Such places shall prove Tiâ—… thy and Titus to be Prelats I answer 1. Mr. H. and our Brethrens way shall be straited with this groundless Argument as well as we 2. We say these Epistles in point of governing as trying of Pastors 1 Tim. 3. 1 2 3. of Deacons ver 10. of Elders 1 Tim. 1. 17. ordaining or laying on of hands ver 22. receiving of accusation by witnesses 19 20. the ordaining of Elders thus and thus qualified Tit. 1. 5 6 7 8. 2 Tim. 2. 2. preaching the Gospel in season and out of season 2 Tim 4. 1 2. with gentleness 1 Tim. 5. 15. ruling in the house of God 1 Tim. 3. 16. charging of men to preach sound doctrine 1 Tim. 1. 3. dividing the word aright 2 Tim. 2. 14 15. These Epistles I say are written to Timothy and to Titus not as little Monarchs with preeminence above other Elders but to them as representing all faithful Officers in the Colledge of that Presbytery 1 Tim. 4. 14. who are to keep that command unviolable to the second appearing of Christ 1 Tim 6. 13. and they are not written to Elders as having dominion over the faith of the people 2. If these Epistles were written to Timothy and Titus not as representing Officers but as the Church representing the people yet wanting Officers and so in a Church-capacity then it should be Pauls minde that the people in that case destitute of Elders should preach the word in season and out of season as Timothy 2 Tim. 4. 1 2. and that the people in that capacity should as the approved workmen of God divide the word of truth rightly 2 Tim. 2. 15. as well as they ordain Elders and make and unmake Officers by the places 1 Tim. 5. 22 2 Tim. 2. 2. Tit. 1. 5. yea and the Apostle should not have ordained Titus to appoint Elders in every city for he should have appointed the Cities and Churches of onely believers to ordain their own Elders Yea 3. the Church void of Elders by our Brethrens way are the onely society and visible Church on earth who make and unmake call and excommunicate Officers and Officers have no hand in it but accidentally for Elders are made and if heretical rejected saith Mr. H. by the people having no Elders at all Ergo these Epistles must be written to the believers of Ephesus and Crete that yet want Officers that they may be instructed how to behave themâ—elves in the house of God how to lay on hands how to receive accusations and how to prove and try officers Yea Paul should not have written Rules to Timothy and Titus the publick Officers who by their office ought to have no hand in calling or rejecting of Officers by this way Lastly saith Mr. H. All these are granted by Mr. R. Whereas in many pages I dispute against this new visible Church and grant no such thing but suppose all the Officers should turn heretical in this in that case the people in tutelâ inculpata salutis when they turn Wolves may withdraw But I say not they can authoritatively excommunicate and make and unmake Officers and the Officers when the people turn Familists may withdraw and remove the Tabernacle Mr. H. God hath set officers in the Church 1 Cor. 12. 28. Therefore the Church is before officers The setting of the candle in the candlestick presupposeth the candlestick the Church is the candlestick Revel 1. 20. the officers are the candles Mr. R. answered It was not good Logick Ans. I yet maintain this to be naughty Logick and a naughty Grammatication and if this be the best Argument for this new conceit it cannot stand God saith Moses Gen. 2. 7. formed man of the dust and God breathed in his that is in the nostrils of the man the breath of life Ergo He is a living man before the soul be breathed in him It s naughty Logick like this Mr. H. God made man of earth i. e. the body of man of the earth and he breathed into the nostrils of that body so made by that mean the breath of life to affirm the body was made before the soul was infused and that the body which is the subject to receive the soul must be in nature before the soul is very good Logick Ans. The Logick is yet naughty for Moses saith God breathed in man a living soul therefore Adam is a living man before his soul be infused By this Logick Mr. H. will but change my consequence parallel and large as good as his And have it thus God breathed in mans body as the matter a living soul as the form Ergo the body is in nature before the soul. I shall not deny that consequence but 1. The antecedent is not the Grammatical phrase and the figurative speech of Moses as my antecedent is God breathed a living soul in the nostrils of man Ergo he was man before God breathed in him a living soul. So I desire Mr. H. to answer the like quirk of Grammar Zech. 12. 1. God createth the spirit in the midst of man Ergo he was a man before God created a spirit in the midst of him So Isa. 42. 5. God gives breath and spirit to the people and to those that walk on the earth By this Argument Therefore the people are a living people moving and walking upon the earth before God gave them breath and spirit What more absurd So Mr. H. God hath set officers in the Church Therefore the Church is before the officers So God hath set the members pastor and people eye ear hands and feet c. every one of them in the body as pleaseth him 1 Cor. 12. 18. this is as much as God hath placed single believers also for believers are not members visible without Gods setting not yet clothed with adjuncts as they call them of officers in the Church ver 18. or in the body visible Therefore by the consequence and grammatication every way alike The body or Church visible of combined believers shall be before the body or Church visible of combined believers But the Conclusion is absurd What then hath Mr. H. gained by this Argument Of necessity then when the Apostle saith God hath placed in the Church Apostles Prophets The word Church must be the visible Catholick organick Church which is made organick by such organs as Apostles Prophets so seated Like this God hath created a soul in man and yet he is a man by the soul that is created in him and is not a man before it be created in him Mr. H. Beside there 's advantage to the cause that not onely the subject in which these officers are is totum essentiale but by vertue of her choise which is causal of the officers they are there saith Mr. H. and therefore in reason must be before them Ans. It s a great disadvantage and an untruth to call the Elders and Rulers of a politick ruling visible Church which is
all Gospel-vows to be unnecessary and will worship under the New Testament Whereas Papists tell us in the Mass they make a general vow of obedience to God See Durantus and Gab. Biel. Mr. H. For if the Magistrate were bound to follow the judgement of the Churches and Ministry if they should judge a toleration of all Religions lawful or judge the false to be true he then were bound to nurse the false Religion and false Churches Ans. 1. No shadow of consequence is here for neither Magistrate nor people can be bound to follow the judgement of the Churches or Ministry farther then they follow the Rule of the Word they follow their judgement conditionally not absolutely and simply and it is a great calumny of Mr. Burton and our Brethren that we lay bands on the consciences of Prince and people to follow the acts and determinations of the Church be they true or false and that there is no place left to appeal to the next or a better informed Synod and to the consciences of the collective Church of the godly judicious professors and to protest and deny obedience to erring Assemblies If it be said but where is there a Iudge to determine whether this or another well informed Synod or the conscience of the collective body of the godly be right This argument falls with equal weight upon all Judicatures all Judges Parliament Prince and Councellors with him upon all Assemblies for what they determine be it toleration of all blasphemies or a strictest uniformity in Worship and Religion it hath no power to bind the conscientious and moral practices of Prince or people more then to bind their conscience by this for the Fraternity and whole Church is tyed to follow the dogmatick determination of officers in preaching or in sentencing delinquents without gain-saying what the officers decree saith Mr. H. it is to all as the word of God But Mr. H. must answer us Churches and Ministry are bound either absolutely or conditionally to follow the Judgement of the King who judgeth popery is the only true Religion to which he can tender protection If the former what Tyranny are we under who must submit to the Religion of the Prince or be denuded of all protection and exposed to fire and sword If the latter be said to wit that Churches and Ministry are only conditionally to follow the judgment of the King so they find it agreeable to the Word otherwise not then it must be false which Mr. H. said that the Prince is the only supreme Judge of all true and false Religions to say they must either obey or suffer saith that Christ exposed all to Martyrdom Mr. H. If it be in the Magistrates power lawfully to forbid and hinder then it is not in the power of the Churches to do lawfullye for then the same thing should be in the same regard both lawful and unlawfulâ—… and the rules of providence shall be opposite one to another but the supreme Magistrate may hinder any of another Nation to come into his Kingdom or his own subjects to go out otherwise he should want power to oppose them who come to lay waste the State and should not have power to require homage of his own people Ans. 1. The probation of the proposition is most false for the power of the Magistrate is not to forbid or command what he pleaseth but according to the rule of the Word and the Churches power is the same if both the powers be lawful their objects cannot be contradictory for God hath not given to two lawful powers any lawful liberty that the one may command what is lawful and the other what is unlawful for then he should give a power to command unlawful things and the command of a created power should make it lawful which is blasphemous this argument falls with weight upon the Independent way There is a Iezabel in the Independent Church of Thyatira and another Iezabel in the Church of Pergamus each Church say our Brethren hath an immediate Independent Church-power to excommunicate Thyatira useth their power and excommunicates Iezabel which is under them Pergamus absolves and defends their Iezabel Both powers are highest and immediate and countable to no juridical power on earth both are lawful powers Then must it follow if it be in the power of the one Church to wiâ— of Pergamus lawfully to forbid and hinder the excommunication of their equally guilty Iezabel and the câ—…ning of her blasphemous Doctrine for Pergamus absolves their â—…l and commends and defends her Doctrine as soâ—…d and â—…g then it shall not be in the power of Tâ—… lawfully to excommunicate their Iezabel and condemn heâ— plasphemous Doctrine for it shall follow that the same Doctrine must be in the same regard both lawful and sound and edifying saith the lawful power of Pergamus and 〈◊〉 unlawful and unsound and destructive to souls saith the lawful power of Thyatira 2. The probation is feeble and wacery the King hath sufficient power to oppose wasters of his Kingdom and to require homage of his subjects Suppose he have not an unlimited power to forbid these of other Nations and Churches and his own to go to a Synod within or without his Nation for the setling of the Churches in necessary peace and truth if the Churches must seek liberty and counsel for their soules good and edification nor hath he any lawful power from God to hinder his own subjects to send Commissioners to sound and godly Synods for counsel and synodical light more then Ieroboam could lawfully forbid the people to go and worship at Ierusalem upon pretence that they might be perswaded to cleave to Rehoboam their lawful Prince and waste his new Kingdom nor hath the Prince an unlimited and absolute power to exact such absolute homage of his people nor such a power over their moving from place for so the Church Independent of Ierusalem confisting of ten thousand if not more should have no intrinsecal power to meet for the publick worship of God but the Prince must have a lawful power to hinder their meeting or then the Church cannot have a lawful power to meet for the convening of ten thousands if abused is as dangerous for wasting of a Kingdom in its own way as the convening of a national Synod is or may be destructive to peace Mr. H. To appoint such solemn publick Assemblies is an act meerly civil Ergo the Prince may do it A civil act belongs not to an Ecclesiastick power A right opinion rectus de Deo sensus cultus of God and a right worship of God is a meerly civil act Ans. There is nothing here sound but evil and worse Christ â—…h given an Ecclesiastick intrinsecal power to his Church to meet it being a part of his free Kingdom and he himself a free King Suppose the Princes of the earth oppose Ps. 2. 1 2 3 4 5 6. Ps. 110. 1 2 3.
like bowls before the altar yea that every pot in Ierusalem and in Iudah may be holiness to the Lord of Hosts Zech. 20. 21. We pray for the coming of his Kingdom and praise him that the number of those that seek the Lord in Scotland are not diminished but grow even under evil shepherds and lazy feeders which is the lilly among the thorns though we go under the name of Protesters Separatists hypocrites unpeaceable implacable spirits are made as the filth of the world and the off-scourings of all things yea troubled on every side in the streets Pulpits in divers Synods Presbyteries c. more then under prelacy yet not distressed perplexed but not in despair persecuted but not forsaken cast down but not destroyed We desire to believe our cry shall come up before the Lord though we be afflicted and helpless and look on the right hand and behold now man knows us refuge falls us It s wonder if there be a power now on earth who saith in reality as Iob did when the secret of God was on his Tabernacle Job 29. 11. When the ear heard me then it blessed me and when the eye saw me it gave witness to me because I delivered the poor that cryed and the fatherless and him that had none to help him the blessing of him that was ready to perish came upon me and I caused the widows heart to sing for joy I put on righteousness and it clothed me my judgement was as a Robe and a Diadem I was as eyes to the blind and feet was I to the lame I was a father to the poor and the cause that I knew not I searched out c. And now to other snares this is added That our Brethren have framed and defend one engagement which every Intrant to the Ministry must take and subscribe otherwise there is no maintenance for him that he is resolved to live peaceably and unoffensively under the present government and how far we are from siding with any seditious unpeaceable treacherous and malignant way and from raising tumults is well known but we dare not deceive our souls and deal doubly with the Lord and with the present powers to make a difference betwixt a resolution to do a duty and a promise or engagement to do a duty as our brethren do when the resolution is declared and subscribed 2. When it is judicially declared to understanding and wise men who cannot take the sense to be he is resolved for the present but hath power to alter his resolution to morrow and judges in conscience he may alter without equivocating For when the resolution is declared 2. Judicially inforâ— declared 3. When it is declared ad modum compacti by way of covenant if the present powers shall give order for his enjoying the stipend he is resolved to do such a duty Let any say whether he doth not covenant promise and if he speak sincerely as a Minister of Christ he may not swear the same This we disown as no lawful act of a Presbytery though it be said to be done by a surreptitious meeting of Correspondents from the Synods of this Church without the knowledg and consent of some and of hundreds of godly Ministers 2. As we desire not Presbyterial government to be reproched for such judging so neither are Prelatical acts of Synods for debarring from the holy ministry men of an holy and unblamable conversation and for the grace of God in them and their knowledge and utterance able and fit to preach the Gospel upon this account because they are unpeaceable and hold up debates that is because they will not be satisfied with the publick resolutions for taking in to places in the Church Parliament Army Committee of Estates all the malignant party in the land or will not promise silence in their matters 3. Nor doth it belong to the essence of Presbyterial Government that all members of this Church and inferiour Judicatures should so submit to the superiour respective Judicatures that if they be grieved with the sentence they ought to acquiesce thereunto and not to contra-act but onely appeal until there shall be a general assembly to determine the matter This never was and I trust nor shall ever be their mind who are for Presbyterial government nor do our brethren justly father it upon the general Assembly 〈◊〉 1648. Sess. 30. For our Church acknowledgeth no subjection nor subordination of inferiour Judicatures unto superiours but in the Lord and so to submit to any sentence and to forbear a duty of preaching the Gospel praying visiting exhorting catechising pastorally in families to abstain from the Lords Supper and from acts of due censure necessary for the flock upon the known unjust sentence of a Synod until a general Assembly which possibly cannot be convened in an age to determine is to 1. obey men unjustly forbidding a called Minister of Christ to preach in season and out of season rather then God for they unjustly forbid and the Lord justly commands therefore the called Minister must act and contra-act to their unjust sentence and not forbear for an hour as the Scripture clears 2. Tim. 4. 1 2. Act. 20. 31. 18 19 20. 1 Cor. 9. 16. Isa. 58. 1. Ier. 1. 17. Ezek. 2. 3 4 5. 3. 10 17. Act. 5. 28 29. and so this is unjust 2. It is to make Synods and Ecclesiastical Judicatures Lords of our faith which the Reformed Churches detest in popish Councels for all men and Councels most lawful can challenge only limited obedience and submission in the Lord to their determinations if they speak and command according to the Law and the Testimony Isa. 8. 20. otherwise there is no sight in them And so it is popish 3. We conceive in performing acts of that government which Christ owns in his Word we do not sin for no authority of a Judicature can make that to be the word of God and obedience to God which was not as to the matter obedience to God before that authority nor on the contrary Now to abstain from preaching praying eating and drinking as the Lords Supper in a called minister and in a visible professor duly called and fitted is sin then cannot the authority of the Church fat less their known unjust senâ—ence make it lawful 4. Suppose the general Assembly should ratifie and confirm the unjust sentence of the inferiour Judicature or annull their just sentence the people of God are not obliged to stand to either the one or the other So we disown the point which our Brethren delivered to us in their papers for union sought by us as nothing belonging to the essence of Presbyterial government but reject it as unsound tyrannical and popish 4. As we desire to be humbled for our accession to the sins of the Land so it s no part of Presbyterial government owned by us that many unsufficient ignorant and wickedly weak not a few yea too many scandalous malignant and prophane Ministers and
relation of Watchmen to a Classical Church which a Pastor doth to a particular flock for where there is the same office of a Pastor there is the same relation of Watchman and Pastor the one issuing from the other But the first is said by Mr. R. Lib 2. 335. also they put forth authoritative acts which issue onely from proper Pastors they are proper Pastors to those upon whom they can exercise such acts else they had no warrant to put them forth Answ. I yet in this sense deny the assumption that they are proper Pastors that is actual imployers of their labours of feeding both by fixed teaching and governing to all the flocks of the classical Church for that is unpossible except they could be in many Congregations at once so feeding But I deny not but constantly teach that the Presbyterian Pastors are properly that is formally essentially habitu actu primo Pastors in relation to all the flocks not of the classical Church only but of all the visible Churches on earth As a Physician by covenant actually imployed to attend all the sick of such a City suppose Norwich is their proper Physician yet so as he is essentially a Physician to all in England who shall by providence employ him An exquisite Gardener by paction is a proper Gardener to such a man who conduces or hires him a certain time to labour such a plot of ground yet so as essentially and actu primo he is a Gardener to all the Country round about who shall employ him So is one a proper School-master to teach Grammar and Rhetorick to the children of such a City yet so as he is a School-master to all the children of the country who shall employ him Christ sends his Pastor Archippus intentionally to feed all his flocks in all fields and he is essentially a Pastor to them all but for the more convenient attaining of Christs end he fixes him by the choice of the people to the Church of Coloss not as a Husband to a Wife 2. Mr. H. With his little finger aims not to twitch the probation of this 1. Where there is the same office of Pastor there is the same relation of Watchman and Pastor It is false a Physician a Pastor providentially fixed to cure and feed this City by special covenant hath a more near relation to cure and feed this City having a twofold relation both by the calling in general of a Physician and Pastor and by a special solemn oath and hand-writ to this City and both the Physician is the same publick Physician and the Pastor the same publick Watchman officio by office essentially habitu actu primo to all the sick bodies and sick souls in the country A mother is the same mother to ten children but hath a special relation to the eldest as her heir 2. As born with more pain and labour then all the other nine 3. As more dearly loving him then all the other nine Here is the same place the same officer but sundry particular relations 3. Mr. H. leaves that unproved the Presbyterian Pastors cannot put forth authoritative acts Pastoral but hoc ipso they must be proper i. e. their fixed Pastors and made theirs by the particular choice of the people to feed and govern these toward whoâ— they put forth these pastoral acts because indeed it is adultery to them who are no husbands to put forth pastoral acts of governing upon those to whom they are not fixed Pastors yeâ— they tender the Supper to forraign members and so this is a rotten pillar of this way 2. Forsaken by Mr. Cotton and the way of the Churches of N. E. and by Mr. H. himself 3. It destroys Synods and all communion of Churches for Mr. Cotton yeildeth as truth of the Gospel taught by a Minister of the Gospel bindeth to faith and obedience not only because it is Gospel but because also it is taught by a Minister for his calling sake seeing Christ hath said whoso receiveth you receiveth me they bind not only materially but formally for the Synods sake I see not how this can be answered though indeed the Discipline of N. E. and Mr. H. say the contrary both of this and their own grounds for Elders in Synods put forth authoritative and pastoral acts to these Churches of which these Elders are not proper and fixed Pastors but Pastors they are to these Churches as to all the Churches of the combination else they cannot warrantably put forth acts pastoral for their feeding and governing to edification except it be said a Synod is no ordinance of Christ which all the Brethren and Mr. H. himself deny All acknowledge a Synod to be an ordinance of Christ. But the truth is they but mock the Reader in so saying for they give no more to it but an act of charity to counsel as one brother counsels another Intuitu charitatis saith the Discipline of New England And so Mr. H. For what 1. availes it more to say a Synod is an Ordinance of God because they can give a charitative counsel then to say one single Believer is an Ordinance of God or a Woman who can counsel a man The Synod then is no positive Ordinance of divine institution for upon the same ground if a Synod be an Ordinance of God because they may counsel the Churches we may appoint a new Ordinance of a Synod For first one refuting Another for rebuking A third for confirming And a fourth for comforting 2. It is but a mocking of the world to say the association of Churches is an ordinance of God for they can give counsel to the Churches of the bounds what may be replied had I time is soon washed away But first so can twenty other Churches without the bounds of these Churches so can many eminent Christians in another Congregation not in office give a counsel by way of charity to a Synod convened synodically shal they for that be a Synod of a Synod and shall they be an Ordinance of Christ distinct from a Congregational Church for that Yea Abigail a woman a captive maid gave the one a divine counsel to David and the other to Naaman the Syrian Shall women therefore be made new ordinances of God and if neither the one counsel nor the other have any weight from the givers of the counsel but only from the word it is in vain to name the one an ordinance of God more then the other as for reverence to the persons a Synod of Elders more then one single mans counsel adds not the eighth part of a feather as touching authoritative weight to the Counsel if the Synods counsel amount to nothing more in point of a divine ordinance then Mr. H. saith any Counsel may lay a burthen upon any mans conscience so any Christian that shall publish and preach that 1 Cor. 6. 18. flee fornication may lay a burthen upon every soul not from the authority of him that speaks but
Cor. 5. 1â— both which express acts of proceeding in a judicial way the whole may censure the part they are superior as officers when they keep the rule but inferior as members and in submission when they break the rule Ans. There is little Logick in dividing the power of private judging which every one owe to another no man is a Church to his brother into a power of rebuking and a power of Church-judging for that 1 Cor. 5. 12. is the Church-judging by excommunication so the face is where the neck should be 2. The rebuking Mat. 18. 15. is indeed in order to Church-rebuking and to excommunication yea to rebuke is a duty of the law of nature Lev. 19. 17. Ps. 141. 5. but by Mr. H. his way I must rebuke none but offenders of my own congregation May I not then rebuke but hate brethren of another congregation for so Moses expoundeth Lev. 19. 17. 3. If to rebuke be a judicial Church-rebuking I pray you may not women rebuke women and men both and labour to gain them if they trespass and to tell the Church sure Abigail Pilates Wife Sarah and other godly women did rebuke counsel and complain of offences and they are not exempted from this duty of the law of nature Doth not then M. H. clothe women with a Church-power and why but as Iezabel and wanton widows are censurable Rev. 2. 20. 1 Tim. 2. 12. may they not rebuke and it appears that a brother must forgive until seventy seven times for upon this occasion Peter moves the question Mat. 18. 15 21 22. but not so women aged children and servants for they must be less apt to forgive then men 3. If Mr. H. so much please himself in Dichotomies why but to these two he might have added 2 Cor. 2. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to forgive and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to comfort and others also as teaching exhorting all which cannot be taken from women servants aged children except you exâ—me them from the Law of Love And howbeit the rebuker be the superiour as he rebukes which yet is not true in an unjust rebuker for he is inferiour yet either too much shall be taken from or too much given to godly women by Mr. H. his way Mr. H. objects If the people should censure the Pastors then there should be Pastors of Pastors and the Sheep should be Shepherds not the Sheep Ans. The consequence is feeble because the people judge not as officers but as members of the whole to whom by vertue of the common Laws of combination they have subjected themselves to be ordered for the common good Ans. Mr. H fathers not this argument upon me nor upon any of ours but Stapleton Grego de Valen. Toletus Pererius Esthius and other Papists who urge the like to exime their Clergy from being subject to civil powers Own the Argument for then the shepherd should be subject to the sheep which is not absurd in diverso causarum genere But these who gave power as officers to excommunicate are here ruled by such as have that power and such to wit the people and flock have that power have the keys 2. Are to edifie by excommunication 1 Cor. 5. 5. 2 Cor. 10. 8. 1 Tim. 1. 20. 3. The Rulers are to obey the people as such who watch for their souls Heb. 13. 17. 4. Take heed that they perish not and therefore must give warning and rebuke lest these perish over whom they have the power of the rod that way And so the people authoritatively watch for their shepherds and the shepherds to wit all the officers must submit unto the sheep the people as being over them in the Lord having the power of excommunication above their heads 2. It is but a conceit to say that the brethren excommunicate not their pastors as if they were officers for they excommunicate them as having received the keys to use them against their Pastors as the Church having authoritative power over their Pastors as members of the Church and it hath no sense to say that the Church excommunicates not as the Church and contrary to Mat. 18. 17 18. nor can members as members excommunicate but saith he the officers are not excommunicated as officers but as members Nor are any the most scandalous excommunicated as officers or as saints or as members but as scandalous officers or scandalous professors or as rotten and leavening members corrupting the whole lump Mr. H. Suppose the members of a Class offend the rest who censure them are not Pastors of Pastors to these whom they censure Ans. The whole watch for themselves and rule and govern themselves as the Parliament do rule their own members But it is non-sense to say that the sheep are in the Lord over the flock for the Scripture saith the contrary Heb. 13. 17. 1 Thes. 5. 12 13. v. 7. Mr. H. Suppose the Pastors turn Hereticks the ruling Elders with the rest consure them here are the inferiours judging the superiours Ans. This is to beg the question for if there be none to excommunicate the Pastors but only the ruling Elder with the people Christ committed not half a Key to any society The Key of Ruling without the Key of Preaching is committed to no society on earth and therefore not to the rulâ—ng Elder with the peoplâ— If there be more teaching Pastors with the ruling Elders then an heretical Pastor may be censured by the whole Judicature and by the ruling Elders in Collegio where he hath an equal vote with the teaching Pastor and doth not as an inferiour judge the teaching Elder but as a collateral and joynt Judge censure with the whole Judicature Mr. H. It s a staple Rule No man by nature hath an Ecclesiastical power over another by constraint one comes a Christian convert from China to a Countrey or City where many Churches are none of them can by the rule of the Gospel compel him to joyn with one more than another He may freely choose what is most suitable to his heart and may be most to promote his spiritual edification Ans. Neither Civil nor Ecclesiastick power here hath place 1. This staple Rule Mr. H. abounds with staple Rules which are much irregular except it be proved by the Word is a staple untruth No man by Nature hath a spiritual power either gift office or grace But by Nature here is opposed to free consent Children born in Abrahams house are without free consent members of that Church Be it so one congregation more than another cannot compel the China-convert to be a member of their congregation but if he be baptized and profess the godly Magistrate may compel him to hear the Word and receive the Seals in the place he resides so it be a sound Church The Magistrate cannot compel him to faith and heart duties but he may compel him to external profession nor doth his being a member of this rather than of
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
the same Ergo King Saul and the Judges only have not judicial power of life and death but the people have it also it follows not yea but saith he that Christ shall appoint a means of reformation and purging the Church that in an ordinary course shall not attain the end is deeply prejudicial to the faithfulness wisdom and power of Christ any manner of way this is an argument carnall and humane 1. Where hath Christ interposed his faithfulness and wisdom that if officers and brethren make use of the judicial power he hath given to them the Church shall be actually purged is not this the question 2. Where hath he promised a reformed Church in case these who have power to reform stand in the way shall Christs wisdome be accused or the Gospel reproched because either men hinder it to be preached or these to whom it is preached believe it not or does the faithfulness of God fail though all men are lyars Rom. 3. Is his wisedom darkned though all become vain and foolish in their imaginations yea if women servants children of age refuse to withdraw from the excommunicate the censure cannot edifie they have not for that a judicial power to excommunicate by Mr. H. his way Mr. H. The keys of the kingdom by way of Metaphor signifies all that ministerial power by Christ dispenced and from Christ received whereby all the affairs of his house in point of opening to such as stoop to him and of shutting to such as will not come under his authority are acted according to his mind Ans. Learned Mr. Wilson Mr. Liegh Beza Beda Chrysostome Augustine Ierom Cyprian tell us that the keys noteth ministerial power never since Learning and Tongues were in the world given to unofficed and private men to exercise and make use of them but to the oeconomus Master-houshold or steward Cyprian and the learned Annotator who answers Pamelius make Stantes distinguished from these who fell a part of the Church because they are not utterly to be debarred ut prophani canes as prophane ab omni rerum Ecclesiasticarum cognitione but never indued with juridical power as the Rulers to these Mr. H answers nothing onely all such means saith he as are sufficient private or publick to open and shut Heaven may be called the keys All means of promises and threatnings in the mouths of women Abigail and others of ged children and servants yea and of these of another congregation are sure means of the word for opening and shutting Heaven shall these women and children and servants for that bear the keys of the Kingdom of God Mr. H. The key of Royalty is only in Christ the key of charity in the hand of all believers who out of Christian love lend some help but have no power judicial to proceed There is the Key of subordinate power which only such and all such have as are combined in a special corporation and come under the external government of the Scepter of Christ such have good law to proceed against such as will not stoop to the rule Ans. 1. What the Brethren have more then the key of charity to lend help out of love is the debate sure if women be not excluded from the Law of Love this key cannot be taken from them 2. If only such and all such omne solum as are combined in a speciall corporation have the key of subordinate power this power essentially and universally must agree to the so combined body But women aged children servants are especially combined by the Church-covenant as is easie to prove from Mr. H. quod convenit omni soli convenit reciprocè universaliter Ergo only the combined Church-members and all the Church-members so women must excommunicate and all for them then the officers as members combined not as officers do excommunicate I quit all Logick if this can be eluded Now Mr. H. sayes that confederate Saints all and onely have the keys Mr. H. Pro. 3. The keys of subordinate power are seated firstly in the Church and by vertue of the Church they are communicated to any that in any measure or manner share therein heat to first in the fire as its proper subject the faculty of sense belongs first to the sensitive soul c. Ans. The power of the keys belongs to the Church of Believers of men and women as the first virtual subject 2. To the rulers and guides as to the formal subject as heat is in the fire so every part of the fire is formally hot as a part of the first formal subject as iron is hot by participation by the fire But by this Mr. H. must say all the parts of the Churches of Believers are endued with this power of binding and loosing as the partial and incomplete subject So yetmust women children and servants be endued formally with the judicial power of the keys but this is false 3. The keys are in the whole in the exercise in the rulers formally by the judicial power inherent in them in the people men and women by consent not by any inherent formal power juridical 4. The keys belong to all rulers ruled men women masters servants parents children objectively and finaliter for the edification of the whole body and every part thereof Eph. 4. 11 12. 2 Cor. 10 8. Mr. H. Is suits not with right reason to cast some part of the power firstly upon the people some part upon the Rulers as though there were two first subjects of this power which the letter of the text gainsayeth to thee will I give not to them it were to speak daggers and contradictions to make but one first subject of the power and yet have others to share in this power is more wide from the mark Ans. Judge if it suits with reason which judicious and godly Mr. Cotton saith when the Church of a particular Congregation walketh together in the truth all the brethren of the Church are the first subject of Church liberty and the Elders thereof of Church-authority and both of them together are the first subject of all Church power needful to be exercised within themselves whether in Election Ordination or Censures of their own body They may distinguish between the power of the keyes and between Church power But it suits as little with reason to make two to wit Elders and Brethren the two first subjects or one complete first subject of Church power as to make them one complete first subject or two first subjects of the power of the keys Nor is it against reason that the body organick be the first virtual subject of the Keys and the same body be the first formal subject of both the Keys and of Church-power in the exercise the Rulers acting their way and the people their way as is said nor are there for that two subjects of power 2. The Argument by which Mr. H. proveth this is most feeble It is said to Peter
not as a congregation so our Brethren in this as in many other points abuse but expound not the word Mr. H. The power of the keys is in her the Church congregational of Believers as in the cause subordinately under Christ and it may thereby here be acted as potestas judicii in admission of members in the absence of Ministers in censuring by admonition for each man is a Iudge of his brother and there is a judicial way of admonition when the parties are in such a state as in foro exteriori they can make process juridicè against each other so there is a power of gift in all elections Or else this power of the keys is communicated from her to the officers the soul doth not see but by an eye makes an eye and sees by it so that the Church makes a Minister and dispenseth Words and Sacraments by Officers Answ. We seek Scripture and see only Mr. H. his naked assertions 1. The power of the Keys is radically in the Church of redeemed ones to wit the male-Church of redeemed ones a creature for name and thing not in the Word 2. That this male-Church by a judicial power admits members prove that 3. In the absence of Ministers this is done then Ministers and Elders with the male-Church excluding women aged children judicially admit members then all female members and children and servants with blind obedience must own these members and watch over them prove this for women have neither consent nor vote 4. That every one may judicially process another that is judicially accuse one another and complain and bring witnesses against one another and prove the scandal that is true and may judicially accuse before the Church the daughters or servant women yea or men that are incorrigible after private admonition but that the members of the male-Church judge one another by the power of the Keyes is the question Give us Scripture for it 5. There is Potestas doni a power of a gift in all elections well a power of a gift of discerning trying who shall be my Pastor sure women have their gift of discerning why should Pastors be obtruded upon women blindly should men have dominion over their faith I am glad that Mr. H. gives no juridical power to the call and making of Officers but only a power of gift Potestas doni But the Church communicates this power of the Keyes to the Officers that is the male Church of redeemed Brethren This is proved by no word of God but by a similitude in which it is said by poor Physiology The Soul makes an Eye and the Brethren make their Officers which we deny God makes them by the laying on of the hands of the Elders Acts 6. 6. 1 Tim. 4. 14. 2 Tim. 2. 2. 1 Tim. 5. 22. Mr. H. The power of judgement is the Church formaliter Ans. It is often said never proved to be formaliter in your male Church CHAP. III. Whether Mr. Hooker his Arguments conclude strongly that the People have a power of judging MR. H. 197. The power of judgement is in the Rulers directively as formally in the people they out of an office power leading the whole proceeding therein Ans. I never heard that a chief member either Speaker in Parliament or President in Councel or Chair-man in Committee or Moderator in Assembly was a place of juridical power or office over the Judicature or Members of the Church a place of priority of order it is which one may have to day and want to morrow for the nature of order requires that one open the Assembly and moderate the meeting if this be all the official power that Mr. H. gives to officers is weak and of no worth 2. There is no power no act of ruling and governing given to the Pastors above the Brethren For 1. To call an Assembly Ioâ—l 2. Is not proper to the officers the Assembly by its intrinsical power from Christ may convene in his name Nor 2. To examine members whether they be Apostles or not by their way cannot be proper to the Elders ruling for it agrees to other members as welâ— as to them 3. Ordination is and may be according to our Brethren and creating of Officers though Mr. Cotton make it peculiar to Officers because of Act. 6. 6. 1 Tim 4. 14. as Mr. Cotton cites yet Mr. H. saith the Brethren may do it 4. It is no act of the Key of Authority that the Elders open the doors of speech more then that one speak before another or that Elihu speak more then the rest of the friends is no act of the power of the Keyes Nor 5. Is the preparing of matters and receiving of complaints by our Brethrens way proper to them then to other officers more since Mr. H. saith all equally have the power of the Keys from the Church of Brethren What power of the Keyes the Pastors have in preaching and exhorting they have it rather over the congregation then over the male-Church of Brethren nor is it so properly a superiority of rule as of doctrine which in Synods they have over Churches nor can the Pastor have a directive power as a Pastor over the brethren since by M. H. his way they may judg and censure him Can the King be their Judg with a directive power who not being a Parliament may judg authoritatively whether he should be King or not and may dethrone him Mr. H. Arg. 1. Ejusdem ist instituere destituere The people have power to consure and depose Officers in case of heresie or otber iuiquity for they gave power by election to Rulers Ans. It is ordinary to our Brethren to prove in a Circle the fraternity have power to chuse Officers ere they have power to depose and they have power to censure excommunicate he whole being above the part ergo they must have power to ordain we deny the Fraternity can either make or unmake officers 2. That is not so undeniable a proposition an Assembly of Officers a Church of thirty may constitute themselves in a Judicature and so may a Parliament by an intrinsecal power in themselves Ergo they may for heresie and scandal against the Law of Nature destroy and censure themselves it followeth not 3. Apostles were immediatly called of God and made Pastors habitu by that call and special direction of the spirit which was in stead of Election Paul is forbidden to preach in Bithynia and called to preach in Macedonia how many times should the Pâ—ostles be made Pastors and unpastored again if the present call be that only which makes them Pastors Levites were ordained to serve the Tribes joyntly and when the Tribes were dispersed the Levites were dispersed and remained Levites in whatever place they came to as Mr. Hudson sheweth 4. If Pastors be baptized and members of the Churchonly to which they are chosen Pastors then as to the former part they and all other baptized to one single
Elect of God have Ioh. 10. 27 28. except women aged children servants be excluded out of the number of the sheep of Christ this is a turning of the Gospel upside down to Popishly confine all the Priviledges of Saints the anointing the spiritual disceâ—ning what key will open the heart to some few male-believers 1. Aged 2. Incorporate so and so But I retort it thus To whom Christ hath given the onely qualifications spiritual of Rulers endued with power of judging those hath he called according to the rule of the Gospel to be such Rulers and they must dig their Lords talents in the earth if they improve them not for that end But the Lord hath given to all Beleevers as Beleevers of the same or of another flock whether in Churches this way or not to women as to males in some measure the anointing grace to know Christs voice Ergo. 2. Let it be observed that the tongue of the learned Esay 50. of which Mr. R. spoke to absolve and open heaven to a man swallowed up with griefe and a gift of a son of thunder to shut the gates of heaven against the obstinate and such as are to be delivered to Sathan are not required in the exercise of the keys of the Kingdome but onely such gifts as are in women is this a good frame of Church discipline Mr. H. God gives to men no calling to a place but he gives rules how they are to order and direct themselves in it But the Word hath no Canons how the people should order the Keyes Answ. Matth. 18. 15. If thy brother c. The Lord points his finger to the Fescuâ— and says Build up one another in the most holy faith 1 Thess. 5. 11 12 13. 2 Thess. 3. 14. Heb 13. 17. Rom. 16. 17. Observe those that cause dissentions among you c. Ans. My Argument is mistaken If there be Rules in the Word how Officers should acquit themselves 1 Tim. 3. 1 2 c. how Judges Kings c. so ought there to be Rules how unofficed brethren the onely Judges for Church-officers do but order and regulate judging as our Brethren say should behave themselves But this is not by our Brethrens way 2. The Reader may observe all along that Mr. H. and his way lays the Ax to the root of the Ministery for he ascribeth the Church acts of office of opening and shutting heaven of the learned Tongue of Excommunicating c. to unofficed men or then he denies that there is any necessity of such in judging and ascribes such acts and qualifications as are in women to their judging Church the very way of Anabaptists and rigid Separatists 3. Mat. 18. 15. shall make every Church-member brother or sister who are to gain by admonishing one another a Church-Judge to exercise the Keyes one over another I thought the power had been given not uni sed unitati to brethren in the Judicature not to stones scattered The edifying one of another and comforting one another and withdrawing from dividers are acts of love required of men women and of Christians of all ranks and by no word tied to those of the same single congregation but to all the Catholick Church should not women withdraw from dividers and therefore these places 1 Thess. 5. 11. 2 Thess. 3. Rom. 16. are abused 4. Ambrose Theophylact Oecumenius Paraphrastes Beza Calvin Marlorat nor any Interpreter dreamed the place Heb. 13. 17. was meant of unofficed brethren who watch and must give an account for souls yea Mr. H. expounds it of officers and yet he cites Heb. 13. 17. Obey them that are over you in the Lord i. e. Brethren of the male-Church obey brethren Mr. H The prwer of the Keys is larger then the power of office and therefore the Lord requires not so much abilities in the brethren as in the Officers Ans. The difference is said not proved 2. If God require the highest abilities in officers to the laying on of hands 1 Tim. 5. 22. to the highest censurer 1 Tim. 19. 20 21. compared with 1 Tim. 3. 1 2 c. 1 Tim. 3. 6. 7 c. then he must require these same far more in brethren the first and proper subject of all power or then the Lord calls them to highest actings and promises to them no gift to or for these highest actings such as delivering to Satan cutting off of members Mr. H. The Keys are given to Peter as representing Church guides Matth. 16. not excluding the consent of the people Ans. We so give the power radically and fiâ—stly to the Church of Believers as by them we communicate office power to the Elders though they be not the first subject Ans. Such a shifting of office-power from the Church of believers which yet is but the third part of the redeemed single Church to Elders if Christ teach Matth. 16. or elsewhere we rest Mr. H. If the Keys be given to the Church the house of wisdom Prov. 9. 1. of God 1 Tim. 3. 15. Heb. 3. 4. builded by Pastors Teachers Ephes. 4. 11 then not the Church of Believers without Pastors Mr. H. the assumption fails for a Church without Pastors is wisdoms house as we proved and is Act. 14. 23. Ans. Mr. H. answers nothing to the places Pro. 9. wisdom hath maids and a table the house in which Timothy was to walk was built by officers Act. 20. 28. 1 Tim. 3. 1 2 3. 1 Tim. 5 17 Give us a pattern of your homogeneal Church for clear it is the Church Act. 14. 23. was the Church of believers no politick ministerial Church until Paul and Barnabas with the free election of the people made them a politick Church so until Titus ordained Elders the Churches of Creet bear the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cities and though these Cities were Churches yet could they exercise no politick actions nor frame Organs official to themselves until the first founder made them politick ministerial Churches Otherwise as Paul and Barnabas exhorted them to continue in the faith so they should have commanded them to use that radical power to create officers and not have encroached upon their power of the Keys Mr. H. Paul charging the Elders to feed the Flock or the Church Acts 20. implyeth there is a Church distinct from feeders Ans. No doubt there is a flock of redeemed and fed ones of men women children 1 Pet. 4. 2. Iam. 2. 2. Act. 15. 35. that were of late Catechised Gal. 6. 56. different from watchmen but Paul bids the feeders censure the grievous Wolves v. 29 30. but he bids not the fed Church do it far less implyes he that the third part of the redeemed was the male-Church and did or could exercise discipline over both officers and women servants and children Let us see that implyed Mr. H. If they want Officers saith Mr. R. they want the power of edifying Ans. They want the power of edifying as an
organick body but it hath power to edâ—fie it selfe as totum essentiale Ans. Christian edifying one of another in divers congregations 1 Thes. 5. 12. Col. 3. 16. Heb. 3. 13. by women and children of age we deny not but a Church edifying without Pastors or a perfecting of the body without officers Eph. 4. 11 12. 1 Cor. 12. 12 13 28. 1 Cor. 14. 4 12. we find not 2 Your male-Church edifying without Pastors must also edifie as an organical body In it women and children be silent and some unofficed brother teach pray and preside in the creating of officers and do the like when the Officers turn grievous Wolves and are to be cast out for then some unofficed brother must be Mouth and Organ to the rest and that is the very charge that Peter sustained in pastoral preaching at the creating of an officer and the Apostle Matthias Act. 1. 15. Mr. H. Let Mr. R. tell how God set teachers in the Church if teachers be before the Church Ans. Let Mr. H. tell how God giveth breath to them that walk on the Earth Isa. 42. 5. Was there breath before there was a living man walking on the earth or was there a living man walking on the earth before there was breathing Teachers are before Converts as Fathers are before Children Iohn Baptist and the Apostles were before such as they converted to the faith and baptized Noah before the Vineyard which he dressed God planted Apostles and Teachers even in the organical politick Church before it was a politick organical Church for by setting Organs in the body he made it an organical body but it is a senseless inference Ergo these Organs who are both Organs and Fathers and causes procreant of the Church had no being before the politick Church had being for natural organs in a physical body are only organs but not causes of the natural body but politick organs may be both and in this case are both Mr. H. To these are the Keys promised who are Stewards of the mysteries of God 1 Cor. 4. 1. servants of his house 2 Cor. 4. 5. Ans. The Servants are Pastors and Teachers in these places then the ruling Elder shall bear no Key Ans. Yet the conclusion is strong against the unofficed bearers Mr. Cotton the New England Discipline and Paul are herein as much crossed as I am for to them the ruling Elders are Stewards applying in censures in the external Court of Christ the Word as the Teachers apply it concionally Mr. Cotton makes the ruling Elders to be included with the Teachers of Ephesus Act. 20. And by the Argument Mr. H. may deny office-power of overseeing the house to all but to such as labour in the Word and Doctrine Mr. H. The places Isa. 9. 6. Revel 3. 7. speak of Monarchical power in Christ onely and prove not the point of delegated power Ans. Nor did I bring them for any other end but to prove that the Keys whoever bear them Head or Servants do signifie a power of office steward Oeconomus Commander of the Castle and so are never given to unofficed brethren for which cause I brought Fathers Doctors Divines Protestants Learned Papists saying the same And Mr. H. passes them all without an answer So the Learned Pagâ—in Mercerus Shimlâ—rus Buxtorf Ark of Noah Mr. Leigh and all Dictionaries expound the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when given to House Prison Gaol Kingdom and Stephanus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Mr. H. dictates against the authority of all the Learned Interpreters and Linguists and tells us besâ—de an office power it noteth Matth. 16. a judicial power of the spouse and wife to admit unto or reject out in the family as cause requires But 1. one word of Scripture he gives not 2. Nor saith Christ Matth. 16. any such thing as he gives the Keyes to the Church upon the Rock as the formal subject though it may be gathered he gives them for that Church as the object and final cause Mr. H. To these Mat. 16. doth Christ give the Keyes to whom be giveth warrant and official authority for actual exercising of opening and shutting but this he giveth to Peter as representing Teachâ—rs and Elders to thee will I give c. whatsoever thou shalt bind on earth c. So Mr. R. Ans. All may be granted and the official authority may be formally in the officers and originally and virtually in the Church 2. The proposition is fallâ— to wit to them the power of the Keyes is given firstly to whom warrant and official authoritie is given for the exercise of the same Keyes for the power of the Keyes is larger then office-power Ans. 1. My Argument is yet wronged to the same person to whom he promiseth the power or keyes or the power in its essence actu primo to the same person he promiseth shall exercise the specifick acts of the power and the second acts that must be the first formal subject to which God proâ—iseth a â—…sonable soul and the second and specifick acts of discoâ—rsing and that must be essentially a man Now unofficed brethren are not Embassadors but they are onely these to whom the Embassadors and officers are sent 2. By Mr. H. the â—eyes must in their official power begiven to Peter as representing the Guides â—nd also the power of the Keyes in the power of ruling must be given to Peter as to the first subject representing believers If the Text speak this it is a new conceit that never an Interpreter dreamed of and it must be made out that Peter iâ— spoken of in the Text in that â—â—ofold relation but that Peters binding and loosing on earth are acts of office or at least include â—cts of office and acts both of concional and also juridical remitting and retaining of sin and who despiseth Peter and the officers in either despiseth Christ and him that sent him is clear and that remitting and retaining sins is a binding and loosing cannot be denied and that remitting and retaining of sin flows from Christ calling the Disciples to an office is as clear Iohn 20. 21. As my Father Apostled me so send I you receive the Holy Ghost whose sins ye pardon they are pardoned c. And that this is a clear commission to Peter and all officers in him to exercise an official power of binding and loosing is apparent by this Text if by any in the New Testament But Mr. H. against this clear Text saith here Pastors have good warrant for their office power because the Church hath received power to admit chuse and refuse officers c. But because Mr. R said they have clear commission for the Keys both in power v. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the acts and exercises 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and what thou shalt bind on earth shall be bound in heaven But though the place be clear and all Interpreters teach it yet will not Mr H. grant
Ans. If the Church congregational as congregational not as this or that congregation be built on the Rock then this or that congregation must of necessity be also built on the Rock If man as man be rational then so are all individual men Peter Iohn Anna if the congregational Church as such be built on the Rock then this or that congregation c. must be built on the Rock Quod conveni◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 convenit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But this presently Mr. H. recals This or that visible Church may doth and will fail But this or that visible congregation partakes of the common nature of a congregational Church and what reason this Church more than this should fall off the Rock since the promise is made to the congregation in its common nature then of necessity the Church must have the promise upon some other account than as the congregation in its common nature Mr. H. Each particular congregation is complete and independent for the exercise of all acts and dispensations belonging to a congregation or Church without any reference to any other congregation because they are distinct species which firstly and equally participate of the nature of the genus or the general nature of the Church Ans. 1. Then are there no clamours raised against you by those who say It is most unjust that 10 or 30 or 40 should be an Independent Male Judicature as if others had no souls countable onely to Jesus Christ for their administration 2. By Mr. Cotton his true principles they are not independent within themselves to exercise all acts belonging to a congregation for Synods not onely have power to give light and counsel in matters of truth and practise but also to command and enjoyn the things to be believed and done 1. If then the Synod hath a share of the Keys the single congregation must be too narrow a first subject of the Keys especially when the Synod as the Synod hath the power of the Keys to command the Churches as the Churches and several congregations 2. So the necessity of being circumcised or not circumcised if we would be saved Act. 15. must belong to a congregation and to all the congregations of Antiâ—â—h of Ierusalem c. then the Lord Jesus hath not given a power independent to any single congregation to exercise all acts and all dispensations belonging to them for sure they cannot determine in a matter belonging to other Churches and more belonging to other Churches than to themselves because of the multitude of concerned Churches but they must no less impose upon the consciences of other Churches if the same seem good to the holy Ghost and to them onely otherwise it s a bastard determination then if they should determine it contrary to the knowledge of their own Church congregational and members thereof 2. Mr. H. takes the word Congregation and Church for all one against the Grammar of the holy Ghost who taketh the word Church even in the New Testament for the collection of believers agreeing in one Faith one common Râ—demâ—tion common Saviour common hope of Glory though they be 〈◊〉 a congregation that meets in one place Eph. 5 23 25 27 29. 1. 22. Col. 1 18. Hâ—b 12. 23. 3. The reason why they are independent in the exercise of all acts and dispâ—â—sations belonging to a Congâ—…gation or Church to wit because they are distinct species and Churches different in nature is most frâ—volous for beside that the reason is false except Christ the Head of one congregation be different in nature from the same Christ the Head of another congregation and their Faith Baptism Hope of their calling be different in nature whereas they are all one in nature in all the whole Catholick Body Eph. 4. 3 4 5 6 1 Tim. 4. 10. Eph. 5. 23 25 29. Iudo ver 9. 1 Cor. 10. 17. They are as distinct species and Churches different in nature in regard of pastoral preaching and parâ—aking of the same seals as the Brethren teach if any difference of this kinde be as they are different in nature in regard of censures and so as it is unlawful by their way to one of this congregation to submit to the forreign and extrinsecal Jurisdiction of other Churches as they call it so it s as unlawful to submit to pastoral preaching and the seals tendred by the forreign authority of other Churches because if the Head Christ and power juridical be peculiar to one congregation independently so must pastoral preaching and the seals be to the same Church and a member must be as much restricted to their own officers onely for acts of office since they are set over them by the holy Ghost as our Brethren say from Act. 20. 28. 1 Pet. 5 2. Philip. 2. 25. as they are to hear Matth. 18. that Church onely in acts of Jurisdiction The Brethren are obliged to shew a difference or to yield to the Argument Mr. H. A particular congregation is species specialissima which hath in it the nature of the Churches in general and of the species or kindes of Churches are complete without the Classâ—s Ans. Let the congregation be complete as species specialissima in its kinde yet in extension of power it s not complete for we hold that Classis Synods Congregations differ in nature and that every one of them yea the whole integral Catholick visible Church are all species specialissima and Mr. R. grants they differ onely in more or less extension of power and therefore Jurisdiction is firstly in them all as the heat is firstly in the whole body of the fire not firstly in this or that quarter or portion of the Element CHAP. II. The Arguments of Mr. R. for the first Adequate and Catholick subject of the Keyes are vindicated from the unsatisfying replies of Mr. H. MR. H. The Apostles saith Mr. R. stand in the room of the whole Catholick ministerial guides when they revealed the Keyes Ans. The Apostles in that commission were extraordinary persons sent to all the world to lay the foundation of the Gospel by an Apostolick power and in this sense they have no successors nor stand in the room of any Ans. If the Apostles represent none in this sense Mat. 28. 19. Mark 16. 15. Iohn 20. 21. Go and teach c. whose sins ye remit c. Then none succeed the Apostles to teach baptize remit and retain sins Pastors then must do these without a commission from Christ or these ordinances must cease 2. Mat. 28. Iohn 20. he sends the Apostles and sayes behold I am with you to the end of the world in preaching and baptizing But the Apostles do not live to preach and baptize to the end of the world Ergo that ministerial presence of Christ must be promised to some represented by the Apostles So the English Divines Calvin Beza Diodati as Apostles gifted with power of working miracles c. they
essentials to Officers 2. The method and order of Ordination and Election 3. The place 1 Tim. 4. 14. touching the laying on of hands of the Presbytery is opened 4. The necessity of laying on of hands 5. Designation to a certain flock is not essential to a Pastor MR. H. Ordination according to the minde of Mr. R. and his method as preceding the Election of the people doth not give the essentials to the outward call of a Minister Ans. Ordo causandi non tollit ipsam câ—â—salitatem If Plate say the soul was created before the body this will not prove but body and soul are essential causes of man So because Ordination administred Mr. R. his way and method gives not the essentials to a Minister this by no Logick can cashier Ordination from an essential cause thereof Mr. H. Luke saith Acts 6. first they chose Steven ver 5. then the Apostles laid on hands ver 6. if not any but those who are elected by the people should be ordained and all such who were so chosen could not be refused then to ordain before choice is neither to make application of the Rule or a communicating of the Right in an orderly manner But the first is plain the Apostles would not take that soveraignty in ordaining Elders therefore they would not allow their Scholars to arrogate to call so Acts 14. 23. When they had created them Elders in every Church the Geneva When they had ordained Elders by election of the people and prayed and fasted they commended them to God c. then the officers had a full call and a full night to the execution of their office before laying on of hands which is not necessary and must not the setting in order things amiss be done by Titus i. e. the Officers and the Church also Tit. 1. 5. Ans. 1. Luke saith not they were elect called officers with a full call and full right before the Apostles laid on hands for Mr. R. saith they were chosen that is nominated as godly men before the Apostles laid on hands as David and Saul were both chosen set apart by God before unction and choice of the people but they were not formally chosen Kings having full royalty while as yet the people knew them not from other men but the seven men were not formally and completely chosen as officers before ordination and so had neither right nor official full right to be their Deacons while the Apostles ordained them for this Rite say Beza Bullinger Calvin Gualther Diodati English Divines used in Sacrifices was used in creating of officers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 3. to choose is a far lower word as Cyprian saith it noteth Plâ—bis approbationem Leo con sensum plebis Calvin the approbation of the people What then is the Apostles and officers part Authority official there must be laying on of hands saith Mr. H. was not of necessity required yea but its safer to believe the holy Ghost it was done then it was no unnecessary complement the cup was given to the people by the Apostles 1 Cor. 11. True say Papists as Mr. H. it was not of necessity required 2. Though there be a wide difference in the matter if none should be ordained but those onely that are first chosen as formally and completely as their fixed 〈◊〉 then election goes before ordination Mr. R. denies the connexion and desires Mr. H. to prove it yea the contrary followâ— Ergo the people cannot appropriate the man to be their fixed officer nor consent he be theirs only and this to me is only formal election until he first be ordained an officer The sick man cannot choose A. B. to be his Physician until he first be a Physician nor can a Scholar choose C. D. to be his Teacher of Philosophy until C. D. he first a Philosopher 3. The Assumption is false But all such who are so chosen could not be refused then must the Elders be necessitated to lay hands on Nicolaus though they know him to be the head of that unclean Sect of which Epiphâ—nius Irâ—…s Dâ—rothâ—â—s Tâ—rtullian judge him to be leader Why the people have chosen him then the Elders must lay on hands suddenly on an heretical Teacher a Wolf Why they cannot refuse him saith Mr. H. for The people hath chosen him What tyranny of conscience is here 4. This calling of the Deacons and consequently of all other officers if we suppose that the office was instituted as now it was by Mr. H. his way might well have been without either presence or acting of either Apostles or officers for saith Mr. H. there was no necessity of laying on of hands by the onely multitude and I require one Scripture for the calling of one officer without the concurrent acting of Apostles and officers by the sole people and can shew warrants for the presence and acting of Apostles and officers in the calling of officers especially those Acts 1. 15 23. 6. 6. 14. 23. Tit. 1. 5 6 7 c. 1 Tim. 4. 14. 5. 22. 2 Tim. 2. 2. 1 Tim. 2. 1 2 3 10. Revel 2. 2. ver 20. Acts 20. 28 29 30. 13. 1 2 3 4. 5. Be it as the Geneva reading saith as it is not yet as Mr. Seaman well observes and Calvin saith it also with Beza the officers had their official votes and are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Stephanus Mr. Leigh Theodor. Balsamo Zonaras and Bellarmine grants it and it proves that the onely people created not officers Ergo by neither this place nor by any other Scripture could they give them full right to their office See Amesius and Calvin Hence if the officers by these places have suffrages and votes in ordaining of officers as why should the holy Ghost bid prophets separate Paul and Barnabas for such a ministry and command Timothy to lay hands suddenly on no man 1 Tim. 5. 22. but on faithful men that are able to teach others 2 Tim. 2. 2. Tit. 1. 5 7 8. if officers have no official work in creating officers but only to choose them which any brother or woman may do then it is not needless that officers concur to create officers and if it be not required of necessity that they concur it must be idle work both here and in the cited places that they concur but because they did concur I have as good reason that the peoples concurring in choosing was needless though they did choose as Mr. H. hath cause to say the officers concurrence is needless in ordaining though in truth the Word of God require both as necessary Lastly For the setting in order things since these must be things of jurisdiction also we say juridical acts by no Scripture are ascribed to the whole Church except by the Church be understood the Church of Rulers the rest only consenting which is our mind Mr. H. Arg. 2. That place 1 Tim. 4. 14. favours not Mr. R. for
against perverters of souls have juridical power if therefore these men had done the contrary and had refused to hear the Church or Churches convened and should teach these decrees came not from the holy Ghost were they not to us as Publicans and Heathens Yea and whâ—â— more could the Church of Pergamus and that of Thyatira Independent 〈◊〉 say our Brethren do in making acts against such as hâ—ld the Doctrine of Balaam of the Nicholaâ—… against Iezabel Rev. 2. 14 15. 20. If they should after prctice and practice such impure doctrine but declare them perverters of souls and charge others to keep no fellowship with them and shall all be but a rebuke such a counsel as one private man giveth to heathen and sure Pauls rebuke of these at Athens Act. 17. though it made not up the rebuke of a Church yet Paul rebuked them not as a private man or as a godly woman may rebuke Idolaters but formally as a Pastor And Paul and Barnabas as Pastors removed the Caadlestick and turned to the Gentiles Act. 13. and unchurched the Jews which no private men could do So the prophesies of Isaiah Ieremiah Ezekiel against Babylon Persians Tyrus c. as they made not the people to be Churches so they came not from private men but from the immediatly inspired Prophets and such Prophets of Divine authority these are proved to be from these Prophesies So the juridical Church-authority of the Synod by Whitaker Calvin Beza and hosts of learned Divines is concluded from Act. 15. Not is it my mind that the Jews did excommunicate the Samaritans so formally as a single delinquent is excommunicate nor do I defend the superstition by Mr. Io-Weemes and Jewish Doctors in the manner of excommunicating them It s sure the Jewes the true Church deservedly renounced Church-communion with them Origen Iosephus Carâ—lus Sigonius and others tell us they were most corrupt in their Religion 2 King 17. and though Augustine say the Jewes so abhorred them that they would not drink water out of any vessel of the Samaritans and Christ refutes that seeking water to drink from the Woman of Samaria Yet since Christ saith Ioh. 4. 22. Ye worship ye know not what we know what we worship for salvation is of the Iews he evidently as Mr. R. said justifieth the substance of the excommunication which is all I intend let their fooleries pass Mr. R. granteth one Church hath not power over another Ans. True but one associate with many hath power Mr. H. A man may separate totally from a Church and from an assembly of Turks but for one man to excommunicate were a prâ—fanation of the Lords Ordinance Ans. A single person could not separate from the Church of the Jewes though they had not a few corruptions Mat. 23. 1 2 3. Mat. 8. 4. no single person can lawfully be a member of a Turkish Church how can he then separate from such 3. The Church of the Jewes and salvation was of the Jews Ioh. 4 2â— was not one man therefore their excommunicating of the Samaritans is not hence concluded to be null 4. But when the sounder part though fewer separateth from the major part and the major part makes manifest defection from the truth and professed cause and covenant And 2 carry along with them the body of Atheists and malignant opposers of pure Religion and wicked men 3. And that the fewer and sounder part have the collective part of the godly and generality of such as make conscience of their ways with them And 4. That major part is again and again warned and 〈◊〉 go on to hold out and cast out as far as they can all not of their sinful way though in their conscience they in other things judge and prosess them to be sound and godly in that case I judge the fewer part the Church and their censures valid for the promise is made to such as meet in the name of Christ Mat. 18. Mr. H. If all common affairs that concern many congregations saith Mr. R. were managed not by one congregation but by the suffcages 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 15. 25. Apostles Elders and select Brethren then Synods and their Church-power most be lawful but the former is true in the chusing of Matthias Act. 1. and the treasury of the Churches and callâ—ng of their Deacons Act. 4. 6. are disposed by a Synod of Apostles with consent of the Churches Paul instructeth a Synod or meeting of 〈◊〉 at Ephesuâ— in their duty of feeding Act. 20. Act 11. Peter gives an account of his going in to the Gentiles to a meeting of Apostles and Breâ—… 〈◊〉 〈◊〉 4. It s true in the chusing of Matthias something extraordinary there was that the Apostles could not do as Pastors but as Apostles as Apostles they appoint two v. 23. God only could limit the call to two certain men all the Pastors and Churches on earth could not do that and as Apostles v. 24. they pray for the directing of the loâ—… and Act. 6. as Apostles by the immediately inspiring authority by which they writ Scripture they appoint a new office of Deacons which was not in the Church before but they do most of the rest by the Churches going along Mr. H. There is no Synod in these 1. There be no delegate Commissioners 2. No gathering of members by common consent 3. No disputing 4. No common determination Ans. Neither the first nor the second are essential to Synods if they be persons in publick authority they have a material delegation a formal commission is a matter of order nor were the last two wanting not to say where the matter is plain shall it lose the nature of a Synod because it wants doubtsome â—…diations But Mr. H. and Mr. Cotton are obliged to give an instance scriptural beside the question we have Act. 15. a meeting of Apostles Elders Brethren exercising by the grant of Mr. Cotton and the 7. dissenting Brethren some specifick Churchâ—â—cts of synodical pastoral authoritative teaching and commanding of more congregations then one Ergo they have power to exercise juridical acts for if Peter may exercise one specifick act of a man let us suppose to play the Musician the Astronomer to number things numerable to admire to laugh no man can deny but Peter then must be a man and hath power to discourse and argue So if a Synod as a Synod can exercise one specifick act of a Church being convened in the name of Christ a reason must be given why a Synod hath not the essence of a Church to exercise all the specifick acts of a Church A Synod is not a congregational Church Ergo it s no Church est incons à negatione species c. Mr. H. Peter gives an account of his fact Act. 11. to the Iews who doubt of the lawfulness of his conversing with the Gentiles but here is no Synod Ans. Yea the Jewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syrus Chrysostom
sec. 2. l. 4. 9. 2. Pet. Martyr 1 Cor. 8. Dav. Parens in explic catech q. 85. Art 4. Obj. 1. p. 480 484. Com. â—n Mat. 18 Gul. Bucâ—n loc com de potest Eccles. Syno lo. 43. q. 25. Dan. Tilenus Synt. dis 30. de Concil Th. 4. 9◠〈◊〉 23. Profess Leyd Synop. purio Theolo diso 49. thes 10. pag. 779. Ioan. Pisc. com in Maâ—th â—8 15 d Eccles. lo. 23. thes 73. Willet Syn. Papis con 3. Gen. Conc. 4. 7. pag. 140 141. Bâ—za in â—n Mat. c. 18. Trem. lius in vers Syr. Mat. 16. 19 20. Iunius dis 47. De Discip. Eccles th 〈◊〉 th 6. Ioan. Comerio Tract in quo Eccles. Roman pâ—ae exam c. 17. pag. 567. Anton. Walaeus To. 1. defunct Eccles. pag. 467. Wendeâ—â—n Theol. l. 1. c. 28. fig. VII q. 1. pag. 622 623. What is ment by the Angel of the Church Rev. 2. Mr. H. his conceit removed Rob Parker de Politia Eccles. l. 3. c. 15. n. 1. Ex his qui eluctari capit nobiscum sentire necesse est Ecclesiam fidelium à Christo intellectam esse Mat. 18. non quia simpliciter consideratur sed quia disciplinam exercet juxta temperamentum Aristocraticum in Presbyterio Ecclesiam quippe primo loco dic Ecclesiae praecise partem Aristocraticam id est Presbyterium existimamus quae vero posteriore his verbis Si Ecclesiam non audietit c. sic excommunicantem propter contemptum Ecclesiam includit non decernentem tantum examinantem tum partem Ecclesiae Democraticam continet quâ populi consensus ad excommunicationem necessarius est The place Act. 18. 22. Paul saluted the church is wronged by M. H. The word Church is not in scripture as our brethren take it Nor is there a place in Old or New Testament or in any Divines imaginable for the sole male-Church It cannot be denied but all in their owne respective ways officers men women servants 2 Cor. 2. did rebuke and censure and also forgive the incestuous Corinthian The way of the Church c. 1. sect 1. p. 1 2. Women by our brethrens way servants and children of age who meet to partake of the ordinances word and seals as our brethren say must be parts of the Church Matth. 18. Cotton Keyes par 16. Burroughs Iren If as many doe excommunicate as Paul writes unto 1 Cor. 5. and as Paul rebukes for not mourning and were a part of the lump in danger to be leavened and were to keep the feast and eschew the company of the scandalous that is the whole redeemed Church as Mr. H. argues then sure Women must excommunicate 1. Cor. 5. as well as men See Mr. H. par 1. c. 10. p. 138. Mr. Hookers Survey par 〈◊〉 cap. 11. p. 185 186. Mr. H. his fit persons the first subject of the Keyes â—â—amined is found light Sect. 2. p. 192. Unlettered brethren are not fit persons to judge of sound and of heretical doctrine as M. H. Survey paâ—… 1. c. 11. propos 4. p. 203. Consent is in the people but no judicial authority as antiquity and our Divines prove Calvin Com. In 1 Cor. 5. In horum primorum confessu prima erit cognitio inde res ad populum sed jam praejudicata deferebatur P. Martyr in 1 Cor. 5. De Excom quaest Pareus in 1 Cor. 〈◊〉 Cyprianus ad Cornelium Episcopum Romanum scribit se multum apud plebem laborare ut pax daretur lapsis quam si per se dare potuisset noÌ„ erat cur in plebe persuadenda se fatigaret Cyprian Epist. 3. Examinabuntur singula praesentibus judicantibus vobis Cyprian Epist. 16. 11. 5. Quando à primordio Episcopatus mei statutum nihil sine consilio vestro presbyter is diaconis fratribus scribit sine consensu plebis meae privatâ sententiâ gerere Cyprian Epist. 38. Vehementer contristatus sum J. C. acceptis â—â—eris vestris cum mihi propositum semper votum sit universam fraternitatem vestram incolumem continere gregem illibatum c. Bucer in Mat. 16. Ut Romae olim ita hic potest as populi authoritas senatus calv Instit. l. 4. c. 11. num 6. Cyprianus sic clerum in excommunicatione praefuisse ut plebs interim à cognitione non excluderet Bucan de disciplina Eccl. l. 44. quaest 13. Jus excommunicandi penes presbyterium sed tamen consciâ approbante tota Ecclesiâ Tilen Disp. 28. Thes. 12. Quamvis scripta sit epistola ad toâ—…m Ecclesiam Corinthiacam non tamen omnia quae in ea continentur ad singulos pertinent ut ex elequentiae scientiae encomiis patet Pareus in catech Ursin. quaest 85. 4. 4. pag. 477. Beza de gradibus minist cap. 23. Viretus dialo 20 21. Zwingl Cor. 31. Profess Loyd Syâ—… disp 48. th 24. Synedrii authoritas popuâ—i consensus Ursinus ad Fredâ—… 3. Elect. 9. 85. Iunius Eccles. 3. 1. Cypr. cod vetust Epist. 68. Coram omni Synâ—goga jubet Deus constitui sacerdotem â—stendit ordinationes sacerdotales non nisi sub populi assistentis consciâ—nt â si ri oportere ut plebe praesente vel detegantur malorum crimina vel bonorum merita praedicentur sit ordinatio justa legitima quae omnium suffragio judicio fuerit examinâ—ta nec hoc in Episcoporum tantum sacerdotum sed in diaconorum ordination bus observasse apostolos animadvertimus Origen contr cels lib. 3. Senatum Ecclesiasticum qui est Athenis Corinthi invenies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 M. H. and his Brethren following Papists prove their Male-Church from civil corporations The example of the people both creating and choosing their Major and Rulers brought by Mr. H. to prove that the people ordain and call their officers it Popish and is no rule to us and the differences are waste The place 〈◊〉 5. aâ— submit one to another is mistakâ—n by Mr. H. it speakâ—th nothing of Chuâ—ch-subjection Zâ—…us in loc 〈◊〉 uxâ—â—es liberoâ— maritis paâ—â—ntibus Bâ—…s 〈◊〉 in familia Republica Calvia Ubicunque regnat charitas ibâ— mutuâ— est servitâ—â— Bâ—za mutua reverentia Hiâ—ronymus Baines on Ephes. 3. Câ—jetan in â—ocum Tâ—…llian in Apolo Praesident probati quâ—que Seniores honorem istam non preâ—io sed testimonio adepti Theophylact. in Mat. 18. Non solum quae solvunt Sacerdotes sâ—nt soluta sed quaecunque nos injuria affecit vel ligamus vel solvimus ipsa 〈◊〉 ligata soluta 〈◊〉 oâ— in 1 Tim. 5. Synagoga posteri Ecclesia Seniores habuit sine qâ—oâ—um consilio niâ—â—â— agebatur in Ecclesiâ quod qua negligentià obâ—…t nescio â—â—si forte doctorum desidâ—â— magis superbâ—â— Rebuking Mat 18. is wildly mistaken by Mr. Hooâ—â—r Mr. H. his division of power of 1. rebuking 2. of judging a narrow and a weak Dichotomy By Mr. H. his way the flock are over the shepherds the flock feed and watch for the soul of
the pastors It is but a poor evasion of Mr. H. that the people doth excommunicate the officers not as officers but as members for none are sure to be excommunicate but as scandalous and rotten members The ruling Elders there alone with the people have no power by the Word to judge the Pastors Pag. 189 190. It is no staple rule that one cannot be compelled to joyn in a congregation The Ruler makes no Church-laws but he may compel Christians yea and subdued heathens in some case to obey them when they are made Pag. 190 191. There is no Scripture that unofficed men have a power of creating of officers Ames in Bellarm enervato â—om 2 l. 3. c. 2 Oves rationales foeminae adulti pueri servi possunt eligere sibi pastorem non per jurisdictionem sed potius per subjectionem See the mistakes of D. Bilson Perpetual Governm c. 7. Page 191. Many breâ—hâ—eÌ„ have no divided powers to make â—ne an officer The fraternity or brethren are in no place of Scripture put for the male-Church of Redemed ones far less for the congregational male Church Way of the Churches cap. 1. sect 1. pag. 1 2. Stephan in Concord N. T. Mr. Leigh Crit. Sac. N. T. p. 7. Beza 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 achava pro fratrum coetu Calvin Pro fratribus collectivè sumptis English Divines and Lorin ipsam Ecclesiam Esthius Qui regeneratione fratres sunt Piscator 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 die brudâ—rschaff id est totam multitudinem fratrum sic infra 5. v. 9. sic Latini nobilitatem pro nobilibus Cyprian lib. 3. Epist. 17. Cum fraternitatis nostrae vel utilitas vel necessitas sic utique gubernetur fraternitatem universam meo nomine salutate So Cypr. lib. 3. c. 18. Augustine Basilius Epist. ad Galliae Episcopos fratres If brethren Church be all one women must be no members of the Church M. H. makes censuring no act of ruling Cottons Keyes c. 4. n. 2. p. 16. Excommunication is one of the highest acts of rule in the Church and therefore cannot be performed but by some Rulers Now where the Elders are cuâ—pable there be no Rulers left in that Church to censure them Lâ—x-Rex 〈◊〉 6. pag. 28 29 seq Page 191. M. H. abusâ—s but expounds not the place Heb. 13 17. in making all pastoral autority over the people to be in the pastors presiding and ordering of the meeting in the censures especially of Excommunication Calvin Ut plebs fidem reverentiam pastoâ—â—bus habeat â—arâ—us Obedient in domino Marlorat In summo pretio habeant cum charitate 1 Thess. 〈◊〉 12. Piscat Hortatur ad obedientiam erga ipsorum duces ductores id est pastores â—â—ctores gubernatores Cajetan Subditos ad obedientiam hortatur Esthius idem Survey par 〈◊〉 c. 11. sect 2. p. 192. Cypr. lib. 〈◊〉 Eâ— 4. paâ— 1. ca. 11 p. 186. Par. 1. c. 2. p. â—5 The way of our brethren in most of 〈◊〉 pâ—…ples is the 〈◊〉 〈◊〉 Episcopius Arminianorum antesignanus in respons ad diâ—eÌ„mata decem Pentificia to 2. quaesit 2. p. 255. NuspiaÌ„ sub Ecclesiae nomine pastores Episcopi Doctores veniunt uti videre est Act. 14. 1. 14. 22. 15. 12. 20. 17 18. 1 Cor. 12. 18. 14. 4. Philip. 1. 11. pag. 156. Si quaesitor secundo sensu à nobis judicato Ecclesiae vocem sumit unam sanctam ca holicam Christianam multitudinem vere pâ—o um simplicium Christianorum reperiri qui ubique in sacris Christâ— oves aut ovâ—le Christi corpus Ecclesia vocantur pro certo etâ—aÌ„ apâ—d nos esse professioâ—em cum dicimus notâ—m Ecclesiae inquit idâ—m Episcop part 3. disp 28. thes 9. eam intelligi volumus quâ non singulitantum sed plerique singulatim doctrinam Christi salutarem profitentur dictis ac factis sed juncti etiam ea faciunt quae Deus fieri voluit quae non nisi in coetu fieri possâ—nt Remonst in declaraâ— suâ c. 22. 〈◊〉 9 10. thes 7. Externâ—m mandatorum Jesu Christi observationem nâ—tam esse Arminius in disp 54. 11. 8. signa haec sunt verae fidei professio vitae sâ—cundum spiritus praescriptum instinctum institutio quod ad externas actiones attinet de quibus â—olis judicare possumus homines disp 58. 11. 3. Concilium nullum maxime orthodoxum potest successoribus suis praescribere Episcop par 3. disp 31. 11. 12. nec enim fas est ut quis se socium in celebratione nominis ac beneficiorum Jesu Christi faciat ejus quem niâ—il minus quem Christianum esse novit Ecce manifesta est separatio prorsus illicita Idem â—â—sp 32. th 5. Si vero ad decidendum alicujus in religione capâ—tâ— sive veritatem sive necessitatem indicantur non tantum non utiles esse conventus sed pericalosos etiam tyrannicos asserâ—mus R menst â—eclar c. 25. th 2. 6. conditio Synodorum si quod in iis statutum est libere semper examini 1 Ioh 4. 1. 1 Thess. 5. 21. ulteriori tevisioni subjectum relinquâ—tur R monst Apolog. c 22. Scriptura testatur nos per fidem fieri filios Dei membra corporâ—s Jesu Christi imâ— corpuâ— Jesu Christi visibile de quo lâ—quuntur ut unum quidem corpus cum eo esse per eundemque fiuci spiritum Ioan. Volkelius Socinianus de vera Religione Lib. 6. cap. 1. Particularis Ecclesia eo hominum coetu continetur qui in certo quodam loco convocatus est veluti est Ecclesia unius domus ac familiae c. 15. p. 690. Animadvertendum est Ecclesiam loci illius in quo res ista geritur totam in unum locum â—ogendam esse ut nimirum tum omnes de ejus qui excommunicandus est peccato justissimum judicium faciant tum ipsius animadversâ malâ—tiâ uno consensu eum in Christi membris nullo pacto haberi posse statuant c. 16. p. 695. Ubi sit vera Ecclesia res non est scitu necessaria ad salutem c. 17. p. 669 700. Nullae sint notae aspectabilis Ecclesiae quas credis esse has assignatas à Protestantibus non sint verae Theoph. Nicolaides de Ecclesia missione Ministrorum râ—su cap. 2. p. 9. Ego ostendo Socinum affirmare quaestionem de Ecclesia non omnem sed aliquam nempe quaenam apud quos sit esse non simpliciter absolutè sed vel propemodum vel modo quodam inutilem resut c. 3. p. 27 28. Certe etiamsi in Ecclesia esse possunt tam boni quam mali non est tamen vera Christi adspectabilis Ecclesia in qua mali sunt perpetuo Nam mali qui sunt in Ecclesia qua mali ferendi non sunt sed aut ad frugem perducendi vel tandem excommunicandi ita ut dici non posset jure ita plane Robinsonus in Ecclesia esse vel bonos vel