the Ordering of Church Affaires which may be called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or Potestas a Power which many times in Common speech goeth under the Name of Rule or Authority But in proper speech It is indeed a Priviledge or liberty an {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or Power rather then Authority It is a common speech usuall amongst our best Divines That the Government of the Church is mixt of a Monarchy an Aristocracy and a Democracy In regard of Christ the Head the Government of the Church is Soveraigne and Monarchicall In regard of the Rule by the Presbytery it is Stewardly and Aristocraticall In Regard of the Peoples Power in Elections and censures It is Democraticall Chap. 3. Touching the sixth Contradiction The sixth Contradiction is thus Presented 6. Examination is one of the highest Acts of Rule and therefore cannot be performed but by some Rulers Keyes pag. 16. The Church cannot Excommunicate the whole Presbytery because they have not received frō Christ an office of Rule without their officers ibid. No Act of the Peoples power doth properly bind unlesse the Authority of the Presbytery Joyne with it Ibid. pag. 36. 6. If all their officers were found Culpable either in Hereticall Doctrine Or in scandalous Crimes the Church hath lawfull Authority to proceed against them all The Way pag. 45. In case of offence given by an Elder or the whole Eldership together the Church hath Authority to require satisfaction and if they give it not to Proceed to Censure Ibid. page 101. 6. Excommunication is not an Act of the Power of office but of judgment Nor an Act of highest Rule but of supreame Judgment seated in the Fraternity Surv. part 3. pag. 45. As a Church of Brethren can not proceed to any publick Censure without the Elders so nor the Elders without concurrence of the People Preface to the Keyes pag. 4. Answer 1. Here is indeede a Discrepance in Expressions between the Way and the Keyes But it was not my Act that any such Discrepance should have been extant The truth is That many yeares agoe and some yeares before the suppressing of the Bishops in England I was seriously moved by some of our Brethren and fellow Elders here to Draw up an Historicall Narration of our Church-way together with some familiar grounds of the same briefly In short time as God Helped I dispatched it which when our brethren had perused I saw they did not close with it Yet a Brother going for England got some where a Copy of it and Presented it to some of the Congregationall way there and I afterwards heard that neither did they close with it and in particular not with that Passage which is here recited as a part of the Contradiction Which since appeareth more openly by the Asterisk put upon that Passage and upon sundry other in the Book But before I saw that and had only heard That they did not fully Accord I hoped it had met with a timely suppression rather then an impression for I heard no more of it for two or three yeares after Meane while perceiving That one maine Point of Dissatisfaction was the Authority given to the Fraternity I considered more seriously and Distinctly of the whole Power of the Keyes and expressed my Apprehensions in that Treatise of the Keyes which our brethren here did well Accept and so did the brethren of like Judgment in England and some of them were pleased to Attest it with the Preface which is now extant before it yea I have heard as well as some other of our Brethren here by some letters from England that Reverend Mr Rutherford who was a great Part of the Assembly at Westminster offered to the Dissenting brethren That if they would come up to the Treatise of the Keyes themselves would meet them there But this was sundry yeares after the Treatise of the way had been finished and carried to England and as I hoped suppressed But it seemeth some Brother there having got a Copy of it being zealous of the Authority of the Fraternity and Perceiving that their Authority was not so fully Acknowledged in the Keyes as in the Way He caused his Copy of the Way which was indeed abrupt in the entrance and imperfect otherwise to be Published in Print which when I saw It troubled me not a little as knowing That the Discrepant Expressions in the one and in the other might trouble friends and give Advantage to Adversaries Afterwards Mr Hooker coming downe from Connectiquol to consult with the Elders here about his Book He pleaded seriously for the Placing of all Church power primitively in the Body of the Church and also for their Judiciary Power of Censure over the Presbytery suitable to what I had delivered in the Way Now though I cannot say that his Reasons did prevaile with me to lter the Placing of the First Subject of the Power of the Keyes from what I had delivered in the Treatise of the Keyes yet Perceiving that some mens Judgments did more Adhere as to his Judgment so to the former course of the Way others to that of the Keyes I suffered both to stand as they did especially seeing I could not help it the Book of the Way being published without my Consent and both the Way and the Keyes being disperst into many hands past my Revoking and Refuted by some So that if the Replyer find some Discrepancy in one of these bookes from the other Let him know that the Doctrine of the Way in such few Points wherein it differeth from the Keyes was not then mine when the Keyes were published much lesse when the Way was published which was many yeares after though it had been penned many yeares before And yet take all the Discrepancyes and weigh them I will not say with Candour but with Rigour and I do not yet remember nor can I yet find any of them but they lye rather in Difference of Logicall Notion then in Doctrine of Divinity or Church Practise as I said before Answer 2. This further let me Acquaint both the Replyer and the Reader withall that sometimes there hath growne a Question amongst us whether all Excommunication be an Act of Officiaria Potestas or not some Honoraria only If of Officiaria It cannot be Dispensed by the Brethren only as the first Columne hath it If of Honoraria It may and so the second Columne hath it and then the Contradiction is not ejusdem Neither is this Censure dispensed by the brethren as I conceive one of the highest Acts of Rule which is to deliver unto Satan 1 Cor. 5. 5. but Reacheth only to cast their Elders out of Administration of office to them and out of Church Communion with them The Truth is Ego libenter in eorum me numero esse Profiteor qui proficiendo Scribunt Scribendo proficiunt which gave me occasion to Adde the third Answer given above to the first Contradiction Some things in the
according to the severall Relations he stood in If it be said All that share in the subject to whom the keyes are Given in these words To Thee they all share alike in the same equall Power of the keyes because they have all the same Commission I Answer it would indeed so follow If there were no other severall Commissions granted in Scripture else where but only here But cleare it is from other Scriptures That Power of Authoritative Preaching and Administering the Sacraments is Given only to Apostles Elders and such like officers but Power of Priviledge and Judgment is given all the Fraternity CHAP. 6. Touching the 10th Contradiction with the 11th 12th 13th The 10th Contradiction is thus held forth 10. Pastour and Flocke are Relates and so he is a Pastour to none but his owne Congregation This is the Common Tenent 10. The members of any Church we Admâ—t tâ— the Lords Table if they bring letters testimoniall and their Children to Baptisme The Way p. 68. The Keyes p. 17. 10. Administration of Sacraments is a Ministeriall Act and what Authority hath a Pastour to do it or they to Receive it from him to whom he is no Pastour Mr. Hocker Surv. Part. 2. 64 65. Pastours and Teachers might Pray and Preach in other Churches besides their owne but not Administer seales and Censures Bartlets Modell pag. 63. Answer 1. That Appearance of Contradiction is easily Removed if our Doctrine and Practise be knowne as it is what a Pastour doeth in his owne Congregation and to his owne Flock he doeth it by Pastorall Power and Authority what he doth to the members of other Churches abroad or out of his own Congregation He doeth it not Authoritativè but Precariò and not in a constant but in a transient way which the communion of Churches doth not only Admit but readily as occasion serveth Desire What Mr Hooker doubted of in this Point he Answereth himselfe in the end of the same Pag. 65. If Paul Apollos and Cephas things present and things to come be all Given to the Particular Church of Corinth 1 Cor. 3. 22. who yet had no peculiar Interest in them more then other Churches By the same Right all the officers and all their Gifts are theirs also in the same way Theirs they are not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} for each Church hath his peculiar offices as their owne propriety Then they are theirs {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} for their use not Authoritatively nor Ordinarily but occasionally as God giveth opportunity Ordinarily as the Officers must attend to their owne Flock so must the Flock Depend upon their owne Officers The officers have no Authority over any Flock but that which the Holy Ghost hath committed to them Neither can any other Flock command the employment of any of their Gifts or any act of their office amongst them But upon occasion in a transient way as they may have need of their Gifts so they may have need of some Act of their Office and accordingly may Desire it and Receive it The 11th Contradiction which is thus set forth 11. We Receive the Sacrament of the Lords Supper say the same of ' Baptisme as a seâ—le of Communion not only with the Lord Jesus in our owne Churches but in all the Churches of the Saints Keyes pag. 17. Del. of 9. Posit pag. 133 134. 11. Baptisme and so the other Sacrament sealeth up the Externall Communion with a Particular Church c. Mr H. Surv. Part. 3. pag. 27. And he disputes against it as to the Catholick Church Answer When we say that the Sacraments are Seales of Communion with the Lord Jesus not only in our owne Church but in all the Churches of the Saints we do not meane that they seale up the same measure of Externall Communion with other Churches as with our owne They do not seale up this Communion That their officers are our officers and we their Flock Or that we have the same Power over them which we have over our owne members This were to seale up not a Communion but a Confusion of Churches And this is that which Mr Hooker in the place alledged doeth deny as our selves also do The 12th Contradiction is thus declared 12. It is an Act of the Elders Power and Authority to Examine whether Officers or members before they be Received of the Church Keyes pag 21. 12. As for Admission Election Ordination of Officers Admission or shutting out of Members these things the Brethren may do without officers The Way p. 45. 101 Answer The Answer is Obvious what the Elders do in this kind Ex Officio The Church may do the like in the want of Elders The 13th Contradiction is set before us thus 13. Ordination is then Compleat when the People hath Chosen an Officer and the Presbytery hath laied their Hands on him Keyes p. 37. 13. But if the Church want a Presbytery for want of Elders they want a warrant to Repaire to the Presbytery of another Church to Impose hands upon their Elect Elders Way p. 50. Answer In that Place of the Keyes I only Assert and Prove That a man of Sufficient Gifts chosen by the People of the Church and Ordained by the Presbytery of his owne Church wanteth nothing to the compleat Integrity of his calling The Right hand of Fellowship given by the Elders of other Churches expresseth their Approbation of his calling but addeth nothing to the essence or Integrity of his calling But when I say that in want of a Presbytery of their owne they want a warrant to Repaire to the Presbytery of another Church for his Ordination I no where say That the Officer Elected wanteth the complete Integrity of his calling for want of the Imposition of hand of the Presbytery of another Church And yet that had been requisite to make up a pretence of a Contradiction The Replyer knoweth that a Church wanting a Presbytery of their owne to lay hands upon an Elect Officer in our Judgment they may appoint some of the Elders and graver Members of their owne Body to supply the Defect of their owne Presbytery which we Account sufficient to the completing of his calling in such a case But when I said in the Way That the Church wanting a Presbytery they wanted a warrant to Repaire to the Presbytery of another Church to Impose hands upon their Elect Elders I meant in way of Subordination to an Extrinsecall Power For it is against that which both the Reasons Plead which I there Alleadged for that Purpose But I no where dislike That a Church wanting a Presbytery of their owne may send for Elders of other Churches to Assist them and to Joyne with them in the Ordination of their Elect Officers CHAP. 7. Touching the 14th Contradiction with 15. and 16. The 14th Contradiction is thus laied out 14. Paul and Barnabas were Ordained to that Office of Apostleship by the Imposition of hands of some officers or Members of the Church Way
Messengers sent out of a set and combined Association from neighbour churches They do not herein Dissent from me For the two Churches of Antioch and Jerusalem were too farre remote to stand in a set or combined Association and therefore they may well deny it to be a Formall Synod according to the Forme of Synods now in use in Presbyteriall Churches But that that assembly had the true matter and forme of a just Synod As I do believe it so I do not see that my Brethren deny it For the efficient cause of the Synod the Church of Antioch sent messengers and the Church of Jerusalem whose officers were sent unto they freely gave them a meeting and the Church with them For the matter of the Synod they had the Messengers officers and Brethren of both Churches met together in the Name of Christ It is not necessary to the being of a Synod the convention of the Messengers and members of many Churches The convention of two Churches by themselves or messengers may make a Synod If the convention of one Church may make a Synagogue why may not the convention of two churches make a Synod The forme of a Synod they had in Arguing and disputing the case in hand and freely giving in their Judgments from scripture grounds and at length determining the whole cause with the Joynt consent of the Apostles Elders and Brethren and Publishing the same by letters and messengers to all the churches whom it concerned The establishment of Peace and Truth in the churches was the end of this Synod as it ought to be the end of all It is true here was a consultation in that the church of Antioch sent for counsell and the Apostles and Elders met to consult and consider of the matter But consultation was but one Act of the Assembly many other Formall Acts of a Synod they put forth besides which have been specified The Apostles though they did put forth some Acts of their Apostolicall Power in helping to cleare the Truth by explayning obscure Scriptures and in Ratifying the conclusion with some greater Plerophory of the mind of the Holy Ghost yet in Putting such things to Argumentation and Disputation and allowing Elders and Brethren liberty of Putting in their votes and determining and publishing the sentence in the Name and with the common consent of all herein they Acted as Ordinary Elders and messengers of churches might and ought to do The Notes of about Ten Passages in the Way wherein our Reverend Brethren in England or some of them say they could not fully close with them without Affixing an Asterisk to them If I knew where the Pinch of the Difficulty lay I would Addresse my selfe to give them fuller satisfaction either by condescending to them or giving them just Reason why I could not Meane while I have learned through Grace not to fall out with my Brethren for greater differences in judgment then those be That which is added in the third Columne that they are offended and as you call it Angry with you for that you call for a fuller Declaration of themselves for that themselves can best give you an Account for 1. It may be they think it needlesse to Publish further declaratioÌ„s because over above the former Declarations there have been since published three or foure Pithy Pregnant Declarations of the same Argument as Mr Hookers surv Mr Nortons Answer to Apollonius the Synod at Cambridge the Defence of the Answer to the nine Questions 2. It may be they feare If they should publish more declarations in this case It would Adde rather more Fewell to contention then Prevaile with the Spirits of men contrary minded to Receive satisfaction CHAP. 9. Touching the 20th Contradiction and 21. The 20th Contradiction is thus Expressed 20. It is generally asserted by them that one Church hath not Power to Censure another 20. A Synod hath Power to Determine to withdraw Communion from them if they cannot heale them Keyes pag. 24. 20. The sentence of non Communion denounced against whole Churches Apolog. Narrat p. 18 19. If a Sentence denounced it is a Censure Answer To withdraw Communion from a church is no more an Act of Power over a church then it was to Joyne in Communion with them Communion and non-non-Communion are Acts of the same power both of them Acts of priviledge or liberty And if withdrawing Communion be not an Act of censure then to determine so to withdraw is no Act of an higher Nature Though a Censure is a sentence denounced yet every sentence denounced is not a Censure unlesse it be Denounced by an higher power then that of equalls When the Ten Tribes denounced their Rejection of service to David's House 1 Kings 12. 16. It was not a censure more then theirs who solemnely Rejected the Rule of Christ we will not have this man to Rule over us Luk. 19. 14. The last Contradiction is declared thus 21. We Say Instituted worship and Ordinances do not flow immediatly from spirituall union and Relation to Christ and his members c. Def. of 9. Pos. pag. 76. He must come at them in a right Order to wâ—t in Fellowship of the Church Surv. pag. 2. 21. Then it followeth that Hearing the word Preached Singing of Psalmes and Baptisme belong not to any but such as are members of a Particular Congregation And yet they say Ordinarily hearing it no signe of a Church member Surv. part 1. pag. 18. 21. A Person hath his first Right to the Sacrament and so to other Ordinances because He hath an Interest in the Covenant of the Gospell Surv. part 1. pag. 65. Answer Here is no semblance of Contradiction Mr Hooker Surv. saith a Person hath his first Right to a Sacrament because he hath an interest in the covenant of the Gospell The defence saith he hath not immediate Right till he be a member of a Particular Congregation And so saith the Survey too in the Place Alledged If Immediate Right and first Right were all one there were some colour for the Exception but it is farre otherwise in having Christ we have a first Right to all things but not an Immediate Right but in Gods way But neither hence will it follow that Instituted Ordinances as hearing the word Singing of Psalmes belong to none but to members of a Particular Congregation For though they be given to such firstly and Immediately yet for their sakes to all that come in amongst them The Childrens Table and the Provisions thereof is first Allowed to the Children of the Family yet in a Bountifull House-keepers Family such part of the Proâ—â—sions may be Allowed to strangers as they may be fit to partake in FINIS Vid. Gerard loc. Com. de Minist. Ecclesiast Sect. 11. 12.
Pope of Rome in any one particular that constituteth him such an officer was once instituted by Christ I shall farther attend unto his Reason for his Authority from that of the High-Priests among the Jewes which was not lost as to it's continuance in the family of Aaron notwithstanding the miscarriage of some individuall Person vested therewithall In the close of the Chapter he reassumes his charge of my renouncing my owne Ordination which with great confidence and without the least scruple he had asserted in his Answer of that assersion he now pretends to give the Reasons whereof the first is this 1. The world lookes on him as an Independent of the highest note therefore he hath renounced his ordination and therefore I dare to say so So much for that reason I understand neither the Logick nor morality of this first Reason 2. He knowes from good hands that some of the Brethren have renounced their Ordination therefore he durst say positively that I have renounced mine Prov. 12. 18. 3. He hath heard that I disswaded others from their ordination and therefore he durst say I renownced my owne and yet I suppose he may possibly disswade some from Episcopall Ordination but I know it not no more than he knowes what he affirmes of me which is false 4. He concludes from the principles in my book of Schisme because I said that to insist upon a succession of ordination from Anti-Christ and the Beast of Rome would if I mistake not keep up in this particular what God would have pulled down therefore I renounced my ordination when he knowes that I avowed the validity of ordination on another account 5. If all this will not doe he tels me of something that was said at a publique meeting at dinner it seemes with the Canons of Chhist-Church viz that I vallued not my ordination by the Bishop of Oxford any more than a crum upon my trencher which words whether ever they were spoken or no or to what purpose or in reference to what Ordination I meane of the two orders or in what sense or with what limitation or as part of what discourse or in comparison of what else or whither solely in refference to the Roman succession in which sense I will have nothing to doe with it I know not at all nor will concerne my selfe to enquire being greatly ashamed to find men professing the Religion of Jesus Christ so farre forgetfull of all common Rules of civility and principles of humane society as to insist upon such vaine groundlesse reports as the Foundations of accusations against their Brethren nor doe I believe that any one of the Reverend Persons quoted will owne this information although I shall not concerne my selfe to make enquiry into their memories concerning any such passage or discourse Much reliefe for the future against these and the like mistakes may be afforded from an easy observation of the different senses wherein the terme of Ordination is often used it is one thing when it is taken largely for the whole appointment of a man to the ministry in which sense I desire our Authour to consider what is written by Beza among Reformed and Gerhard among the Lutheran Divines to omit innumerable others another thing when taken for the imposition of hand whither by Bishops or Presbyters concerning which single Act both as to its order efficacy I have sufficiently delivered my judgment if he be pleased to take notice of it I feare indeed that when men speak of an ordained ministry which in its true and proper sense I shall with them contend for they often relate only to that solemnity restraining the authoritative making of ministers singly thereunto contrary to the intention and meaning of that expression in Scripture antiquity and the best reformed Divines both Calvinists and Lutherans and yet it is not imaginable how some men prevaile by the noise and sound of that Word upon the prejudiced minds of partiall unstudied men A litle time may farther manifest if it be not sufficiently done already that another account is given of this matter by Clemens Tertullian Cyprian Origen Justin Martyr and generally all the first writers of Christians besides the Counsels of old late with innumerable Protestant Authors of the best note to the same purpose This I say is the ground of this mistake whereas sundry things concurre to the calling of Ministers as it belongs to the Church of God the ground and pillar of truth the spouse of Christ Psal. 45. and mother of the family or she that tarryeth at home Psal. 68. unto whom all ministers are stewards 1 Cor. 4. 1. even in that house of God 1 Tim. 3. 15. and sundry qualifications are indispensably previously required in the persons to be called overlooking the necessity of the qualifications required and omitting the duty and authority of the Church Acts 1. 15. Acts 6. 2. 13. 2. 14. 22. the Act of them who are not the whole Church Ephes. 4. 11 12. but only a part of it 1 Cor. 3. 21. 2 Cor. 1. 24. 1 Pet. 5. 3. as to ministry consisting in the approbation and solemne confirmation of what is supposed to go before hath in some mens language gotten the name of ordination and an interpretation of that name to such an extent as to enwrap in it all that is indispensably necessary to the constitution or making of ministers so that where that is obtained in what order soever or by whom soever administred who have first obtained it themselves there is a lawfull and sufficient calling to the ministry Indeed I know no errour about the institutions of Christ attended with more pernitious consequences to the Church of God then this should it be practised according to the force of the principle its selfe Suppose six eight or ten men who have themselves been formerly ordained but now perhaps not by any ecclesiasticall censure but by an act of the civill magistrate are put out of their places for notorious ignorance and scandall should concurre and ordaine an hundred ignorant and wicked persons like themselves to be ministers must they not on this Principle be all accounted ministers of Christ and to be invested with all ministeriall power and so be enabled to propagate their kind to the end of the world and indeed why should not this be granted seeing the whole bulke of the papall ordination is contended for as valid whereas it is notoriously knowne that sundry Bishops among them who perhaps received their own ordination as the reward of a whore being persons of vitious lives and utterly ignorant of the Gospell did sustaine their pompe and sloth by selling holy orders as they called them to the scum and refuse of men but of these things more in their proper place Take then Reader the substance of this chapter in this briefe recapitulation 1. He denies our Churches to be true Churches and our Ministers true Ministers 2. He hath renounced his owne ordination 3. When some
young men came to advise about their ordination he diswaded them from it 4. He saith he would maintaine against all the Ministers of England there was in Scripture no such thing as Ordination 5. That when he was chosen a Parliament man he would not answer whether he was a Minister or not all which are notoriously untrue and some of them namely the two last so remote from any thing to give a pretence or colour unto them that I question whether Satan have impudence enough to owne himselfe their Author and yet from hearesayes reports rumours from table talk Vox populi and such other grounds of Reasoning this Reverend Author hath made them his owne and by such a charge hath I presume in the judgment of all unprejudiced men discharged me from further attending to what he shall be prompted from the like principles to divulge for the same end and purposes which hitherto he hath managed for the future For my judgment about their ministry and Ordination about the nature and efficacy of Ordination the state and power of particular Churches my owne station in the ministry which I shall at all times through the grace and assistance of our Lord Jesus Christ freely justify against men and devills it is so well knowne that I shall not need here further to declare it for the true nature and notion of Schisme alone by me enquired after in this chapter as I said I find nothing offerd thereunto only whereas I restrained the Ecclesiasticall use of the word Schisme to the sense wherein it is used in the places of Scripture that mention it with relation to Church affaires which that it ought not to be so nothing but asseverations to the contrary are produced to evince this is interpreted to extend to all that I would allow as to the nature of Schisme it selfe which is most false though I said if I would proceed no farther I might not be compelled so to do seeing in things of this nature we may crave allowance to think and speak with the Holy Ghost However I expressely comprised in my proposition all the places wherein the nature of Schisme is delivered under what termes or words soever When then I shall be convinced that such discourses as those of this Treatise made up of diversions into things wholy forraigne to the inquiry by me insisted on in the investigation of the true notion and nature of Schisme with long talkes about Anabaptists Brownists Sectaries Independents Presbyterians Ordination with charges and reflections grounded on this presumption that this Author and his party for we will no more contend about that expression are in solidum possessed of all true and orderly Church state in England so that whosoever are not of them are Schismaticks and I know not what besides he being Gallinae filius albae nos viles pulli nati infelicibus ovis I shall farther attend unto them I must farther adde that I was not so happy as to foresee that because I granted the Roman Party before the Reformation to have made outwardly a profession of the Religion of Christ although I expressed them to be really a party combined together for all ends of wickednesse and in particular for the extirpation of the true Church of Christ in the world having no state of union but what the Holy Ghost calls Babilon in opposition to Syon our Reverend Author would conclude as he doth pag. 34. that I allowed them to be a true Church of Christ but it is impossible for wiser men then I to see farre into the issue of such discourses and therefore we must take in good part what doth fall out and if the Reverend Author insteed of having his zeale warmed against me would a little bestirre his abilities to make out to the understandings and consciences of uninterested men that All ecclesiasticall power being vested in the Pope and Councills by the consent of that whole combination of men called the Church of Rome and flowing from the Pope in its execution to all others who in the derivation of it from him owned him as the immediate fountaine of it which they sware to maintaine in him and this in opposition to all Church power in any other persons whatsoever it was possible that any power should be derived from that combination but what came expressely from the fountaine mentioned I desire our Author would consider the frame of spirit that was in this matter in them who first laboured in the worke of Reformation and to that end peruse the stories of Lasitius and Regenuolscius about the Churches of Bohemia Poland and those parts of the world especially the latter from pag. 29. 30. and forward And as to the distinction used by some between the Papacy and the Church of Rome which our Author makes use of to another purpose then those did who first invented it extending it only to the consideration of the possibility of salvation for individuall persons living in that communion before the Reformation I hope he will not be angry if I professe my disability to understand it All men cannot be wise alike if the Papacy comprise the Pope and all Papall Jurisdiction and power with the subjection of men thereunto if it denote all the Idolatries false worship and heresies of that society of men I do know that all those are confirmed by Church Acts of that Church and that in the Church Publick sense of that Church no man was a member of it but by virtue of the union that consisted in that Papacy it being placed alwaies by them in all their definitions of their Church as also hat there was neither Church Order nor Church Power nor Church Act nor Church confession nor Church Worship amongst them but what consisted in that Papacy Now because nothing doth more frequently occurre then the objection of the difficulty in placing the dispensation of baptisme on a sure foot account in case of the rejection of all authoritative influence from Rome into the ministry of the Reformed Churches with the insinuation of a supposition of the nonbaptization of all sutch as derive not a title unto it by that meanes they who do so being supposed to stand upon an unquestionable foundation I shall a little examine the grounds of their security and then compare them with what they have to plead who refuse to acknowledg the deriving any sap or noushriment from that rotten corrupt stock It is I suppose taken for granted that an unbaptized person can never effectually baptize let him receive what other qualifications soever that are to be superadded or necessary thereunto If this be not supposed the whole weight of the objection improved by the worst supposition that can be made falls to the ground I shall also desire in the next place that as we cannot make the Popish baptisme better then it is so that we would not plead it to be better or any other then they professe it to be nor pretend that though
God be called out unto And therefore being prepared in some measure to go through good report and bad report I shall give him assurance that I am very litle concerned in such attempts from what ever intention they do proceed Only I must needs tell him that he consulted not his owne reputation with peaceable godly men what ever else he omitted in the ensuing Comparing of me to the seducers in Jude called wandring Planets for their inconstancy and inconsistency with themselves according to the exposition that was needfull for the present turne But seeing the Scheme at the close must beare the weight of this charge let us briefly see what it amounts unto and whether it be a sufficient basis of the sustruction that is raised upon it Hence it is that my inconsistency with my selfe must be remarked in the title page of his first Treatise from hence must my Authority which what it is I know not be impaired and my selfe be Compared to cursed Apostates and Seducers and great triumph be made and upon my selfe inconsistency The Contradictions pretended are taken out of two bookes the one written in the yeare 1643. The other in 1656. and are as followes He spake of Rome as a Collapsed Corrupted Church-State p. 40. He saies Rome we account no Church at all pag. 156. Crimen in auditum C. Caesar is it meet that any one should be tolerated that is thus wofully inconsistent with himselfe what speak of Rome as a Collapsed Church in Italy and within thirteene or fourteene yeares after to say it is no Church at all well though I may say there is indeed no Contradiction between these Assertions seeing in the latter place I speak of Rome as that Church is stated by themselves when yet I acknowledge there may be corrupted Churches both in Rome and Italy in the same Treatise Yea I do not find that in the place directed unto I have in termes or in just consequence at all granted the Church of Rome to be a Collapsed Church nay the Church of Rome is not once mentioned in the whole page nor as such is spoken of and what shall we think of this proceeding But yet I will not so farre offend against my sense of my owne weaknes ignorance and frailty as to use any defensative against this Charge let it passe at any rate that any sober man freed from pride passion selfefulnesse and prejudice shall be pleased to put upon it {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} But the second instance will make amends and take more of the weight of this Charge upon its shoulders Take it then as it lies in its triple Columne Guifts in the Person and consent of people is warrant enough to make a man a preacher in an extraordinary Case only pag. 15. and pag. 40. Denying our ordination to be sufficient he sayes he may have that which indeed Constitutes him a minister viz Guifts and submission by the People p. 198. I am punctually of the same mind still p. 40. Yet had said in his first book p. 46. as to formall teaching is required 1 Guifts 2 Authority from the Church if he do not equivocate I must Confesse I am here at a stand to find out the pretended Contradiction especially laying aside the word only in the first Columne which is his and not mine By a Preacher in the first Place I intend a minister Guifts and Consent or submission of the People I affirme in both places to be sufficient to constitute a man a minister in extraordinary Cases That is when imposition of hands by a Presbytery may not be obtained in due order according to the appointment of Jesus Christ That the Consent and submission of the people which include Election have nothing of Authority in them I never said the superadded Act of the imposition of hands by a Presbytery when it may be regularly obtained is also necessary But that there is any Contradiction in my words although in truth they are not my words but an undue collection from them or in this Authors inference from them or any colour of Equivocation I professe I cannot discerne in this place Mr Cawdrey {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Passe we to the third He made the Union of Christ and believers to be mysticall pag. 21. He makes the Union to be Personall pag. 94. 95. I wish our Reverend Author for his owne sake had omitted this Instance because I am enforced in mine owne necessary defence to let him know that what he assignes to me in his second Columne is notoriously false denied and disproved by me in the very place and Treatise wherein I have handled the Doctrine of the Indwelling of the Spirit and whether he will heare or forbeare I cannot but tell him that this kind of dealing is unworthy his calling and profession His following Deductions and Inferences whereby he endeavours to give countenance to this false and calumnious charge arise from ignorance of the Doctrine that he seeks to blemish and oppose Though the same spirit dwell in Christ and us yet He may have him in fullnesse we in measure Fulnesse and measure relating to his Communication of Graces and Gifts which are arbitrary to him indwelling to his person that the Spirit animates the Catholick Church and is the Author of its spirituall life by a voluntary act of his power as the soule gives life to the body by a necessary act by virtue of its union for life is actus vivificant is in vivificatum per unionem utriusque is the Common Doctrine of Divines But yet the soule being united to the body as pars Essentialis suppositi and the spirit dwelling in the Person as a free inhabitant The union between Christ and the Person is not of the same kind with the union of soule and Body let our Author Consult Zanchy on the second of the Ephesians and it will not repent him of his labour or if he please an Author whom I find him often citing namely Bishop Hall about union with Christ And for my Concernment in this charge I shall subjoyne the words from whence it must be taken Pag. 133. of my book of Perseverance 1. The first signall Issue and effect which is ascribed to this Indwelling of the Spirit is Union not a Personall Union with himselfe which is impossible He doth not assume our natures and so prevent our Personality which would make us one person with him but dwells in our persons keeping his owne and leaving us our Personality infinitely distinct But it is a spirituall Union the great union mentioned so often in the Gospell that is the sole Fountaine of our Blessednesse our Union with the Lord Christ which we have thereby Many thoughts of heart there have been about this Union what it is wherein it doth consist the causes manner and Effects of it The Scripture expresses it to be very Eminent necre durable
setting it out for the most part by similitudes and Metaphoricall Illustrations to lead poore weak Creatures into some usefull needfull acquaintance with that Mystery whose depths in this life they shall never fathome That many in the daies wherein we live have miscarried in their conceptions of it is evident some to make out their Imaginary Union have destroyed the person of Christ and fancying a way of uniting man to God by him have left him to be neither God nor Man Others have destroyed the Person of Believers affirming that in their Union with Christ they loose their owne personality that is cease to be Men or at least those are these Individuall men I intend not now to handle it at large but only and that I hope without offence to give in my thoughts concerning it as farre as it receiveth light from and relateth unto what hath been before delivered concerning the Indwelling of the Spirit that without the least contending about other waies of Expression So far there with much more to the purpose in the very place of my book of Schisme referred to by this Author I affirme as the head of what I assert that by the indwelling of the spirit Christ personall and his Church do become one Christ mysticall 1 Cor. 12. 12. The very expression insisted on by him in my former Treatise and so you have an issue of this selfe-Contradiction concerning which though reports be urged for some other things Mr Cawdry might have said what Lucian doth of his true History {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Let us then consider the 4th which is thus Placed 1. In extraordinary cases every one that undertakes to preach the Gospell must have an immediate Call from God pag. 28. 2. Yet required no more of before but Gifâ—s Consent of the People which are ordinary and mediate Calls p. 15. neither is here any need or use of an immediate Call pag. 53 3. To assure a man that he is extraordily called he gives 3 wayes 1 Immediate revelation 2 Concurrence of Scripture rule 3 Some outward acts of Providence The two last whereof are mediate Calls pag. 30. All that is here remarked and Cast into 3 Columnes I know not well why is taken out of that one Treatise of the duty of Pastours People And could I give my selfe the least Assurance that any one would so farre concerne himselfe in this Charge as to Consult the Places from whence the words are Pretended to be taken to see whether there be any thing in them to answer the cry that is made I should spare my selfe the labour of adding any one syllable towards their vindication and might most safely so doe there being not the least colour of opposition betweene the things spoken of In briefe Extraordinary Cases are not all of one sort and nature in some an extraordinary call may be required in some not Extraordinary calls are not all of one kind and nature neither some may be immediate from God in the wayes there by me described some calls may be said to be extraordinary because they doe in some things come short of or goe beyond the ordinnary rule that ought to be observed in well Constituted Churches Againe concurrence of Scripture rules and acts of outward Providence may be such sometimes as are suited to an ordinary sometimes to an extraordinary Call All which are at large unfolded in the Places directed unto by our Authour and all laid in their owne order without the least shadow of Contradiction But it may sometimes be said of good men as the Satyristsaid of evill Women fortem animum praestant rebus quas turpiter audent Goe we to the next 1. The Church Government from which I desire not to wander is the Presbyteriall 2. He now is ingaged in the independent way 3. Is setled in that way which he is ready to maintain and knows it will be found his rejoycing in the day of the Lord Jesus Hinc mihi sola malilabes This is that inexpiable crime that I labour under an account of this whole businesse I have given in my Review So that I shall not here trouble the Reader with a repetition of what he is so litle concerned in I shall only adde that whereas I suppose Mr Cawdrey did subscribe unto the 39 Articles at his Ordination were it of any concernement to the Church of God or the interest of truth or were it a Comely and a Christian part to engage in such a worke I could manifest Contradictions between what he then solemnly subscribed to and what he hath since written and Preached manyfold above what he is able to draw out of this alteration of my Judgment Be it here then declared that whereas I sometimes apprehended the Presbyterial Synodicall Government of Churches to have been fit to be received and walked in then when I knew not but that it answered those principles which I had taken up upon my best enquiry into the word of God I now professe my selfe to be satisfied that I was then under a mistake and that I doe now own and have for many yeares lived in the way and practice of that called Congregationall And for this Alteration of Judgment of all men I feare least a Charge from them or any of them whom within a few yeares we saw reading the service book in their surplices c against which things they doe now inveigh and declame What influence the perusall of Mr Cotton's Booke of the Keyes had on my thoughts in this businesse I have formerly declared The answer to it I suppose that written by himselfe is now recommended to me by this Authour as that which would have perhaps prevented my Change But I must needs tell him that as I have perused that book many yeares agoe without the Effect intimated so they must be things written with an other frame of spirit evidence of truth and manner of reasoning then any I can find in that booke that are likely for the future to lay hold upon my Reason and understanding Of my settlement in my present Perswasion I have not only given him an account formerly but with all Christian Courtesy tendred my selfe in a readinesse Personally to meet him to give him the proofes and reasons of my my perswasions which he is pleased to decline returne in way of answer That I Complemented him after the mode of the times when no such thing was intended And therefore my words of desiring liberty to waite upon him are expressed but the end and purpose for which it was desired are concealed in an c. But he addes another instance Men ought not to cut theÌ„selves from the communion of the Church to rent the body of Christ and breake the sacred bond of Charity Duty 1. 48. 2 He sayes separation is no Schisme nor Schisme any breach of Charity pag. 48. 49. There is not one word in either of those cautions that I do not still
Churches and to charge them with Schisme though we doe neither then they have to charge us therewith and to deny our Churches can any thing be more fondly Pretended than that he hath proved that we have separated from them upon which pag. 105 he requires the performance of my promise to retreat from the state wherein I stand upon the establishment of such proofe Hath he proved the due administration of Ordinances amongst them whom he pleads for Hath he proved any Church Union betweene them as such and us hath hath he proved as to have broken that Union what will not selfe-fulnesse and prejudice put men upon How came they into the sole possession of all Church state in England so that who ever is not of them and with them must be charged to have separated from them Mr Cawdrey sayes indeed that the Episcopall men and they agree in substantialls and differ only in circumstantials but that they and we differ in substantials but let him know they admit not of his compliances they say he is a Schismatick and that all his party are so also let him answer their Charge solidly upon his owne principles and not thinke to owne that which he hath the weakest claime imaginable unto and was never yet in possession of We deny that since the Gospell came into England the Presbyterian Government as by them stated was ever set up in England but in the wils of a party of men so that here as yet unlesse as it lyes in particular Congregations where our right is as good as theirs none have separated from it that I know of though many cannot consent unto it The first Ages we plead ours the following were unquestionably Episcopall In the beginning of Chapter the 6 he attempts to disprove my assertion that the Union of the Church Catholick visible which consists in the professing of the saving doctrine of the Gospell c is broken only by Apostacy to this end he confounds Apostacy and Schisme affirming them only to differ in degrees which is a new notion unknowen to Antiquity and contrary to all sound Reason by the instances he produceth to this purpose he endeavours to prove that there are things which break this union whereby this union is not broken whilst a man continues a member of that church which he is by virtue of the union thereof and his interest therein by no act doth he or can he break that union The partiall breach of that union which consists in the profession of the truth is error and heresy and not Schisme Our Author abounds here in new notions which might easily be discovered to be as fond as new were it worth while to consider them of which in briefe before Only I wonder why giving way to such thoughts as these he should speak of men with contempt under the name of Notionists as he doth of Dr Du Moulin but the truth is the Doctor hath provoked him and were it not for some considerations that are obvious to me I should almost wounder why this Author should sharpen his leasure and zeale against me who scarse ever publickly touched the grounds and foundations of that Cause which he hath so passionately espoused and pase by him who both in Latine and English hath laid his Axe to the very Root of it upon principles sufficiently destructive to it and so apprehended by the best learned in our Authors way that ever these nations brought forth but as I said Reasons lye at hand why it was more necessary to give me this opposition which yet hath not altered my Resolution of handling this controversy in another manner when I meet with another manner of Adversary Pag. 110. He fixes on the examination of a particular passage about the disciples of John mentioned Acts 19. 2. of whom I affirmed that it is probable they were rather ignorant of the miraculous dispensations of the Holy Ghost then of the person of the Holy Ghost alledging to the contrary that the words are more plaine and full then to be so cluded and that for ought appeares John did not baptize into the name of the Holy Ghost I hope the Author doth not so much dwell at home as to suppose this to be a new notion of mine who almost of late in their criticall notes have not either at least considered it or confirmed it neither is the question into whose name they were expressely baptized but in what doctrine they were instructed He knowes who denies that they were at all actually baptized before they were baptized by Paul Nor ought it to be granted without better proofe then any as yet hath been produced that any of the Saints under the old Testament were ignorant of the being of the Holy Ghost neither do the words require the sense by him insisted on {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} do no more evince the person of the Holy Ghost to be included in them then in those other Joh. 7. 39. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the latter in the proper sense He will not contend for nor can therefore the expression being uniforme reasonably for the latter Speaking of men openly and notoriously wicked and denying them to be members of any Church whatever he bids me answer his arguments to the contrary from the 1 Cor. 5. 7. 2 Thes. 13. 17. and I cannot but desire him that he would impose that task on them that have nothing else to do for my owne part I shall not intangle my selfe with things to so little purpose Having promised my Reader to attend only to that which looks toward the merit of the cause I must crave his pardon that I have not been able to make good my resolution meeting with so little or nothing at all which is to that purpose I find my selfe entangled in the old diversions that we are now plentifully accustomed unto but yet I shall endeavour to recompence this losse by putting a speedy period to this whole trouble despairing of being able to tender him any other satisfaction whilst I dwell on this discourse In the meane time to obviate all strife of words if it be possible for the future I shall grant this Reverend Author that in the generall large notion of Schisme which his opposition to that insisted on by me hath put him upon I will not deny but that He and I are both Schismaticks and any thing else shall be so that he would have to be so rather then to be engaged in this contest any farther In this sense he affirmes that there was a Schisme between Paul and Barnabas and so one of them at least was a Schismatick as also he affirmes the same of 2 lesser men though great in their generation Chrysostome and Epiphanius so error and heresy if he please shall be Schisme from the Catholick Church and scandall of life shall be Schisme And his argument shall be true that schisme is a breach of union in a Church of Christs
they neither Agree with me nor with them They say it is put into diverse hands And he saith it is Given only to Believers And is not this a Contradiction Ans No verily For when I say It is given to Believers as such and expresse virtually as well as Formally The meaning is cleare It is given to all Believers and only to Believers and by them Communicated to such as they doe orderly choose and call forth to the exercise of the same And the publishers of the keyes I doubt not will say as much When I said in the way That the brethren might not administer Sacraments in Defect of all Officers And therefore made it appeare that one sort of men the brethren had not Received all the Power of the keyes Formally The Replyer returneth Truly this is to Discover the Contradiction the more For if the Power of the keyes be Delivered to Believers as such then the Power of Administring the Sacraments is Given to them for that is a Part of the Power of the keyes Ans. It is wearysome to repeat so often the same Answer yet let me say it once more and leave it He that saith Believers Receive all the Power of the keyes as Profest Believers He saith all of them have Received the Power and they only and such as Receive their Power from them And this is the force of quateuus Tale That whosoever Receive any thing as such all such doe Receive it none but such as Derive it from them But saith the Replyer In the Way he giveth the greater part of Church power to the Body of the Church pag. 45. to wit to Ordaine and in some cases to excommunicate all their Church Officers which are the highest Acts of Rule as else where he speaketh Therefore he may not Deny them the lesser which is to Administer the Sacraments Ans. The answer is ready at hand and was ready at his hand in Part 2 of the Congregationall way cleared pag. 29. where I Distinguish Potestas into officiariam and honorariam Excommunication by the Brethren is the highest Act of Honoraria Potestas but not of Officiaria Potestas To Preach the word with Authority and to Administer the Seales of it are acts of the highest office-Power in the Church Popish Divines would take it very ill if any Act of Church Power were said to be higher than Conficere corpus Domini But excommunication largly taken is an Act of a Power proper to a Community Any community hath power ex Natura rei to Receive into their Communion to cast not of their Communion Every sound Body hath a power to cast out his own superfluous humours and to cut off his own Putrid members As for ordination though we looke at it with Dr Ames as Adjunctum consummans of the Peoples Election and vocation of their Officers and therefore not utterly Excentrical from the Peoples power yet our Churches doe not Practise it ordinarily where they have Elders of their own or can Procure other Elders to Joyne with them As for that last words in the Scheme of the first Contradiction I know not whether the Replyer put any weight or stresse in that in the first Columne the keyes are said to be given to wit partly to Believers and in the same Columne againe to the Fraternity with the Presbytery in the second Columne to Profest Believers In the third to Believers Publickly Professing their Faith And in Mr Hookers Judgment Not to Believers as Believers but as Believers Covenanting But if it be requisite to say any thing to this I would say 1. That the Fraternity and Profest Believers and Believers Publickly Professing their Faith are all one And the common Name of Believers is often put for all the rest They that were Added to the Church Acts 2. 47 and 41 are called by the common name of Believers Acts 2. 44. and 4. 32. when Mr Hooker saith the Power is not Given to Believers as Believers but as Believers Covenanting He meaneth the same that I do by Profest Believers As for women whom the Replyer cast in our way before though they be Believers and so partake in the same common Salvation as also in the word and seales yet because of the frailty of their sex they are expresly exempted by the Apostle from any Act of Power in the Church 1 Cor. 14. 34 35. and 1 Tim: 2. 11 12. Yet that Impeacheth not the Generality of the Proposition That all the Fraternity of Believers have Part in the Power of the Keyes That all men once Dye is the generall Proposition of the Apostle Heb 9. 27. which is not Impeached by the Translation of Enoch and Elias Having thus cleared the first Answer to this contradiction Let us weigh next what he saith to the second Answer which saith he is given to help out the former for I had said 2. If there had been some Difference between the Keyes and the Way in some expressions yet it lay rather in Logicall Termes then in the Doctrine of Divinity or Church Practise and such is this about the first subject of the Power of the Keyes What saith the Replyer to this He Returneth a double exception 1. Saith He Had it been only a lesser Difference about a Logicall Notion as he minceth it the Assertor had not Observed it But a difference of the highest magnitude to Contradiction in Delivering a New way is very Remarkable How shall we be brought to Agree with them that contradict not only one another but one man himselfe Answer 1. It was not any weaknesse of the first Answer that needed a second to Help it out but variety of fit matter for a just Defence produced it It needed no help but to cleare it selfe from groundlesse exceptions Answer 2. The seeming Difference between the way and the Keyes if any be in this point it lyeth rather in Logicall expressions then in the Doctrine of Divinity or Church Practise For what ever the Different Judgments of men of our way may be touching the first subject of the Power of the Keyes some Placing it in the Body of the Church others Dividing it between officers and Brethren yet in the Doctrine of Divinity we all Agree with one Accord that the Church even the Body of Church-members have power to choose their officers to Admit members and to censure offenders And that the officers only have Power to Preach the word with office and Authority and to Administer the Sacraments And according to this unity of judgment is the uniforme Practise of our Churches And therefore let mincing be left to curious Cookes to prepare their shread meat for queazy stomackes or let it be left to such as would make the best of a bad cause we neither Distrust our Cause to be of God nor do feare any thing more then that it should be hid and clouded with prejudices and calumnies from such as know it not and yet seek the Truth in sincerity And
keyes are Given to the Church of Believers The way pag. 1. that is a combination of Faithfull men as Mr. Hooker 2. The key of knowledg belongeth to all the faithfull whether Joyned to any particular Church or no The Keyes pag. 11. 2 The key of knowledge is given not only to the Church but to some before they enter into the Church Keyes pag. 2. Ans. This terme the key of knowledge is taken from our Saviour's words in Luk. 11. 52. Where he Reproveth the Lawyers who had taken away the key of knowledge and neither entred in themselves nor suffered others to enter The words argue that the entring in was not into the visible Church for into that the Lawyers had entred and were willing to admit others He speaketh therefore of entring into the state of Grace and so into the kingdome of Grace and Glory The solution then is plaine and easy The key of knowledge or Faith belongeth to all the faithfull whether Joyned to any particular Church or no For by it they enter into the Kingdome of Grace and Glory But if we speak of the keyes of a Particular visible Church they are all given to the Church or Congregation of Believers Touching the third Contradiction The third Contradiction is decyphered thus 3. The key of Order is Common to all the members of the Church keyes pag. 8. Then say we to Women and Children 3 It is not every place or Order in the Church that giveth Power to Receive Ordinances much lesse to Dispense them as Children and Women Way cleared part 2. pag. 19. Ans. 1. It hath been Answered above that such Generall Propositions hold true notwithstanding some knowne particular exceptions It is appointed to all men once to Dye which is an undoubted Truth though Enoch and Elias never Dyed Ans. 2. The Children of Church-members are in Order to Baptisme but excluded from the Lord's Table 1 Cor. 11. 28. Women have some parts of the key of Order whereby they have power to walke Orderly themselves and in a private way to help others to walk Orderly also Act. 18. 26. Tit. 2. 3 4 5. Only they have not Power to Admit members choose Officers censure Offenders But if they have any part of the power of the keyes the Proposition is true yea and it were true also though they had been kept from all Interest in the Exercise of the keyes Touching the fourth Contradiction The fourth Contradiction is thus laid out 4. Ordination is a work of Rule The way pag. 49. Ordination and Jurisdiction both Acts of Rule pertaine indifferently to all the Presbyters ibid. pag. 49. 4. As for Election Ordination of Officers these things the brethren may doe if need be without Officers The way pag. 45. 101. 4. Ordination is not an Act of Supreme Jurisdiction but of Order rather Hooker's Survey part 2. 75. Ans. Ordination They that make the least of it make it an Act of Prayer such Prayer by which the lesse is blessed of the greater as it is in all Prayer which is Joyned with Imposition of hands which Argueth it is an Act of majority of Power and majority of Power may without a Soloecisme be called Rule though not office-Rule yet Honourable preheminence I no where call it an Act of Supreme Jurisdiction which is that Mr Hooker Denies and seemeth to Deny it not Positively neither but comparatively rather Ordination saith he is not an Act of Supreme Jurisdiction but of Order rather then there is no contradiction here Nor will it be found in the other clause for though Ordination and Jurisdiction be said in the Way pag 49. to pertaine indifferently to all the Presbyters yet that is expresly spoken in opposition to the Lord Bishops who usurped both into their own hands as their peculiar prerogative and though I say else where in the Way that in Election Ordination of Officers the Brethren may act if need be without Officers yet the very word of limitation if need be Argueth that in ordinary cases ordination pertaineth to the Presbyters as other Acts there mentioned doe pertaine to the Presbyters and Brethren met together but as for Election I take it to pertaine principally to the Brethren Touching the 5th Contradiction The 5th Contradiction followeth in this sort 5. The keye of Authority or Rule is committed to the Elders of the Church and so the Act of Rule is the proper Act of their office Keyes pag. 20. The People discerning and approving the Justice of the censure give consent and Obedience to the will and Rule of Christ keyes pag. 15. 37. 41. The People stand in an Order even an orderly Subjection according to the Order of the Gospel pag. 11. 5. In case the Officers doe Erre and give offence they shall be governed by the whole Body of the Brethren The Way Pag. 100. The Church exerciseth severall Acts of Authority over the Elders The Way pag. 101. The People have some storke of Power and Authority in the Government of the Church pag. 36. They Rule the Church by Appointing their own officers ibid. pag. 16. Ans. 1. The former Columne in all the three Places speaketh of Elders walking in the right Administration of their office then in Propriety of speech the Key of Authority and Rule is committed to them 1 Tim. 5. 17. and is there made the proper Act of their office Then it is that the People Discerning the will and Judgment of Christ in their Judgment they do give Consent and Obedience to the will of Christ in Censures Advised by them Then it is also that they walke in orderly subjection to their Elders Heb. 13. 17. But the latter Columne speaketh of the Power of the Church over the Elders chiefly in case of the Elders mal-Administration of their office or misgovernment of themselves But then the Power which the Church putteth forth It is not office Power which is properly Authority but Potestas honoraria Answer 2. In Columne the second when it is said The People have some stock of Power and Authority in the Government of the Church Keyes pag. 36. They are the words of an objection not of mine owne Assertion And though some where I speak of Acts of Authority over the Elders I do clearely explaine my selfe in the Keyes pag. 36. That Authority is taken in a large sense and after a sort when it is Acknowledged in the People over the Elders As 1. When a man acteth according to his owne will freely he is then said to be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Dominus sui Actus so the People in all the Acts of liberty which they put forth they are Domini sui Actus Lords of their owne Actions 2. The people by sundry Acts of liberty as in Election of officers in sending forth their messengers in concurrence with their Elders in the Admission of members and censure of Offenders in the Determination and Promulgation of Synodall Acts They have a great stroke and Power in
way which I delivered more laxly I expresse more distinctly in the Treatise of the Keyes which followed after and some things more fully and clearely in the way cleared then in either of the former Answer 3. When I say No Act of the Peoples part doeth properly binde unlesse the Authority of the Elder joyne with it Keyes pag. 36. I would be understood to speak it as I meant it of the Elders walking without offence in the Right Administration of their office and Conversation of their lives Answer 4. When Mr Hooker saith Excommunication is not an Act of Office Power nor of Rule but of supreame Judgment seated in the Fraternity I easily grant that the Excommunication dispensed by the Fraternity is not an Act of Office-Power But it may Justly be Inquired whether Excommunication being Dispensed by the Elders with the consent of the Church be not an Act as of the Churches honourable Judiciall Power so of the Elders Office-Power and Rule in the Church For as the Pastorall Preaching of the Elders is Officiall and so Authoritative though the Preaching of other Brethren as of the Sonnes of the Prophets be not so so why may there not be the like Difference observed here To deliver unto Satan seemeth to be an Act of Judiciall Office-Power as when in another case it is said The Judge delivereth a man to the Officer and the officer casteth him into Prison Matth. 5. 25. He that casteth into Prison is an Inferiour officer The Judge must therefore be a Superiour officer that delivereth an offendour to the officer to be cast into Prison In the Excommunication of the Incestuous Corinthian where both the Elders and Brethren concurred the sentence might well be delivered in Termes that expresse an Act of highest Authority To deliver unto Satan But where the Church is called to Act against their Elders who corrupt them with false Doctrine there the Apostle Requireth the Church to mark them and Avoyd them Rom. 16. 17 18. which may expresse an Act of liberty and Judiciall Power but not of Authority CHAP. 4. Touching the seaventh Contradiction and eighth The seaventh Contradiction is thus gathered 7. It was a Sacrilegious Breach of Order That Commissaries and Chancellours wanting the Key of Order no Ministers have been invested with Jurisdiction Yea and more then Ministeriall Authority above those Elders who labour in word and Doctrine The Keyes pag. 16. 7. There is a Key of Power given to the Church with the Elders as to open a doore of entrance to the Ministers calling so to shut the doore of entrance against them in some cases c. The Keyes p. 9. Yea to Censure all their Elders without Elders The Way p. 45. as before Ans. The power given to the Commissaries Chancellors I justly called a Sacrlegious Breach of Order in more Respects than one 1. In that being no Ministers they exercised more than Ministeriall Authority over the Elders For Ministers doe not exercise Authority over Elders no nor over any Brother but with consent of the Church But these doe it without and against the Consent of the Church 2. In that they exercise this Authority even in Churches wherein they have not Received the key of Order and so stand not so much as in the Order of Members amngst them 3. In that they proceed against them not for crimes committed against the word of God but for Neglect of Popish-Canons or Humane Traditions But now no Authority allowed to Brethren either in the Keyes or in the Way cometh neere to this Breach of Order For 1. In Joyning with the Elders to open a doore of entrance to Minister's calling They put forth no Act of Authority properly so called at all but only exercise a liberty and Power orderly which they have Received from the Lord Jesus to elect their own officers As the Peoples election of Deacons Act. 6. 2. to 5th And their lifting up of hands in the choice of Elders Act. 14. 23. doth declare And when they doe shut them forth it is not without their Elders where their Elders are not wanting or not wanting to their Duty And even then they put forth no Act of Office Rule or Authority properly so called as the Commissaries doe but only an Act of Judiciall Power common to the whole Church 1 Cor. 5. 12. 2. The People do exercise this Power only in their own Church where themselves are members and have Received a key of Order 3. They proceed not against any much lesse against their Elders but for notorious offences committed against the word of God in Doctrine or life so that this Contradiction speaketh as little ad idem as any of the former Touching the 8th Contradiction The 8th Contradiction is represented thus 8. We are so farre from Allowing that Sacrilegious usurpation of the Ministers office That private Christians ordinarily take upon them to Preach the Gospell Publickly The Keyes pag 6. 8. This is ordinarily Practised in England and Allowed by the Independant Brethren Yea they being but in the Notion of Gifted Brethren no Ministers to other Congregations doe it ordinarily themselves Ans. 1. This Contradiction is not of me to my selfe but of some others who whether they be Independants truly so called I doe not know sure I am that Presbyterians and Independants are not membra Dividentia though I see that all that are not for Popery or Episcopacy or Presbytery doe commonly lurke under the style of Independancy I hope the Replyer would be loth to Renounce the Protestant Religion because there are found some contradictions and greater than these in one of them to another Ans. 2. When I call it a Sacrilegious usurpation for Private Christians Ordinarily to take upon them to Preach the Gospell Publickly to Administer the Sacraments yet this latter of Administring the Sacraments the Replyer leaveth out and so the Contradictiction is not ad idem which is a Common failing in this and the rest For I would not say that it is a Sacrilegious usurpation for well gifted Brethren where ordained Ministers cannot be had there to Preach ordinarily and Publickly especially if they be Approved by those that have Power and requested thereto by the People wherein I goe further in giving way to the Prophecying of Private Brethren than my Reverend Brethren the Prefacers to the Keyes doe who only Allow them to Preach occasionally and not ordinarily which I speak only to this end That the Replyer and others may know there is more consent and Agreement in our Judgments then they take notice of or sometimes our selves either But if Private Brethren doe Administer the Sacraments at all whether ordinarily or Occasionally It seemeth to me like the Fact of Uzziah in offering Incense CHAP. 5. Touching the 9th Contradiction The 9th Contradiction is layd out thus 9. A Particular Church of Saints Professing the Faith that is members without offices is the first subject of all the Church Offices with all their Spirituall Gifts
p. 45. 14. In Act. 13. 2 3. There is no Ordination to Office at all for the Apostles had their office before Mr. Hooker Surv. Part. 2. p. 83. This was not to put a new office upon them but to confirme their sending to the Gentiles ib. p. 60. 14. This was done in a Particular Church Keyes p. 29. The officers of one Church did what was done in an ordinary Way Surv. Parr 2. p. 83. Then it followeth by Mr. C. his Doctrine that the Apostles who were officers in all Churches were ordained in a Particular Church or that officers of a Church may be ordained in another Church which he said was unwarrantable Ans. 1. When I say in the Way That Paul and Barnabas were ordained to the Apostolick office by Imposition of hands of some officers of the Church at Antioch Act. 13. 1 2 3. It is not Disproved by Mr Hooker saying that they had had their office before For I noe where say That ordination Giveth the office but only Approveth it and Solemnely as it were Installeth the elect officer into it and sendeth him forth with a Blessing into the Administration of it Neither when he saith That there is there no Ordination unto office at all doth he contradict what I affirme For his meaning is to Deny it in Mr Rutherford's sence who speaketh there of Ordination as Giving the calling unto the office which Mr Hooker Disproveth and therein I concurre with him For it puts no New office upon them but Bare witnesse to that calling which the Holy Ghost had given them When Mr Hooker saith The Officers of one Church did what was done in an ordinary way He himselfe inferreth the consequence Therefore it is no Precedent for the Pastors of many Churches what either they may or should doe But the Inferences which Mr Cawdry gathereth as from my Doctrine out of that Text either will not hold or not hurt our cause For this Inference will not hold That then the Officers of one Chuch may be ordained in another For they were as much Officers of the Church of Antioch as of any other Churches It will only inferre That they who are officers in many Churches may be Ordained in any one of them The other inference will in part follow That some of the Apostles who were Officers in all Churches may be Ordained in a Particular Church when the Holy Ghost calleth for it For they Act now not in their own Name or Power but in the great Name and Soveraigne Power of the Lord Jesus who is the Head of all Churches But what Prejudice is that to our cause or wherein doth it contradict any of our Tenents The 15th Contradiction is thus Declared 15. What if the whole Presbytery offend The readiest course is to bring the matter to a Synod the keyes pag. 43. 15. There is a readier and nearer way The Brethren may censure them all Way pag. 45. If the Congregation be found faithfull and willing to Remove an offence by due censure why should the offence be called up to a more publicke Judicature Keyes pag. 42. Ans. This Contradiction is made partly out of the concealment of Part of my words in the first Columne and Partly out of the Addition of some words of his own in the second Columne In the former Columne I say If the whole Presbytery offend or such a Part as will draw a Party and a Faction in the Church with them the readiest course then is to bring the matter to a Synod where those words such a Part as will draw a Party or Faction in the Church with them are given for the just Reason why in such a case the case of the offending Presbytery or other such Leading members in the Church should be brought to a Synod before it be censured in the Church But in the words recited in the latter Columne I speak of the Congregation as Agreeing together and both faithfull and willing to Proceed against Hereticall Doctrine and Scandalous crimes in whomsoever And then they need not Trouble the Synod to cleare the case which is already cleare unto themselves so that this Contradiction speaketh not ad Idem The one Columne speaketh of a Church Divided into parts and Factions and their readiest course is to bring the matter to a Synod The second Columne speaketh of a Church both faithfull and willing to Proceede against offences with one accord And then they have sufficient Power within themselves to judge that which is right and to execute their Judgment That which is Added of the Replyers own words in the latter Columne doth help not a little to make up an Appearance of the Contradiction In the Keyes I had sayd In the case above mentioned It is the readiest course to bring the matter to the Synod In the Way he quoteth my words as if I had said There is a readier and nearer way The Brethren may censure them all If these words had been mine there had been an Appearance of Contradiction To say this is the readyest course and yet to say a Discrepant course is a readier and nearer way is at least verbo tenus an apparent Contradiction But the Truth is Those words are none of mine but the Replyers own And so it will be an easy matter to make up Contradictions tot quot if we may take leave in one sentence to conceale Part of the words necessary to make up the sense and in another sentence to Adde words of our owne The 16th Contradiction is delivered thus 16. It belongeth to the civill Magistrate to establish pure Religion in Doctrine worship and Government partly by civill Punishment upon the wilfull oppressours and Disturbers of the same Keyes p. 50. 16. Yet the Brethren here call for or Tolerate Toleration of all Opinions and Deny the magistrate Power to Punish any Pretending conscience Bartlets Model pag. 128. 16. See Mr. Bartlets Modell p. 25. Contrà Ans. 1. This Contradiction laboureth of the same Disease as the rest generally Doe It speaketh not ad Idem Such as require the Magistrate to establish Pure Religion in Doctrine worship and Government and to Restraine the willfull opposers and Disturbers thereof by civill Punishments They speak of Fundamentals in Religion and such opinions as apparently tend to libertinisme and licentious ungodlynesse as Mr Bartlet expresseth it Modell pag. 126. But the Toleration which they Allow and call for is of such opinions as neither subvert the Foundation of Religion nor Practise of Piety Both these may be maintained without the least shew of the face of Contradiction Further I find this in Mr Bartlet That himselfe and some others are not free That Hereticks should be put to Death in case they keep their errors to themselves and doe not seek to seduce and corrupt others And though I grant that such an Heretick after once or twice Admonition may be Rejected out of the Church according to Titus 3. 10 11. yet I doe not finde that Moses
condemned them unto Death unlesse they became blasphemers or Idolators or Seducers to Idolatry What Christ and Moses doe both of them Tolerate the Servants of Christ need not to be ashamed of such Toleration Ans. 2. This Contradiction for ought I can Discerne laboureth also Crimine falsi For it seemeth a manifest untruth what he speaketh in Columne 2. That the Brethren call for or Tolerate Toleration of all opinions and Deny the magistrate Power to punish any Pretending conscience Mr Bartlet Alledged for the proofe hereof p. 128. saith no such thing And the contrary he proveth from the expresse Testimony of Mr Burroughs Mr Thomas Goodwin others of that way The 8th Chapt. Touching the 17th Contradiction with 18. 19. The 17th Contradiction is thus set forth 17. Visible Saints though they be Hypocrites inwardly are the matter of a visible church Mr. Hook part 1. p. 14. 15. 17. You say Saints in outward Profession are the matter of a Congregationall Church we judge that reall Saints uttering in Discourse the Breathings of the Holy Spirit and experiences of conversion interested in a stricter conversation to be the matter Dr. Holmes Epistle to Way cleared pag. 4. Mr. Bartlet speaketh something this language Can there be Ability for spirituall holy services where the spirit is not yet given Can there be communion between light and Darknesse Can they edify one another in the Faith that have not the work of Faith wrought in them Modell p. 57. See more pag. 103. Ans. What Mr Hooker's Judgment was is expressed in that first Columne what mine own is declared and I hope cleared in the Holynesse of Church-members What Dr Holmes and Mr Bartlet doe further require in it they Declare what Church-members ought to be de jure especially in their first constitution rather then what they are or are wont to be de facto especially in their Declension Againe I see Mr Bartlet speaketh in opposition to the members of the Parish Churches who are in many places Ignorant loose profane and scandalous livers who are not indeed visible Saints pag. 56. It is true there is some work of the Spirit where ever there is a visible Saint But the Spirit giveth many Gifts to the edification of others as to Judas and Demas which often doe not reach to the Regeneration of him that Receiveth them The 18th Contradiction is thus stated 18. The forme of the visible Church is the Covenant either explicite or implicite and the latter is sometimes fully sufficient Mr. H. Surv. part 1. pag. 47. 48 and others 18. You say an implicit uniting viz. A walking and communicating with you is a sufficient evidencing of the Forme we say Their folemne confession of their faith expresse open covenanting with the Lord to wake with such a body of Saints in all the wayes of Christ to be the manifest Forme D. Holmes ibid. 18. It is not generall Profession will serve the turne but there must be a peculiar engagement and appropriation to this or that particular body Mr. H. Surv. pag 63. Yet he said An Implicite Covenant was sufficient Ans. The expressions of Mr H. quoted in Columne 1 and Columne 3 will not amount to an opposition of himselfe much lesse to a Contradiction For though he make an Implicite Covenant sufficient yet a generall Profession will not serve the turne to make an Implicite Covenant For an Implicite Covenant must be with Reference to this or that particular Body or else it is neither Covenant at all nor Implicite A Generall Profession entreth not any man into any Relation with any Church unlesse he offer himselfe to Joyne with them as Mr Hooker in that Place more largely truly openeth himselfe Neither doth Dr Holms his expression contradict him For he that maketh the explicite Covenant the manifest forme of the Church He doth not gainesay the implicite covenant to be a real Forme of the Church though not so manifest but more obscure The 19th Contradiction is thus delineated 19. We crave leave of the Authour of the keyes To Declare that we Assent not to all expressions or all and every Assertion in it As in these Particulars About the Prothesying of Private Brethren 2. That the Assembly Act. 15. was a Formall Syned 3. That the Apostles Acted in it as Ordinary Elders Preface to Keyes pag. 6. 19. We doe in this Epistle certifie our Assent to the way of the Churches of New England saving that we doe not fully close with some expressions passim in the Bock before some of which 10 at least belike there are more we minded to Note a star in the Margin This we could not but say and doe pace Authoris or we could not Assent Epistle to the Way pag. 2. 19. Yet they are angry that we call for a fuller Declaration of themselves Epistle to the Way p. 1. and Epistle to the Way cleared pag. 2. Answer 1. Though my reverend Brethren crave leave to dissent from me in some expressions which they may safely and freely do without my leave for I professe my spirit subject to the Prophets yet about the Prophecying of private Brethren I must againe Professe as I did before That I do not know wherein I Dissent from them unlesse it be that I Allow somewhat more liberty to the Prophecying of private Brethren then they do The Allowance which they give is with foure limitations 1. That is be done occasionally and not in ordinary course 2. By men of such Abilities as are fit for office 3. Not assuming this to themselves but as they are allowed and designed to it by such as have Power 4. That their Doctrine be subjected to the Teaching Elders of the Church Graunt these limitations and I never scrupled to my remembrance the liberty of Prophecying by private Brethren yea this liberty I should further graunt that though the private Brethren be not furnished with abilities fit for publick office yet there may be occasion to call them forth to exercise their gifts as in the suddaine sicknesse or absence of the Minister and other officers why may not a private brother be called forth by the Church or stirred up by the Spirit of God in himselfe to stand up and with leave instruct and exhort the Church to make a Sanctifyed use of such a suddaine stroke of Providence Or what if a private Brother of good credit in the church shall observe the Doctrine of the Ministers not so much válued as were meet why may he not take occasion to speak some words of encouragement and confirmation both to the Minister and to the Congregation Jehosaphat's Nobles though Princes yet were but as Private Brethren in the Church as bearing no Publick Church-office yet they taught in the Cities of Juda what Respect was due to the Ministery of the Levites whom they brought with them when my beloved Brethren do not acknowledge the Assembly of Apostles Elders and Brethren Acts 15. To have been a formall Synod of