councel or a Representative Catholick Church sometime a Catholick visible as it is totum integrale of an integral nature Ans. Both these with Protestant Divines I own the one as the first subject whether convened in a Synod or scattered I shall God willing declare the other as the object and the end of the Keys Mr. H. We say a congregation of visible Saints covenanting to walk in the Ordinances of the Gospel is the prime and original subject of the power of the Keys we understand it not of this or that individual congregation as though they onely had it and none but they and they had it firstly and all of them but because its a congregation of such This is our Saviours meaning Mat. 16. I will build my Church taking a visible congregation of visible covenanting believers as that which is a pattern and samplar as I may so speak which leaves an impression upon all the particulars as common to all and is preserved in all
the churches of Christ in N. E. ch 6. sect 1. p. 203. and sect 203. Mr. Cotton keys ch 4. pag. 17. It is unpossible that the whole Church can be acquainted with the Church-hearing of every stranger visible Saint who comes to joyn from the Neighbour-churches See Jam. 2. 2. 1 Cor. 10. 23 24. Luke 4. 16. Act. 13. 14 15. Pag. 54 55. Mr. H. Survey par 1. ch 19. p. 55. Mr. H. without any ground ascribeth to Mr. R. that he maketh Baptisme the formal cause of visible membership Due Right of Presbyt par 2. q. 2. pag. 210. 211. 218. Synod at Westminst of Great Brit. Conf. c. â—8 p. 58. Ib. Catech. larger p. 137. Calvin advers Anabaptist art 2. Homo in communionem Ecclesiae per baptismum cooptatur Calv. Instit. lib. 4. c. 15. sect 15. Est Confessionis nostrae symbolum â—otestamur nos in Ecclesiam Dei ingredi 1 Cor. 12. 12. Bucan loc 47. q. 53. In unum corpus â—o baptizati sumus 1 Cor. 12. Tilen Syntag. disp 59. th 4. In familiam patris coelestis cooptati per baptismum Synops. purior Theol. disp 44. th 34. In Ecclesiam visibilem particularem insertio Beza lib. quest p. 150. Christianos tum à reliquis hominibus sejungit tum inter se quasi unum sub eodem capite corpus consociat ut Apost 1 Cor. 12. 12. Pareus in catech q. 69. ar 2. pag. 387. Tertius finis ut sit symbolum ingressus receptionis in Ecclesiam quia Deus omnes Ecclesiae suae cives vult hoc modo recipi Pet. Mart. com in Rom. 6. Inferi autem nos visibili Sacramento Baptismi in Christum Ecclesiam declaratur hoc loco The ministery must be before the church of believers Par. 1. p. 55 56 Mr. H. his calling of a Christian scholar to be an unbaptized minister by unbaptized Pagans conveâ—ted a supposition that proves nothing Answer to 32 questions q. 20. p. 67. Pag 56. Survâ—y part 1. c 7. pag. 74. How Baptism is hurt in the excommunicate Of the Church of Rome 3. Arg. pag. 59 Iunius lib. de Eccles. c. 17. Calvin Instit. l. 4. c. 2. sect 1. Baptismum Deus primò illic conservavit faederis testimonium Sect. 12. Cum ergo Ecclesiae titulum non simpliciter volumus concedere Papistis non ideo Ecclesâ—a apud eos esse inficiamur Whitaker Controv 2. q. 3. c. 2. Rivetus to 3. tract 2. q. 7. In corpore agro peste insecto adhuc aliqua obscura Ecclesiae vestigia observamus Scriptural cet sulummodo occultata ibi rem insit itemque Baptismus quamvis variis additionibus corruptus ita ut si aliquid Ecclesiae ibi residuum sit id fiat ideo quod aliquid de notis nostris ibi supersit a Survey par 1. c. 2. pag. 29 30. b Par. 3. c. 3. pag. 11 12. Mr. H. makes Sacraments meer and naked signs Arg. 5. Answ. to 32. Quest. Q. 4. pag. 12 13 14. Baptisme is a seal of grace and priviledges which were before Baptism was A necessary discourse how profession gives right to membership how not Profession as profession gives no proâ—… right to 〈◊〉 memâ—… Profession in order to the Rulers gives a sort of right in professors to membership and ordinances without sinne which professors cannot receive without sin except they believe Three acceptions of the word Profession scarce warranted by the Word are brought by Mr. H. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Par. c. 2. p. 20. The state of the question about visible members is perverted by Mr. H. Page 61. Page 92. Mr. H. his argument is an erroneous profession constitutes not membership c. a right profession doth not constitute membership Arg. 2. Survey par 1. c. 4. P. 45 46. Page 92 93. Existentia est tantum individuorum Mr. H. mistakingly all along maketh the Cath lick integral visible Church to be genus Par. 1. p. 63â— Profession as such doth not make one a member married to one congregation onely It s not properly of divine institution that a man be a fixed member of this rather than of this congregation A man is not one and the same way a member of the Catholick integral visible Church and of a single congregation Par. 1. p 63. Page 64. We may be members of all congregations on earth though we cannot discharge all sorts of duties to all these congregations There be two sorts of duties common and personal which we owe to members of other Churches Mr. H. Arg. 2. par 1 p. 64 65. Way of the Churches of N. E. c 6. sect 6. p. 103 ibid. sect 7. M. Cotton keys c. 4. p. 17. How he that is a member of one congregation hath Church-power 〈◊〉 habitu and 〈◊〉 primâ— in all congregations and how not Christ hath given no power to unjust appeals that are physically impossible Paâ— 1 pag. 65â— Mr. H. proves not that Ephesus is Smyrna or Smyrna is Ephesus because the same individual persons are common members to them both to all the Churches on earth except he conclude that the little finger is the thumb by the same reason for the thumb and the little finger are both nearer members of the hand and common and remote members of the whole body Congregations and all Churches differ not in their essence last specifick nature as Mr. H. wouâ—d make us believe but onely in meer accidents Rage 65 66. 〈◊〉 Pag. 66. Because Congregations differ ut res res they doe not differ in nature for members of the same Congregation differ ut res res and the faith profession and baptism of Peter differ from the faith profession and baptism of Iohn his fellow-member of the same Congregation ut res res Then there must be ten thousand species and kinds of members and faith in the one Church of Ierusalem Pag. 66 67. The covenants of master and servant and marriage covenants be of the same nature and differ onely in number it follows not that a master may claim all men on earth to be his servants or that a husband may claim all women on earth to be his wives but the contrary The necessity of a Church-covenant is Scriptureless and dark Par. 1. p. 68 69 Children are not under the tie of the Church-covenant Pag. 69. The covenant of grace being so necessary the Church-covenant is needless Brother is larger then a Congregational brother Par. 1. 72 73â— The peoples chusing makes not a Minister The peoples choice of A. B. makes him not a Pastor but determines the exercise of his labours which is latter then the essence of a Pastor to them only fixâ—dly No Church-covenant in the first planted Churches There is no ground in Scripture for a Church-covenant Par. p. 75. The actings required by M. H. in gathering of churches are not to be found in the Apostolick Church Their persevering or resolution to persevere covenant-wise as is said could neither of them be
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
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
but he offends that Iezabel is not casten out CHAP. XIIII The answers of Mr. Hooker to the arguments of Mr. Rutherfurd are discussed and disapproven The places Acts 2. 37 38. c. And Magus his admission Act. 8. 15. considered FIrst Argument In the first receiving of members by the Apostles there was but a professed willingnesse to receive the Gospel howbeit seme received it not from the heart M. H. answereth There was not only a professed willingnesse but a practicall reformation that in the judgement of charity giveth grounds of hope that there is something reall before the contrary appeare Therefore Peter who received Magus upon his approbation of the truth and outward conformity thereunto in the course of his life rejected him as one in the gall of bitternesse who had no share in Christ and therefore certainly would not suffer him in the priviledges of communion so persisting without repentance Ans. 1. Not professed willingnesse but also practicall reformation is required But is not professed willingnesse in murtherers of Christ who said What shall we doe to be saved some practicall reformation There is nothing but conjectures that the Apostles did not admit all and every one of the three thousand untill they had experience of their state of grace and judicially determined so of them all 2. This practicall reformation was not an experience of their practise of savoury walking required by M. H. p. 1. cap. 2. pag. 14 15. in visible saints before admission except some four or five houres time may create an habituall experience for the same very day they were baptized Acts 2. 41. 3 M. H. should prove that the Apostles found this practicall reformation in all Ananias Saphira and the whole 3000 and that the Apostles tryed and smelled the savourinesse of saving grace in all in Saphira the Text giveth not the least jot of this we muâ— take it upon the naked assertion of M. H. 4 That this practicall reformation gave to the Apostles judgement of charity ground of hope that there was something reall that is the whole number about three thousand none excepted for all were made Church-saints visible gave grounds of hope that they were all really otherwise their speaking and hearing the word was reall that is not imaginary internally and effectually called and born over againe of the spirit and so chosen to life eternall from eternity before the Apostles durst without the offending of God admit them to Church-fellowship and visible communion those I say must be proven If I durst I am not farre from judging the godly and judicious in cold blood free of heate of dispute dare not so judge of the Text Acts 2. or Acts 8. 5 There is no shadow Acts 8. that Peter M. H. should say Philip admitted not Magus while he saw such grounds of the sorcerers reall conversion and reall predestination to glory 6 Peter said that Magus had no share in Christ. True but said he that he was an unbaptized man who had no share in the visible Church No. 7 But he would not suffer Magus to share in the priviledges of communion he persisting without repentance True but it is no answer to the argument from the manner of receiving in this is something to the casting out 8 that Peter reproveth him in the gall of bitternesse 2. Exhorts him to repent to pray for pardon were great priviledges of Church-communion bestowed upon Magus The practise of the Apostolick Church is to be considered in three cases The 1. Case is 1. When Churches are gathered out of Churches for example out of Galatia Ephesus where infants are born and baptised Church-members within the visible Church hence we seek a warrant why these who were once members of the visible Church and baptized as the answer to the 32 sayeth and so clean and holy 1 Cor. 7. 14. Rom. 11. 16. 2 In covenant with God Acts 2. 38 39. Act. 15. 14 15. Gen. 17. 7. 2 Cor. 6. 16 17 18. c. 3 And so redeemed by the blood of Christ and baptized into his body 1 Cor. 12. 13. even unto Christ Gal. 3. 17. Act. 2. 38 39. when they come to age are for no scandall unchurched and because they cannot give evidence of reall conversion yet for 60. or 80. years and to their dying day are no more Church-members then Pagans 2. How could ye baptize Pagans They are so straited with this that many among them call for Bishopping or confirmation againe 3. How is it that you once baptized them Church-members and within the Covenant and so baptized them but for the foresaid want How is it now 1 You teach exhort rebuke comfort them and you have no Pastorall call to them more then to Pagans 2 How or what calling or what sort of officers are your Pastors to them or who called you to take care and watch for their souls who are without and to you as Pagans 3 How can you offer Christ all the day long to Pagans 4. If they refuse to hear the Gospel you cannot judge them for they are without 1 Cor. 5. 12. to you and Christian Magistrates cannot compell them that are without to the means of grace by your way The second Case is When the Apostles came with the Gospel to the Gentiles Act. 14. 47 48. to Lystra and Derbe Act. 14. 6 7. to Philippi Act. 16. 12. to Corinth Act. 18. 6 7 8 9. to Ephesus Act. 19. 9 10. c. our brethren must prove 1. That the Apostles first teached to them as no officers having no Pastorall care of their souls untill they were in the judgement of charity reall converts and then they preached to them as Church-members 2 And untill they were satisfied in conscience of the good spirituall estate one of another as lively stones to be laid upon the spirituall building as their way teacheth And untill they in their practise and profession if we look sayeth M. Hooker in their course according to what we see by experience or receive by report and testimony from others Or lastly look we at their expressions favour so much as though they had been with Jesus And 3. The Apostles knew not any such thing in visible â—converts as that they should form themselves from an intrinsecall power in themselves into an organicall body and ordaine their own Elders for to draw this out of any thing we find in Scripture is done with as great difficulty as to extract water out of a stone all we find the Apostles did was to preach Christ to them and an interval of time as is clear after Act. 13. 14 they had preached the Gospel Act. 14. 6. ver 21. they returned to Lystra and to Iconium and to Antioch and ver 23. and ordained Elders in every Church all which times it appeareth they were visible Churches without seales and when they preached the Gospel to the aged and it was received by a profession of faith sincere
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
other Churches save our own no Church will be past Ans. The Popish and Lutheran Churches in which there is valid Baptism in which a Vow is made to walk in Church-wayes as observing one another shall have the formal cause of true visible Churches and so must be true visible Churches for they have this Covenant implicitely and virtually 2. How shall we be made from the Scriptures to see that the Baptist Mar. 1. 5. the Disciples of Christ who baptized moe disciple than Iohn Joâ— 5. 4. did tye by Oath one way or another and the Covenant being their complete Rule must be vocal and express are they so inchurched to engage to these Church-duties within their own Congregations the word hints at no such thing 3. There is a necessity of vocal Covenant always if it come nerest to the rule but where is the rule 4. What making of matter and form as so described and what reciding from the Rule of these Churches in the essentials is so well known to all as they must be most false Churches that are not made of visible converts which is the constitution of the Anabaptist Churches for bitter clamours and unworthy aspersions I wish Mr. H. had expressed them that the Reader might judge I judge that the Church of Christ in N. E. makes true the prophecy That the wilderness and the desert do there rejoyce and blossom as a Rose Isa. 35. 5. Judicious Mr. Cawdrey citeth Dr. Holmes making an explicite Covenant necessary Mr. H. Cohabitation which is necessary for our Churches is such as is fit for the end for the dispensing of Ordinances and Câ—nsures where they may conveniently meet Acts 14 27. 1 Cor. 11. 26. 14. 23. it suffers some exceptions The Church may send out some to begiâ—…â—…antations where they want able guides until they attain to a church-Church-state States may be compelled to send men to Sea for traffique and for war and yet no prejudice is done to the Rule of Christ they are said to cohabit where the place of their abode is in the issue Ans. If cohabitation be necessary for the attaining the end then as the Pastor cannot be a non-resident by necessity of a calling in Trading neither can ten godly Merchants be three years absent as Mr. H. sayes Solomons Merchants were but they must be non-residents and neglect Church watching â—nd break Covenant if it be said as it must be it should be the Ministers onely calling to reside and watch but the Merchant hath an extraordinary calling to trade beside Ans. This confirms us not a little no godly visible professors can tye themselves by Covenant or Oath to exercise the common Christian acts of a Church member onely to such a society but in an occasional and providential way for it is as unlawful to tye Church-worship to one society or place under the New Testament as it was to tie it of old to Bethel Gilgal Hos. 4. 15. 9. 14. 12. 11. Amos 44. which is a demonstration that a godly professor carrieth about a Soul with him stands in need of Church-feeding by the Lords Supper and other Church Ordinances in all the Christian world and that he is to warn admonish comfort all Church members and to labour to gain a trespassing brother not of the single Congregation only whereof he is a Member Matth. 18. and neither Scriptures nor sound Divinity nor the Law of Nature which is not destroyed by the Gospel will warrant to limit the word Brother as Mr. H. doth and his Brethren Matth. 18. 15 If thy brother trespass if he hear thee thou hast gained thy brother to a brother only of the Congregation of which the offended brother is a member as if Christ had not set down a rule Mat. 18. of gaining all brethren within the single Congregation or about it for the word Brother is of this latitude that it comprehendeth 1. All that may offend a Brother that is one not only within a single Congregation only of which the brother offended is a member but also one of another Congregation Now Mr. H. saith ye have no Church power over one of aâ—â—ther Congregation 2. He is a Brother whom ye are obliged to admonish Go tell him 3. He is a Brother whom thou must labour to gain Thou hast gained thy brother 4. He is a Brother who is obliged to hear the Church He will not hear the Church 5. He is a Brother who may be cast out Let him be to thee as a heathen 6. He is one whose sinnes â—ay be bound in Heaven Verse 16 17. 7. He is a Brother who if gained may pray and meet with others in a Church-way in the name of Christ. 8. He is a Brother who if he be gained Christ grants his desire and prayer Verse 19 20. 9. He is a Brother who is to be pardoned If he sin against Peter seventy times seven times Verse 21 22. 10. He is a Brother who ought to forgive his fellow-Brother as he would have God to forgive him Verse 14 25 35. Now it were a foul straitning of the word of Christ to say these ten agree only to a Brother in order to another Brother of the same single Congregation as if we did owe by Christs Doctrine in that notable Sermon Compassion Forgiveness Teaching Gaining c. to no Brethren but to those of the same Congregation where of we our selves are members 2. This Doctrine deprives godly travellers so journers savoury professors of the Lords Supper for three for six years of the Ordinance of the Lords Supper of Church-teaching Rebuking Prayer Church comforts of all Church-manifestations and of all Church communion with Christ the Head of the visible Church of all Church-presence of him that walks in the midst of the golden Candlesticks of all Church-influences of all Sanctuary-beauty for no scandal or sin but onely for going about a lawful duty in all the visible Churches on earth as is clear Cant. 1. 7. 2. 1 2 3 4. Psal. 27. 4. 73. 16 17. 84. 4 42. 1 2 3 4. Hib. 2. 12. Psal. 22. 22. 40 9 10. for it cannot take off the Argument to say The godly professor may have the same comforts but in an invisible way which he hath in his own Church in his native abode in a visible and Church-way for 1. This is to beg the question for hâ—s professed hearing praying with a forreign Church is as visible as at home 2. If Christ no where have deprived a man of the comfort of the Lords Supper whithersoever he come and profess himself a visible Saint no men on earth can deprive him but there is no more warrant why a visible Saint should not every where remember the Lords day by eating as he may pray every where in faith holding up pure hands for as he takes Gods Name in vain if he hate to be reformed so also to banquet with Christ not discerning the Lords body 3.
for while as he watches over one he must neglect fourscore of hundreds and above 2. What liberty and power a man hath in one particular congregation as a member he hath the same in all because he is a member every where Then he hath power in choosing the Officers and in maintaining them and these Officers must be sought in casting him out Ans. What liberty and power a man hath jure habitu actu primo by the right as a visible professor in one congregation as a member that same moral right of Saintship taken in a right sense he carries about to all congregations on earth whithersoever he comes as is clear by Letters of Recommendation which I said and its never answered onely declare but give no new right to Church priviledges which our Brethren give to members by which they have right to the seals in other congregations But it follows not what liberty and power a man as a fixed nearer and proper member hath in his own congregation that same liberty and power he hath actu secundo and that he may actually exercise in all congregations for to the actual exercise of it is required the actual knowledge of him and his right and qualification that they with him and he with them may act in a Church-way in other congregations and forreign Churches And also he cannot act with that power in all congregations as in his own not because he hath not the power in habit and actu primo but both he cannot orderly exercise it and without scandal of usurpation until he first evidence he hath such power and also because he cannot physically be in many places at once as a Citizen of London hath power and liberty to do the duties of a Subject of England such as to save the life of a Subject and to apprehend a publick Robber that waftes the countrey in all cities and places in England but its impossible that he can be physically present in all places of England where his help may be useful for the performing of these duties 2. Nor will it follow that he should give hire to any but to his own personal feeders from whom he receiveth the benefit of feeding Gal. 6. 6. 1 Cor. 9. 1 Tim. 5. 17 18. 3. It is also an untoward consequence Therefore be cannot be cast out of one congregation unless the Officers of all others did cast him out for that is physically impossible God will have the Catholick integral Church to purge it self in its parts and it s no more necessary nor convenient that the whole integral Church should or possibly can pass an actual sentence for the casting out of every person than all England can convene in Parliament for the passing sentence upon every English Subject guilty of Felony Murther Sodomy Blasphemy Drunkenness Swearing c. and all guilty of these faults are both Members of either Cities Counties or Shires and also Subjects of the Kingdome of England and the Argument is as strong in the one as in the other even suppose Great-Britain were but one Kingdome Nor 4. Will it follow that a guilty person can require the convening of the whole integral Catholick Church to judge his cause for he can have no moral right but such as all in case of scandal have why he should more decline the Churches judging than their feeding by the Word Now since such a convening of all Officers to judge every scandal is physically unpossible it is not to be thought that Christ hath given a moral liberty to all delinquents without exception to appeal to all the Officers on earth for the infinite wisedome of God gives not moral power to physical impossibilities that are physically destructive to edification Mr. H. If he that is the member of one Congregation be a member of all I cannot see but of necessity it must follow that one particular Congregation must be another Ephesus must be Smyrna and Smyrna must be Thyatira for where there be the same individual members there be the same whole integral body and the ground is undeniable from received Rules Integrum est totum cui partes sunt essentiales Therefore the same members carry the same essence to the whole I assume there be the same individual members of all the particular Congregations For if one particular professor be a member of every particular Congregation then all particular professors must be so and so all of them members of one particular Congregation and so of every one Hence there being the same members of every particular Congregation every particular Congregation is the same and thence it will follow that Ephesus is Smyrna and Smyrna to be Thyatira Hence when Smyrna is destroyed yet Smyrna remains Ans. It s a pity to black paper with such Wind-mills Where there be the same individual members there must be the same individual whole or totum integrale All the individual members of a mans body either similar parts flesh and blood and bones or the Organs eyes ears feet hand and all the rest taken together as united are the whole organical body of man and so all the Congregations on earth taken together are and make up the whole integral Catholick visible Church existing in all the Kingdomes and States of the earth But what follows therefore the hand is the foot where there be the same proper and nearer fixed members the thumb and the little finger of the hand and also the same common and remoter members the same thumb little finger of the whole organical body there is the same individual integral whole so as the one member is affirmed of another the thumb is the little finger and the little finger is the thumb for all the organs are members proper the eyes ears nose of the head the fingers of the hand the toes of the feet and all the rest arms legs belly shoulders and all these same members are common and remote members of the whole body Just as Peter is a fixed and near member of this Congregation and also a common and remoter member of the whole integral Catholick Church And as all the Citizens of London are fixed and near members of London and proper parts thereof and yet common and remote members and Subjects of England Hence by Mr. H. his own Argument Where there be the same individual members thereof necessity must be the same whole integral So I assume saith he But there be the same individual members of all the particular Congregations I assume also Iohn Richard Thomas Citizens of London of York are all in their very individual natures individual Subjects of England Ergo London must be York and York must be London and Iohn Citizen of London must be Richard Citizen of Yoâ—k And contrary Again I assume the same individual thumb and individual little finger and toes and individual eyes and ears are all members of the hand or congregation of fingers of the feet and society of toes
believe all baptiz'd Infants are regenerate But the truth is the inward state of none can be said either a falshood or reality to the Church following the Rule of the Word in dispensing of Ordinances for in the like neither regeneration nor non regeneration can be the object of the Churches discerning Also this is to be observed that Christ hath made the sounder part of the visible Church the Church in the actual exercise of Ordinances For 1. Christ never gave a power to erre or to sin to his Church visible or to any part thereof as Nature gave not a power to the locomotive faculty to halt but to move therefore he cannot have given a power to a Synod as many but as proceeding right and to Members as choosing discerningly not as erroneously 2. Those must be the Church to whom the Promise is made they fulfilling the condition to wit he must promise his presence to those that are convined in his Name But if the larger part be the Church visible because larger and more numerous to whom the Promise is made then when the major part errâ—s and meets not in his Name Christ should be obliged to fulfil the promise to them that fulfil not the condition and ought not to fulfil the promise to those who meet in his Name and fulful the condition of the promise which is abominable for very often the larger part erres and meets not in Christs Name and the lesser part meets in his Name and shall those who fulfil the condition be defrauded of the blessing promised because they are fewer Obj. But so no questions shall be determined in Church meetings for two may say they onely meet in Christs Name Ans. These are but words for if they not onely say so but it be a real truth and if all the rest erre in that act these two are onely the visible Church though men judge them turbulent Schismaticks Hence by the way a word of that necessary and judicious question moved by Calvin Matth. 18. 18. What ye binde on earth c. Since the Church tolerateth many hypocrites and absolveth and looseth many who do but counterfeit and fancy Repentance shall we say that such are loosed and pardoned in heaven Some say by heaven here is meant the visible Church and they distinguish between Sin and Scandal and therefore that by binding and loosing here is meant not forgiveness or justification or absolution from the guilt of sin in heaven or in the Court of God or condemnation for that sin but onely deliverance from scandal and the removing of scandal and admitting of the man into the visible Church as a Member suppose his repentance be but hypocritical yet when the Church proceedeth impartially according to the Rule of Christ the sentence is ratifiâ—d by God and the man is loosed from the scandal though not from the sin the sin is yet bound before God because he hath not really repented otherwise the Church who knows not heart-actings and who really repent who not though proceeding right according to the Rule of Christ should not have the promise of ratifying in heaven what they do on earth fulfilled to them which cannot be said But taking it for a good observation that Calvin hath here that Matth. 16. Christ speaketh of binding and loosing concional by the Word preached but here Matth. 18. he speaketh especially of binding and loosing juridical in the Court of the Church by Excommunication or Absolution from that Sentence In the former consideration the question is easie No Pastor in preaching Gospel-promises or threatnings can binde but conditionally If the party do not believe and repent the mans sin is bound in heaven if he do believe and repent his sin is loosed in heaven As to the other we finde in the Word no such signification of binding and loosing in regard of scandal but they are ever spoken of in regard of sin and the guilt thereof And therefore 1. Calvin saith well That the speech of Christ is directed to no other than to those who duly and sincerely do reconcile themselves with the Church and the Lord being willing to comfort trembling consciences is not setting down a Rule for comfoâ—…g of â—ypocrites But by the contrary because hypocrites Soldly provoke to the Tribunal of God when for gross scandals they are justly cast out our Saviour saith The sentence of Excommunication is ratified in heaven The Scripture-rule is for such as obey and for those who fulfil the condition non de obliquis As to the doubt That the Church often absolves such who really repent not how then can the hypocrite be loosed in heaven when the Lord knows he does but fancy Repentance Ans. Two things hère are to be distinguished 1. The Churches proceeding in the external Court as relating to them if they impartially according to the Rule of Christ proceed and be not sudden in re-admitting but see the incestuous man near swallowed up though one mans measure of visible repentance be not the Rule to all before they confirm their love to him and forgive him 2 Cor. 2. Suppose his repentance be but counterfeit or not saving and real as was that of Ahab yet are they to receive him and admit him to the Ordinances and the Lord ratifies what they do in heaven As 1. The Lord ratifies Philips baptizing of Magus and the Lord approves the Servants inviting to the marriage-supper the man that wanted the wedding-garment for what the Lord commands that he must approve and ratifie in heaven 2. What in charitable judgements is praise-worthy that God also must ratifie in heaven yea it is praise-worthy in the Disciples when they heard Christ say One of you twelve hath a Devil one of you shall betray the Son of Man every one suspected and feared himself none of the eleven suspected Iudas but gave him charity 3. Without this God should not approve the gathering of Churches nor the casting of the draw-net in the Sea nor the sowing of seed upon all sort of grounds the way side the thorny the rocky the good ground that the chosen who are yet in the state of nature may be brought in and effectually called But in receiving in Excommunicates the Church would not be sudden In the ancient Church Sacrificers to Idols were six years before they were received they that defiled themselves with Beasts were debarred from the Sacrament thirty years Adulterers seven women who made away their Births ten years such as uncompelled denied the faith twelve years What other years Burchardus and Gratianus have may be seen Something for edification sure there was here 2. There is another thing here which concerneth the conscience of him who is to be received and when the Church-Court applies the sentence to the conscience for his personal pardon sure whatever satisfaction the people have for removing of the scandal the sentence of Absolution so relating to him is concional not properly juridical
and conditional not absolute and therefore is to be pronounced by the mouth of the Church the Pastor thus Be it unto thee according to thy Faith and Repentance and except the man really repent his sin is not loosed in heaven So then the Churches loosing from the scandal is conditional upon a seen condition of outward repentance morally sincere to the Churches apprehension but they simply and absolutely make him a Citizen of the Church and admit him to Ordinances according to the command of Christ both in private and publick Church offences If thy brother who offended repent forgive him but his loosing from the sin or guilt in heaven is ever conditional and never absolutely to be pronounced by the Pastor the mouth of the Church who cannot certainly know the condition Hence 1. the scandal is loosed in earth and heaven the Church impartially following the rule of Christ sometime when the sin remains and is bound in heaven 2. The Church may say the man is absolutely freed from the scandal so as the Church sins not in receiving him in if they follow the rule but he sins and the scandal is bound in coming in if he repent not and also as to the guilt he is freed from the sin only conditionally for the condition of removal of the scandal is seen and visible but the condition of the loosing from sin is invisible 3. Sometime the man is both loosed from the scandal and from the sin and every way loosed in heaven and earth when he both really and visibly repents 4. The Church should go as near in readmitting a fallen sinner and loosing him on earth as they can discern the Lords loosing in heaven the Corinthians seem to exceed in this 2 Cor. 2. 7. So that contrariwise ye ought rather to forgive him 5. There is more of real Saintship required to receive in again one who hath been once a member and hath fallen and was cast out then to admit a member newly come from Paganisme 1. The larger the means of salvation have been the greater guiltiness as the scandal of a Christian is greater then the sin and scandal of a Sodomite Mat. 10. 15. Mat. 11. 22. Mat. 12 41 42. And therefore the repentance of the one must be more signal and larger then the repentance of the other 2. There is not such a measure of marriage-love required of a Virgin before she be married as after she hath been married and born children to the husband nor can any say there is so much knowledge required in a new Intrant that knows not the first elements of Philosophy as in one who hath studied seven years Hence 6. it is utterly false that as visible Saintship and real Repentance as far as can be is required of one excommunicate before he can be received in again so real visible Saintship as far as can be seen must be required in members before they be first admitted But I desire our Brethren if they judge the first receiving into the Church a loosing from sin and scandal as re-admission is they will teach it me Mr. H. If Baptism be the Seal saith Mr. R. of our entry in the Church then is not this covenant the formal cause of Church-membership Ans. If Baptism seal our membership then it is after membership and so not the formal cause of it Ans. There is in my argument no word that baptism is the formal cause of our membership Baptism is a seal of our solemn installing in the Church it 's a seal quoadnos as state and feising in houses or lands is Mr. H. Though children do not covenant personally yet they are included virtually in their parents Deut. 29. Ans. If Mr. H. mean Children not born as the place Deut. 29. doth evince what is that to the purpose we have no question with any whether unborn children have right to membership or to baptism non entis nulla sunt accidentia if he mean born infants are but virtual or potential covenanters as the seed is a tree in potentia and no tree actu so must Infants be no actual covenanters but in potentia only Anabaptists shall thank Mr. H. for this for then they are not actually holy Rom. 11. 16. nor actually to be baptized nor is God actually the God of Infants but some act is required of them to lay hold on the covenant 2. The Kingdom of Heaven then is not due to them nay not a halfe salvation but in potentia But our Saviour pronounced them actually blessed and said of such is the kingdom of God Mat. 18. 14 Mat. 19. 14. Mark 10. 14 15. Yea as Christ cannot bless unborn Infants not can he say of such is the kingdom of God if they be covenanters onely in potentia and be such only Mr. H. This covenant is either the covenant of grace or different from it Ans. The new covenant is either considered according to the benefit of saving grace given in it and so this is not the covenant Or 2. according to the means of grace offered and so the Church-covenant is contained within the covenant of grace and so the consequence is null A man may be in the covenant of grace who is not a Church-member and a man may be a Church-member who is not within the covenant of grace as Magus Ans. It is a doubt to me if Mr. H. understand his own distinction of Gods decreeing and commanding will for with Arminians he saith these are contrary wills 2. My argument is this The Church covenant is tither one and the same or a branch of the covenant of grace as it offers grace externally to all to Peter and Magus or then it is a different covenant That it is different Mr. H. denies for then it should not be warranted in the Gospel if it be a part of the Gospel-covenant how can they debar men of approved godliness and visibly within the covenant of grace from ordinances for such are implicitly in this covenant 3. Some are saith M. H. in the covenant of Grace that are not Church-members and contrary true but not if they be externally and professedly as Israel was for so to be Gods visible people in covenant is to be Gods visible Church Acts 2. 39. Gen. 17. 7. Rev. 11. 15. Isa. 19. 25. now we dispute whether the Church-covenant be not a branch of the covenant of the Gospel externally proposed Mr. H. yeelds it is only he saith the Church-covenant is not the covenant of grace according to the benefits of saving grace given in it true nor is the covenant of grace externally preached according to which Magus and Iudas and all such Church-members are in the covenant of grace the covenant of grace according to the benefit of saving grace given it to wiâ— a new heart and remission c. Then this cannot hinder but when one vowes to duties in baptism he also vowes he shall acquit himself in all duties of warning
teach any of them or all of them is not sinful But sure the Apostles might govern send their decrees and Epistles to many Churches the members whereof they never saw in the face Nor could all the many thousands who had power of judging with the Elders as our Brethren say meet in one place comely and comfortably to act and therefore Christ so must never have appointed such a judicature to rule all these congregations who are entitatively one so must they say what we say and more For all the congregations on earth are entitatively and in nature one and yet our Brethren will be far from saying that they are all under one government as they say that these meetings at Ierusalem were M. H. The rest of the examples of Antioch Ephesus Rome though it were granted upon their greater growth and increase and so want of Elders they might meet in divers places for the while these might still be under one presbytery their officers in a distinct manner attending upon them And therefore Gerson Bucerus in his answer sayes here Quis adeo ineptire sustinuerit c. Who can say that because they meet in divers places they were under divers Presbyteries or Elders Ans. 1. This is a short way of answering with a leaving out of the Church of Samaria a great City wherein all both men and women were baptized the Church of Corinth of Thessalonica c. 2. And yet there is no lesse cause to say all the Saints at Rome Antioch Ephesus Samaria could not meete in one place then that these of Ierusalem could not 2. If they might meet in divers places for the while and yet be under one Presbytery Here is a Presbyteriall Church of many Congregations for a while Here is a Prelaticall and Antichristian Government for a while at least ordained by Christ. And Mr. H. writes a Book with a huge noise of absurdities with which he burdens his Brethren the Presbyterians yet he will suffer their Church to stand for a while 3. Who told Mr. H that a Presbyterial Church may stand for a while during the time of the growth of the the Church of Ierusalem Antioch Ephesus but no longer for when the swarmed out Churches are once setled the Presbyterian Church must downe againe since the Scripture speakes nothing of this Who gave Mr. H. leave to set up an Antichristian Tabernacle for so is the Presbytery to him for an houre and pull it downe again 4. It is a wonder that Mr. H. should cite Gerson Bucer cuttedly as a Witnesse so much for a Presbyteriall Church not in the swarming out of Churches onely of which Bucer hath not one word but in the setled state of the Church for Bucer contradicts Mr. H. and all his as foolishly erring when they say such Churches meet in divers places for the Word and Seales Ergo they are independent in their government and cannot be under one common government Bucer saith if they lie near together it is folly to say they are under divers Presbyteries and so say we Mr. H. 2. It doth not appear out of any Text nor any evincing Argument gathered therefrom that setting aside the Church of Jerusalem they should needs meet in several places Ans. Then the Church of Ierusalem met in sundry places by Mr. H. his argument but this shall offend the dissenting Brethren that maintain against the Synod at Westminster that they meet all in one place 2. Mr. H. should have given a reason why the Church of Ierusalem met in sundry places and not the other Churches of Antioch Ephesus but because he saw our Arguments run as strong for other Churches as for Ierusalem He was pleased to dictate what he could not demonstrate and so leave the Reader in the dark 3. Before I leave this let Mr. H. or his teach what is meant by this that there were about three thousand added to the Church Act. 2. 21. whether by the Church be meant the one hundred and twenty of which ch 1. and whether there the one hundred and twenty were there to receive the three thousand as members at that time in a judicial way And if they were not there how the three thousand were not added primarily to the Catholike Christian Church that then was and secondarily to this or to that Church as we say For when there were said to be added to the Church they were not added to themselves Mr. H. 3. Let it be considered whether by Church may not be meant many Churches Saul made havock of the Church i. e. of the faithful of many Churches Ans. It is weak as water Saul persecuteth the Church i. e. members of the independent Church Ergo there is no Presbyterial Church Ergo there is not such a thing as a Synod for he persecuted Iames Peter and the Elders and Brethren members of the Synod where he might find them now the Apostles were not fixed member of congregations and let Mr. H. consider whether Luke gives not a better interpretat on then he Act. 83. Saul made havock of the Church entring into every house and haling mâ—n and women and committed them to pâ—ison So that Saul destroyed the scattered members that were nâ—t inchurched and where he found any of this way Act. 9. 2. whether members of a congregation or not even members of divers meetings under one Presbytery as he grants he persecuted them And by this the Church at Ierusalem Act. 11. 22. must be Churches congregational at Ierusalem And Act. 2. The Lord added to the Church such as should be saved that is the Lord added to divers Independent Congregations such as should be saved good but this Church and these common Elders meet for acts of Government Act. 2. 18. and the day following Paul went in with us to Jâ—… and all the Elders verse 25. were present Sâ—re the place shewes they meet for acts of Government Yea Act. 11. 30. 21. 18. They sent alms to the Elders of Iudea to be distributed to the distressed in Iudea As also the Elders of Iudea were members of the Synod Act. 1â— And how could there be administrating of the seals without any jurisdiction at all to debar the unworthy CHAP. IX The Arguments of Mr. R. for a Ministerial Church from Matth. 18. are vindicated from the Exceptions of Mr. Hooker MR. H. If Christ allude to the Synedry then must Mat. 18. be expounded of a Presbyterial Church Mr. H. both Proposition and Assumption is denied Ans. Mr. H. leaps from one Book to another I no where frame an Argument from a meer allusion but so if Christ so allude to an authoritative company that hath power of binding and loosing as the Jewish Sanhedrim in this Mat. 18. then he judgeth the Church Mat. 18. to be a Juridical Church 2. It s a poor Argument he alludes not to the Jewish Synagogue because that Synagogue had no power of Excommunication as this Church Mat. 18. hath
the Rock made up of Brethren and no Sisters Ah! are women servants aged children nor redeemed not built on the Rock So is there a Gospel-instituted Church described The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Stephanus tells us is onely twice in the New Testament 1 Pet. 2. 17. Love the brotherhood that is the company of the brethren say Mr. Leigh Beza Calvin English Annotators The company of the brethren Lorinus The Church Esthius The brethren by regeneration and new birth So Piscator The brethren that are regenerated as the Nobility is put for the Nobles Let any man judge if name or thing be so much as hinted at when Paul and the rest of the Apostles export the brethren Iam. 5. 12. My brethren swear not does he not forbid women to swear or speak they of the brethren onely of a single congregation Yea and when Paul determined to come to the brethren at Rome Rom. 1. 13 14. to whom he was debtor to preach the Gospel came he onely as such a debtor to brethren of a single congregation or onely such brethren of a single congregation justified by faith are they onely no debtors to the flesh Rom. 8. 12. 7. 1. 10. 1. 7. 4. Wherefore my brethren ye are becâ—me dead to the law by the body of Christ are not women dead to the law through Christ See Rom. 8. 12. 1 Cor. 1. 10 26. and in many places of the Old and New Testament if the Scripture mean onely unofficed men by the Fraternity and Brethren Cyprian hath the word Fraternity the whole Fraternity but all that reade him know he means most ordinarily the whole Church and flock of men and women And when it is taken for onely men it is brethren in office Act. 10. 23. 15. 23. never for brethren of this new devised Church Augustine useth it sometime for brethren in the Ministery and so doth Basil and the Fathers Mr. H. However the Elders are superior to the fraternity in regard of office rule act and exercise which is proper onely to them and not to the fraternity the people or Church are superiour to the Elders in point of censure each have their full scope in their own sphere and compass The office of Major King Emperour is not prejudged because the Corporation Parliament Princes and States for faults may depose them Ans. What he calls the fraternity in the one line in the next he calls it without all Scripture the People or Church as if women and servants were no part of the people and Church redeemed by Christ. 2. Whereas he makes the people or Church superior to the Elders all of them if Hereticks in regard of censure not of office and rule He makes censuring or excommunicating no part of rule contrary to Scripture Excommunicating is either an act of teaching or 2. of administring the Seals or 3. of visiting by private exhorting convincing or comforting for an act of feeding for publick edification it must be 1 Cor. 5. 5. 2 Cor. 10. 8. But that it can be none of these it needs no probation to excommunicate is not to preach c. 2. It is contrary to Mr. Cottons words 3. The Ordinance of Christ is prejudged where â—nofficed men take on them the name of the Church and are not the Church and to excommunicate where they have no such power of the Keyes given to them by any word of Christ. The instances of a Major King c. prove nothing All free Societies may by the Law of God create and also choose Solomon David to be their King and unking them again for a fault as elsewhere I have proved And here is a clear Law of God but that a new devised fraternity of some few unofficed brethren should rule and over-rule and the sheep excommunicate all their officers must have a word of institution not Mr. H. his naked word M. H. Hence the censure of Excommunication for the act is common to the Elders onely for the manner of managing of it its peculiar for the Elders to be leaders in that action and thence it is they are called Leaders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 13. 17. Ans. I know not why the censure of Excommunication should not be common to both the Elders and this new fraternity both in regard of the power and the act of Excommunication except Mr. H. shew that the office addes a new power of Excommunication which the fraternity hath not and if so 1. The fraternity before they were officers and now when they are all turned grievous Wolves do excommunicate and yet they want this new official power of Excommunication which is strange for then they shall not have the complete power of Excommunication and yet they exercise the act with commission from Christ. 2. It is to me a mystery what superiority in the manner of managing the act of Excommunication the officers have above the fraternity they load i. e. they preside and moderate in the actual dâ—â—pensing of censures and therefore are called Oversâ—â—rs Heb. 13. 17. Good Ergo moderating the acts of judging makes the Pastor an overseer and watcher for the souls of the members of the Iudicature as one who must give an account to God for so the place Heb. 13. 17. 18. is Was ever Scripture so tortured The scope of that place is Heb. 13. that men women obey their watchmen feeding by the Word preached by Seals and Censures the flock so the words So Beza Calvin Pareus Marlorat Piscator so Cajitanus Iustinus Martyr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rulers Never man I dare say Father Protestant Luâ—â—â—ran Papist or Interpreter who expound that passage dreamed that the officers are called overseers Heb. 13. 17 18. because they lead and preside or convene and dissolve the congregation For it follows the Moderator of a Judicature hath a superiority of office over the members of the Synod and watches for their souls 2. That he is the Pastor of Elders and Pastors in the act of Excommunication and rules them but reacheth them not and this is the Prelate 3. When there be twelve Pastors over one congregation of Ierusalem in acts of censure Peter or some other leading the action must be a Pope with superiority of office over these to watch for their soulâ— 4. When the Brethren excommunicate all their officers an unofficed Brother must lead the action as an overseer Heb. 13. â—7 What superiority of Jurisdiction hath this or any Moderator or Speaker in Parliament or Prolocutor in a Synod for he hath but one vote If it be a priority of honour for age and grace and gifts we must obey all the aged and such as in learning and holiness exceed us for they watch for our souls by the place Heb. 13. 17. as Mr. H. teacheth us CHAP. II. Of the first subject of the power of the Keys MR. H. The power of the Keys is committed to the Church of
to thee I will give the keys not to the 〈◊〉 Ergo Peter represents the people Believers only 〈◊〉 est the male-Church of the redeemed I would not buy such Logick for a Not for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a collective and represents many for the Keys of the Kingdom noteth the Keys of jurisdiction of preaching the word c. Now see he gives the keys of knowledge principally and firstly to the people and secondarily to the Elders who labour not in the word and doctrine in so far as they concur to make the word effectual Nor can the Lord have given the Key of only ruling to the preaching Elders and therefore he speaks to Peter as representing two subjects 3. It is neither dagger nor weapon of blood that the Catholick visible Church of the first-born including rulers and ruled be the first subject of free redemption of all power of the Keyes in their saving fruit of all styles the Spouse Body Love c. the saving priviledges of special note that one promised in the covenant of grace the new heart remission of sins perseverance ruling in the visible kingdom by binding and loosing and that your particular congregation and society share of all these at the second hand And Mr. H. must be content that we look upon it as weak Divinity that Christ gave himselfe for the Catholick Church and bestows all upon her firstly and that this be the first natural recipient subject of all these as the element of fire not this or that fraction or fragment of that Element is the first adequate natural recipient subject of heat as is above explained Mr. H. Prop. 4. The power of the keys take it in the complete nature thereof is in the Church of Believers as in the first subject but in the manner and order of ruling that Christ appointed in the parts Ans. Mr. H. speaks not distinctly and should have told us what the power of the keys is in its complete nature and what in its incomplete and half nature it is 2. When he sayes the Church-congregational and the male-Church of Believers so consederate is the first subject of the Keys he saith an untruth like to this this particular fragment of the Element of fire is the first subject of heat And Sir what say you of the rest of the quarters of the Element of fire must they I pray you be the subjâ—ct of heat secondary and by way of participation So you may say London is the first subject of the power of government in England yea or Norwich now the first subject by you is omne and solum and so doth Mr. Cotton go before you it is like England would take it evil and judge that Norwich did not logically distinguish Our Brethren must be content no Congregation is any other but an integral part as D. Ames grants of the Catholick visible Church And Christs design of Love was that the whole by order of nature as the first subject should partake of all the speciall priviledges 1. Grace 2. Redemption 3. Covenant blessings c. power of binding loosing seals in their blessed fruit for the whole Nor can I say Amen to that of Mr. Cotton A particular Church or Congregation professing the faith taken indefinitly for any Church one as well as another is the first subject of all the Church Officers with all their spiritual gifts and power whether it be Paul or Apollo or Cephas all are yours speaking of the Church of Corinth 1 Cor 3. 22. Ans. 1. Mr. Cotton must prove that Paul there speaks of a particular Church that comes all together into one place as he speaks citing 1 Cor. 14. 23. and that formally as a single congregation meeting in one It were a most comfortless Doctrine to limit that soul delighting priviledge 1 Cor. 3. 21. all things are yours then Christ and Grace and Glory are yours And vers 23. ye are Christs onely to Saints as they are a Church-meeting in one place What is this but by the scope of that place you have right to Christ and Salvation and Covenant-promises as the first subject only under the reduplication of a congregation meeting in one place as an organized Church Ah! and shall not Christ and all things be theirs who are in no church-Church-state like that of Corinth but wander in deserts and in mountains and in dens and caveâ— of the Earth Heb. 11. 38 and have no certain dwelling house nor fixed Church congregational 1 Cor. 4. 11 2. What agrees to Believers as Christians and Believers to believing women aged children servants and to the scattered Saints Now in no such Church state as Mr. Cotton imagines the Corinthians to be in and to Iohn in the Isle of Pathmes and to the Apostles as believing Apostles that cannot agree to a congregation as the first subject which reciprocally and only receiveth this power But such is this Revel 21. 7. He that overcomes shall inherit all things all are yours death in the sweet fruit of it belongs to women and to Christians as Christians though in no congregational state Ergo women and the whole Catholick Church whether in such a church-Church-state or not must be the first subject of the Keyes And it is wretched Logick Paul saith all things are yours and ye are Christs to a congregation that meets in one place Ergo such a promise is made to a congregation as to the first subject and as to a congregation then may I infer the promise to eat of the Tree of Life to receive the hidden Manna and the â—…ning Star and to sit in a Throne with Christ is made to such as overcome in the congregation as our Brethren say of Ephesus of Pergamos of Thyatira c. Rev. 2. 3. therefore these promises are made to the Church of a congregation as to the first subject upon the same ground all the congregational Church must be the first subject and so the only subject of all priviledges of the congregational Church of Corinth of being justified sanctified Temples of the Holy Ghost redeemed and bought with a price c. And if so these priviledges must agree to the congregation firstly and to all other for the congregation as that agrees first to the fire and then to iron to water for the fire 3. Paul saying all are yours whether Paul c. he cannot mean Paul as an Apostle is proper to you as a congregation in all his Apostolick travels for that is false nor can the meaning be Paul as a fixed Pastor is yours for he was no fixed Pastor to them tyed to that congregation only Then the meaning must be Paul and by a Synechdoche all the Apostles and Pastors and the World and Life and Death in their labours must be for you and the Catholick Church and all the Saints all the earth over whom they must gather in and perfect as Christs body and parts of his body Ephes. 4. 11 12 13. and
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
dono vocatione 1 Cor. 14 32. See 〈◊〉 Theolog. Christian. 〈◊〉 1. c. 28. Piscat loc 23. the 29. On the contrary are the Rhemist on 1 Tim. 5. sect 13. Bellarm. de Concil lib. 1. c. 19. Cornel. à Lap. Lorinus Act. 15. Mr. Cotton Key Two sorts of Representatives not considered by Mr. H. Commissioners neither carry the peoples conscience to the Synod not does their Commission give them a new office Par. 1. p. 231 232. Due Right of Presb. Keys of the King d. c. 7. p. 47 48. The whole body of al church guides is the first subject of the power of the Keys in its latitude of that power and the first subject of such a special power is a Synod A power synodical is but a part of the keys and was not before a Synod had being Inferior churches confer not properly a superior power to the churches â—…y have a synodical power by the institution of God Act. 15. To define in Councels is an act of officers Mr. Dickson Expos. Mat. 28. v. 19. doct 6. Par. I. p. 232 233. Ames Bellar. Eâ—â—rvat To. 2. c. 2. An soli praelati majores i. e. Episcopi habent jus suffragii ordinariè ex privilegio consuetudine etiam Cardinal Abbates Bellar. Affirmat nos negamus Ames To. 2. c. 〈◊〉 Th. 1. p. 4. Si esset proprium Episcoporum Pastorum nihil prohibet quin possit cum alii Theologis praesertim Ministris 〈◊〉 Deo institutis communicaâ—i Calv. Act. 15 6. Guâ—lth Act. 15. 22. Calv. sic non enim dicit Lucas totam Ecclesiam congregataâ— sed eos qui doctrinae judicio pollebant qui ex â—atione officii hujus causae legitimi eâ—â—nt Judices fieri quidem oâ—est ut coram plebe habita suâ—riâ— disputatio sed ne ad tractandam causam vulgus promiscuè fuisse admissum putemus Lucas disertè Apostol os Presbyteros nominat Gualther ibid. homil 103. Non ita dominium imperium sibi vindicarunt Apostoli Seniores ut populum ab eorum cognitione excluderent â—ive arcerent quae ex aequo ad totam Ecclesiam pertinebant in populo modestia est quod veritati omnes libenter cederent haec Gualther Bullinger Act. 15. 6. convenerunt Apostoli palam hoc loco Admonemur ad Apostolicos viros pertinere rerum ad fidem quaestionem Bezâ— Act. 15. 1â— Multitudin is autem nomine intellige non totam Ecclesiam utpote quaenâ—ndum esset tota Advocatâ— sed totum Apostolorum Sensorum coetum ut v. 6. unde apparet quae sit yera legitimae Apostolicae Synodi ratio c. How the whole body of Apostles Evangelists Pastors Doctors Elders are the first immediate subject of the whole power of the Keyes M. H. Survey par 1. c. 11. p. 186. Way of the Churches c. 1. sect 1. pro. 3. M. Cotton keys c. 7. p. 31. Inferior courts may use the keys without any influence of a command from a general Councel Though a general Councel â—xist not yet â—he use of the keys ceaseth not in inferior courts Hardly can a general Councel excommunicate a National Church Non-communion of Churches as our Brethren use it is not warrantable See the paper of Accommodation at the Synod at Westminster anno 1644. Sept. 13. Par. 1. c. 13. p. 234 235. Excommunication attaineth not its end alway Ergo is not lawful M. H. so Nor doth the Gospel ever attain its saving end Ergo it s not the Gospel Mr. H. sorcâ—â— upon Mr. R. a proposition as a principle in terminis beyond gainsay which was never in M. R. his mind nor book Simpson Cent. 1. c. 1. The want of gen Councels through providential impediments proves not that they aâ—e not Ordinances English Divin on Hos. 3. 4. Diod. Hos. 3. 4. Iun. Hos. 3. 4. Nam ex quo Israelitae in AssyriaÌ„ fuerunt deportati per Shalmanasarem id est ab anno sexto Ezekiae ad ChristuÌ„ incarnatum fuerunt anni quasi sexcenti octoginta Partus com ib. Zanch com ib. Dissenting Brethren in their Reasons against Synods 2 arg p. 120. The same God that suits his providences to his institutions would not have failed in what is the most soveraign remedy of all other that it might have been existent in all ages as we see his promise was to the Jews to keep their land when the males thrice a year went up to the General Assembly at Ierusalem Euseb. Eccles. hist. l. 5. c. 1. Bucolc Index Euseb. l. 2. c. 25. Epiphan cont haer Tertul. de Cor. milit in Apolo Cario l. 3. Monar 4. How loose that is that providences must suit with institutions The Catholick Church excommunicates antecedently when a particular Church excommunicates but the Catholick Church hath not nor putteth forth a deliberate act of citing accusing condemning before the particular Church act any The comparisoÌ„ of cutting off an infectious member from the whole Catholick visible Church is strained by M. H. He who is excommunicate in one Church is antecedently excommunicate in all 1 Cor. 10. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Excommunication by consequence is no excommunication at all A strange exposition of that he that heareth you heareth me which follows from Mr. H. his way Mr. H. allows of private Communions Page 240. Page 241 242. Survey par 1. c. 14. p. 243. Ames Medul l. 1. c. 32. Thes. 5. Ecclesia igitur particularis respectu commanis illius naturae quae in omnibus particularibus Ecclesiis reperitu est species Ecclesiae in genere sed respectu Ecclesiae Catholicae quae habet rationem integri est totum ex aggregatione variorum membroruâ—â—ingularium compositum at que adeo respectu ipsorum est integrum That there is a Catholick integral militant Church Arg. 2. Arg. 3. Arg. 4. Arg. 5. Pag. 244 245. Arg. 6. Way of the Church of N. 〈◊〉 c 1. sect 1. p. 1 2. Mr. H. supposeth by no Logick that the same body of Christ cannot be both invisible and in another respect visible What way M. R. puts visible in an equal latitude with mystical what way not Calvin Bâ—za in loc Pareus Pet. Martyr Nec Corinthii cum â—ideles professione non Ethnici essent dono linguarum indigebant Piscator English Divines Diodati in loc Estius in loc Cajetan Page 186. A congregation onely cannot be meant 1 Cor. 12. 28. but also the Catholick integral militant Church Pastors may exercise pastoral acts toward many whom they cannot censure or excommunicate Par. 1. p. 247 248. Though the rulers of one City cannot fixedly govern in another yet it s not consequent therefore a Pastor cannot act as a Pastor in divers Churches God hath not every way seâ—ted officers in his Church as the King hath placed Underjudges in the State Let M. H. answer whether the Major of Norwich may lawfully do justice upon one of York who is oppressed by his fellow-citizen of York as the pastor of Boston may tender the L. Supper
it destroyes the ministry faithful Apostles and Pastors calling who are sent to gather into Christ all the invisible members of Christs mystical body and to make them visible professors And whereas he sayes that this direction of Paul to Timothy was to continue to all succeeding officers to the end and that in all particular charges given to them is truth seen through a cloud 1. This direction in these Epistles was to continue to all succeeding officers Ergo the laying on of hands and ordaining watchmen and Bishops and this direction appointing Elders faithful men able to teach and the rest belonging to the Keyes must bâ— gâ—ven to officers not to the male Church 2. Here is some succession of godly Pastors to the end to all Pastors and Elders with such qualifications as a Bishop must be blameless c. 1 Tim. 2. Deacons must be such c. the direction is givâ—n to all succeeding officers to the end why not rather to the first proper subject of the Keyes to the male-Church 3. That 1 Tim. 3. 15. The house of God is the pillar and ground of truth and the body of Christ for the perfecting and edifying whereof Eph. 3. 12. Christ gave Apostles Evangelists Pastors and Doctors 10. 11. is the single particular independent Church Salvo mâ—liori judicio saith Mr. H. in his conjectural modesty is contrary to all Scripture and this is the very Church builded upon the rock against which the gates of hell shall not prevail and upon this account hearken to Mr. H. his distinction Mr. R. propounded an argument never yet answered to prove that the Church builded upon the rock cannot be the single visible congregation against Papists Socinians and our Brethren That Church is here Mat. 16. understood against which the gates of hell shall never prevail but against the visible independent congregationall the seven Churches of Asia now are fallen away Church the gates of hell hath prevailed Ans. This or that particular Church or congregation may fall away but there must be a Church universal existing in its particulars this or that Church which Christ will have while the world continues Eph. 4. 11. D. Ames medulla l. 1. c. 31. 37. Ans. To begin with what Amesius saith it s utterly impertinent The title of that Chapter is of the Mystical Church the members of which can never fall away but must be until the end of the world as the title of the next Chapter is of the instituted Church yea Amâ—sius saith this place Matth. 16. is a special promise made to those built on a Rock to the Militant Catholick Church and to real believers onely not to hypocrites Mr. H. by this teacheth the Patrons of the Apostasie of the Saints a distinction useful for their Errour So cinus saith The places which saith They are saved who are written in the Book of Life before the world was do not speak of some particular man thâ—â— or that as Mr. H. this or that single Church may fall off the Rock but some kinde of men and therefore Mr. H. renders this a comfortless doctrine which Christ makes a singular bulwark of Faith and Consolation to single persons Peter Mary who believe and are built upon the Rock that such shall never fall away but this or that congregation of some few persons though true and real believers may and do fall away This is the down-right Apostasie of believers 2. This strongly savours of the Jesuit Ruiz his Necessitas vaga though Mr. H. hate Doctrine and Way when his sharp engine sees them when a thing is necessarily to fall out in upon or about the kinde of men but not in or upon this single man as it is infallible and necessary that there be war and be peace and that there be husbandmen and be sailers but God determines and bows the heart of no single man to be a husbandman rather than a sailer he might say to be a King rather than a poor Beggar This kinde of necessity is against the providence of Gods special care as to great things as to Kingdoms Dan. 4. 32. so to all smaller things the stirring of a Sparrows wing Mat. 10. 29 30. the hair of the head the growing and withering of a gourd Ionah 4. 6. the motion of a worm eating the gourd which confused providence Suarez Cumel Ledesma forsake as shameful 3. The particular Independent congregation is either built upon the Rock unmoveably by a promise of the Gospel as no Divine can deny that the grace of perseverance if such a grace as it must be be granted for by Nature men persevere not is given by a Gospel-promise or by no promise But men persevere without any Gospel-promise as the Sea ebbes the Wind blows which yet cannot be said if a promise there be then when this particular Church falls away Now Mr. H. grants the Apostasie of this or that particular Church of Ephesus from the Rock and the prevailing of the gates of Hell against the single man or Independent Church of Ephesus for he saith the place Mat. 16. The gates of hâ—ll shall not prevail c. is to be meant of the Church Congregational existing it its universal nature in its particular Congregations then he must mean that some one single congregation of Ephesus or Sâ—… may and do fall off the Rock which is a clear Apostasie of the Saints for it cannot be said this or that single Church shall fall away so being they pray and watch For 1. That is the very thing which the Arminians and Socinians say on this place that the Church Mat. 16. 18. remaining and persevering a true Church remains unconquered by death and condemnation 2. Praying and persevering in praying and watching thereunto Ephes. 6 18. is a great part of persevering and so persevering is promised upon condition of persevering and therefore Mr. H. must betake himself to a more unthrifty shift and quit the place Mat. 16 and so gratifie Arminians and Socinians who say that it proves not the perseverance of the Saints and so must say that the building of the Church upon the Rock is the Lords continuate act of forming single societies upon the Rock Christ giving them victory over Hell So that he miscarries and â—â—lls from his intended end in keeping this or that single man or Church upon the Rock but yet obtains his principal end in keeping the universal nature of man and of an Independent Church upon the Rock A more confused providence than ever Pelagius or any devised and a singular gratifying of Jesuits and Sociniam 3. If the keeping of believers 〈◊〉 Saints upon the Rock Christ so that the gates of 〈◊〉 shall 〈◊〉 prevail to throw them off the Rock and put those that once were justified and by faith built upon the Rock Christ in a state of condemnation be referred to the Deâ—rce of God then must God have made the same general confused