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
Jurisdiction in many in a Presbytery is warranted by Scripture But for the power of judging and of giving of power potest as donationis to others to preach and administer the seals in the people who have no power themselves it hath neither the countenance of Scripture nor Reason and is but a device of Merellius holden by Mr. H. Calvin saith The thing before judged was cleared to the people Pet. Martyr Pareus and others say well Excommunication would not be done nisi plebe consentiente without the consent of the people which includes women and servants over whose consciences faith and practise Rulers are not to domineer more than over the consciences of men Cyprian by the plebs and universa fraternitas the people and fraternity understands the whole redeemed flock men and women It s true Cyprian threatens some Presbyters that if they go on in their scandalous way they should give an account to the people apud plebem universalem and writes to some that desired to be reconciled to the Church of Carthage All things shall be examined you the people being present But judging there as frequently with Cyprian is no authoritative judging given to the people He who answers to Pamelius in his learned Annotations gives no more to the people but the knowledge of Church-affairs About Anno 70. as Eusebius saith Simeon the son of Cleophas is chosen in the room of Iames all the disciples consenting The Council of Carthage Anno 420. Let not a Bishop ordain any Clergy-man without an Assembly of the Clergy and let him seek the peoples consent connivance and testimony So was Cornelius made Bishop of Rome by the Authority of God and of the Clergy and by the suffrages of the people Our Divines Bucerus Calvin Bucanus Tilenus Beza Virttut give consenting and in some cases correcting not judicial power sure but which is great enough a Negative consent for eschewing of a Schism And the Professors of Leyden Urfine Pareus Iunius give the people a vote a consent in Excommunication and this cannot exclude women who are offended when the whole Church is offended The times of Ambrose did witness more pride in the Clergie who began to do all without the people Chemnitius Daneus the Confession of Bohemià of Helvetia the Synod of Middleburgh the Synod of Tylleburgh in Nassovia Anno 1582. teach That the whole Church with consent of all did excommunicate but the judging Authority is in the Eldership Mr. H. The power of election is especially to be attended by the end as a corporation hath power to choose a Major and to give him power 3. The safety of the whole is to be attended and that is to submit one to another and be rebuked one by another Ans. Papists prove the Pope and Prelats from such have their warrant peoples choosing of their Pastor is from the rule of the Word not from civil corporation from which it differs 1. The people makes one of no King to be a King and does not onely choose him 2 Chron. 29 22. the people kinged Solomon Sâ—ul 1 Sam. 11. 15. David 1 Chron. 12. 38. but the choice of the people doth not make an officer but the laying on of the hands or ordination of the Presbytery doth that 1 Tim. 4. 14. 2 Tim. 2. 2. Tit. 1. 5. Act. 6. 6. 2. The Corporation civil may limit the Major in regard of time for a year and no longer 2. they may make him half a Tyrant a Dictator and absolute or give him less power that he shall rule none but with the consent of 12 Assâ—ssors but the people may not make him a Pastor for a year and then lay him aside for no fault as a Major is unofficed nor may they limit him so as he shall not preach in season and out of season but by the consent of 12 men 3. The Corporation may erect it self in a Kingdome or Commonwealth and may create Consuls Dictators Praetors Tribunos Plebis c. as may most serve for the safety and peace of this State but the Church may bring in no new officers but those appointed by Christ nor may they alter the government and metamorphose it into another than that which is according to the pattern shewed in the Mount 4. Women and servants have no vote in choosing or creating Rulers but since they are to be fed and this concerns their conscience it is not so here in the Church though men may domineer over the civil power of women yet not over their faith If some acts were to be performed by a King or Major without the skill knowledge of counsellors and of which the counsellors are as ignorant as the Church of believers ordinarily are of Tongues and Controversies it might well be said that the Wisdome of God never appointed such counsellors and for such an end as to appoint such men to be counsellors and such to create Pastors and therefore it s a naughty Argument taken from a Civil Corporation and Popish From a worldly Monarchy Papists prove their Monarchy in the Church Yea this Argument proves 1. That Pastors as Pastors have no warrant by any Institution of Christ to try ordain and lay on hands upon Pastors for 1. that which is to be done according to Divine Iâ—stitution by a company of visible believers to whom Christ hath committed the power of the Keyes as to the first and prime subject before officers be created that cannot be done by officers as having the power of these Keys 2. So visible saints and women as well yea and by better right might appoint Elders i. e. chuse and elect them in every City then Titus could do yea Tit. 1. 5. 〈◊〉 Tim. 〈◊〉 22. 〈◊〉 bâ—tter right then Timothy as for the place Eph. 5. 21. whâ—â—h Mr. H. had no leisure to cite every one submit unto another what Logick is here is every Womaâ— a Church to another for it is not spoken of Church-subjâ—ction but as Ambrose of the subjection of humility Mr. R Boide Zanchius of tâ—e subjection in families and Common-wealths as of the Wife to the Husband the Children to the Parents of the subjection of Lâ—ve as Calvin and Beza Hieronymus poniâ— generalâ— principium politiae Christiana So Cajâ—tan Paul Baines saith it is the submission of humility which the highest owe to the lowest the husband to the wife is not every woman the daughter to submit to the mother is not this a busing of Scripture may not the father the son be in divers congregations and though it were meant of Church subjection owe not I Church-subjection to these of another congregation as to these of my own and should Mr. H. limit the sense of the Holy Ghost to one single congregation i. e. submit only to these of your own congregation Mr. H. The power of rebuking pertains to all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rebuke Mat. 18. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to judge 1
and infuse actual understanding to Infants that they may actually love God and keep his commandments which remote parents cannot do which is a mystery I am yet to learn But to the Reader it is clear that Infants have no right to Baptism until they come to years to actually love God Ergo they should not be baptized until they be converted But again no Anabaptist teacheth that any are to be baptized by covenant-right from parents near or remote except they personally believe and profess actually and the very like Mr. H. saith Mr. H. Where shall we stand if a thousand generations have interest in Baptism Then the children of Turks cannot be excluded for some of them are found between us and Adam Ans. Is not this to cavil at the Lords words not at us so they set this Conjecture down as a part of their Discipline It s not above 66 generations from Noah to Christ and if Gods mercy to a thousand generations may fetch in the children of excommunicated persons the same promise may fetch in all Turks and Infidels at this day But I pray you are Turks such as love God and keep his commandments are not Turks avowed enemies to Christ and the Gospel-covenant and so for many generations have deserted the covenant and visible Church so that they are no visible Church the Lord having removed the Candlestick Can this be said of children born in the visible Church either of the Jews or of Christians professors because their nearest parents are extreme wicked or excommunicated since they are yet born in the visible Church where the Candlestick is shall the children be cut off from circumcision since the Lord for Abraham for Davids sake for the holy Roots sake not the nearest who were most unholy and cast out Rom. 11. 7. gives circumcision and Church-room to the branches Rom. 11. 16 And if the child of nearest parents excommunicated be born in a believers house or resigned to a believer to be brought up as his own he is to be baptized say our Brethren but the being so born hinders not the childs cutting off from the covenant Where then is his covenant-right to baptism It s either from his remote parents which we say I will be thy God and the God of thy seed or from his nearest excommunicate parents This latter Mr. H. denies or from the Beleever in whose house he was born If so we shall not contend then the covenant-right is not broken and removed because the nearest parents are excommunicate Some parental covenant-right is conveyed to this Infant which is not conveyable to the Infant of a Turk 2. Mr. H. hath the words of the second Command for his party for iâ— the nearest parents excommunication deprive the children of all covenant-mercy and right to the seals the words should be false and the Lord should be less in shewing mercy in extending it to one generation only to the nearest children only for their nearest parents loving of God and keeping of his Commandments and more abundant in severity of justice in visiting the sins of the Fathers upon the Children unto the third and fourth Generation of them that hate him But this turns the promise and the threatning of the Command upside down for mercy is so extended to Fathers nearest nearest Children and punishing justice to four and the command extends mercy unto thousands justice to only four Generations Now two Generations as they are fewer then four so are they far more fewer then a thousand Generations as also if mercy extended to a thousand Generations only be upon condition they imitate their godly parents saith Mr. H. by loving actually and obeying actually his Commandments especially that of the truth of his worship then is mercy not extended to the nearest one generation of Infants for it is certain the nearest one generation of Infants cannot be yet capable saith Mr. H. with the same breath being not come to years to put forth such acts of actual love and obedience in worshipping the true God as he hath commanded in his word and if mercy be not extended to one generation nor Covenant-seals to Ishmael for Abrahams nor to Esau for Isaacs sake contrary to all Scripture the Lord shews not mercy to thousands of generations because not to one generation And so again the promise of mercy is destroyed for the condition of actual love and of actual obedience is physically impossible to all sorts of Infants both of Parents loving or hating God And 3. the sweet and merciful proportion is destroyed for God punisheth Infants Children of Achab of the Amâ—lakites of Ieroboam in the cradle though these Infants be as uncapable to bow the knee to Idol gods or to imitate the Idolatry and actual abominations of their Fathers as the Infants of godly parents are to imitate the actual love and obedience of their parents and yet the Scripture and experience teach that justice proceedeth to four generations against the one And Mr. H. denies that mercy goes along to the thousand generations with the other because poor Infants on the breast cannot bow their knee and pray in faith to God and do the like acts of true worship as their godly parents do and yet Mr. H. fathers his meaning upon Calvin Zanchius Iunius Perkins Mr. H. The next parents being excommunicate cannot give to the child the right which they have not themselves Ans. I grant because they are not the sole and adequate cause of conveying covenant-right to the children But where then saith Mr. H. shall we stand how shall it be conveyed to remote parents The answer is easie so long as the nearest children of excommunicate parents are born in the visible house where the King yet dwells and the golden candlestick is not removed the children are heirs to the remote parents the children are followed with covenant-mercy passing by the nearest parents saith the Lord for my servant Davids sake 1 King 11. 32 34 36. he would not destroy Iudah for his servant Davids sake 2 King 8. 19 2 King 19. 34. 2 King 20 6. for the promise is not laid down in the hand of the nearest parents only but in their hands with whom first God signally covenants as with Abraham David with the three thousand baptized Act. 2. 39. and their children and all that are afar off and as many as the Lord shall call with the seed with Samaria and theirs Act. 8. so long as a calling Gospel is there This shall not fetch in the Turks How will Mr H. with so short a good night of Christ break off the longanimity of God to the seed for their nearest parents if they break a new congregational covenant Yea if by persecution and through no sin of the nearest parents they be broken out of congregation-state presently the Candlestick is removed from the seed and a bill of Divorce sent to the whole race and they banished out of the house and declared
worthy Mr. Gillespie What means Mr. H. to object that as a paradox which Mr. R. saith A. B. is made a Pastor indefinitly and the Pastor of such a people only and here is a new contradiction also for A B. is made a Physician indefinitely habitu actu primo to all and by choice and compact he is made a Physician fixedly only to such a corporation so is the Pastor A. B. Here is as poor a shift the man expoundeth Scripture in his own congregation as a Pastor but in another or in his own house as a gifted man Let him answer his own words ever whom a Pastor hath no power â—ver such he can do no pastoral act for that is an act of principal power But to administer the Supper of the Lord to these of another congregation is a pastoral act and that a pastor may do to these of another congregation So Mr. H. so Mr. Cotton so their own Discipline save this contradiction It s too neaâ— popery to preach in the chair the Pope cannot erre as a private Dostor he may erre So when a man preacheth as a pastor to the congregation the members can no more oppose him then they can oppose the word of God and when they hear the same man expound the same Scripture in his family they are no more to submit to his Doctrine though the same which he spake in the chair then he is to submit to their Doctrine for he preacheth as no Pastor in his own house but as a gifted man saith Mr. H. Mr. H. Ordination and Election saith Mr. R. are all one by the brethrens way Mr. H. Ans. We never said they were all one 's Ans. True you never said it but you say that election gives all the essentials to an officer and destroy ordination and make election to be all and so you make election all one with that which to us is ordination and that is Mr. R. his meaning Mr. H Election rightly ordered by the rule of Christ gives the essentials to an officer Arg. 1. Pastor and people shepherd and flock are relatives but relatives are mutual causes one of another a pastor before a people chuse him is a husband without a wife See Amesius Ans. 1. Pastor and flock i. e. a single congregat on for this only Mr. H. means are not adequate Relatives for a Pastor is referred to all members of other congregations to whom he is a Pastor and to whom he may tender as a Pastor the Lords Supper 1 Cor. 10. 17. and is granted Ergo a pastor is a pastor to multitudes of members of other congregations who never chose him so that a man that hath but sipped on Logick aâ— Mr. H. must thus argue a pastor chused and made a pastor is relatum and referred to his own single flock all and only chusing and making him a pastor in which there is no sip of truth He is not a pastor to them only as is said for he acts as a pastor 2. Dogmatickly sure and what he sayes in the Synod binds not onely because it is Gospel but saith Mr. Cotton also because it is taught by a Minister for his calling sake as Christ who so receiveth you receiveth me the associate Churches who never made him a pastor 3. Nor are all his flock whom yet he feeds with Word Censures and Seals to wit women members of the flock and children and servants the far larger part of the flock three for one the chusing correlate poor souls they are as passive in acts of jurisdiction to make and unmake Pastors as brute sheep nor can the argument be from feeder and fed simply sheep as sheep made not their shepherd but from feeder and the fed chusing creating and marrying their feeder and husband and should not Mr. H. say as true Solomon is a married husband to three hundred women and yet two hundred fifty of them had no causative influence gave never consent nor oath to accept him as their husband So neither can the Pastor be referred to two hundred and fifty women aged children and servants as a part of his flock creating him a husband and feeder for the fifty males did make him a Pastor and they only 2. Amesius sayes the man made a pastor without a flock is a husband without a wife And the Prelates did wickedly in so doing for they were but hirelings going up and down to preach for hire whereas the work requires a fixed labourer to every corner of the Vineyard but it s non causâ pro causâ and no sip of Logick Ergo every Pastor is so referred to his own flock as husband and wife so mutual consent made him a husband to them only and a Pastor to no other and them a spouse and wife to him only But should the Church loose some men from their fixed charges and send them to visit and water many planted Churches with the word and seals these men should be lawful and edifying Pastors not husband without wives See Amesius who proves Classis and Synods to be lawful from 1. The law of Nature 2. From common Equity But to return to what I had almost passed If the laying on of hands be no specificating act of an office because it is used in other performances as in the sending of Paul and Barnabas to preach to the Gentiles Act. 13. Then shall water not be essential to Baptism nor drinking to the Lords Supper nor blessing Sacramental in that Supper because in Levitical Washings in the feasts Sacred in the Passeover in praying for a blessing to the Word preached all these were used It s loose Logick A genere ad speciem the question is not of laying on of hands in general but of a certain kind and species of laying on of hands by way of prayer and designation Mr. R. knows there be divers kinds of laying on of hands 2. Nor do I say that the Rite is essential to Ordination but of the necessity of before 3. Suarez and Stapleton so argue with Mr. H. from an extraordinary command 1. The spirit speaks from Heaven Act. 13. Separate me Saul c. 2. The Lord names two men 3. He designs their work There is here no election of the people saith Calvin So Mr. H. Paul was called to be an Apostle before Act. 9. and this is for me Though they were Apostles before the Lord will not have us to think imposition of hands a needless toy but the wise Lord will have their calling by this solemn subscription of the Church to be sealed saith Calvin as by a solemn Symbole of consecration so saith Gualther and Mr. H. is mistaken we use imposition of hands as both the Bohemian and Wittenberg confession teach and it s not to be found in the Text that grace was given to Paul and Barnabas thereby but that it was used as an ordinary Râ—te with praying as the Presbytery doth verse 3. And when
they had fasted and prayed and laid their hands on them they sent them away See Mr. Seaman Yea suppose it be granted that Saul was an Apostle before Act. 9. Yet 1. he was not such a designed Apostle to wit of the Gentiles until now 2. Nor did the Church their part until now that they laid their hands on them 3. The English Divines and Diodati think they were not owned by the Church as Apostles until now And I humbly doubt if they were called Apostles until now Act. 13. Mr. H. If a pastor may have all his essentials without a certain flock then may he be a pastor without it As the Ring is completed in the Goldsmiths shop its ready for any buyer Ans. Mr. Best and Mr. H. both make the difference That the Apostle is a pastor to all the world but the pastor is â—â—ed to a certain congregation Then have they answered themselves The Apostle hath all the essentials of a true pastor without a certain flock Here is the Ring in the shop ready for all congregations Now the Apostle and ordinary pastor differ not essentially as pastors in the latitude of preaching to all congregations and to one single congregation as the acts of preaching the same Christ and of baptizing in an Apostle and in an ordinary pastor are of the same species and nature Mr. H. and Mr. Best will have them to be pastors different in nature why then but their Gospels and Seals the formal objects of their calling must differ in nature as indeed they make pastors of divers congregations to differ in nature and so as many congregations different in nature as many Gospels different in nature The pastor is tied saith he to a certain congregation out of which he is not to exercise pastoral acts But is not the Apostle a pastor and an excellent one to preach and tender the Seals as well as the pastor 2. Why saith he not as he ought if he speak suitably to his own principles It is not lawful for him to exercise pastoral acts without his own congregation for its adultery so to do and so its adultery to him to tender the Supper to those of another congregation contrary to Mr. H. and his Brethren Nor can be open and shut the doors of the Kingdom in pastoral preaching to his own flock and to twenty of other congregations except one and the same act of preaching pastorally be a valid pastoral act to his own flock and twenty times no valid pastoral act but an act of a gift or Christian counsel which an unbaptized Pagan so he have a talent and utterance or a woman in a private chamber may also tender We may without offence crave a warrant from Scripture for such an unheard Novelty Yea it ought to be proved and not nakedly told us That this congregation is essential to this A. B. their own pastor for this or these sick persons are not essential to this Physician 2. Paul preaches the Gospel administers the Seals an hundred times to an hundred formed visible Churches do these pastoral acts vary their nature into an hundred new species and natures because all the hundred Churches are different in species and nature and must there be hundreds thousands of Gospel-seals Keys of the Kingdom all different in species and nature for so our Brethren vary Churches Mr. H. We allow of no Pastors ordained without a certain flock saith Mr. R. I reply saith Mr. H Quid verba sudiam cum videam facta for if a pastor may have all his essentials without a certain flock then he may be pastor without a flock Ans. Mr. R. allows no individnum vagum nor a prelatical Deacon made a pastor by the Prelate without any flock nor knows our Church of Scotland any such But I have before shewn there may lawfuâ—ly and to edification be Ambulatory and â—â—inerary shepherds sent both to feed and gather or plant Churches 2. A pastor may have all his essentials without a certain flock belonging to his essence A man hath his essentials without aptitude to laugh which follows his essentials and Snow hath all its essentials without whiteness yet I say I neither allow nor can yield that there is a man existent in the world but he is apt to laugh nor Snow existent but it is white But it follows not hence that when the Church calls men to the exercise of their pastoral calling that they may lawfâ—lly ordain them all to labour in no certain flock sure that would hinder edification but will never prove that this flock is so essential to A. B their pastor as the wife to the husband or that A. B. is married to this flock onely as A. B. is married to this wife onely and to none other so as A. B. commits adultery if he celebrate the Lords Supper in another congregation nor his own Nor will it follow that it is intrinsecally unlawful for a Synod of New England to send 24 gracious youths understanding in the Language ordain them pastors by laying on of hands of the Elders and by fasting and praying instruct them to go and act as pastors among the Savages preaching and baptizing and their warrant is Act. 13. and here are pastors without certain flocks If any Act. 13. say the Spirit gives a special command there and names Saul and Barnabas but it s not so here I answer There is without question something extraordinary Act. 13. nor are we with Seekers too much â—ortified in their way by our Brethrens Doctrine to wait for the Lords naming from heaven Iohn Thomas to be preachers in such a place But to me 1. The nearness to the Savages 2. The knowledge of their Language as I suppose 3. Their weak desire or the professed not hating of the Gospel were equivalent to a command from heaven Go preach to the Americans and that in the capacity as proper pastors Mr. H. A Pastor is onely a Pastor of that flock saith Mr. R. over which the holy Ghost hath set him by the authority of his Church but yet so as when he preacheth to the other congregation he ceaseth not to be Pastor howbeit not the Pastor of that flock Ans. We are then agreed If a Pastor be ONELY onely a Pastor to that flock then is he not a Pastor so any beside then can he do no pastoral acts to them Ans. Great words are often small and weak Arguments His last answer saith he yields the cause wholly We are then agreed Mr. R. is not a whit agreed with either Independency or the present question If the Pastor be Onely onely the Pastor fixed proper actu secundo in the exercise of calling pastoral to that flock then is he not a Pastor actu primo habitu occasionally to act pastorally to any beside It s false and we are distant the whole breadth of a contradiction If a Physician be onely a fixed Physician to Colchester to attend their sick by a compact between
16. nor did he represent hypocrites like Iudas who are M. H. his saints and make the same confessioÌ„ M. H. deprives all women believing children of age of all comfort from confessing Christ as Peter did and of being built on the Rock because they are not capable of the Keyes Mr. H. gives to none the benefit of the faith joy of believing peace con solation in the like confession of Peter Mat. 16. but only in through visible membership of a single congregation which is as due to Magus the forcerer as to all real believers Pag. 104. A contraction in M. H. his first and proper formal subject of the Keys Mr. H. must hide somthing under that That professioÌ„ is enough to evidence the ministerial actions of Judas and such to be valid Pag. 204. 205. The Epistles to Timothy and to Titus must by Mr. H. hâ—s way be written to unofficed brethren the males only of a congregation The spiritual qualifications for calling of Ministers as Mr. H. describeth them as being able to relish the savour of spiritual administrations to discern know the voice of Christ follow him c. are given to women and to all Pag. 205. The argument of Mr. R. that there be no rules in the Word how the male-Church should rule judge Ergo there is no such judging Church stands unanswered Mr. H. his way overturns the Ministry See Mr. Iohn Collins his vindic Minist Evangel an 1651. the question accurately and clearly discussed The Pulpit guarded with 20 Arg. an 1652. A Plea for the use of Gospel-Ordinances by Hen Laurence against Mr. Dell 1652. p. 44 45. Vindication of Presbyt Governm and Ministry by the Ministers of the Province of London an 1649. M Gillespy Miscel. q. 1. p. 1 2 3. c. Vindic. Minist Evang. by the Ministers of London The Ius Divinum of Presbyt c. 11. p. 180. Ch. 11. p. 191. M. H. his way destroys the ministry of the N. Testament Mr. H. denies that the highest abilities that are required in the Epistles to Timothy Titus are required to be in such as open and shut Heaven by the Keys Page 206. Page 207. Due Right l. 2. c. 9. The ninth argument of M. R. stands unanswered the Aposties made the Church a politick church by framing organs official in it The feeders the fed church are different but this fed church is not the ruling and judging church Mr. H. gives to unofficed men what is peculiar to Pastors The Church is no politick Church before they have officers Way of the Church of N. E. c. 2. sect 2. p. 13 14 15. p. 36. Mr. H. denies the signification of the Keyes given to all officers contrary to all the learned read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa. 14. 17. Isa. 50. 5. Isa. 26. 2. Isa. â—2 2â— Page 209. Mr. H. wrongs this argument of mine for by Mat. 16. both the power actu primo and the exercise of binding and loosing actu secundo is given to Peter Ergo these two cannot be given to all believers as believers The keys cannot be given to Peter as representing believers also as representing the guides Binding and looâ—… flowes from thâ— Lords calling to an office Ioh. 10. 21 22. So Cyprian as is cited before The place Mat. 16. must warrant all officers to their official calling and to the acts thereof to wit of binding lâ—osing by way of preaching Mr. H. grants that by Matth. 16. the Keyes are given to Peter as representing the officers also Firmin Separation examined p. 70 71. The Children of Israels laying on of hands Nam 8. what it was that it is no shadow for the male-Church to ordain officers of the New Testament Aria Mont. Coetum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vatablus offeret Levitas in oblationem Domino Menoch Ut hac manuum impositione testentur se Levitas contribules suos à se abdicare Deo quasi munus sacrificium offerre in ejus dominium ministerium transferre Iunius Numb 8. approbante Ecclesia Cyril Alexand. Cyprian Epist. 24. 33. 68. De divina ordinatione descendit ut sacerdos plebe praesente ordinaretur Tertul. Apolog. c. 39. Leo Mag. Epist. 87. Quidam ex populo manus imponebant Iunius Piscator Pareus Cajetan Lorinus Principes Tribuum pro populo Lyran. Numb 8. Ponent manus quia assensum devotionis electioni debent praebere A filis Israelis Beda sub multorum testimonio cognitione facienda est electio ut examinatio digna celebretur ut nemo reprehendere possit debent enim testimonium habere bonum Jer. 40. 4. Psal. 105. 20. Rev. 9. 14. Job 12. 18. Psal. 105. 17. Judg. 15 10. Psal. 149. 8. Act. 21. 8. Act. 22. 4. Mark 3. 27. Psal. 102. â—0 Binding and loosing are acts of authority by the Scripture in Rulers who have command of prisons which unofficed people have not they not being Rulers The true sense of that I will give to thee the keys of the kingdom c. It s not said Mat. 16. that Christ promiseth the keys to the Church of redeemed ones The evasion of Mr. H. that Christ said Whom do men say that I am to the disciples onely as representing only the male-believers of a single congregation excluding women and all who so confess Christ with the same sinceriey hath no feet How far from the minde of sound Antiquity and of Protestant Divines the places Mat. 16. Flesh and blood hath not revealed this and Upon this Rock c. See Magdeburgens Hist. Vol. 1. Cen. 1. l. 1. c. 4. p. 56. ib. p. 32. as super hanc Petram i. c. confessionem lb. p. 40. What is the true Church see hist. Magd. ib. Cent. 1. l. 1. c. 4. p. 127 129. 130. The Magdeburgenses hist. Vol. 1. Cen. 1. l. 1. c. 4. p. 138. expounds it soundly of the perseverance of the Saints not of the visible Church as Papists do Mr. H. his exposition of Mat. 16. that Peter in that confession represents the male-members of the congregation onely is contrary to the scope of the Text and to the faith comfort and blessedness of all believers so confessing If to be built upon the Rock be to be built in a congregational Church-frame then the gates of Hell cannot prevail against the office against the visible frame of congregations Some of our Divines make the Church of believers men and women the virtual subject of the Keys and of all Church-power But Mr. H. maketh them more than a virtual subject for he must make the formal calling and creating of officers and excommunicating of them and so preaching as was the Apostle Peters case Act. 1. 15. and the Prophets Act. 13 3. who prayed and laid on hands on Saul and Barnabas and sent them as Apostles to the Gentiles a formal act of the Church of Redeemed ones men and women servants and children for which we have no Scripture and as little Reason for we may so say the