by the Sword for another power he hath not then must he with the Sword compel all within his Dominions to be professed members of Independent Churches else M. H. judges there is some other sound worship and sound profession But this compelling of men to be Church-members Mr. H. before disclaimed Mr. H. doth also suspiciously give his sense of Toleration while he limiteth the Magistrates power to the not suffering of open Blasphemy and Idolatry But beside open Blasphemy there is Blasphemy Pepery in the hesds of it many dangerous errors about superstructures and non-fundamentals are these erroneous opinions professed to be tolerated Mr. H saith nothing against the Belgick and Socinian Toleration of all Errors except fundamentals which are made few by them and hard to be known And what the Gospel suffers by the Toleration holden by the Independents in England and swarms of Sects there is too manifest to the Christian world See the Arminians and Socinians in the Margin Let the Reader judge of Mr. H. his Reason The Kings of Israel did punish Blasphemy and Idolatry not as Types of Christ but by a Civil power Mr. H. shall not in haste teach us what was typical what moral Mr. Lockier and others make the constitution of the Jewish Church typical and of another nature from the New Testament Church others not so But I am afraid our Brethren augment the Kalendar of Typicals until the Old Testament be well near laid aside as many Anabaptists do The Kings of Israel punished blasphemers not as types of Christ but by civil power But Iohâ— Goodwyn will reply Was it a civil power morally that belongs to all Christian Magistrates to destroy the city in which the Inhabitants are seduced to Idolatry and that all the Inhabitants and the cattel be utterly destroyed and the spoil burnt with fire as Deut. 13. 15 16 to punish the cattel of Idolaters and Apostates with death and burn all the goods with fire surely must be temporary then But let Mr. H. shew what is typical in a National Oath They say There is no shadow of it in the New Testament Ans. If the meaning be there is no express command no practise of it in the New Testament or for it and therefore it must be typical 1. By this Argument negative this is not in the New Testament Ergo there is no warrant for it in Scripture is fair for all who would casheer all the Books of the Old Testament as no Scripture and so that the Magistrate should take away the life of one that commits Sodomy Bestiality murthers Father or Mother must be typical and not obliging under the New Testament for let Mr. H. shew an express command or practise for it in the New Testament A general there is Rom. 13. but Socinians Anabaptists tell us You must not take away the life of him who is created according to the Image of God by Logick and argumentative consequences but by express Law 2. Let it be shewed by what express precept or practice in the New Testament a rich Son should take in to his house and feed and maintain his Father-in-law and his Grand-father and his Grand-mother that are begging 3. Mr. H. may also press us for an express precept or practice of a promissory oath in a private person as well as in a Nation and for a covenant of peace by oath between a Christian Nation and a neighbour Christian Nation in the New Testament or suppose a Christian Nation should neighbour with a nation that worships the sun compelling all strangers that come within their bounds by death to deny Jesus Christ worship their God the Sun there must be an express particular precept for a covenant oath for peace to warrant such a paction that the Heatâ—… Nation shall kill none of theirs for refusing Sun-Worship 4. The particular temptations that may tempt Ionathan to be on his own Fathers side against David and might stir David up against Saul and all his seed were a sufficient call to put David and Ionathan under the tye of the oath of God one to another There were good grounds of the covenant between Laban and Iacob And some Nations designed of God should submit suit peace and embrace the Jewish Religion Was there not cause why both they and Israel should lay upon themselves the band of a covenant oath that both of them should be the united Confederates of God and the like National temptations press a Nation now when it s become the Lords covenanted Kingdom as Isa. 19. 25. Rev. 11. 15. which within and without is enticed to receive the mark of the Beast and his name on their foreheads to guard themselves against such snares by a National oath not that every one of the Nation though ignorant profane and malignant and treacherous enemies to the truth should be admitted in covenant And Mr. H. seems to say that promissory oaths of single persons under the New Testament are not necessary and say I not lawful if not necessary For Mr. H. saith a man is not necessarily and morally tied to swear or vow And I believe a man may live all his life and never take a private oath I say private betwixt God and himself to keep his Laws and yet not be guilty of sin in so doing Mr. H. speaks most mistakingly of the doctrine of vowes as if he had not read our Divines For 1. Our National vow that we shall be the Lords people cannot be called a private vow 2. If a vow to keep Gods Commandmens tye not morally and so be not necessary it is not lawful and if so we must condemn these general vows which one makes to God in prayer Psal. 32. 2. I will bless the Lord at all times Psal. 101. 2. I will behave my self wisely in a perfect way Who can pray in faith to God in private but they must engage themselves to God to run if he draw and what suits an enlarged heart and strength against temptations and who can pray for faith and perseverance but they vow new obedience â—â—d yet Mr. H. saith a man may all his life never vow betwixt God and himselfe to keep the Commandments of God and not be guilty As for vowes of particular things vows concerning spare dyeâ— our Divines aâ— Calvin professors of Leyden Tilenus Bacanus teach they are utilia potius quam necessaira useful and in regard of particular temptations profitable rather then necessary Now one National vow is to the whole duties of the first and second Table which we tye our selves to perform both in Baptisme in the Lords Supper in selfe-judging in confession of sin And 2. To say a man all his life may never be tyed to a vow is to say a man may never pray never confess his sins never speak in private his godly Gospel-resolutions and purpose of heart to cleave to the Lord and yet not be guilty 3. This is to make
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
the word no Scripture for any one of them The fiâ—st is most frequent saith he and includes a resolution to maintain But resolution as such is a secret heart purpose and profession must be visible 2. Profession saith he is yet larger and includes a suitable carriage of life Say stricter The species is not larger than the genus or that which is as genus man is not larger than animal a living creature 3. Profession with some errors should have been more warily delivered left it set up toleration the ruine of the one true Religion 1. Profession in Scripture is rarely distinguished from Practise when it is differenced from it then it s condemned 1 Tit. 1. 16. They profess they know God but in works they deny him Jam. 2. 14. What doth it profit if a man say he hath faith c For 1 Tim. 6. 13. 2. 10. Heb. 3. 1. 4. 14. 10 23. Matth. 16. 17. 10. 32. it includes a holy practise Now Mr. H. saith The pinch of the question is Whether such as walk in a way of profaneness though otherwise professing and practising the things of the Gospel have allowance from Christ or may be counted fit matter according to the terms of the Gospel But sure this is a pinch of a question made of contradictions Whether one walking in a way of profaneness and yet not walking in a way of profaneness but professing and practising the things of the Gospel have allowance to be the fit matter of a visible Church A strange pinch 2. Mr. H. takes allowance from Christ by his command to be all one with being accounted fit matter of the visible Church by the Rulers for the account must be of men and the allowance of them as fit matter must be of Christ. But the truth is there is no pinch of a question Who aâ—e they that are fit matter of themselves in se inâ—â—insece who have due right to Ordinances Seals we say onely sincere real professors But the question is Who are fit matter having right to Ordinances in the account of Rulers and the Church whether they have true right or not 3. Allowance from Christ is ambiguous for if it be referred to the Rulers as Mr. H. seems to take them both for one then the question must be Whether Christ allow and command Rulers to admit such as walk in a way of profaneness that is visible hypocrites to be fit matter having right to the holy things of God that was never a question to either side Whether Christ command to cast pearls to known swine or the allowance or command of Christ may be referred to the so walkers then the question is as blasphemous to wit Whether doth Christ allow and command men to be gross hypocrites and to take his Covenant in their mouth though they hate to be reformed Mr. H. Profession conceived according to the compass of the â—â—rmâ—n explication adde a causal power with Baptism too doth make a member of the visible Church and a member of all Congregations in all the earth the expressions of Mr. R. load me thus to câ—nceive his meaning As. Then Mr. H. granteth that his own conceptions not my words for he ought to have cited them lead him 2. I own no such explication of Mr. H. as I have shewn Mr. H. Profession lawful of the whole truth hindereth Mem bership as suppose one believe mistakingly all the Churches on earth are ill gathered he dare not be baptized and made a Church-member If therefore profession hindereth Membership as this doth then is cannot constitute Membership Answ. I retort this Argument forbearing of all known sins and practise of known duties cannot constitute Membership as Mr. H. saith For suppose one to be admitted a Chruch member in a wicked mistake fall in an act of Adultery and to cover that in a known act of Murther then cannot practise more than profession constitute this visible Saint a member for that which opposes and hinders baptizing and so kinders the formality of membership that doth not help forward membership So Mr. H. But such a practise blemished with Adultery and Murther hindereth both one to be baptized and to be made a member for this practise will cast a man out Ergo it shall hinder him to be admitted a member So also Mr. H. ibid. Arg. 2. pag. 92. So here an erroneous profession of a Seeker denying either Baptism lawful Ministery or right Churches to be on earth until the Apostles arise again constitutes not membership but hinders it Ergo a sound profession gives not formality of membership it follows not though Mr. H. conclude nothing against me Mr. H. That which giveth Membership to a party who had it not before that can restore Membership when he hath lost it But this cannot restore Membership Now if Profession and Bapâ—ism were sufficient to do the deed Baptism remaining the same as before his Excommunication and now his profession being renewed there is the whole formality of Membership which is false Ans. 1. The Argument supposeth that I make bare profession separated from a non-scandalous practise the formal cause of Membership but if one renew his practical profession by Repentance he is fit to be re-admitted a member 2. There may remain in one excommunicate person 1. Sound profession 2. Evidences of Saintship in Dâ—vid excommunicate except in the matter of Uriah 3. A real purpose to adhere to the Church-covenant yea and all the three remain and holy and blameless walking beside in a dissolved member Ergo the Church-covenant gives not formality to Membership but the conclusion is contrary to Mr. H. Therefore the Minor is denied in the sense that Mr. R. holds of real profession as is before declared Mr H. That which gives actual existence to a Member must give interest to the whole actually existing and therefore to some particular Congregation for onely Individuals exist and since such an individual person is a Member he must have reference to the whole that doth actually exist and this the general nature doth in the particular Congregations onely Ans. What is concluded is not the present question but it belongs to what follows 2. Individuals onely exist firstly and kindely but the common nature of a man exists in Peter in and with the Individual and the nature of a Congregation exists in this or that Congregation but the nature of the whole integral Church of which Peter is a member as we shall hear does no more exist in a Congregation than the whole organick body existeth in the left hand or the whole body of the Element of Water exists in a drop of the River Euplorates But the Catholick integral visible Church existeth in this or that Catholick integral visible Church Nor doth that which gives actual existence to be a Member give the same way exâ—stence and interest to a totum a whole integral body the Thumb hath one
world are become the Kingdoms of our Lord and of his Christ and he shall reign for ever and ever So is the same Psal. 2. 8 9. 22. 27 28 29. 72. 8 9 7. 97. 1 2 3 8. 99. 1 2. 110. 1 2 3. Mal. 1. 11. Isa. 19. 16. 55. 1 2 3 4 5. 35. 1 2 3 60. 1 2 3 4 5. 62 1 2 3 4 5 6 c. Ier. 23. 6 7. Zech 13. 8 9. Nor will it help a whit to say O but the Kingdoms visibly covenanted under the New Testament have not all one Temple nor one National Worship in the way of the Iews It s answered That was accidental to the visibly covenanted Nation for as a visibly covenanted Nation they the same way worshipped the same God in their Synagogues and in a Church-way as a Church-Jewish as we worship God in a Church-way in one single congregation Temple-worship agreed to them not as a visible Church but as such a special paedagogical visible Church 5. The being a National Church in that sense to wit typically National doth not essentially difference the Church of the Jews from the Church of the Gentiles as to the internal parts constituent of a visible Church For 1. Peter saith 1 Pet. 1. 2 9. of the Gentiles what the Lord of his people Israel Exod 19. 5 6. said But ye are a chosen generation a royal priesthood an holy nation for he writes to visible professors then dispersed as Beza and others and the Text evinceth a peculiar people that ye may shew forth the praises in publick Church-profession 1 Pet. 2. 1 2. by Hearing Baptism 1 Pet. 3. â—1 and visible feeding of the flock by called Ministers 1 Pet. 5. 1 2. eschewing false Teachers 2 Pet. 2. 1 2 3. c. and receiving messengers Sylvanus and others sent to you to water the planted Churches 1 Pet. 5. 12 of him who hath called you out of darkness to his marvelloâ—â— light 2. The Jews and Gentiles are made one catholick Church the partition wall now being broken down Ephes. 2. 12 13 14 15. Isa. 6. 3. 61. 4 5 9. 62. 1 2 3 4. 54. 1 2 3 4. and have communion in visible Ordinances Isa. 66. 10 11 12. Zech. 14. 16 to 21. Isa. 49. 6 7 18 19 20. 3. The Churches of the Jews and Gentiles have the same Head and King in them reigning in the same Ministery and Word Hos. 1. 11. Eph. 1. 21. 4. 11 12 13. Col. 1. 18. saved by faith and the same grace of Christ Acts 15. 8 9 10 11. 10. 42 43. Heb. 11. 1 2 3 1 Cor. 10. 3. They did all eat the same spiritual meâ—t 4 and did all drink the same spiritual drink for they drank of the same spiritual Rock and the Rock was Christ. Here our Brethren argue from the constitution and matter visible Sainâ—s as Mr. H. frequently and the same formal cause the Church covenant in the Church of the Jews when it seems to make for them and when the government makes against them then they reject the argument from the Jewish Church 6. What agrees to the Church of the Jews as a Religious society to keep peace and Religion in purity and to purge out offenders and agreed to them in a moral and no typical consideration that agrees to us also But National Assemblies and National Engagements for Religion agreed to the Jewish Church in a moral consideration as it cannot be shewn there was any thing typical in that Assembly at Mizpâ—h Judg. 20. but to cognosce of the publick wickedness in the matter of the Levites concubine The revenge was indeed civil but the Assembly for a scandal which made Religion to be evil spoken of was a Religious Meeting for no such folly should be done in the Israel of God And the meeting of the whole congregation at Shiloâ— in their Heads was Religious to condemn the new Altar as was reported set up by the two Tribes Iosh. 22. 12 13 c. And the Assembly of Israel at Mount Carmel 1 Kings 18. procured by Elijah was to prove that Iehovah was the Lord and for the keeping of Religion pure And the Covenant that Ioshua made with the people and that which Iehoiada made between the Lord and the people that they should be the Lords people Iosh. 24. 25. 2 Kings 11. 17. and that the people sware under Asa 2 Chron. 15 8 9 10 11 12. were morally binding Covenants prophecied to be under the New Testament Isa. 44 5. 19. 21. The Egyptians shall vow a vow to the Lord. So Zanchy There was indeed a thing temporary and some typicalness in the manner of the punishing the breach of it Diut 13. 15 16. 7. 24 25 26. but that ceremonial kinde of punishment did not belong to the essence of National covenants and therefore makes not the National covenant to be typical and not morally binding to Christians no more than Mr. Hooker will say that the Law of punishing capitally false Prophets seducing to Apostasie and divers other Laws to which something typically did belong but accidentally doth not as touching their substance obligeth us Christians So were also Councels morally binding to us and consequently Engagements and Subscriptions to them and their Actâ— Nor can any say but upon the supposition that Christ hath appointed officers for his house but it was a moral duty not typical the Rule Acts 15. 6. 21. 13. going before and warranted by the Law of Nature That the Nicone Councel about anno 327 should convene against Arrius denying Christ to be God equal with the Father and by the Emperors authority And that in the Councel of Constantinople about ann 383. Macedonius denying the holy Ghost to be God should be condemned and Nestorius affirming two persons in Christ ann 434. and that Eutyches holding one Nature to be in Christ after the Incarnation and so confounding the Humanity and Divinity together should be condemned in the Councel of Chalcedon ann 454. See for more of this Authors cited in the Margin and their judgement of Councels 7. How shall Egypt Isa. 19. 25. Assyria ibid. be a covenanted Nation to God by our Brethrens way they must be a covenanted Nation only in parts as members of an Independent congregation and so none shall be visible Covenanters with God as Isa. 19. but their visible members Mr. H. To covenant with God is a free act no Prince can compel a Nation to swear a covenant National Ans. Then a Prince cannot compel a single man baptized to hear the Word nor a Minister to do his duty to preach or feed for these should be free acts in order to God nor can a Judge by this compel a single man to witness the truth for swearing should be a voluntary act of worshipping of God but a Prâ—nce and State can compel people to do a known duty of adhering to the worship of God 1 Chron.
15. which they in circumcision undertook before to do which duty ought in foro Dei to be willing Mr. H. An oath to keep Gods commandments saith Mr. R. is a part of the third command Psal. 119 106. we are to contend for the faith Jude 〈◊〉 3. and profess God before men that which bindes a man morally binds a Nation Ans. Davids â—aking an oath was upon lawful grounds to a lawful thing but National Churches and National Covenanting are now abrogate Ans. Then a desire to preserve Religion which is called in question in the Land and to transmit it safe to posterity be a lawful ground as it is and to continue Religion be a lawful thing and to remain the Lords people we have these two which by Mr. H. made Davids taking of an oath lawful Ergo so must our National Oath by Mr. H. be lawful 2. That a National Church meeting all in one place at once to worship God is abrogate we say the Church of the Jews was no such Church nor contend we for any such national Church But if a National Church swearing a covenant to worship the Lord in sincerity in parts in several congregations be abrogate then suppose all England were visible Saints and all moulded in single Independent congregations it were unlawful for all the members to swear their Church-covenant why all National Churches are abrogate saith Mr. H. but is not here a National covenant such as we desire granted by Mr. H. 2. We contend not for a whole Nation meeting in one place to swear But sure all the land of Iudea and they of Ierusalem were all baptized of John Mark 1. 5. and all Divines grant there is a religious vow and covenant in baptism Here is such a National covenant of all the Land of Iudea as we contend for as lawful under the New Testament 3. Suppose the Turk came with a huge army against Britain with fire and sword to kill old and young except we will deny Christs Gospel and our Baptism Mr. H. by his way thinks it Judaisme for the Prince and Parliaments to command all between sixty and sixteen to rise in arms and to swear an oath to King and State that we shall confess Christ before men and stand by the Gospel and fight to the death and die a Nation of Martyrs before we yield to that Turkish Tyranny Why a National oath is Iudaisme for as a man is to confess Christ before men Mat. 10. 32. so far more a Nation when called thereunto 2. To take a covenant should be a free Ecclesiastical act no Prince can compel to National Oaths It s my prayer to God that our Brethren in New England be not compelled to quit Christian Religion as we in Scotland were thralled to embrace Popery by the dominâ—ering power of Prelates And shall it be Judaisme for Protestant Nations to swear the like if the man of sin should blow the trumpet and raise all the Catholick Romans iâ— Christendom against the Lamb and his followers 4. If it be lawful for one professor to avow Christ before men Mat. 10. 32. Mark 8. 38. Luke 5. 26. 12. 8. Rev. 2. 10 13 15. shall not Egypt Asyria be obliged to set up as it were Altars to the Lord and speak the language of Canaan Now that is a professed engaging to avow the Lord now I might put Mr. H. to it and it s but an Anabaptist ground to seek a warant for a National covenant under the New Testament for I again desire him to give me a warrant for a National profession 2. A National promise to be the Lords people 3. A National confession of sins and of leaving of the truth 4. A National petitioning for grace to avow the truth to the end and to transmit it pure to posterity 5. A National confession of faith except we argue thus a single man does this a David warrantably did swear Ps. 119. 106. Ergo a Nation may do the like 5. The examples of the Jews Church are moral not typical Tâ—e oath was not tied to Temple Sacrifice or the like 6. It s prophesied there shall be swearing and subscribing to the Lord and that the Jews shall renew their covenant to God Iâ—r 50. 4 5. see 1 Tim. 5. 12. 7. An oath is a law-band against back sliding under the New Testament as under the Old enjoined in the third Commandment And there be warrants for oaths in the New Testament Rom. 9. 1 Phil. 1. 8. 1 Thes. 2. 10. 2 Cor. 1 23. 11. 31. Rom. 1. 9. Matth. 5. 8. It is moral Deut. 6. 13. 10. 20. Isa. 19. 18 21. 45. 23. See Par. Zanchius c. Mr. H. Were the oath lawful yet not in a private man as in a Nation yet it must suit with our strength that which is helpful to one because strong and able to perform is hurtful to another Ans. To swear single life is unpossible for there is no command binding me to it 2. Will Mr. H. say aâ—l baptized by Iohn Mark 1. 5. and all their Church members that swear the Church covenant have a like strength and all engaged to be buried with Christ in Baptism Rom. 6. 3. 1 Cor. 12. 13. Gal. 3. 27. Col. 2. 11 12. all Asa and Iehoiadah their covenants had alike strength Mr. H. The ground is worse to wit that which ties one man ties a Nation a man is not morally tied to keep Gods Commandments he may live all his life and never take a private oath and not sin if he swear this is a moral command to keep his oath his manner of swearing seems to be private it s but a free-will offering Ans. To lay bands of promises and oaths upon a back-sliding heart is commanded in the third Command and is not Judaical Gen. 14. 22. Gen. 28. 20. Psal. 132. 2. Psal. 76. 11. It s prophesied as a moral duty of Egypt converted under the New Testament Isa. 19. 21. They shall vow a vow to the Lord all the Gospel purposes and resolutions spoken to the Lord in praying in suiting grace to do duties confessing sins are so many Gospel vows laid upon the heart to do such duties nor is there a formal swearing required in vows made to God And this is sinful omission of a morally obliging duty and morally obliging one man so it obligeth a Nation as affiirmative precepts do and this smels of Anabaptism to cry down all Gospel-vows 2. The manner of swearing to continue in the professing of faith when temptations from the Prince and Edicts to receive the Mass Book are no more private and arbitrary vows then the oath of your Church covenant 3. It s poor Divinity to say that the free-will offerings to the Tabernacle and Temple were free that is arbitrary so that a man might have lived all his life and never been guilty though all his life he never offer a free-will offering to Tabernacle Temple or to the Lord
as a man may all his life never swear a National covenant be guilty of no sin so he may well say a man all his life may give nothing to the poor to Hospitals to maintain the Ministry and Schools and yet not be guilty for all these are free-will offerings It s a gross mistake to say the free-will offerings were not commanded as well as all sacrifices and other offerings Exod. 35. 4 5. Levit. 22. 21. Deut. 16. 10. they are free not from a commanding law I am ashamed of such weak conceits but are free in regard of the willing heartiness of givers and because the determinate quantity precisely fell not under a command as in other offerings but was referred to the holy freedom of the offerer Mr. H. The Rule is uneven a particular man may engage not to drink Wine as hurting his health and soul a Scholar swears he will study painfully a Plow man he shall labour diligently shall the whole land be tyed to such â—â—ths yea the contrary rule holds for the most true Ans. A mistaken Rule is soon made uneven what morally binds one single man not as a Scholar or a Plow-man or such a special professor but as a Church-member baptized circumcised as a visible professor as to keep the Lords Commandments Psal. 119. 106. to be the Lords people to continue sound in the faith to confess Christ before men when called to it Matth. 10. 32. to seek the Lord God of Israel 2 Chron. 15. 13. 2 King 11. 17. that also morally binds the whole nation be it Egypt or Assyria in covenant with God when he shall call them to lay the band of an oath upon themselves as being tempted by higher powers to deny the truth and embrace popery as was our case in Scotland and this is our rule Mr. H. deviseth an uneven rule and would father it upon me A Plow man as a special professor swears he shall painfully till the earth Ergâ— all in covenant with God may swear be they Kings Nobles Barons Burgesses and all the land may swear they shall desert all callings and only till the earth The like is to be thought of the other oath which often is the drunkards oath he shall never drink Wine and with a spoon he sips till he be drunk Ergo all the Nation may so swear but I know no such rule It shall be Mr. H. or any mans not mine Mr. H. The ends of general Reformation may be attained by the Magistrate commanding all the Churches in their several assemblies to attend the mind of Christ to humble themselves and fast and if Churches be corrupt they may be compelled by the civil power to attend the rules of Christ. Ans. It s too laxily spoken he speaks not one word of the Christian Magistrate or the magistrate godly and sound in saith nor of the rule the Scripture but only of the Civil Magistrate the Civil Power What if he be a Heathen what if he be a Papist a Socinian 2. That the ends of reformation may be attained by the Civil Power only who can believe For Mr. H. speaks not one word of the Concurrence of spiritual power and jurisdiction Will not Erastians approve this and say Church-discipline is needless Mr. H. sayes the end of Reformation may be attained by the Civil Magistrates commanding c. 3. Mr. H. tells us often that Church-duties should be willing free acts pag. 40. hearing fasting praying are acted by Ecclesiastical policy Gods people are free and wiâ—â—ing but here they may be compelled by the Civil Power to act these duties Mâ— H. the Church-power is above the Synod because the Churches sent the members Ans. It only follows that the Churches are above the Commissioners as they send them but in actu Synodico Pastoraliter imperandi as the Synod pastorally teach as Mr. Cotton saith and lay on burdens Act. 15. the Synod is above them How the male Church owe obedince to the dogmatick sentence of Pastors we heard before Mr. H. If the Synod erre Churches have power to call another Synod and pass sentence against them Ans. Nothing hence follows but what I yield the Churches in their way are above and worthier then Synods that erre Mr. H. A Synod may enjoyn a man to believe contradictions two Synods in two divers Provinces may conclude contradictory things a man goes to another Province to dwell he believes a contrary conclusion to what he believed before Ans. In some things of meer order in one country the Sermon begins at eight or nine hours in another Province not while ten but these are not contradictory faiths 2. There is no solidity but emptiness here an erring Synod could not jure determine contrary to the decrees of the Apostles and Elders Acts. 15. Christ hath given no power to Synod-Assembly or Churches to conclude lyes in dogmatick points the contradicent of a true and sound Decree deduced soundly from Scripture is a lye and came not from the Synod So Mr. Hooker may condemn Ministers Churches Preachers Doctors Assemblies all who give counsel and advice as no Ordinances of God for the men that are Ministers Churches c. may sinfully contradict the truth and lye but the Ordinance lyes not Mr. H. In all Synods but an Oâ—â—umenical its lawful to make an appeal and therefore to refuse Ans. In no Synod at all following the rule of Christ is it lawful to appeal but that is ever true which our Saviour saith he that despiseth you despiseth me It s a slandering of us as if we taught any appeals but from partial Judges and opressive sentences 2. In general Councels erring as they are not infallible we may appeal to another not erring General Councel and to the collective Catholick Church CHAP. XII Of the Magistrates Power in convocating Synods MR. H. It belongs to the supreme Magistrate the King as peculiar to his power and place and not to the Church to enjoyn the solemn and publick concurrence of the several persons of the Churches and to appoint and nominate whom he will have to consider of those weighty and doubtsome cases which concern the publick professing and practising of the worship of God within his Dominions Ans. Erastians and such as make the King the Head of the Church can give no more to the Prince than Mr. H. 1. By his Royalty he onely can convene Synods 2. He by that same power chooseth the members of Synods 3. Of his supreme Power in controversies we shall hear 1. The Apostles Elders and Church must then be in an act of Rebellion in convening Act. 1. to choose Matthias Acts 6. to ordain Deacons Act. 4. 5. to preach the Gospel in the Temple and convene a Synod Act. 15. from divers Churches without the knowledge or consent of the supreme power It cannot help to say There was no Christian Magistrate then for Mr. H. sayes it was peculiar to
2. Kings are Nurse-fathers having a civil but cumulative power to command them to meet and assemble but no privative power to hinder them 3. This proves they may not meet in a single congregation without the leave of the heathen and persecuting Magistrates and condemns all the assembles and Church-meetings of the Apostolick Church as rebellious for they had neither allowance nor command of the Magistrate yea they were forbidden and heathen Rulers as Rulers have power to oppose wasters of their Kingdoms and so had the heathen Emperors in the Apostles times as well as Christian Magistrates have such a power 4. A right sense and opinion of God is no civil act This yet more makes the Magistrate an Ecclesiastick person Mr. H. To call what members of the Synod he pleaseth to consult about the good of the Church belongeth to the Prince and their homage requireth this otherwise he could not maintain the peace of the subject in godliness for providence doth not require the end but allows also the means Ans. Because the third and fourth Arguments are one they are here 1. The godly and sound Prince may call godly and learned Divines where the Churches are rightly constitute but when the Churches make no free election of these Divines it is neither a free Synod not are the Divines messengers of the Churches nor sent by the Churches as Act. 15. 1 2 3. nor may the Magistrate for the maintaining of the peace of the subjects in godliness use what means he pleaseth for that end but only means prescribed of God except Mr. H. can prove that Christ hath annexed to the royal Office a gift of chusing members of Assemblies more excellent then is in the Churches which we read not And if 2. this belong to the Magistrate as the Magistrate then all Magistrates Heathen Arrian Socinian Popish for sure they are Magistrates must have this power and this power only if it be given to godly and sound Magistrates as such Mr. H. his instance of Herod comes far short of this power Read then the Councel of Antioch holden by the Arrians under Constantius Then must Maximus Bishop of Ierusalem and Iulius Bishop of Rome who refused to come to that Councel be Rebells by Mr. H. his reason and deny homage to the Emperour For the Magdeburgenses Sozomen Socrates tell us these godly men justly feared the Princes siding with Arrians and the design of casting out of Athanasius at the Assembly at Antiochia Anno 344. and the altering of the Nicene faith as fell out and it s known that Constantius rigorously and unjustly commanded those of the Councel of Sirmium Anno 356. to recall the two Confessions of Faith one in Latine another in Greek in which though abstaining from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which should not have been they gave great glory to the Son of God yet that they too much inclined to obey his wicked design in that he also banished many worthy Bishops Liberius Bishop of Rome Paulinus Bishop of Triere Dionyfius Bishop of Alba Osius Bishop of Corduba and others because they refused to ratifie in the Councel at Millan the deposition of Athanasius and to alter the Nicene Faith See Theodoret Socrates Sozoâ—en Ruffin Much more of the flexibleness of Constantius in opposing the Councel of Ariminum and in arming with power Ursatius and Valens to publish the summe of the Arrian Faith and to eject sundry Bishops who refused to subscribe thereunto and in gathering a Councel in Nica a town in Thracia which ratified the Arrian Faith and called it falsely the Nicâ—â—â— Faith as if the world knew not then and now the difference between Nica in Thracia and Nice in Bithynia See Socrates and Sozomen Who shall read the Histories shall find 1. That the Emperors were not Masters of true and false Religion as Mr. H. saith 2. That they had not power of chusing members of the Councel as Mr. H. 3. That godly Bishops refusing to come to corrupt Councels at the command of the Emperor were not counted rebellious as Mr. H. saith To the fifth Argument The Churches need the protection of the Prince in Assemblies and are to give an account to any of their faith and doings 1 Pet. 3. 18. and far more to the Christian Prince but it follows not that they have no intrinâ—…l power from Christ to meet themselves if the Prince refuse to convocate them as Asa Hezekiah Iosiah did for the Magistrate ought to protect the Independent congregation and every single Professor but it follows not therefore the single congregation hath no power intrinsecal to meet for Word and Seals except the Prince who is a persecutor give him leave nor follows it yet therefore no single member can profess Christ before men and the Ruler who often persecutes confession of Christ except the Ruler give him leave to profess Christ and to meet in a Synod For Christ hath given to his Church and members thereof power to worship him in private in publick in Church-Assemblies and hath laid above their heads no lawful privative power of Rulers to hinder his people to worship the Lord God Exodus 3â— and the Argument retorted concludes against Mr. Hooker The Prince hath no power under pretence of keeping civil peace to Casar to hinder actings of rendring honour to God contrary to truth and destructive to the Gospel CHAP. XIII Antiquity knew nothing of the Mystery of our Brethrens Independent Way THe external Society of the Church say the Magdeburgenses is at all times mixed of good and bad Our Brethren say of all visibly good even visible converts The Magdeburgenses teach That after Paul hath commended the faith and obedience love sanctification growth of grace of the visible Church of Rome Rom. 1. 6 7. Corinth 1 Cor. 1. 2. Galatia Gal. 1. 2 3 4. Thessalonicâ— 2 Thess. 1. 2 3 4. Philippi cap. 1. ver 5 6. and the seven Churches Rev c. 2. 3. which are commended highly by Christ yet in the same very Epistle the mixture of visible hypocrites was to be seen among them See Flaâ— Illy in Catalogo Testium veritatis lib. 2. pag. 91 92 93. Pa. Simpson his Centuries Cent. 1 2 c. Baronâ—â— Annales Cent. 1. sequentibus ann 204 242 245. Iacob Gualterium Iesuitam in Tabulâ Chronographicâ a. 1. seculo ad seculum 17. Sac. 1. ad an 100. pag. 153. sect 3. sequintibus See Bernard See August tom 7. contra Epistolam Parmeniani Donatista l. 1 2 3. de Baptismo contra Donatistas lib. 7. Contra literas Petiliani Donatistae lib. 3. Lib. de Unitate Ecclesiae August contra Cresconium Grammaticum lib. 4. Colla. cum Donatistis Ad Donatistas post collationem l. l. de gestis cum Emerito See Cyprian ad plebem quinque Presbyteris Schismaticis factionis Foelicissimi Epist. 40. vol. l. 1. Epist. 8. Cyprian ad Cornelium de ordinatione ejus à sâ—