A survey of the Survey of that summe of church-discipline penned by Mr. Thomas Hooker ... wherein the way of the churches of N. England is now re-examined ... / by Samuel Rutherfurd ...

LIB. III. CHAP. I.

Of the first subject of Ecclesiastick Power: Of the de∣legated Power of the Church.

THere is a double Authority, one Supreme and Mo∣narchical * 1.1 onely in Christ, and another Subordinate and Delegate; which 〈◊〉〈◊〉 a Right given by Commis∣sion from Christ to fit person••, to act i•• his House according to his order. By Right, is meant jus, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which according to God, certain persons possess in their external administrations issuing from such special relations, unto which they are called by Christ. 2. Its given to 〈◊〉〈◊〉 persons who are capable to receive this power, not to women, children, ••ad∣men, &c. Therefore let the Reader take notice of that, as not wor∣thy to be considered. If power be in the Church of believers, then women and children may exercise it, 〈◊〉〈◊〉 Mr. Ball, Mr. R. for they are not fit persons appointed by Christ to manage this power. Last∣ly,

they must act according to Gods order. The whole Church is an Army terrible with Banners, but the parts do fight in their own order: The power is in the whole firstly, but each part knows his rank; the officers in their part, order and manner, the mem∣bers in theirs. The whole acts some things immediately, some things mediately.

Ans. A Mona••chical power in Christ we know, and autho∣rity delegate of Jurisdiction in the Ambassadors and Officers, * 1.2 who are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 1 Tim. 5. 17. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 1 Thess. 5. 12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Heb. 13. 17. Rulers we know: but that the people or Church of believers especially separated from officers, are called Rulers, or indued with any delegate power over we know not whom, we reade not in Scripture.

2. By the Keyes he must mean both the Keyes of Know∣ledge and of Jurisdiction: But what Scripture gives the pasto∣ral Key to unofficed Brethren? I do not know a right given to fit persons, without any mentioning of the first subject, the Church of confederate Saints, as Mr. H. which includes wo∣men, * 1.3 children of age, servants, (for these are fit persons to be members of the Church built on the Rock) and of the Church of Believers) Ergo, they are fit persons, and as fit, some of them, to wit, children of years of discretion, and believing servants, as the Brethren; for neither Sex, nor want of under∣standing, nor distemper of judgement, the three causes of unfit∣ness owned by Mr. H. can render them more uncapable than the brethren: yea, the brethren being often unlettered Trades∣men, * 1.4 and many of them dull and rude, though believers, are most unfit persons to judge of sound and unsound Doctrine, and of controverted points, whether the Pastors teach perverse things, Acts 20. 29. hold the doctrine of Balaam, Rev. 2. 13. or not; and yet by Mr. H. they are the onely, and none but they are to judge and try the learning, ability of Pastors, unsoundness in Socinian, Antinomian, Popish, Arminian, &c. Tenets, though they know no more the Tongues, Arts nor Sciences, than some Priests who can scarce reade the Mass-book in Latine, nor understand the Languge thereof; and they onely have power to depose them all for Ignorance and Heresie.

2. As for women, they are redeemed, built on the Rock, and

have a voice tacit, or no, let Mr. Hooker say.

1. To choose or refuse Officers, 1. They are of the sheep that can discern the voice of Christ in sent Pastors, Joh. 9 and this is Mr. H. his argument to prove that the people should call their own pastors, as hereafttr he saith.

2. Women must have a vote in admission of members, which Mr. H. calls potestatem judicii, a power of judging; for they * 1.5 are not to own as Church members, and to rehuke, and tell the Church, and to gain brethren and sisters blindly; they, by the judgement of discretion, if not by more, according to Mr. H. must have some hand in this. Women are to try, by the judge∣ment of discretion, the spirits of Teachers, whether Antichri∣stian or not, whether they be of God, or no, and to hold what is good, as men, 1 Ioh. 4. 1. 1 Thess. 5. 21. Ergo, they must try both men and doctrines; and must, as was said, withdraw from the unsound and scandalous: therefore what Mr. Ball and Mr. R. say touching them, must be considered, If the power be in the whole Church firstly, then must the power of the Keyes be in all the members firstly also, if Logick have place; and if it be in all, then its in women: How came it to women? shew the Scripture. And whereas Mr. H. saith, The whole Church is terrible as an Army with Banners, it saith, the Church ruling and conquering by the Keyes both of Knowledge and Iurisdi∣ction, is made up of ruled commanders, and ruled souldiers, not of a number of onely brethren; and souldiery acts of ruling (for of the Church that beareth the Keyes Mr. H. must now speak) in women Mr. R. would know: for that terribleness is in acts of Discipline, not a little: if all be terrible, then also women. Your homogeneous Church, which onely, and none but they, by Mr. H. his doctrine, may lift a Banner against all the officers, and depose and excommunicate them every man: But Mr. Cotton saith to this, What haste brother Mr. H?

Mr. H. This power is either a power of many when combined, and this is either a power—

Of judging, judicii; or of donation:

Or its power in one a power of Office:

The power of judgement the whole hath, and doth use in admis∣sions and excommunication: the same pow••r that takes in must cast out.

Ans. The distinction of power of Office or Order in one * 1.6 who is a Pastor, and of Jurisdiction in many in a Presbytery, is warranted by Scripture.

But for the power of judging, and of giving of power, pote∣st 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, Excommu∣nication * 1.7 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 do∣mineer, 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. Its 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 exa∣mined, you the people being present. But judging there, as fre∣quently * 1.8 with Cyprian, is no authoritative judging given to the people. He who answers to Pamelius in his learned Annota∣tions, 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 disci∣ples 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 te∣stimony.

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, Virt∣tut, give consenting, and in some cases correcting, not judicial * 1.9 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 Excommu∣nication: 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 with∣out * 1.10 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 El∣dership.

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. * 1.11

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 Solo∣mon;

S••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 Ass••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 govern∣ment, 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 crea∣ting 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 ordina∣rily 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 its a naughty Ar∣gument 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 I••stitution by a company of visible believers, to whom Christ hath committed the power of the Keyes, as to the first and prime subject, be∣fore

officers be created, that cannot be done by officers, as ha∣ving 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. 〈◊〉〈◊〉 b••t∣ter right then Timothy: as for the place Eph. 5. 21. wh••••h Mr. H. had no leisure to cite, every one submit unto another, what Logick is here? is every Woma•• a Church to another? for it * 1.12 is not spoken of Church-subj••ction, but as Ambrose, of the subjection of humility. Mr. R Boide, Zanchius, of t••e subjecti∣on in families, and Common-wealths, as of the Wife to the Husband, the Children to the Parents, of the subjection of L••ve, as Calvin and Beza. Hieronymus, poni•• general•• principium poli∣tiae Christiana. So Caj••tan. Paul Baines saith, it is the submis∣sion of humility, which the highest owe to the lowest, the hus∣band 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 congrega∣tion, i. e. submit only to these of your own congregation?

Mr. H. The power of rebuking pertains to all, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to rebuke, * 1.13 Mat. 18. 15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to judge, 1 Cor. 5. 1••. both which express acts of proceeding in a judicial way, the whole may censure the part; they are superior, as officers, when they keep the rule, but inferior, as members, and in submission, when they break the rule.

Ans. There is little Logick in dividing the power of private judging, which every one owe to another (no man is a Church to his brother) into a power of rebuking, and a power of Church-judging; for that 1 Cor. 5. 12. is the Church-judging

by excommunication: so the face is where the neck should be.

2. The rebuking, Mat. 18. 15. is indeed in order to Church-rebuking, and to excommunication; yea, to rebuke is a duty of the law of nature, Lev. 19. 17. Ps. 141. 5. but by Mr. H. his way, I must rebuke none but offenders of my own congregati∣on. May I not then rebuke, but hate brethren of another con∣gregation? for so Moses expoundeth Lev. 19. 17.

3. If to rebuke be a judicial Church-rebuking; I pray you, may not women rebuke women and men both, and labour to gain them, if they trespass, and to tell the Church? sure, A∣bigail, Pilates Wife, Sarah, and other godly women did re∣buke, counsel, and complain of offences, and they are not ex∣empted from this duty of the law of nature. Doth not then M. H. clothe women with a Church-power? and why but as Iezabel and wanton widows are censurable, Rev. 2. 20. 1 Tim. 2. 12. may they not rebuke? and it appears that a brother must forgive until seventy seven times (for upon this occasion Peter moves the question, Mat. 18. 15, 21, 22.) but not so, women, aged chil∣dren, and servants, for they must be less apt to forgive then men.

3. If Mr. H. so much please himself in Dichotomies, why but to these two he might have added 2 Cor. 2. 7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to forgive, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to comfort; and others also, as teaching, * 1.14 exhorting? all which cannot be taken from women, servants, aged children, except you ex••me them from the Law of Love. And howbeit the rebuker be the superiour as he rebukes (which yet is not true in an unjust rebuker, for he is inferiour) yet either too much shall be taken from, or too much given to godly wo∣men by Mr. H. his way.

Mr. H. objects, If the people should censure the Pastors, then there should be Pastors of Pastors, and the Sheep should be Shepherds, not the Sheep.

Ans. The consequence is feeble, because the people judge not as officers, but as members of the whole, to whom by vertue of the com∣mon Laws of combination they have subjected themselves to be or∣dered, for the common good.

Ans. Mr. H fathers not this argument upon me, nor upon any of ours, but Stapleton, Grego. de Valen. Toletus, Pererius,

Esthius, and other Papists, who urge the like to exime their * 1.15 Clergy from being subject to civil powers. Own the Argument, for then the shepherd should be subject to the sheep, which is not absurd, in diverso causarum genere. But these who gave power as officers to excommunicate, are here ruled by such as have that power, and such, to wit, the people and flock, have that power, have the keys.

2. Are to edifie by excommunication, 1 Cor. 5. 5. 2 Cor. 10. 8. 1 Tim. 1. 20.

3. The Rulers are to obey the people, as such, who watch for their souls, Heb. 13. 17.

4. Take heed that they perish not, and therefore must give warning and rebuke, lest these perish over whom they have the power of the rod that way. And so the people authorita∣tively watch for their shepherds, and the shepherds, to wit, all the officers must submit unto the sheep, the people, as being over them in the Lord, having the power of excommunication above their heads.

2. It is but a conceit, to say, that the brethren excommunicate * 1.16 not their pastors as if they were officers, for they excommunicate them, as having received the keys to use them against their Pa∣stors, as the Church having authoritative power over their Pa∣stors, as members of the Church; and it hath no sense to say, that the Church excommunicates, not as the Church, and con∣trary to Mat. 18. 17, 18. nor can members as members excom∣municate; but saith he, the officers are not excommunicated as officers, but as members. Nor are any the most scandalous ex∣communicated as officers, or as saints, or as members, but as scandalous officers, or scandalous professors, or as rotten and leavening members corrupting the whole lump.

Mr. H. Suppose the members of a Class offend, the rest who censure them are not Pastors of Pastors to these whom they censure.

Ans. The whole watch for themselves, and rule, and govern themselves, as the Parliament do rule their own members. But it is non-sense to say that the sheep are in the Lord over the flock, for the Scripture saith the contrary, Heb. 13. 17. 1 Thes. 5. 12, 13. v. 7.

Mr. H. Suppose the Pastors turn Hereticks, the ruling Elders

with the rest consure them; here are the inferiours judging the su∣periours.

Ans. This is to beg the question, for if there be none to ex∣communicate the Pastors, but only the ruling Elder with the * 1.17 people, Christ committed not half a Key to any society. The Key of Ruling without the Key of Preaching is committed to no society on earth; and therefore not to the rul••ng Elder with the peopl••. If there be more teaching Pastors with the ruling Elders, then an heretical Pastor may be censured by the whole Judicature, and by the ruling Elders in Collegio, where he hath an equal vote with the teaching Pastor, and doth not as an in∣feriour judge the teaching Elder, but as a collateral and joynt Judge censure with the whole Judicature.

Mr. H. Its a staple Rule, No man by nature hath an Ecclesia∣stical * 1.18 power over another by constraint; one comes a Christian con∣vert from China, to a Countrey or City where many Churches are, * 1.19 none of them can, by the rule of the Gospel, compel him to joyn with one more than another. He may freely choose what is most suitable to his heart, and may be most to promote his spiritual edi∣fication.

Ans. Neither Civil nor Ecclesiastick power here hath place. 1. This staple Rule (Mr. H. abounds with staple Rules which are much irregular) except it be proved by the Word, is a staple untruth. No man by Nature hath a spiritual power, either gift, office, or grace: But by Nature here is opposed to free consent. Children born in Abrahams house are without free consent members of that Church: Be it so, one congregation more than another cannot compel the China-convert to be a member of their congregation; but if he be baptized and profess, the godly Magistrate may compel him to hear the Word, and receive the Seals in the place he resides, so it be a sound Church. The Magistrate cannot compel him to faith and heart duties, but he may compel him to external profession; nor doth his being a member of this rather than of any other Church, make him a member of th•• visible Church; nor is that any thing but staple forgery: the ••uler cannot compel a man to love his Neighbour, but he can c••mpel him to the external duties of love, and pu∣nish him if against love he beat or kill his Neighbour. He can∣not

compel any to the faith, but if one come to years desert his faith professed in baptism, both the Church and the Magi∣strate may punish him as a run away.

The Church cannot by carnal weapons (saith he) impose any Church-constitution, as Nature gives not this power Ecclesiastick: true, it is a free gift of God: So a civil Ruler (saith he) should not impose it, that is a poor consequence, he should impose all ci∣vil duties that are external, and which the mans baptism and profession ties him unto. What ever is done here (saith he) in the constitution of Churches, is done by an Ecclesiastick Rule, not by a Rule of policy. This yet is most weak. The Magistrate * 1.20 makes no rule of constitution of Churches, nor any Ecclesiastical Rule, as Mr. H. saith. But it follows not, therefore he cannot impose it, when it is made. The Magistrate makes not the hearing of the Gospel to be lawful; but it follows not, Ergo as the preserver of both Tables of the Law, he may not com∣mand Christian subjects to hear the Gospel: yea, to me its most probable, he may compel heathen people lawfully con∣quered to desist from Idolatry, blaspheming of Christ, and to hear the Gospel.

The man comes from China acknowledging God in all his wayes, as Abraham left his Countrey, Gen. 12. if he be an Idolater, they should not lodge him, 2 Ioh. 10. he comes not as indifferent to be married to this or this Church, or to none at all; as a man sins not if he marry none at all, 1 Cor. 7. but if he be a professor that joyns to no Church, he lives scandalously; therefore the adequate cause of membership, or to this mem∣bership, is not mutual consent, as in marriage, but both parties are under a command to confess Christ before men; and its a selfish thing to make a mans own heart the Judge and Determi∣ner of his membership, and not the Churches led by the Rule of the Word: and so the Church is obliged to receive him, and he is obliged to joyn a member, according to Cant. 1. 7, 8. Mat. 10. 32. * 1.21

Mr. H. The power scattered in many, when they are voluntari∣ly combined, they may give it to one, and this is a power of Office, and they may covenant to submit to him their united right. Hence it is more than plain, they may give a call and power to such and

such to be Pastors, and yet themselves be no Pastors. Christ gave some to be Pastors, Ephes. 4. he furnishes men, 1 Corinth. 12. 28.

Ans. Where is Mr. H. his Logick now? Why made he not once a Syllogism, or a face of a Consequence?

1. There is a power scattered in many. What power? of or∣daining by laying on of hands to make men to be Pastors which were none before? By what shadow of Scripture or Reason is this said? one half of a Command, or Promise or Practise shall silence me, if they may give their scattered powers of Ju∣risdiction to one, they may create a Monarch, an Arch-Pastor or Pope over themselves. I judge Mr. H. thinks not so: but Scripture should here speak, and not Mr. H. and tell us, who gave to people, to men and to women (who have no less a power to know the voice of Christ in this Pastor, and to choose an officer than men) the scattered powers official to call and create officers.

2. They may give this power to one: prove this; its a non ••ns, a power of ordaining even virtual they have not, therefore they cannot give it.

3. Christ gave gifts to men, God hath placed Pastors in the Church, Apostles: what! Ergo, the people gives power of being Apostles, Pastors, to men who were not Apostles and Pastors be∣fore? This is Mr. H. his Argument: Are Mr. H. his words * 1.22 Oracles, and Principles that cannot be denied?

4. The people, men and women as sheep, choose a Pastor by no act of Iurisdiction, saith Amesius, but rather by Subjectione and Election makes not a Minister, but onely appropriates his labours to his people, quoad administrationem, saith Cyprian, Ordination is the call and juridical sending. Now the Apostles and Presbytery ordained Elders, Tit. 1. 5. laid on hands and or∣dained, Acts 6. 6. 1 Tim 4. 14. 1 Tim. 5. 22. committed the charge to faithful men, able to teach others. 2 Tim. 2. 2. 1 Tim. 3. 1, 2. 3. shew me so much for your new Male-Church, excluding Fe∣males, who may be unbaptized men converted in China.

Mr. H. A divided power in many, is not an united power from many. The peoples is a divided power, lying in many combined, and therefore not the same. Hence the power of judgement is not

the power of office, and therefore the fraternity may have the one, when they have not the other.

Ans. Here is no Argument at all. This new Church, that now is called the Fraternity, a new name, not in Scripture, in * 1.23 this sense hath neither a divided nor an united power, to make, ordain and call to the holy Ministery one who was no Minister before; and so the question is begged, A divided power to choose in many, is not an united power. Its true of the power of electing and choosing of Officers, they are divers powers, and therefore the society hath the united power of choosing a Mi∣nister: but some men there alone have not a power, being di∣vided from the Church of women, children and servants.

2. Mr. H. finding himself ebbe in proving, he tells us, that the fraternity may have the power of judging, and not of office: and he hath given no Word of God to prove, that the power of office, and the power of juridical judging (for of that we now speak, for the judgement of discretion women have) are diffe∣rent, that is, in divers subjects: But I deny that any hath offi∣cial power, but that man hath juridical power also; or that any hath juridical power, but he hath also a power of office. Mr. H. brings no argument of the weight of a feather on the contrary. I deny not but they have divers formal exceptions, and because the power of judgement is not the power of office, there∣fore the fraternity may have the one, not the other. Weak Lo∣gick. Differunt conceptibus formalibus, Ergo, differunt subje∣ctis. A power of discoursing, rationale, is not a power of laughing, risibile; sure: and therefore (saith this simple Logick) a man may have the one, and not have the other, that is, a man may be rational, and yet not risible: I am sorry that godly and judicious men build such hay and stubble upon the founda∣tion.

3. Why does Mr. H. give this new Church a Latine Name, The Fraternity, that is, a Church of Redeemed ones built on the * 1.24 Rock, made up of Brethren and no Sisters? Ah! are women, servants, aged children, nor redeemed, not built on the Rock? So is there a Gospel-instituted Church described. The word

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Stephanus tells us, is onely twice in the New Te∣stament: 1 Pet. 2. 17. Love the brotherhood, that is, the com∣pany of the brethren, say Mr. Leigh, Beza, Calvin, English * 1.25 Annotators. The company of the brethren; Lorinus, The Church; Esthius, The brethren by regeneration, and new birth. So Piscator, The brethren that are regenerated; as the Nobility is put for the Nobles. Let any man judge, if name or thing be so much as hinted at, when Paul and the rest of the Apostles export the brethren, Iam. 5. 12. My brethren, swear not, does he not forbid women to swear? or speak they of the brethren onely of a single congregation? Yea, and when Paul determined to come to the brethren at Rome, Rom. 1. 13, 14. to whom he was debtor to preach the Gospel, came he onely as such a debtor to brethren of a single congregation? or onely such brethren of a single congregation justified by faith? are they onely no debtors to the flesh? Rom. 8. 12. & 7. 1. & 10. 1. & 7. 4. Wherefore my brethren, ye are bec••me dead to the law by the body of Christ: are not women dead to the law through Christ? See Rom. 8. 12. 1 Cor. 1. 10, 26. and in many places of the Old and New Testament, if the Scripture mean onely un∣officed men by the Fraternity and Brethren. Cyprian hath the word Fraternity, the whole Fraternity: but all that reade him know, he means most ordinarily the whole Church and flock of men and women. And when it is taken for onely men, it is bre∣thren in office, Act. 10. 23. & 15. 23. never for brethren of this new devised Church. Augustine useth it sometime for bre∣thren in the Ministery, and so doth Basil and the Fathers.

Mr. H. However the Elders are superior to the fraternity in regard of office, rule, act and exercise, which is proper onely to them, and not to the fraternity, the people or Church are superiour to the Elders in point of censure, each have their full scope in their own sphere and compass: The office of Major, King, Empe∣rour is not prejudged, because the Corporation, Parliament, Princes and States for faults may depose them.

Ans. What he calls the fraternity in the one line, in the next

he calls it without all Scripture, the People or Church, as if wo∣men * 1.26 and servants were no part of the people and Church re∣deemed by Christ.

2. Whereas he makes the people or Church superior to the Elders (all of them if Hereticks) in regard of censure, not of office and rule: He makes censuring or excommunicating no part of rule, contrary to Scripture. Excommunicating is ei∣ther an act of teaching; or 2. of administring the Seals; or 3. of visiting, by private exhorting, convincing or comforting, for an act of feeding for publick edification it must be, 1 Cor. 5. 5. 2 Cor. 10. 8. But that it can be none of these, it needs no probation; to excommunicate, is not to preach, &c.

2. It is contrary to Mr. Cottons words. * 1.27

3. The Ordinance of Christ is prejudged, where ••nofficed men take on them the name of the Church, and are not the Church, and to excommunicate, where they have no such power of the Keyes given to them by any word of Christ. The in∣stances of a Major, King, &c. prove nothing: All free Socie∣ties * 1.28 may, by the Law of God, create, and also choose Solomon, David to be their King, and unking them again for a fault, as elsewhere I have proved. And here is a clear Law of God, but that a new devised fraternity of some few unofficed brethren should rule and over-rule, and the sheep excommunicate all their officers, must have a word of institution, not Mr. H. his naked word.

M. H. Hence the censure of Excommunication, for the act is * 1.29 common to the Elders, onely for the manner of managing of it, its peculiar for the Elders to be leaders in that action: and thence it is they are called (Leaders) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Heb. 13. 17.

Ans. I know not why the censure of Excommunication should not be common to both the Elders and this new frater∣nity, both in regard of the power and the act of Excommuni∣cation, except Mr. H. shew, that the office addes a new power of Excommunication, which the fraternity hath not; and if so,

1. The fraternity, before they were officers, and now when they are all turned grievous Wolves, do excommunicate, and yet they want this new official power of Excommunication, which is strange; for then they shall not have the complete power of Excommunication: and yet they exercise the act with commission from Christ.

2. It is to me a mystery, what superiority in the manner of managing the act of Excommunication, the officers have above * 1.30 the fraternity, they load, i. e. they preside and moderate in the actual d••••pensing of censures, and therefore are called Overs••••rs, Heb. 13. 17. Good; Ergo, moderating the acts of judging, makes the Pastor an overseer and watcher for the souls of the members of the Iudicature, as one who must give an account to God, for so the place Heb. 13. 17. 18. is. Was ever Scripture so tortured? The scope of that place is, Heb. 13. that men, women, obey their watchmen, feeding by the Word preached, by Seals and Censures, the flock; so the words. So Beza, Calvin, Pareus, Marlorat, Piscator; so Cajitanus, Iustinus Martyr, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Rulers. Never man, I dare say, Father, Protestant, Lu••••••ran, Papist, or Interpreter, who expound that passage, dreamed that the officers are called overseers, Heb. 13. 17, 18. because they lead and preside, or convene and dissolve the congregation. * 1.31 For it follows, the Moderator of a Judicature hath a superiority of office over the members of the Synod, and watches for their souls.

2. That he is the Pastor of Elders and Pastors in the act of Excommunication, and rules them, but reacheth them not, and this is the Prelate.

3. When there be twelve Pastors over one congregation of Ierusalem in acts of censure, Peter or some other leading the action, must be a Pope with superiority of office over these to watch for their soul••

4. When the Brethren excommunicate all their officers, an unofficed Brother must lead the action as an overseer, Heb. 13. ••7. What superiority of Jurisdiction hath this or any Modera∣tor

or Speaker in Parliament, or Prolocutor in a Synod? for he hath but one vote. If it be a priority of honour, for age, and grace and gifts, we must obey all the aged, and such as in lear∣ning and holiness exceed us, for they watch for our souls, by the place Heb. 13. 17. as Mr. H. teacheth us.

CHAP. II.

Of the first subject of the power of the Keys.

MR. H. The power of the Keys is committed to the Church * 1.32 of confederate Saints, as to the first subject thereof; it is no new opinion.

2. I oppose Fathers to Fathers.

3. If it be in the peoples power to hinder excommunication to take place, then the Elders only have not a power given them of Christ, to manage this: but this is against the wisdom of Christ to ordain means that cannot attain the end; which must be, if the people may ••inder it.

Ans. If man be the first and proper subject of capacity to laugh, then must all contained under this subject, Peter, Ann••, be capable to laugh; but women, servants, aged children are as properly the confederate and inchurched Saints by Mr. H. his words, as men. Cyprian and most of the Fathers take in the * 1.33 people with the Rulers in the exercise of censures, by way of consent; but without vanity, I say, never Fathers, Greek or or Latine, Councels, old or late, Doctors, Schoolmen, Prote ••ant, Papist, or any Divine, till of late the Socinians, and now the brethren of the Congregational way, and the Separatists and Anabapti••••s taught, that the Church of believers of a single con∣gregation, hath formally a power of jurisdiction in them to make and unmake officers, to call and excommunicate them. But you shall find all the principles and grounds of this new way 〈◊〉〈◊〉

the Arminian Authors and Socinians cited in the Margin; and Mr. H. never laboured to vindicate their way from these im∣pure Sects. For,

1. They deny the notes of the visible Church, as the brethren do against the reformed Churches.

2. They deny the word Church, either Mat. 18. or elsewhere to signifie any thing but Believers, never Rulers only.

3. They deny the definition of a visible Church, from a pro∣fession, and require reality of holiness, at least some of them, as our brethren with Anabaptists do.

4. Episcopius maintains separation. * 1.34

5. They deny all jurisdiction and necessity of lawful Synods, as our Brethren do.

6. All Churches to them are visible congregations which meet in one place to hear the Word; so our brethren Churches of C••. in new England, c. 1. sect. 1. par. 1, 2. and Mr: H.

7. Our brethren reject ordination by the laying on of the hands of the Presbytery, and all juridical mission by officers of associate Churches, and teach that aptness to teach, and holiness of live is sufficient for a call, so the people desire them, or chuse them; and so do also the Arminians and Socinians.

8. Th•••• the whole Church, id est, the Brethren, and the Of∣ficers by accident, being only separable adjuncts of the Church, have a juridical power of excommunication; so Socinians ac∣knowledge all the godly and believers to be the visible Church, though scattered all the world over, and reject the authority of all visible Churches and Councels, deny all juridical calling and ordination; so that it is clear that they judge the visible professors and people to be the visible Church, which governs and excommunicates, which is the mind of Mr. Hooker.

Mr. H. And the brethren and (9.) some Socinians, as Nico∣laides and others, hold that wicked men by no law of God are * 1.35 to be suffered in the visible Church, and they are not there Iure. Mr. H. offends, that unregenerated men, when known to be such, are to be suffered to be there, or that the ordinan∣ces should be dispenced to them; which to be, is against

1. The patience and meekness of Christ (I speak of the known non-regenerated, that are not scandalous) and so against the * 1.36 patience and meekness required in his servants and Church in or∣der to his end.

2. Against the institution of the visible Church, the schoole of Christ; no master ought to exclude out of the school a child, who though dull of learning, yet is well disposed, and keepes the laws of order and discipline; for it is ordained ••o fine, that the non-regenerate may be effectually called.

3. None should be excommunicated, but these who are ex∣tremely scandalous, or obstinate; and so none are to be excom∣municated for simple non-regeneration, which can appear only to be non-regeneration to some regenerate only, Ps. 36. 1. and not to them infallibly.

4. By the command of Christ, and so jure, Iohn Baptist bap∣tized huge multitudes, of whom he had no assurance that they were regenerate, when by the spirit of God he names them a generation of Vipers, and rebukes them as Hypocrites, who thought it holiness enough to be the carnally born sons of A∣braham, Mat. 3.

10. I do not speak this to lay any odium upon the brethren, as if they loved the wayes of Arminians and Socinians, but up∣on a twofold account.

1. Because Mr. H. passes all what I said of this, as not wor∣thy * 1.37 the answering; though indeed, to speak or comply in opi∣nions with enemies to Christ, his redemption, satisfaction, and free grace, is not overly to be looked on; especially in a new frame of government spiritual in the house of God.

2. Because the Presbytery is called Antichristian, prelatical, formal, by our brethren. I love not high appeals, judging that they often fail against the third command; as for toleration maintained by Socinians and Arminians I impute it not to Mr. H. or the brethren of N. E. But there be not many, to my knowledge (I say no further) for the congregatonal way, but

they are for toleration in non-fundamentals: and how few fun∣damentals there be possibly.

2. What they are, who can define? so that this way seems to me no less new, then other sinful ways of Arminians and So∣cinians; and what mischiefe toleration brings forth in Britain also.

Lastly, we hold that censures should not be dispenced against the peoples mind; for as Augustine saith, the censure shall not * 1.38 edifie, if most of the people be infected with the same scandal; and if the people shall not in their practices yield, it may breed a separation and a schism. But it is a naughty consequence, if * 1.39 the people may hinder excommunication, then it is no ordinance of God, which is executed without the peoples judicial power; this follows not, except the people had a Ius, a judicial power from Christ to hinder excommunication, which they have not; yea, and though they had a judicial power, yet if they use it not right, but abuse that judicial power (suppose they had it) it follows not, Ergo, excommunication is not an ordinance of God. For,

1. The Elders may abuse their power, and so hinder excom∣munication; and without them, saith Mr. Cotton, no act of ruling and excommunicating can be; shall therefore excommuni∣cation be no ordinance? persecutors do hinder the preaching of the Gospel, shall the preaching of the Gospel for that be no ordinance of God? but the people lawfully may withdraw their consent, and then there shall be no excommunication. This yet proves not; If the peoples power lawfully used hinder undue ex∣communication, then the Elders onely have not power. For the peo∣ples power lawfully used, hindered King Saul to put Ionathan to death, and hindered all the Judges from doing the same; Er∣go, King Saul and the Judges only have not judicial power of life and death, but the people have it also? it follows not: yea, but (saith he) that Christ shall appoint a means of reformation, and purging the Church, that in an ordinary course shall not attain the end, is deeply prejudicial to the faithfulness, wisdom, and power of Christ: any manner of way this is an argument carnall and humane.

1. Where hath Christ interposed his faithfulness and wisdom,

that if officers and brethren make use of the judicial power he hath given to them, the Church shall be actually purged, is not this the question?

2. Where hath he promised a reformed Church, in case these who have power to reform, stand in the way, shall Christs wis∣dome be accused, or the Gospel reproched, because either men hinder it to be preached, or these to whom it is preached, believe it not? or does the faithfulness of God fail, though all men are lyars? Rom. 3. Is his wisedom darkned, though all be∣come vain and foolish in their imaginations? yea, if women, servants, children of age refuse to withdraw from the excommu∣nicate, the censure cannot edifie; they have not for that a ju∣dicial power to excommunicate by Mr. H. his way.

Mr. H. The keys of the kingdom, by way of Metaphor, signi∣fies all that ministerial power by Christ dispenced, and from Christ received; whereby all the affairs of his house, in point of opening to such as stoop to him, and of shutting to such as will not come un∣der his authority, are acted according to his mind. * 1.40

Ans. Learned Mr. Wilson, Mr. Liegh, Beza, Beda, Chryso∣stome, Augustine, Ierom, Cyprian, tell us that the keys noteth ministerial power, never since Learning and Tongues were in the world, given to unofficed and private men, to exercise and make use of them, but to the oeconomus Master-houshold, or steward. Cyprian, and the learned Annotator, who answers Pamelius, make Stantes distinguished from these who fell a part of the Church, because they are not utterly to be debar∣red ut prophani & canes, as prophane, ab omni rerum Ecclesiasti∣carum cognitione, but never indued with juridical power, as the Rulers; to these Mr. H answers nothing: onely all such means (saith he) as are sufficient, private, or publick, to open and shut Heaven, may be called the keys. All means of promises and threatnings in the mouths of women. Abigail and others of

ged children and servants, yea, and of these of another con∣gregation are sure means of the word, for opening and shutting Heaven; shall these women and children, and servants, for that bear the keys of the Kingdom of God?

Mr. H. The key of Royalty is only in Christ, the key of charity in the hand of all believers, who out of Christian love lend some help, but have no power judicial to proceed. There is the Key of subordinate power which only such and all such have as are combi∣ned in a special corporation, and come under the external govern∣ment of the Scepter of Christ; such have good law to proceed a∣gainst such as will not stoop to the rule.

Ans. 1. What the Brethren have more then the key of charity, * 1.41 to lend help out of love, is the debate; sure if women be not excluded from the Law of Love, this key cannot be taken from them.

2. If only such, and all such (omne & solum) as are combined in a speciall corporation, have the key of subordinate power; this power essentially and universally must agree to the so combi∣ned body. But women, aged children, servants, are especially combined by the Church-covenant, as is easie to prove from Mr. H. quod convenit omni & soli convenit reciprocè & universa∣liter. Ergo, only the combined Church-members, and all the Church-members (so women) must excommunicate, and all for them; then the officers, as members combined, not as officers do excommunicate; I quit all Logick, if this can be eluded. Now Mr. H. sayes that confederate Saints, all, and onely have the keys.

Mr. H. Pro. 3. The keys of subordinate power are seated firstly in the Church, and by vertue of the Church, they are communi∣cated to any that in any measure or manner share therein: heat to first in the fire, as its proper subject, the faculty of sense belongs first to the sensitive soul, &c.

Ans. The power of the keys belongs to the Church of Be∣lievers, * 1.42 of men and women, as the first virtual subject.

2. To the rulers and guides, as to the formal subject; as heat is in the fire, so every part of the fire is formally hot, as a part of the first formal subject: as iron is hot by participation, by the fire. But by this Mr. H. must say all the parts of the Churches

of Believers are endued with this power of binding and loosing, as the partial and incomplete subject. So yetmust women, chil∣dren and servants be endued formally with the judicial power of the keys: but this is false.

3. The keys are in the whole, in the exercise, in the rulers for∣mally by the judicial power inherent in them, in the people, men, and women by consent, not by any inherent formal pow∣er juridical.

4. The keys belong to all rulers, ruled, men, women, ma∣sters, servants, parents, children, objectively and finaliter for the edification of the whole body, and every part thereof, Eph. 4. 11, 12. 2 Cor. 10 8.

Mr. H. Is suits not with right reason to cast some part of the power firstly upon the people, some part upon the Rulers, as though there were two first subjects of this power which the letter of the text gainsayeth, to thee will I give, not to them: it were to speak daggers and contradictions to make but one first subject of the power, and yet have others to share in this power, is more wide from the mark.

Ans. Judge if it suits with reason, which judicious and godly Mr. Cotton saith, when the Church of a particular Congregation * 1.43 walketh together in the truth, all the brethren of the Church are the first subject of Church liberty, and the Elders thereof of Church∣authority, and both of them together, are the first subject of all * 1.44 Church power needful to be exercised within themselves, whether in Election, Ordination, or Censures of their own body.

They may distinguish between the power of the keyes, and between Church power. But it suits as little with reason to make two, to wit, Elders and Brethren, the two first subjects, or one complete first subject of Church power, as to make them one complete first subject, or two first subjects of the power of the keys. Nor is it against reason, that the body organick be the first virtual subject of the Keys, and the same body be the first formal subject of both the Keys, and of Church-power in the exercise, the Rulers acting their way, and the people their way, as is said; nor are there for that two subjects of power.

2. The Argument by which Mr. H. proveth this is most fee∣ble,

It is said to Peter, to thee I will give the keys, not to the 〈◊〉〈◊〉 Ergo, Peter represents the people, Believers only, 〈◊〉〈◊〉 est, the male-Church of the redeemed: I would not buy such Logick for a Not, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is a collective, and represents many, for the Keys of the Kingdom noteth the Keys of jurisdiction, of preaching the word, &c. Now see, he gives the keys of know∣ledge principally and firstly to the people, and secondarily to the Elders who labour not in the word and doctrine, in so far as they concur to make the word effectual. Nor can the Lord have given the Key of only ruling to the preaching Elders, and there∣fore he speaks to Peter as representing two subjects.

3. It is neither dagger nor weapon of blood, that the Ca∣tholick visible Church of the first-born including rulers and ru∣led, be the first subject of free redemption, of all power of the Keyes in their saving fruit, of all styles, the Spouse, Body, Love, &c. the saving priviledges of special note, that one promised in the covenant of grace, the new heart, remission of sins, per∣severance, ruling in the visible kingdom by binding and loosing, and that your particular congregation and society share of all these at the second hand. And Mr. H. must be content that we look upon it as weak Divinity, that Christ gave himselfe for the Catholick Church, and bestows all upon her firstly, and that this be the first natural recipient subject of all these, as the element of fire, not this or that fraction or fragment of that E∣lement is the first adequate, natural recipient subject of heat, as is above explained.

Mr. H. Prop. 4. The power of the keys take it in the complete nature thereof, is in the Church of Believers, as in the first subject, but in the manner and order of ruling that Christ appointed, in the parts.

Ans. Mr. H. speaks not distinctly, and should have told us what the power of the keys is in its complete nature, and what in its incomplete and half nature it is.

2. When he sayes the Church-congregational, and the male-Church of Believers so consederate, is the first subject of the Keys, he saith an untruth like to this, this particular fragment of the Element of fire is the first subject of heat. And, Sir, what say you of the rest of the quarters of the Element of fire, must

they, I pray you, be the subj••ct of heat secondary, and by way of participation? So you may say London is the first subject of the power of government in England, yea, or Norwich; now the first subject by you is omne and solum, and so doth Mr. Cot∣ton go before you; it is like England would take it evil, and judge that Norwich did not logically distinguish. Our Brethren * 1.45 must be content no Congregation is any other but an integral part (as D. Ames. grants) of the Catholick visible Church. And Christs design of Love was, that the whole, by order of nature, as the first subject, should partake of all the speciall privi∣ledges.

• 1. Grace.
• 2. Redemption.
• 3. Covenant blessings, &c. power of binding, loosing, seals in their blessed fruit for the whole.

Nor can I say Amen to that of Mr. Cotton. * 1.46

A particular Church or Congregation professing the faith taken indefinitly, for any Church (one as well as another) is the first sub∣ject of all the Church Officers, with all their spiritual gifts and power—whether it be Paul, or Apollo, or Cephas, all are yours (speaking of the Church of Corinth, 1 Cor 3. 22.)

Ans. 1. Mr. Cotton must prove that Paul there speaks of a * 1.47 particular Church that comes all together into one place, as he speaks, citing 1 Cor. 14. 23. and that formally as a single con∣gregation meeting in one. It were a most comfortless Doctrine to limit that soul delighting priviledge, 1 Cor. 3. 21. all things are yours, then Christ, and Grace and Glory are yours. And vers. 23. ye are Christs, onely to Saints, as they are a Church∣meeting in one place. What is this, but by the scope of that place, you have right to Christ and Salvation, and Covenant∣promises, as the first subject only under the reduplication of a congregation meeting in one place, as an organized Church. * 1.48

Ah! and shall not Christ and all things be theirs, who are in no Church-state like that of Corinth, but wander in deserts, and in mountains, and in dens, and cave•• of the Earth, Heb. 11. 38 and have no certain dwelling house, nor fixed Church congregational, 1 Cor. 4. 11?

2. What agrees to Believers, as Christians, and Believers, to believing women, aged children, servants, and to the scattered Saints. Now in no such Church state, as Mr. Cotton imagines the Corinthians to be in, and to Iohn in the Isle of Pathmes, and to the Apostles as believing Apostles, that cannot agree to a congregation as the first subject, which reciprocally and on∣ly receiveth this power. But such is this, Revel. 21. 7. He that overcomes shall inherit all things, all are yours, death in the sweet fruit of it belongs to women, and to Christians as Christians, though in no congregational state; Ergo, women, and the whole Catholick Church, whether in such a Church-state or not, must be the first subject of the Keyes. And it is wretched Logick; Paul saith, all things are yours, and ye are Christs, to a congre∣gation that meets in one place: Ergo, such a promise is made to a congregation, as to the first subject, and as to a congregati∣on: then may I infer the promise to eat of the Tree of Life, to receive the hidden Manna, and the •…•…ning Star, and to sit in a Throne with Christ, is made to such as overcome in the con∣gregation (as our Brethren say) of Ephesus, of Pergamos, of Thy∣atira, &c. Rev. 2. 3. therefore these promises are made to the Church of a congregation, as to the first subject; upon the same ground all the congregational Church must be the first subject, and so the only subject of all priviledges of the congregational Church of Corinth, of being justified, sanctified, Temples of the Holy Ghost, redeemed and bought with a price, &c. And if so, these priviledges must agree to the congregation firstly, and to all other for the congregation, as that agrees first to the fire, and then to iron, to water for the fire.

3. Paul saying, all are yours, whether Paul, &c. he cannot mean Paul, as an Apostle, is proper to you as a congregation, in all his Apostolick travels, for that is false: nor can the meaning be, Paul as a fixed Pastor is yours, for he was no fixed Pastor to them, tyed to that congregation only. Then the meaning must

be, Paul, and by a Synechdoche, all the Apostles and Pastors, and the World, and Life and Death, in their labours must be for you, and the Catholick Church, and all the Saints all the earth over, whom they must gather in, and perfect as Christs body, and parts of his body, Ephes. 4. 11, 12, 13. and not as a congregation; so our Brethren in this as in many other points abuse, but expound not the word.

Mr. H. The power of the keys is in her (the Church congregati∣onal of Believers) as in the cause subordinately under Christ, and it may thereby here be acted as potestas judicii, in admission of mem∣bers, in the absence of Ministers, in censuring by admonition, for each man is a Iudge of his brother, and there is a judicial way of admonition, when the parties are in such a state as in foro exteri∣ori, they can make process juridicè, against each other, so there is a power of gift in all elections. Or else this power of the keys is com∣municated from her to the officers, the soul doth not see but by an eye, makes an eye and sees by it, so that the Church makes a Mini∣ster, and dispenseth Words and Sacraments by Officers.

Answ. We seek Scripture, and see only Mr. H. his naked assertions.

1. The power of the Keys is radically in the Church of re∣deemed * 1.49 ones, to wit, the male-Church of redeemed ones, a crea∣ture for name and thing, not in the Word.

2. That this male-Church by a judicial power admits mem∣bers, prove that.

3. In the absence of Ministers this is done, then Ministers and Elders with the male-Church excluding women, aged children, judicially admit members, then all female members, and chil∣dren, and servants with blind obedience must own these mem∣bers, and watch over them: prove this, for women have neither consent nor vote.

4. That every one may judicially process another, that is, ju∣dicially accuse one another and complain, and bring witnesses against one another, and prove the scandal: that is true, and may judicially accuse before the Church the daughters, or ser∣vant women, yea, or men that are incorrigible after private ad∣monition, but that the members of the male-Church judge one

another by the power of the Keyes, is the question. Give us Scripture for it.

5. There is Potestas doni, a power of a gift in all elections, well; a power of a gift of discerning & trying, who shall be my Pastor, sure women have their gift of discerning; why should Pastors be obtruded upon women blindly? should men have dominion over their faith? I am glad that Mr. H. gives no juridical power to the call and making of Officers: but only a power of gift, Potestas doni. But the Church communicates this power of the Keyes to the Officers, that is, the male Church of redeemed Brethren. This is proved by no word of God, but by a similitude, in which it is said (by poor Physiology) The Soul makes an Eye, and the Brethren make their Officers, which we deny: God makes them by the laying on of the hands of the Elders, Acts 6. 6. 1 Tim. 4. 14. 2 Tim. 2. 2. 1 Tim. 5. 22.

Mr. H. The power of judgement is the Church formaliter.

Ans. It is often said, never proved to be formaliter in your male Church.

CHAP. III.

Whether Mr. Hooker his Arguments conclude strongly that the People have a power of judging.

MR. H. 197. The power of judgement is in the Rulers dire∣ctively (as formally in the people) they out of an office power, leading the whole proceeding therein.

Ans. I never heard that a chief member, either Speaker in * 1.50 Parliament, or President in Councel, or Chair-man in Com∣mittee, or Moderator in Assembly, was a place of juridical power, or office over the Judicature, or Members of the Church; a place of priority of order it is, which one may have to day and want to morrow: for the nature of order requires that one open the Assembly, and moderate the meeting: if this be all, the official power that Mr. H. gives to officers, is weak, and of no worth:

2. There is no power, no act of ruling and governing given to the Pastors above the Brethren. For,

1. To call an Assembly, Io••l 2. Is not proper to the offi∣cers, the Assembly by its intrinsical power from Christ, may convene in his name. Nor,

2. To examine members, whether they be Apostles or not, by their way cannot be proper to the Elders ruling, for it agrees to other members, as wel•• as to them.

3. Ordination is, and may be (according to our Brethren) and creating of Officers, though Mr. Cotton make it peculiar to Officers, because of Act. 6. 6. 1 Tim 4. 14. as Mr. Cotton cites; yet Mr. H. saith, the Brethren may do it.

4. It is no act of the Key of Authority, that the Elders o∣pen the doors of speech more then that one speak before ano∣ther, or that Elihu speak more then the rest of the friends,

is no act of the power of the Keyes. Nor,

5. Is the preparing of matters, and receiving of complaints, by our Brethrens way proper to them then to other officers more, since Mr. H. saith all equally have the power of the Keys from the Church of Brethren. What power of the Keyes the Pastors have in preaching and exhorting, they have it rather over the congregation, then over the male-Church of Brethren; nor is it so properly a superiority of rule, as of doctrine, which in Synods they have over Churches; nor can the Pastor have a directive power as a Pastor over the brethren; since by M. H. his way, they may judg and censure him. Can the King be their Judg with a directive power, who not being a Parliament, may judg authoritatively whether he should be King or not, and may de∣throne him?

Mr. H. Arg. 1. Ejusdem ist instituere & destituere, The peo∣ple have power to consure and depose Officers in case of heresie, or otber iuiquity, for they gave power by election to Rulers.

Ans. It is ordinary to our Brethren to prove in a Circle, the fraternity have power to chuse Officers, ere they have power to depose; and they have power to censure & excommunicate, he whole being above the part: ergo, they must have power to or∣dain: we deny the Fraternity can either make or unmake officers.

2. That is not so undeniable a proposition, an Assembly of Officers, a Church of thirty may constitute themselves in a Ju∣dicature, and so may a Parliament, by an intrinsecal power in themselves: Ergo, they may for heresie and scandal against the Law of Nature destroy and censure themselves, it followeth not.

3. Apostles were immediatly called of God, and made Pastors * 1.51 habitu, by that call and special direction of the spirit (which was in stead of Election) Paul is forbidden to preach in Bithy∣nia, and called to preach in Macedonia: how many times should the P••ostles be made Pastors, and unpastored again, if the pre∣sent call be that only which makes them Pastors? Levites were ordained to serve the Tribes joyntly, and when the Tribes were dispersed, the Levites were dispersed, and remained Levites in whatever place they came to, as Mr. Hudson sheweth. * 1.52

4. If Pastors be baptized, and members of the Churchon∣ly to which they are chosen Pastors, then as to the former part,

they and all other baptized to one single congregation, when * 1.53 that Church is dissolved, are no more baptized, and as Pastors cannot exercise pastoral acts, but to their own Church; neither can they act as baptized professors in another Church, baptizing being a Citizens solemn incorporation to the Church, and by this way to the Church independent only: as a man that is only a free Citizen in Norwich, cannot for that be a free Citi∣zen in York, or perform the acts of a free Citizen in all free Ci∣ties in England, as he can perform them in Norwich. And sup∣pose that Norwich lose its freedom, the man is a Citizen of no free City of England: for as he is made solemnly by admittance into the Church, into which he is baptized a visible member incorporated by Baptism, as by his Burges Writ, or Burges Ticket, when the City is dissolved, and no free City, either his Burges Ticket to be a member of that City is null, or then by * 1.54 his Burges Ticket he was made a member of all other congrega∣tions. Iohn Baptist and the Apostles, Act. 8. Ioh. 3. after a con∣fession never asked for their conversion, but baptized, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, straightway without delay, even in the night (for so the word noteth, Matth. 21. 19. Luke 4 39. & 5. 25. & 8. 44.) The Jaylor and his house, Act. 16. Cornelius and his house, Act. 10. the Eunuch, the multitude of Iohn Baptists hearers were baptized members of the universal Church, 1 Cor. 12. 12, 13. where there was no particular congregation to receive, & ad∣mit them as members, as Mr. Richard Baxter solidly observes: nor is it worthy the refuting, that the Apostles by an extraor∣dinary power might baptize them, though to no certain Church, but Pastors now have not that power: for the Apostles bapti∣zing and preaching, and administring the other seal differ not * 1.55 in species and nature, from the ordinary pastoral acts of an or∣dinary Minister, they speak with tongues, work miracles as A∣postles; but they preach and baptize hic & nunc, as ordinary Officers. And as to the other part, the calling of a Minister so, must be up and down, as he officiates to his own Church, he acts as a Pastor, as to these of another flock he tenders the Lords Supper as a gifted man.

5. Though a congregation be of Divine right, and Paul be assigned to teach the Gentiles, Peter the Circumcision, Gal. 2.

by an ordinance of God, yet it follows not, that Peter acts not as a Pastor, when he baptizes Gentiles, or that Paul acts not as either, Apostle or Pastor when he baptizeth the Jews, and that Paul was ten hundred times a Pastor, and again no Pastor, as God called him to act pastorally in ten hundred congregations, and went from them; for the call of Gods divine leading where to preach, and where not, in Macedonia, not in Bithynia, Act. 16. but the local division of congregations and provinces: as the second General Councel defines; and that the provinces that belonged to Ephesus were added to Constantinople, as Socrates * 1.56 saith was from custom.

When the Bishop of Spalato defending the Supremacy of the Pope, saith, that he thus differs from other Bishops, that he is universal Bishop of all the Churches on earth, but other Bishops are Pastors of their own particular Diocesses and Chu-ches. D. Ioan. Crakanthorp Chaplain to King Iames wrot a learned book, in which he proves, that all Pastors are Pastors of the Church U∣niversal, habitu & actu primo, as well as the Bishop of Rome, especially because in General Councels 2. and without them, they are to care for all the Churches on earth.

2. That the particular designation of single congregations, is by no divine right assigned by Christ; but by the prudence of the Church.

1. For if it were not so, there could be no transporting of Ministers from one Church to another.

2. Because Churches then could not be enlarged, nor dimi∣nished, nor changed, which we see may be done. Cyprian as most sound in many things, so in this is to be considered, we are (saith * 1.57 he) Many Pastors, but we feed one flock. We saw how Mr. H. was pleased to fall upon me, because I said that every Pastor is a Pastor to the Church-universal, by exhorting in Word and

Writ; yea, by ruling in Councels, and is not tyed as a Pastor to employ his labours to one single flock only: we therefore condemn in our Brethren; (1) That the care pastoral of any Church, but of one congregation, of which the man is Pastor Iure divino, quasi glob•• affixus, is perished, since the Apostles died.

2. That they distinguish not between a Pastor as he is a Pa∣stor to all Churches, as the Lord in providence shall call, and between the same pastor, as tyed to his single Church, rather than to another, by no divine right, but the prudence of the Church which is not infallible.

3. That it is utterly unlawful to transplant Pastors upon any necessity of the greater good of the Church, against the law of nature.

Mr. H. 2 Arg. Its in the power of the Church and Fraternity to admit members; Ergo, to cast them out, as appears in the ad∣mitting of officers.

Ans. 1. Observe the circular probation between this and the former Argument, as is said.

2. Give us one Scripture or jot where the Fraternity is ei∣ther called the Redeemed Church, for so women are not Re∣deemed, * 1.58 or the governing Church, for the officers are not Ru∣lers; or let Mr. H. give us a third Church.

3. That the Fraternity onely, and no women, gave their ta∣cit consent to the chusing of Matthias, Act. 1. of the Deacons, Act. 6. of the Elders, Act. 14. 23. since their consciences were concerned, and they are parts of the fed and redeemed Church as well as men, can never be proved: and who can deny wo∣men * 1.59 to be of the plebs, people and fraternity, as Cyprian speaks? and of the brethren that Paul, Iames, and the Apostles wrote unto? Doth not Cyprian divide the Church in stantes & la psos? were there not women that both yielded to the Persecu∣tors, and denied the truth, and stood to the truth and suffered? Reade Cyprian cited by Mr. Cotton, and in other places.

M. H. 3 Arg. Either the people have a causal virtue in judg∣ing, or onely a consent; the latter cannot be: To consent to evil is sin; to dissent from a just sentence, makes them to hinder the exe∣cution of a just sentence.

Ans. This is already answered, and hath not the weight of the some of the water. Elders have either a causal virtue in judging, or onely a consent: the former I see not how they have.

Mr. H. Mr. Tho: Goodwyn, and Mr. Philip Nye, give them * 1.60 onely an authoritative directing power, such as Parents have in the marriage of their daughter, which is an authority extrinsecal, which the Magistrate and Pastor in their kinde have; but the Vir∣gin hath the onely formal and intrinsecal power to consent, and so to make the marriage, and to dissent so as it shall be no marriage: In which case the Fraternity onely or Male-Church formally, intrinsecally judgeth, and may judge, though there were no * 1.61 officers, as the Maid may marry, though Parents and Tutors were dead; and the directive authority of the officers may be wanting, as the directive authority of the Magistrate may be wanting.

2. The officers cannot consent to a sinful sentence, its not their duty to sin, nor can they dissent from a just sentence, for then they might hinder the execution of a just sentence, and the officers shall keep communion with a man whom the peo∣ple excommunicates; and that the people may erre, is too well known, in the condemning of Ieremiah, of Christ, and of others, And whereas he saith, The dissenting shall blemish the wisdome of God, its answered already: It blemishes our folly, but not his wisdome, when people are divided from Rulers, and Rulers from people.

3. There is a midst between consenting to an unjust sentence, and a dissenting from a just sentence, to wit, a consenting by the judgement of discretion tacitly to a just sentence, in which there is a causality popular, nor judicial nor juridical, coming from the inherent power of the Keyes.

Mr. H. Arg. 4. It crosseth the rule of righteous proceeding, to * 1.62 understand the Church. Mat. 18. of the Elders onely: Suppose three Elders in a Church all have been convinced before witnesses * 1.63 in private of an offence; they will not hear; the offended brethren must tell the Church: that is, they complain to these three Elders of these three Elders, and make the guilty both judge and party in their own cause. 2. Suppose of these three two be offenders, the

grieved party must tell the third, and so one shall be the Church.

Ans. This inconvenience follows clear from the hampering of all power of the Keyes within one single congregation, in the midst of six congregations round about.

2. The Book of Discipline of New England saith, A Church Independent may consist of four officers and three brethren, three brethren are offenders, if they cannot in this case tell the Elders onely, for they are not the Church, Mat. 18. saith Mr. Hooker; Ergo, the three offending brethren must complain to the three offending brethren, and make themselves both Judge and party; therefore the Argument necessitates us to tell the Elders of associate Churches.

Mr. H. Arg. 5. If the power of judgement be in Rulers, then * 1.64 it is either in some or one, to wit, Peter, and to h••m derived from the rest, and that is Popery, or it is in them all equally; for those that are equal in commission, are equal in power, but that is not, for the teaching Elders are in degree and also in power superiour to the ruling Elder.

Ans. The issue of this Argument is to strip the officers naked of all power of Rule, and Mr. H. must take it away off his own way, as well as off ours.

2. The teaching Elders are worthy of double honour above the ruling Elder, 1 Tim. 5. 17. for they speak to us the word of the Lord, Hebrews 13. 7. and are the Ambassadors of God, who in Christs stead beseech us to be reconciled to God, 2 Cor. 5. 20. Their feet are pleasant, because of their message, and in this have power above ruling Elders, and those who serve Tables, Act. 6. and above the brethren and Church, as being sent of God with pastoral power, not onely vi materiae, by vertue of their commands, but as in an Epistle is spoken judiciously to this purpose by Mr. Tho. Goodwyn and Mr. Philip Nye, by reason of * 1.65 their Ministerial Authority. Now how they can be equal in commission of judging to the people, is the question: for as the woman is independent in regard of intrinsecal power of consenting or dissenting in point of marriage, the Parents di∣rective power of commanding extrinsecal, as the judicious Pre∣facers say, so the Fraternity is the onely judging society by them. Yea, Mr. H. saith, The Elders are superiour to the fraternity or

brethren (I would he had said to the sisters also) in office, rule, * 1.66 act and exercise, and in managing the censures, are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, overseers, by Hen. 13. 17. How are leaders and overseers in the same managing of censures, equal in power, and not above those whom they lead and oversee, yea, to whom they are to yield obedience, as Mr. H. cites to that purpose the place Heb. 13. 17. are Parents equal in power who do command the Vir∣gin, whose it is to consent to the marriage?

3. Let the godly Reader consider, whether the Brethren, though believers, yet ignorant of the mystery of Balaams do∣ctrine, and of Iezobils teaching, Rev. 2. and of the learning and qualification of pastors, and of the deep and subtile Here∣sies for which pastors must be cast out, are by the Word of the Lord equal in judicial power, and trying of Doctors and Pa∣stors, with the Rulers, whose office it is to know more of the minde of God, than Brethren? and whether are they by Di∣vine Institution so?

Mr. H. If Rulers alone have power to excommunicate by Mat. * 1.67 18. then may three Elders excommunicate 400 or 500 brethren; and if so, Rulers should not onely censure the fraternity, but de∣stroy themselves: for where no flock is, but all are excommuni∣cated, there are no shepherds. Besides, as Ames. saith, a body * 1.68 cannot be cast out of it self.

Ans. 1. Observe in all these six Arguments, there is not one jot of Scripture, but the one Magna Charta of Mat. 18. where yet Mr. H. will not stand to the signification of the word Church.

2 They are not there alone to excommunicate the Church of believers, without the consent of the Church; and we judge it no way of Christ to excommunicate not 400 onely, but six thousands, who all made one congregation of Ierusalem, say our Brethren: But Mr. Cotton saith well in the case of the de∣fection of a congregation to blasphemy and persecution, and no help by a Synod is to be hoped for, the Elders may with∣draw, and separate disciples from them, and carry away the Or∣dinances with them, and denounce judgement against them.

3. D. Ames. whose name is savoury in the Church of Christ, saith, But if a Church should be excommunicated, then a body

having and retaining its essence, should be cast out of it self. No Judge can properly punish himself, but the Presbytery and Synod may declare a Synagogue of Satan to be a Synagogue of Satan.

4. It is against the meekness of Christ, and not warranted by any Scriptures, that faithful pastors that are pastors to the uni∣versal Church should be unpastored, because this or that parti∣cular flock to which they were sent, leave off to be the flock of Christ, that is as much, as because they are faithful in his house, Christ will have them cast out of his house. The argu∣ment will conclude, That the Church excommunicating all the officers, destroyeth it self. Of this before also.

CHAP. IV.

Mr. Ruthurfurd's Arguments that prove that the People are not the first subject of the Keyes, are vindicated from the unsatisfying Answers of Mr. Hooker.

MR. H. That is not to be held, that is neither in Scripture * 1.69 directly, nor by consequence:

But that belivers lay hands on men for the Ministery, or re∣ceive witness, or have in them any such power of Government, is such. So Mr. R. &c.

Ans. The first three Arguments touch not the question, for office-power is formally in some select persons, who have a Ministerial spirit and gifts. Mr. Robinson saith, The Government before and under the Law, and in the Apostles time, and still now, is not in the multitude, but in some chief men: But it follows not be∣cause office-power, which is a little part of the power of the Keyes, is in officers, therefore the power of the Keyes is firstly in the officers, but firstly in them who gave both the power and the office, and there∣fore had a power before they gave it, and therefore can take it away.

Ans. Mr. H. hath quickly expeded my Arguments with * 1.70 Veni, vidi, vici; It is a scorn to say, without all proof, that the office-power is a little part of the power of the Keys: For the includent by no Logick is a part of the thing included, the Ci∣ty is not a part of the House which is a part of the City; but the contrary: now the office-power in Rulers includes preaching, * 1.71 administrating of the seals, as Mr. H. grants, and also it includes a power of binding and loosing, and of ordaining, since the holy Ghost gives rules of right ordaining of Elders to Timothy, and to Teachers, 1 Tim. 3. 1, 2, 3, & 10. 1 Tim. 5. 17, 18, 22. 2 Tim. 2. 2. Tit. 1. 5, 6, 7, &c. as to Pastors, not as to Believers, and by this to rebuke, censure, shall be no ruling at all, if Mr. H. deny ruling power to agree to Pastors as Pastors, or to be a part of office-power, because ruling power in officers is common to both officers and brethren.

1. He begs what is in question, for the brethren are ruled and to obey, and not Rulers.

2. If it be said ruling power is not office-power; its replied that Mr. H. saith that the Elders are superiour to the Brethren or male-Church in regard of office, rule, act and exercise. Now if ruling * 1.72 be common to both officers, and the Brethren, or such a male-Church of the redeemed; then are not the officers as officers superiour to this Church in rule; yea, this Church giveth power, and taketh away the power of governing by way of censure, from the officers: and so the brethren in ruling must be above the Of∣ficers, as for the superiority official in preciding and managing the actual dispensing of censures, as Mr. H violently alledges Heb. 13. 17. to this purpose, it is a ruling over the ruling of the Brethren, the like whereof was never heard, the mouth of a Judicature ordereth, but judgeth not the ruling, and judging of the Judges. Again, if officers be both officers in teaching, ad∣ministrating the seals, watching over the manners of the people, and also in dispensing censures with the Elders, then must office∣power take up and include both official acts, and also judicial acts and power in governing; Ergo, the power of office is not a part of the power of the Keys, but the whole power of the Keys.

2. It is not to the purpose, to say that Government is not in

the multitude, as in the first subject; for then the multitude and * 1.73 Church of Redeemed, that meets in the same place, for all the ordinances is not the instituted Church, to which the offended must complain by Mat. 18. nor is it the first subject of the keys. Expound to us then Matth. T••ll the Church, i. e. tell some select persons, the Church of some males, only excluding women, a∣ged children, servants: alas that is not the Church Mat. 18. nor the New England instituted Church, which is defined to us in the first words of their Book of Discipline; for that is not a Church of selected persons, but includes men, women, servants, children of age, as I demonstrate from their words. * 1.74

1. The Church which Christ in his Gospel hath instituted, to which he hath committed the Keys of his Kingdom, the power of binding and loosing, the tables and seals of the covenant, the officers and censures of his Church, the administration of all his publique worship and or∣dinances, Is costus fidelium, a company of believers? These are their words. But I assume some select Brethren only is no Church.

1. To whom Word and Sacraments onely are due.

2. Such only are not such a Church as the Church of Corinth, justified, sanctified.

3. Such only is not the company that meets in the same place to partake of all ordinances, as they teach; for women, aged chil∣dren, servants were justified, sanctified, partakers of ordinan∣ces, as well as select Brethren: Ergo, the visible Church institu∣ted by Christ, is not the first subject of the power of the Keys, except you mean the virtual subject, then it is not the first for∣mal subject, as fire is of heat, nor is the complete virtual sub∣ject.

But Mr. H. saith cap. 11. sect. 2. page 192. The power of the Keyes is committed to the Church of confederate believers, as the first and the proper subject thereof. Pro. 1. page 193. That the power of the Keyes is seated in the Church as the proper subject is no novel opinion. ••b. We will suffer years to speak a little in this place, The place of those that Peter sustained in Mat. 16. to them the keys were given. But Peter speaks in the name and sustained the place of the Church: as the Antients, Origen, Hillary, Augustine, fre∣quently—troops of our Divines say.

Ans. I pray our Brethren, do the Fathers mean the Church

of visible Saints, the multitude of Believers? or go our Divines * 1.75 in troops along with them in the formal, first and proper subject of the Keys, as fire is the first formal subject of heat. As Mr. H. page 193. Now I judge Mr. H. means his own only instituted visible Church in the new Testament, that meets together in one place for the ordinances; if I should say the whole element of fire is the first proper and formal subject of heat, and yet exclude four quarters or parts of this body, as utterly uncapa∣ble of heat, were I worthy to be called a Philosopher? But the same way Mr. H. maketh the Church confessing as Peter, Mat. 16. such a formal subject, and saith the fourth part of this subject, women, children of age, &c. are not capable of the Keys; if it be said, the organical body is the proper subject of seeing, of hearing, &c. yet neither legs nor hands are capable of either seeing or hearing.

I answer: Then 1. the organical body is not the first and formal subject of seeing, but Arms and Legs are capable of touching; but women, aged children, servants, though essen∣tial parts of the visibly confessing Church, Mat. 16. are for∣mally capable of no power, of no exercise of the Keyes at all.

2. If God give the power of seeing to the eye, as to such a watching member, then gives he not the power of seeing to the organical body; but if God give the power of seeing to the eye, as to a member and part of the body: Ergo, he gives the power of seeing to all the members, Quod convenit, qua tale, convenit omnibus; Ergo, he must give the power of wat∣chers to women who are members.

Mr. H. Office-power is but a little part of the power of the Keys, and therefore it may be in Officers, and yet the power of the Keyes not be firstly in them, but in them who gave Office-power.

Ans. This is, as if one would say, the power of a Master∣houshold and of a Steward, is a part and a little part of the power of the Keys of a family; when these only under the Lord of the house have the Keys committed to them, shew in all Oeconomies in state, a family where the Keyes are committed to any but to those in office, and such as are subject of the power of the Keyes, a part and a little part of the power of the Keys, is

not the Key, the nible of a Key is not the Key. Yes, but it may be said, the Queen and Mistress of the Royal Family is above the Officers of the Royal House, since they are her Servants, no less then the Kings Servants.

Ans. The officers are the believers servants objectively and finaliter, for the building of their souls, Eph. 4. 11. but the question now is, whether they be subjectively sent Potestate mis∣sionis, by ordination, and laying on of hands (the ceremony to * 1.76 me is Oeconomy not to be despised, but for the thing it selfe I contend) of Elders, or people, and in an official power of the Keys to shut or open Heaven, either by preaching, seals or discipline; there is not any above the officers, not the Church of believers in an authoritative way; as for a way of Christian dignity, believers are, without all doubt, above all the officers on earth. And when the Mistress is a society of sinners, that she hath the power of the Keys in any authoritative way, over her selfe, or any other way committed to her, but by a whole consent, or godly withdrawing when the Rulers turn Wolves, is against Scripture and all Reason.

Mr. H. Not only the Officers, but Offices also are included in the Keys, as being of that ministerial power by which Heaven is opened and shut; and Officers and Offices are ordinances, and Christs gift to the Church, Eph. 4. 11. He gave some to be Pastors, &c. As Mr. K. with Chrysostom acknowledge.

Ans. To say the Officers and the Offices are included in the * 1.77 Keys, is to say ••eedless, that both the Stewards and the office of Steward included in the power of the Keys; or the King himselfe, and the royal office are included in the royal power: what sense or rather non-sense is here? Its true, the office and officers, Ephes. 4. 11, 12. are given to the Church of men, women, chil∣dren, servants, to the multitude of red••emed, for the perfecting of the Saints, for edifying of the body of Christ, vers. 12. fina∣liter and objective, even till the coming of Christ; but Mr. H. must prove by that Text (I doubt if he can, or any for him) That Offices and Officers are given to the Church subjectively, that is, not to the multitude, but to some select persons, the male-Church of the Fraternity; that this new power may shuffle the power of the Keys from her, to some officers. But,

1. Who gives our brother leave to leap from one significati∣on * 1.78 of the Church Catholick of the visible Saints to the new male Church?

2. From the gift given objectively for the Church, as clear it is in the Text, to the Church subjective of his owne devi∣sing.

3. Why contends Mr. H. for the accidents, or gifts, or pri∣viledges of nothing, or a non 〈◊〉〈◊〉, for in Old or New Testament he cannot give us a Redeemed Church of onely believing males.

Mr. R. The offices that include both the power of the Keys, and and the exercise of them are given, Mat. 16. to some select persons, to Peter.

Ans. Therefore they must be given to some that are not officers, for how unpleasant is the sense to thee who bearest the place and per∣son of an office, I will give an office, thou that hast an office, to thee will I give an office.

Ans. This quirk (for an objection it is not worthy the light) is not against me, but against the Scripture, and Beza, Bullen∣ger, Pareus, Calvin, and all the Fathers, who say there is pro∣mised to Peter who now was an Apostle confined, as yet to * 1.79 Iudea, the power of the Keys as an Apostle all the world over, and in him to all the officers. As when a Prince gives a confir∣mation of the office of Sheriff with larger priviledges, then he had before. He saith, I give to thee who bearest the place and per∣son of an Officer, and Magistrate, that same Magistracy with more ample priviledges. And doth not Mr H. speak as unpleasant∣ly? I create thee Peter, who wast a visible Saint before, now a visi∣ble Saint. Beside that he ties so the Apostles to be fixed mem∣bers of one single congregation, which he knew their Aposto∣lick office could never permit them with a good conscience to discharge.

Mr. H. Arg. 4. This complete power of binding and loosing is gi∣ven * 1.80 to the officer: firstly, either as teaching, or as ruling in a spe∣cial work or as officers ruling in general; if the first, then the power must be given to teachers only 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Mr. R. and so only Teacher, shall be Rulers. If this power be given to them as Rulers, in regard of the common or general nature of ruling, then

is their equal power of ruling in both Teachers and Elders.

Ans. The K••yes are given, Non uni divi•…•…, sed unitati con∣juncti••••, * 1.81 to all in the Colledge of the Judicature. The ruling Elders vote, if according to the rule, is of as much weight as the teaching Elders vote; and it is not absurd, but necessary that all be alike here, except Mr. H. hold a sort of Episcopacy of Rulers over Rulers in the same Judicature. This conceit (for there is no solidity of reason here) might prove that the King and Parliament, the General and Councel of War, the Major and the Aldermen are not the first subject formal (for of the virtual subject we speak not) of their respective military power, or civil State powers. Yea, the Pastor as a labourer in the Word and Doctrine, is in honour and power above the ruling Elder; the King and General acting severally, are above their gene∣ral Councels. A Child in Logick may answer such arguments.

Mr. H. If the faithful may not lay on hands, nor receive witnes∣ses, as Paul, Titus, Timothy, then are they not the first subject of the power of the Keys.

Ans. The consequence is false, for ruling Elders cannot so lay on hands, nor so receive witnesses as teaching Elders do, yet they have the power of the Keys.

Ans. The Argument is not mine, in that place. I neither call * 1.82 the organick Church the subject, nor the first subject; but on∣ly say, since the world was, the people are never Key-bearers, nor so called; the Presbytery layes on hands, 1 Tim. 4. 14. the Apostles, Act, 6. 6. Timothy a Pastor, 1 Tim 5. 22. for to bear the Keys is borrowed from a Steward, Oeconomus; as all agree, * 1.83 both Fathers and latter Divines. As to bind and loose is bor∣rowed from such as command G••ols, as Pareus observeth, Ps. 105. 18, 20. 2 Kings 25. 27. Ps 149. 8. Act 12. 6. but no official power nor act of office, as of a Steward or Jaylor is given to the people. And it is like much Logick I have here met with; the ruling Elders cannot so lay on hands, and so receive witnesses as the teaching Elders; Ergo, teaching and ruling Elders for all that may well be the first subject of the Keys; my meaning is, they lay not on hands so, that is, by any pastoral teaching power. But as for the people, they bear not the Keys at all over them∣selves, nor are they in any sort Stewards to feed themselves;

and therefore they are no more the subject of the Keys then pri∣vate servants of the house, to exercise the Keys authoritatively: the Ethiopian is not white at all, Ergo, he is not so white as a Raven.

Mr. H. To whomsoever Christ giveth the Keys, to them he gives * 1.84 a ministerial spirit by way of special Embassage to remit or retain sin.

Ans. This is unsound, for the Keys are given to ruling Elders, who have no such ministerial spirit; it is not enough to say, that power of preaching is not formally given to ruling Elders; yet it is effective given in the fruit to them, as Mr. R. saith: for they who receive the same commission, or equal power of the same commission, must receive the power of the keys formally.

Ans. The Keys in a ministerial way of special Embassage, to remit and retain sins, are given to teachers by a concional way of remitting and retaining sins, and to both teachers and ruling Elders effectually (saith Mr. R,) in the judicial and authoritative * 1.85 application in the external Court of Christs Church: but believers as believers, and as visible Saints confederate, have no such pow∣er judiciall formally, or effectively. Let Mr. H. prove this, and it shall be seen there it sticks, hic haeret ei aqua: nor is it deni∣ed, but ruling Elders have the same power of the Keys formal∣ly, as touching the judicial application of the word preached in the external Court: For the whole Court, Teachers and El∣ders, do formally, in a judicial way, apply to the conscience of the incestuous Corinthian his sin, thus; Thou by name hast com∣mitted incest, we, by the formal power and ministerial spirit given to us by Christ, deliver thee to Satan, &c. All have alike formal and effective, and so causal influence in this sentence. 2. I also thus frame the Argument:

To whatsoever society Christ hath given the Keys, to some of that society he hath given the spirit to remit and to retain sin by way of concional preaching the Gospel, Iohn 20. 21, 22. Matth. 28. 20. Mark 16. 15, 16. for there is a binding and loo∣sing chiefly in the preached Word, and to all of them he hath given a formal power of binding and loosing in the Court of Christ, conjoyned with the former binding, and not to be sepa∣rated from it. Give us in the word Excommunication separated

from the preaching of the Word. But Christ hath given no power judicial of this kinde to excommunicate all the officers, to ordain all the officers, to the society of brethren destitute of Pastors. And give us leave to keep this ground of vantage, we can produce Scripture for this practise, that the Elders laid on hands, and ordained Elders, Act. 6. 6. 1 Tim. 4. 14. & 5. 22. 2 Tim. 2. 2. Tit. 1. 5. Let our Brethren shew, where the male-Church of onely unofficed brethren did the like, and give pre∣cept or promise, and we are silent.

We may justly ask, By what power unofficed men may make * 1.86 officers; there must be an institution for this, and its hard to prove positive institutions by far off consequences.

Mr. H. Ruling Elders do not effectually (he should say effective∣ly, as I do, which is a far other term) apply the word in the exter∣nal Court: why? because the application of the word thus dispen∣sed, implies that it is issued and ended.

Ans. If the meaning be, the Sermon is closed and done, and * 1.87 the incestuous man repents not, therefore all place for judicial application of the Word to the conscience of the scandalous man in the Court of Discipline, is ended: How weak and wa∣tery is such a consequence? except we say that the whole Court of Teachers and Elders do not apply medicinally to the man in the externall Court the Word preached; which to say, were to destroy all Church-discipline.

Mr. H. There is a Iudicial power in making application of the word preached by any of the members who have power to admonish judicially.

Ans. That is to beg the question: for none have power to admonish judicially as the Church, but the officers, and those that are stewards, who bear the Keyes; otherwise women have power to apply the Word, and to rebuke, and to exhort.

2. This contradicts the former just now spoken. The Elders cannot effectively apply in the Court the Word preached; why? the Word dispensed and preached is ended: But here every member may judicially apply out of the Court, though the Word dispensed be ended.

Mr. H. Mr. R. Arg. 4. The government of the Church is com∣plete in officers, their number, their dispensed censures of binding

and loosing without any power of the keyes in the people, and there∣fore it is superfluous; yea, if the believers have power there alone to excommunicate all the officers, as Mr. H. saith, the Elders in governing must be as superfluous as the sixth finger in the hand. Ans. Though the people have power of judging, yet they have not power of office, which is necessary.

Ans. Power of office is necessary to the preaching of the * 1.88 Word, and to the administrating of the Seals, of which we now speak not. I hope Mr. H. questions not the necessity of a standing Ministery to the end; but since officers are created, and all the officers may be excommunicated by the onely bre∣thren, as Mr H. saith, contrary to Mr. Cotton and the Word (now ordaining of pastors, and excommunicating of them are the highest acts of Rule) then the Elders are as superfluous as the sixth finger to the hand, in the highest point of Ruling, and officers must be onely necessary ad bene ess••, for the better directing and managing of censures, as Mr. H. saith, onely for authoritative ordering and counselling; as Mr. Goodwyn and Mr. Nye: But they may be wanting, and censures well administred without officers.

M. H. Mr. R. Arg. 5. The multitude of believers must have this power either from heaven or from men; if from heaven, either from the Law of Nature, or a positive Law of God.

Ans. There is a positive Institution, Mat. 18. Mat. 16. Mr. R. saith, God hath not made all Rulers, and have left none over other in the Lord. Ans. To have the power of the Keyes is one thing, and to be Rulers another. The Court of Aldermen can pro∣ceed against a delinquent Major, yet not one of them is Major. The members by covenant, not as officers and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, censure one ano••her, though in the manner of dispensing the censure, they need of ficers as guides. And so the seven••h is answered.

Ans. Mr. H. grapples with my Arguments by two's, but an∣swers them all with a begging of the Conclusion. Its good that these two onely places, which are sometimes expounded of the * 1.89 Church of believers meeting in one place for the Ordinances, and that includes all Saints visible male and female, as your Di∣scipline; sometimes Mr. H. expounds Matth. 18. the Church, firstly, as it is an integral body of both people and Elders; and

3. Mr. H. takes it for the Church of the Redeemed, and of∣fends that Mr. Rall and Mr. R. takes Mat. 18. for the governing * 1.90 Church. Now 4. here the Magna Charta of the word Church from Mat. 18. & 16. must not onely he the male-Church of selected brethren; so doth the sick man love to change his bed. Now Ted the Church, must be, Tell the male-Church, Mat. 18. which is built on a Rock, against which the gates of Hell shall not prevail; as if there were no fixedness on the Rock for women, aged children, and believing servants, but they must all turn Apostates, and onely the male-Church, Mat. 16. persevere in grace, and dwell finally upon the Rock.

2. To have the Keyes, and to be Rulers, are so one thing to us, as twice three and six are one thing. And its a wide mocke∣ry to say, that members covenanting are to submit to one ano∣ther; and, in a Church-way, judge one another, by rebuking, * 1.91 exhorting and gaining one another, and yet are not made rulers and key-bearers to one another; that is, they exercise the keyes and power of ruling over one another, and yet they rule not one another 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, this is to distinguish between Isaac and the son of Abraham. 2. Do not women covenant to gain the younger women in their way, by rebuking, by Mat. 18. 15. Lov. 19. 17. 1 Sam. 25. 25, 26, 27. Tit. 2. 3, 4. both men and wo∣men? and do they for that rule, as the male-Church? and by what Oracle? am I not to rebuke a trespassing offender of an∣other congregation dwelling within twenty cubits to my door, and being my beloved brother in Christ? are not the brethren * 1.92 both rulers and ruled, both the stewards using the Keyes, and members of the house, both shepherds and flock; and what sense can that have? Obey them that are over you in the Lord, &c. 2 Thess. 5. 12. Heb. 13. 17. except it be a speech to onely wo∣men, and children, and servants, whereas he wrices to all, and directs such exhortations to all, except to officers, in the judg∣ment of all Divines whoever before our brethren so expounded Scripture; yea, he should have said, Obey one another, for ye are all over one another in the Lord.

3. The comparison of Major and Aldermen halts, except

Mr. H. say, the Citizens have power of ruling authoritatively over, and to depose from office both Major and Aldermen, if delinquents.

Mr. H. There is a peculiar office-power in the officers that is not in the flock.

Ans. In order to preaching there is, but in order to juridi∣cal ruling there is none at all; and so the eighth Argument stands untouched.

Mr. H. The 6 and 11 Arg. of Mr. R. If the power of the Keys be given to believers as believers under that reduplication, then all believing men and women and children have authority over the congregation, for à quatenus ad omne valet consequentia, and all should be pastors.

Ans. Its strange that Mr. R. so often acknowledges, that we require onely charitable Saintship in members, yet he frequently supposeth that we require sincerity: 2. The believers as believers scattered, are not the first subject, but as covenanting and fitly capable, and counted so; which women are not.

Ans. To this I before answered: Nor is it strange that I should charge real contradictions, which by good consequence follow, upon my Adversaries repugnant principles.

2. The question is now, What is the first subject of the power of the Keys? but whether the place Mat. 18. proves (as Mr. H. saith) that the first subject is not believers as belie∣vers, but believers with three limitations. 1. As visible to ju∣dicious charity. 2. As covenanting Church-wise. 3. As capable to Rule, excluding women and children: but all the three are forgedly added to the Text, Mat. 16. The first is added; for Peter in this confession represents not Saints as visibly to mens account, but real Saints. For,

1. Christ pronounces Peter, and all that confess truly and * 1.93 really (though visibly, for these are not here supposed) Christ to be the Son of the living God, really and truly blessed, as Peter, whose heart the Lord saw. But Peter is not blessed, nor all whom he represents blessed, by Mr. H. his way, and by his wresting of the Text onely in a visible way, as Iudas, who might give the same consession with other rotten hypocrites, and not be blessed, but cursed.

2. All who give this confession, as Peter, have received the Spirit of revelation from the Father, wh••ch is neither visible nor audible, but is as the hidden Manna, known to the man him∣self, and to God onely.

3. All that so confessed, are really upon the matter differen∣ced from all the false Religions and Sects, of which, some said Christ was Iohn Baptist; some, that he was Elias, &c. as is clear otherwayes, if Christ speak of a visible confession, which Magus and other Church members like him may give; the so confessors were no more blessed, than the wretched Herodians, who said Christ was Iohn the Baptist risen from the dead, and denied him to be the Son of the living God.

4. The so visible confessors are the Church, whom Christ builds on the Rock, that shall prevail against all temptations of Hell, and be saved, but such are the really and eternally saved onely, not the so built on the Rock, as Iudas and Magus were, and therefore that is but sand, not a rock, which is given to be∣lievers in charity combined, and who are counted fit by Christ and capable, which women, children, deaf and dumb are not. So Mr. H. doth make the Text or our Saviour say, I charitably judge Peter, and Judas, and Magus are blessed, are built upon the Rock.

2. The other two limitations are as blasphemous, and con∣trary * 1.94 to the scope of the Text: for our Saviours scope is to furnish solid consolations of sound faith not to Peter onely, not to seeming believers onely, not to Church-members onely as such, but to all persons who renounce false Religions, such as Heredians were, and others, v. 13, 14. men and women, Mary Magdalen and others, who by this very Scripture do really, and with the reality of saving faith, from the Spirit of the Father of Christ, confess Jesus to be the living God, as v. 17, 18. And I appeal to the consciences of our brethren (I say not any thing to those that are asleep in the Lord) whether Magdalen and others should in sincerity confess, that Christ is the Son of the living God, and had received the anointing, and had received no Keyes, no visible membership like to what they say, may not as well claim to this place and blessedness as Peter. And if Christ should answer them, Ye women, who by the Spirit of the

Father of Christ confess me to be the Son of the living God, and for that suffer death from Herod and other persecutors, are bles∣sed; but ye have no right to real blessing by Mat. 16. 15, 16, 17, &c. for I count you women not capable of the Keys. O what per∣verting * 1.95 of the Word of God is this! Surely Mr. Smith in his Parallels hath more reason for him to prove that women share of the honour of the Keyes as well as men, from Mat 18. and Mat 16. But of this hereafter. Shew me a place in all the Scripture where Christ saith, I give the Keys to the Church of Redeemed ones. 2. Shew me where in Scripture the blessing of real and sincere confession of Christ from the teaching Spirit of revelation, and ano••nting, is hampered and confined to male-believers, and to male-believers onely, members by marriage∣covenant of one single congregation. Sure the brethren fail here, as the Popists, who retrench it to the onely Church of their Pope and Clergy.

Mr. H. The rule of Mr. R. faileth much against the funda∣mentals of Logick, quod convenit 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, convenit 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, yet visible Saints and believers accounted according to the rules of charity, are the subject matter of the Church, and there∣fore though they be justly excommunicated, yet in Gods account they may be inwardly Saints. And again, close hypocrites, as Ju∣das, may be real unbelievers, and therefore the profession is suffi∣cient to keep such in their office, and to evidence that all their acti∣ons Ministerial are valid.

Ans. As Mr. R. hath, following Aristotle, expounded 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that which agrees as the ultimate specifick form, or as a * 1.96 proper passion, agrees to the subject reciprocally; as rationale 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, resibile, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 homini, See the medi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 above expounded: But make fundamental or superstructure Logick of these two, except the Logick of contradiction, and I am si∣lent. Mr. H. Survey, cap. 11. pro. 2. p. 194. Subordinate power (of the Keys) onely such, and all such have, (a perfect recipro∣cation) who are combined in a special corporation, and come under the external Government of the Scepter of Christ in the Gospel. If women, servants, aged children be excluded, they being com∣bined in a special corporation, and under the ••xtern l Government of the Scepter of Christ, judge, Reader; and yet believers as be∣lievers

(saith Mr. H. Survey, cap. 11. pag. 203, 204.) are not the first subject of the Keys, but believers, as 1. Combined by Church-covenant: 2. As counted in charity believers: 3. And counted capable men, not women. Any man remove that con∣tradiction.

3. I ask, If profession be enough (according to our Brethrens way) to evidence the ministerial actions, Baptizing, &c. for example, of Iudas, to be valid, why saith not Mr. H. profession is * 1.97 enough to render their ministerial actions to be valid, but onely to evidence that they are valid? If profession do onely evidence them to be valid, they may be, in se, in themselves null and in∣valid. What is under this, I know not: If Mr. H. his sense be, that Iudas was blessed, and had a Spirit of revelation to teach him to give Peters confession, and upon this account of a profession though rotten, yea to Christs charity apparently fair, yet Christ for his seeming confession gave the Keys to Pe∣ter as to Iudas. If Mr. H. would cause the Text speak this, Mat. 16. he should gain much upon me: But no wit of men, but our Brethrens, shall throw this out of the Text. What a poor comfort is it, this profession keeps Peter in office? yea, it makes him blessed above men.

CHAP. V.

The rest of Mr. R. his Arguments proving that the Male-Church of onely unofficed Brethren have no power of the Keyes, are delivered from the unsatisfy∣ing Replies of Mr. T. H.

MR. H. The 9 Arg. of Mr. R. If Christ give the Keys to believers, he gives answerable gifts to them. Ans. Such as * 1.98 have received the anointing, can discern the voice of Christ and follow him, are able to choose to themselves Pastors, as being able to relish the savour of spiritual administrations, and to feel what key will best open their lock, can see and discern what courses be sinful and scandalous, persons obstinate and pertinacious therein, therefore they may choose and reject officers—They need not the tongue of the learned, they are reproved for careless watching, in not purging out the incestuous man, 1 Cor. 5. 2, 3.

Ans. 1. My Argument is mangled. And whereas I, with the Word, say, If the male-Church be Rulers, Watchmen, the onely men appointed to rule, make and unmake officers, I de∣mand. * 1.99 If the Epistles to Timothy and Titus be Canons to the brethren of the male-Church that they must rule well, 1 Tim. 5. 17. rule their own house well, be apt to ••each, 1 Tim. 3.

2. Whether unofficed brethren must be such Rulers as are to commit the Word to faithful men, able to teach others.

3. Whether the endowments that are required in Bishops, 1 Tim. 3. 1, 2. Tit. 1 5, 6, 7, 8.

4. Whether the count that Watchmen, who must stand and feed, and not sleep, nor let the flock perish, Ezek. 3. Chap. 34. Isaiah 56. Zech. 11. lie upon unofficed bre∣thren?

5. Whether the crime of usurping be theirs, and not the Prophets, Ierem. 23. and yet they are the onely feeders, ru∣lers, Judges of all to the highest censure of Excommunication. But all the qualifications that Mr. H. gives to the male unof∣ficed Judges are saving grace of anointing, 1 Ioh. 2. 20. 27. which women, who have Christ for their Advocate as well as men, 1 Ioh. 2. 1, 2. the discerning of the voice of Christ, and following him, which all the sheep and Elect of God have, Ioh. 10. 27, 28. except women, aged children, servants, be excluded out of the number of the sheep of Christ, this is a turning of the Gospel upside down, to Popishly confine all the Priviledges of Saints, the anointing the spiritual disce••ning * 1.100 what key will open the heart, to some few male-believers: 1. Aged; 2. Incorporate, so and so. But I retort it thus: To whom Christ hath given the onely qualifications spiritual of Rulers endued with power of judging, those hath he called according to the rule of the Gospel to be such Rulers, and they must dig their Lords talents in the earth, if they improve them not for that end. But the Lord hath given to all Beleevers as Beleevers of the same or of another flock, whether in Chur∣ches this way, or not, to women, as to males, in some measure, the anointing grace to know Christs voice. Ergo.

2. Let it be observed, that the tongue of the learned, Esay 50. of which Mr. R. spoke, to absolve and open heaven to a man swallowed up with griefe, and a gift of a son of thunder, to shut the gates of heaven against the obstinate, and such as are to be delivered to Sathan, are not required in the exercise of the keys of the Kingdome, but onely such gifts as are in women; is this a good frame of Church discipline?

Mr. H. God gives to men no calling to a place, but he gives * 1.101 rules how they are to order and direct themselves in it. But the Word hath no Canons how the people should order the Keyes.

Answ. Matth. 18. 15. If thy brother, &c. The Lord points his finger to the Fescu••, and says, Build up one another in the most holy faith, 1 Thess. 5. 11, 12, 13. 2 Thess. 3. 14. Heb 13. 17. Rom. 16. 17. Observe those that cause dissentions among you, &c.

Ans. My Argument is mistaken. If there be Rules in the * 1.102 Word how Officers should acquit themselves, 1 Tim. 3. 1, 2, &c. how Judges, Kings, &c. so ought there to be Rules how unof∣ficed brethren, the onely Judges, (for Church-officers do but order and regulate judging, as our Brethren say) should be∣have themselves. But this is not by our Brethrens way.

2. The Reader may observe all along, that Mr. H. and his way lays the Ax to the root of the Ministery; for he ascribeth the Church acts of office, of opening and shutting heaven, of the learned Tongue, of Excommunicating, &c. to unofficed men; or then he denies that there is any necessity of such in judging, and ascribes such acts and qualifications as are in wo∣men, to their judging Church; the very way of Anabaptists and rigid Separatists.

3. Mat. 18. 15. shall make every Church-member, brother * 1.103 or sister, who are to gain by admonishing one another, a Church-Judge, to exercise the Keyes one over another. I thought the power had been given, not uni sed unitati, to bre∣thren in the Judicature, not to stones scattered.

The edifying one of another, and comforting one another, and withdrawing from dividers, are acts of love required of men, women, and of Christians of all ranks, and by no word tied to those of the same single congregation, but to all the Catholick Church; should not women withdraw from dividers? and therefore these places, 1 Thess. 5. 11. 2 Thess. 3. Rom. 16. are abused.

4. Ambrose, Theophylact, Oecumenius, Paraphrastes, Beza, Calvin, Marlorat, nor any Interpreter dreamed the place Heb. 13. 17. was meant of unofficed brethren, who watch and must * 1.104 give an account for souls: yea, Mr. H. expounds it of officers, and yet he cites Heb. 13. 17. Obey them that are over you in the Lord, i. e. Brethren of the male-Church obey brethren.

Mr. H The prwer of the Keys is larger then the power of office, and therefore the Lord requires not so much abilities in the brethren as in the Officers.

Ans. The difference is said, not proved.

2. If God require the highest abilities in officers to the laying * 1.105 on of hands, 1 Tim. 5. 22. to the highest censurer, 1 Tim. 19. 20, 21. compared with 1 Tim. 3. 1, 2, &c. 1 Tim. 3. 6. 7, &c. then he must require these same far more in brethren, the first and proper subject of all power, or then the Lord calls them to highest actings, and promises to them no gift to, or for these highest actings, such as delivering to Satan, cutting off of mem∣bers.

Mr. H. The Keys are given to Peter, as representing Church guides, Matth. 16. not excluding the consent of the people.

Ans. We so give the power radically and fi••stly to the Church of Believers, as by them we communicate office power to the El∣ders, though they be not the first subject.

Ans. Such a shifting of office-power from the Church of believers, which yet is but the third part of the redeemed sin∣gle Church to Elders, if Christ teach, Matth. 16. or elsewhere, we rest.

Mr. H. If the Keys be given to the Church, the house of wisdom, * 1.106 Prov. 9. 1. of God, 1 Tim. 3. 15. Heb. 3. 4. builded by Pastors, Teachers, Ephes. 4. 11, then not the Church of Believers without Pastors. Mr. H. the assumption fails, for a Church without Pa∣stors is wisdoms house, as we proved, and is Act. 14. 23.

Ans. Mr. H. answers nothing to the places, Pro. 9. wisdom * 1.107 hath maids and a table; the house in which Timothy was to walk, was built by officers, Act. 20. 28. 1 Tim. 3. 1, 2, 3. 1 Tim. 5 17, Give us a pattern of your homogeneal Church, for clear it is the Church Act. 14. 23. was the Church of believers, no poli∣tick ministerial Church until Paul and Barnabas with the free election of the people, made them a politick Church: so until Titus ordained Elders, the Churches of Creet, bear the name of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Cities, and though these Cities were Churches, yet could they exercise no politick actions, nor frame Organs offi∣cial to themselves, until the first founder made them politick mi∣nisterial Churches. Otherwise, as Paul and Barnabas exhorted

them to continue in the faith, so they should have commanded them to use that radical power, to create officers and not have encroached upon their power of the Keys.

Mr. H. Paul charging the Elders to feed the Flock, or the Church, Acts 20. implyeth there is a Church distinct from feeders.

Ans. No doubt, there is a flock of redeemed and fed ones of men, women, children, 1 Pet. 4. 2. Iam. 2. 2. Act. 15. 35. that were of late Catechised, Gal. 6. 56. different from watchmen, * 1.108 but Paul bids the feeders censure the grievous Wolves, v. 29, 30. but he bids not the fed Church do it, far less implyes he, that the third part of the redeemed was the male-Church, and did, or could exercise discipline over both officers, and women, servants, and children. Let us see that implyed.

Mr. H. If they want Officers (saith Mr. R.) they want the pow∣er of edifying.

Ans. They want the power of edifying, as an organick body, but it hath power to ed••fie it selfe, as totum essentiale.

Ans. Christian edifying one of another in divers congregations, 1 Thes. 5. 12. Col. 3. 16. Heb. 3. 13. by women and children of age we deny not, but a Church edifying without Pastors, or a per∣fecting of the body without officers, Eph. 4. 11, 12. 1 Cor. 12. 12, 13, & 28. 1 Cor. 14. 4, 12. we find not. (2) Your male-Church edifying without Pastors, must also edifie as an organi∣cal body. In it women and children be silent, and some unof∣ficed * 1.109 brother teach, pray, and preside in the creating of offi∣cers, and do the like, when the Officers turn grievous Wolves, and are to be cast out, for then some unofficed brother must be Mouth and Organ to the rest, and that is the very charge that Peter sustained in pastoral preaching, at the creating of an of∣ficer, and the Apostle Matthias, Act. 1. 15.

Mr. H. Let Mr. R. tell how God set teachers in the Church, if teachers be before the Church.

Ans. Let Mr. H. tell how God giveth breath to them that walk on the Earth, Isa. 42. 5. Was there breath before there was a li∣ving * 1.110 man walking on the earth, or was there a living man walking on the earth, before there was breathing? Tea∣chers are before Converts, as Fathers are before Children. Iohn Baptist and the Apostles were before such as they conver∣ted

to the faith and baptized. Noah before the Vineyard, which he dressed, God planted Apostles and Teachers, even in the organical politick Church, before it was a politick organical Church; for by setting Organs in the body, he made it an or∣ganical body; but it is a senseless inference, Ergo, these Or∣gans, who are both Organs and Fathers, and causes procreant of the Church, had no being before the politick Church had being; for natural organs in a physical body are only or∣gans, but not causes of the natural body, but politick organs may be both, and in this case are both.

Mr. H. To these are the Keys promised, who are Stewards of the mysteries of God, 1 Cor. 4. 1. servants of his house, 2 Cor. 4. 5.

Ans. The Servants are Pastors and Teachers in these places, then the ruling Elder shall bear no Key.

Ans. Yet the conclusion is strong against the unofficed bearers.

Mr. Cotton & the New England Discipline and Paul are herein * 1.111 as much crossed as I am; for to them the ruling Elders are Stewards applying in censures in the external Court of Christ, the Word, as the Teachers apply it concionally. Mr. Cotton makes the ruling Elders to be included with the Teachers of Ephesus, Act. 20. And by the Argument Mr. H. may deny office-power of overseeing the house, to all, but to such as labour in the Word and Doctrine.

Mr. H. The places, Isa. 9. 6. Revel. 3. 7. speak of Monarchi∣cal power in Christ onely, and prove not the point of delegated power.

Ans. Nor did I bring them for any other end, but to prove * 1.112 that the Keys whoever bear them, Head or Servants, do signi∣fie a power of office, steward, Oeconomus, Commander of the Castle, and so are never given to unofficed brethren, for which cause I brought Fathers, Doctors, Divines, Protestants, Lear∣ned Papists, saying the same. And Mr. H. passes them all with∣out an answer. So the Learned Pag••in, Mercerus, Shiml••rus, Bux∣torf. Ark of Noah, Mr. Leigh, and all Dictionaries expound the word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, when given to House, Prison, Gaol, Kingdom; and Stephanus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and Mr. H. dictates against the autho∣rity of all the Learned Interpreters and Linguists, and tells us

bes••de an office power, it noteth, Matth. 16. a judicial power of the spouse and wife to admit unto, or reject out, in the family as cause requires. But 1. one word of Scripture he gives not. 2. Nor * 1.113 saith Christ, Matth. 16. any such thing, as he gives the Keyes to the Church upon the Rock, as the formal subject, though it may be gathered, he gives them for that Church as the object and final cause.

Mr. H. To these Mat. 16. doth Christ give the Keyes, to whom be giveth warrant and official authority, for actual exercising of opening and shutting; but this he giveth to Peter, as representing Teach••rs and Elders: to thee will I give, &c. whatsoever thou shalt bind on earth, &c. So Mr. R.

Ans. All may be granted, and the official authority may be for∣mally in the officers, and originally and virtually in the Church.

2. The proposition is fall••, to wit, to them the power of the Keyes is given, firstly, to whom warrant and official authoritie is given for the exercise of the same Keyes; for the power of the Keyes is lar∣ger then office-power.

Ans. 1. My Argument is yet wronged, to the same person * 1.114 to whom he promiseth the power, or keyes, or the power in its essence, actu primo, to the same person he promiseth shall exer∣cise the specifick acts of the power and the second acts, that must be the first formal subject to which God pro••iseth a •…•…∣sonable soul, and the second and specifick acts of disco••rsing, and that must be essentially a man: Now unofficed brethren are not Embassadors, but they are onely these, to whom the Em∣bassadors and officers are sent.

2. By Mr. H. the ••eyes must in their official power begiven to Peter, as representing the Guides, ••nd also the power of the Keyes, in the power of ruling must be given to Peter, as to the first subject representing believers: If the Text speak this, it is a new conceit, that never an Interpreter dreamed of, and it must be made out, that Peter i•• spoken of in the Text, in that ••••ofold relation; but that Peters binding and loosing on earth are acts of office, or at least include ••cts of office, and acts both of con∣cional and also juridical remitting and retaining of sin, and who despiseth Peter and the officers in either, despiseth Christ and him that sent him, is clear, and that remitting and retaining

sins is a binding and loosing, cannot be denied, and that remit∣ting * 1.115 and retaining of sin flows from Christ calling the Disciples to an office, is as clear, Iohn 20. 21. As my Father Apostled me, so send I you, receive the Holy Ghost, whose sins ye pardon, they are pardoned, &c. And that this is a clear commission to Peter and all officers in him to exercise an official power of binding and loosing, is apparent by this Text, if by any in the New Testa∣ment. But Mr. H. against this clear Text saith, here Pastors have good warrant for their office power, because the Church hath received power to admit, chuse and refuse officers, &c. But because Mr. R said they have clear commission for the Keys, both in power, v. 19. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and in the acts and exer∣cises, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and what thou shalt bind on earth, shall be bound in heaven; But, though the place be clear, and all Inter∣preters teach it, yet will not Mr H. grant that by Mat. 16. 〈◊〉〈◊〉 Peter and other Church-officers, Christ gives both the power of the Keys, or the Keyes and the exercise of the power, v. 10. I will give to thee the Keyes—and whomsoever thou shalt bind, &c. And if Mr. H. say not this, he shall be forced to say that these, to wit, the power of the Keys, and actual exercise of the Keys, which are clearly holden forth, v. 19. are given to Peter, so confessing Christ, that is, as he represents all believers so con∣fessing Christ. And so all such must have both the Keyes and the formal exercise of pastoral binding; for that pastoral bin∣ding is given to Peter, v. 19. and brethren and women so con∣fessing, must pastorally bind, v. 19. Then how can an official power be given to Peter, as he represents this male-Church upon a meer allegiance? As to the place, Matth. 28. 19. it a∣bundantly * 1.116 warrants the Disciples to an office-power. But the question yet remains, whether this place, Matth. 16. especially doth not warrant more clearly, Pastors as Pastors to both the power and exercise of the power of the Keys: And by this, To thee will I give the Keys, must yet have this sense, I will give the Keyes to thee Peter, as representing both the Pastors and Believers of the male Professors only. Yet Peter gave not that blessed confession as an Apostle, but as a Believer enlightned by the spirit of the Father abo••e flesh and blood; nor was Peter as an Apostle builded upon the Rock, and above the prevailing temp∣tations

of Satan and Hell, except we hold from this place, the Popes infallibility; but it is good that it is granted, that by this place, the Keyes must be given to Peter, as representing the of∣ficers also: for here (saith Mr. H.) Pastors may have good war∣rant for their office power. Then is the thing we contend for * 1.117 granted, if M. H. would prove the other, that here the male Church excluding women hath good warrant, as the first and proper subject to challenge the power and exercise of the Keys here spoken of, Matth. 16. he had indeed performed a great point. But this remains that the Reader is left in the mist what to make of our Brethrens way by these words, upon this Rock will I build my Church, and the gates of Hell shall not prevail against it. Nor is it fair arguing to flee to the old Testament, saith judicious Mr. Firmin, because the Children of Israel, Numb. 8. 10. layed * 1.118 hands upon the Levites: for what if one say, Moses the Magi∣strate layed on hands?

2. If it be a good warrant where officers are, as in the place were Aarons sons, yet the people only, and not the Presbytery, though there be a sufficient one, must lay on hands.

3. Aanon, as Mr. Firmin noteth, verse 14. completed the ordination; for he did wave those Levites before the Lord. 2. How is it proved that Moses gathered the whole people, Numb. 8. 10. Thou shalt gather the whole assembly, the whole Church: and they shall offer them in sacrifice (saith Vatablus) and by that * 1.119 (saith Menochius) who collects from R. Stephanus, Vatablus, and others) they did not author it atively ordain the Levites, but gave over to the Lord and his service, the Levites, Deut. 31. 20. Ga∣ther to me all the Elders, v. 30. and Moses spake into the ears of the Congregation. Rehal, Iunius, Di••dati, English Divines, they consented to the call of the Levites. Cyrillus, Alexandrinus, and Cyprian, Tertullian, as Leo Magnus also say, the people chused,

or the Levites were called, they being then present. So Beda, * 1.120 Lyranus, Iunius, Piscator, Ainsworth, say a part of the people laid on hands on the Levites. Cajetan and Lorinus, the Princes of the Tribes, in place of the people, layed on hands and con∣sented, quia offerens (saith Lyra) deb••bat ponere manum super ob∣lationem suam. So Diodati, they imitate such as offered by lay∣ing on the hand on the oblation.

Now Mr. H. his binding & loosing comprehend. * 1.121 eth all acts of Church-power not only by publick * 1.122 preaching (for so the ruling Elder should have no key) but also by excommunication and admission, admoniti∣ons which issue from judging power, as we proved.

Ans. That is said gratis, admonition and con∣sent to receive in, and cast out members by cansent, necessarily agree to women, it so much concerning their dayly practices and conscience, and they have no judicial power.

2. By no Scripture can Mr. H. prove that ad∣monition of Brethren is Church-binding and loo∣sing, * 1.123 and that it is limitted to one congregation. Nor can a single flock bind a member of the Catholick Church, or a so∣journing visible Saint to Church▪ judging in one single congre∣gation; nor is there one jot in Scripture to tye the Brother, Mat. 18. 15. If thy Brother tr••spss, &c. To a Brother member of that onely congregation, of which the Plaintiff is a mem∣ber.

3. I said that binding and loosing are words of official au∣thority undue to unofficed brethren, at the Scripture saith. See the Margin, Ier. 40. 4, &c. above.

Mr. H. The promise is made to Peter, because of his consession in name of the Believers.

Ans. The Text saith no such thing, but because of his con∣session.

1. He, and all men and women, who so sincerely confess, are blessed, because really regenerate; flesh and blood hath not revealed that, &c. v. 16.

2. Because of this confession, a promise of perseverance is made to the whole Catholick Church invisible, then the way how to fulfil this promise is set down, I will make this invisible * 1.124 Church visible, and I will give the Keys of Word and Cen∣sures to thee Peter, and to all the called Pastors, &c. for the Churches salvation of men and women, that they may be kept invincible upon the Rock.

Mr. H. grants, that the Keyes are given to believers who may be hypocrites.

Ans. Adde, and to them as the first formal subject: This is before refuted. But it is asked, Why Brethren believing and * 1.125 as so incorporated, should be made the first subject of the Keys by this Text, and not also the first subject of the love of Election and Redemption, by which they are built on the Rock, and made impregnable against the gates of Hell; for the one is said of the Church here, and not one word that he will give the Keys to the Church.

As also Mr. H. granteth, that Christ speaks not to Peter as representing all believers, but onely the disciples and male-believers: But whom say ye that I am (ye disciples?)

Ans. Its true, he propounds the question to the disciples onely, but saith he that hence onely men and unofficed Bre∣thren * 1.126 of a single congregation who give such a sincere confes∣sion, are blessed, and built on the Rock? So he saith, Matth. 13. 10, 11. to the disciples onely, To you it is given to know the mysteries of the kingdom of God, to them it is not given: Are there then none the Elect of God, men or women, to whom the grace of saving faith is given, but onely the disciples? So Luke 22. 28. Ye are they that have continued with me in my tem∣ptations: v. 29. And I appoint unto you a kingdom. Then to the disciples and men, not to women who suffer with Christ, there

is a kingdom appointed. Upon this account, all the Promises and Consolations of sending the Comforter, of the many man∣sions in his Fathers house, which he was to prepare for them, do belong to the disciples, as brethren, and as a male-Church of a single flock without officers, not chosen women, aged children that believe: and therefore these words of Mr. H. that Christ sp•…•…s not to all believers in the person of Peter, Blessed are ye, for flesh and blood, &c. most injuriously bereave all wo∣men, all men, that are not members by Covenant of this male-congregation, of all the Promises of the Gospel, and comforts which Christ uttered to his disciples onely. Not to say what before I said, that

1. This is contrary to the scope of the Text. And

2. contrary to the Peace, 2. Comfort, 3. Joy, 4. Blessed∣ness * 1.127 in the state of Regeneration, 5. Faith of their Perseve∣ran••••, and 6. Victory over temptations, from the gates of Hell; of all, who contrary to Sects and Heresies, and sunda∣mental Errours touching Christ his Nature, Offices and Digni∣ty, sincerely believe, and confess that he is the Messiah the Son of God, be they women, aged children, servants, sincere visible Saints of another congregation, or sojourning Saints.

Mr. H. If believers (saith Mr. R.) 〈◊〉〈◊〉 giving Peters confes∣sion, and built upon the Rock Christ, be made a ministerial Church, then the official power of binding and loosing should be made as fi••m and sure from defection, as the Church of believers built on the Rock.

Ans. The Assumption is denied, for the Church to whom the Keys are firstly given, though they have a virtual power to call men to office, yet they have not formally official power; nor is of∣ficial power, which in great Apostasies may fail, of like stability with the visible Church, which can never totally fail.

Ans. My Argument is not faithfully repeated (of which I often complain) if the Ministerial formal power of ruling, and creating and unmaking of officers (a virtual power of which he of new speaks, I know not, for who hath the formal power

of calling officers then?) be given to believers, though desti∣tute of Pastors, because believers are in a congregational frame * 1.128 built upon the Rock, nothing hindreth but ministerial power, that is the power of the Keys given to believers, which is but a gift given to hypocrites often, should be as firm as though be∣lievers were built on a rock. Mr. H denieth the Assumption onely, and seems to yield the Proposition. I appeal to the Reader, if these words, I will build my Church (in the frame of a Congregation Independent) upon the Rock Christ, of the con∣fession of Peter, have any such sense; for in all Scripture the building upon the rock hath no such sense, but noteth Christs building of real believers on himself in the most holy faith, which building cannot sail. And whereas Mr. H. saith, The vi∣sible Church cannot totally fail, as our Divines say, they mean the Catholick visible Church, and not your Independent congrega∣tions, of which they knew nothing who teach this Doctrine. So this Argument of mine stands. Promises of never falling are made in Scripture to things, not to persons, as to the King∣dome, to the Gospel, to the Dominion of Christ, Psal. 72. 8. Isa. 9. 7. Luke 1. 33. Isa. 55. 11. Psal. 110. 2. Mat. 24. 14, &c. but ever in order to persons, especially to that excellentest of persons: But of temptations to offices, and institutions and promises to such, as here, we reade not.

Mr. H. Those to whom (saith Mr. R.) Christ giveth the Keyes, do represent the person of Christ, and who despiseth them, despiseth Christ, and who honour them, honour Christ, Mat. 10. 40. Now Scripture never saith so of believers, They that hear and obey believers, hear and obey me. Ans. The Proposition is false, to represent Christ as stewards, belongs onely to them who have of∣fice power; but the Spouse had power in the family before the stewards and officers were.

Ans. 1. Yet that must be meant of believers, men and wo∣men, * 1.129 He that despiseth the preaching male Church, despiseth me.

1. The forgiving or loosing from excommunication, as well as preaching the Gospel, 2 Cor. 2. 10. and excommunication it self, which is given to unofficed brethren by Mr. H. is done, 1 Cor. 5. 4. in the name, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, therefore they who despise the unofficed Brethren excommunicating, despise Christ; and excommunicating of heretick Pastors, or judicial rejecting there cannot be, except unofficed brethren publickly rebuke, 1 Tim. 5. 20. and in the Name of Christ judicially declare the man an Heretick, and the doctrine Heresie, Tit. 3. 10.

2. The comparison that makes every male. Church a Spouse * 1.130 of Christ, and so multiplies Spouses and Bodies of Christ; whereas the Scripture makes but one visible Spouse on earth, Cant 4 1, 2. & 6. 8. 9. & 7. 1, 2. Eph. 5. 26, 27. one Body, 1 Cor. 12 12, 13. Eph. 1. 23. Col. 1. 18. will not furnish an Ar∣gument. For,

1. A Spouse without stewards may feed; may therefore * 1.131 unofficed brethren preach, and tender the Seals, as Socinians say they may baptize one another?

2. A Spouse may create servants of her own devising; so may not unofficed brethren do.

3. The Scripture makes the Catholick Church Christs Spouse by faith; what Word of God warrants every male-society to be a Spouse of Christ by a new devised Oath or Covenant? and our brethren cannot give us a Scripture, where the male con∣gregation excluding women is called the Spouse, Body of Christ built upon the Rock, &c.

Mr. H. Those to whom the Keys are given (saith Mr. R.) do authoritatively forgive and retain sins: The fraternity (saith Mr. H.) forgives judicially, 2 Cor. 2. the officers authorita∣tively.

Ans. Brethren and sisters forgive by way of charity, the officers authoritatively. A judicial forgiving distinct from both in a male-Church, is the question begged by Mr. H. not pro∣ved.

2. He supposeth Paul writeth to this male-Church void of

Pastors; whereas there were many Pastors there, 1 Cor. 14. 29, * 1.132 30, 31. & 4. 15. &. 1. 12. nor could they without officers ce∣lebrate the Lords Supper, as they did, 1 Cor. 1 〈◊〉〈◊〉 frequently.

3. He supposes they onely were judicially to forgive the in∣cestuous man; whereas all in their own way, men and women, were to forgive him, and to converse with him as a brother, 2 Cor. 2 7, 8. as is said before.

CHAP. VI.

What Church it is that is built on the Rock, Mat. 16. whe∣ther the visible or invisible Church, the Catholick or the single Independent Church.

BEfore I examine Mr. H. his Reasons, take notice of what * 1.133 Mr. H. saith, which may conduce to this:

The Keys and power (saith Mr. H.) must be given to a single society, i. e. to a sort and condition of men under some special re∣lation, To thee will I give, &c. as to a single society, not to them.

Ans. That the Keys must be given to a single; that is, ac∣cording to Mr. H. his sense, to a single Independent congrega∣tion onely, that they may exercise Jurisdiction onely within themselves, and that all others, though as free Churches as it, are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, without is never proved by Mr. H. nor gives he ••s a pattern of such a Church Independent in Jurisdiction.

2. His Argument, Because it is said, To thee, as a single so∣ciety, * 1.134 not to them, is naught: Did not the Lord give, in Peter, the Keys to the twelve Apostles, and to six or ten sundry socie∣ties in Ierusalem? but they were one Church; so the combined Elders in a Presbytery is but one single society: yea but saith he, they are many Churches. Ans. They are, and may be but four societies meeting in four sundry places, and scarce all eight

hundred, and therefore a more single society than eight thou∣sand and above, which Mr. H. saith made but one congrega∣tional Church of Ierusalem: And is not the society of a Sy∣nod Provincial or National, one single society also by this ac∣count?

2. Let the Reader judge how our brethren use the word * 1.135 Church, as Kid leather stretching it in and out at their pleasure, as it serves best for their turn, for here the single society capable of the Keys, is a new male Church of redeemed ones.

Also consider but the first proposition.

1. These words, The instituted Church of Christ in the Go∣spel, * 1.136 to which Christ hath comm••tted the Keys, the power of bind∣ing and loosing, the seals, officers, are most ambiguously set down, and can hardly bear truth either in a passive or an active sense: for its false that the Keys passively are not committed to wo∣men, for they must be bound and loosed, and have the Seals and Tables of the Covenant, as well as men.

2. In an active sense, its false, that to women, understanding children, the dispensing of Censures, Seals and Tables are committed.

3. The power of the Keys are not committed to the Church instituted, as to the proper subject, but onely by those pious Authors, to a limb or wing of it, the male redeemed are never called, The instituted Church of the New Testament.

4. And how the seals are given to the male▪ Church as to the * 1.137 subject, when they want Pastors, I see not: The Tables and Seals are given to men and women redeemed, as the end and object for their salvation and edification.

5. So they are given to Pastors, Doctors, Elders, Deacons, to all visible Saints, but in the intention of God, to all Rulers and ruled, men and women, not as meer visible professors (for God intends no such thing to a meer Magus, to whom agrees the complete essence of a visible member) but as invisible and chosen ones.

6. Nor is it either didactick or suitable to a Systeme of Church-policy, That the administration of all Christs publick Worship and Ordinances, is committed to a company of believers, for the active administration of Baptism and the Lords Supper,

and of the preached Word, is not committed to unofficed bre∣thren, or to women, who are members of this instituted Church of the Gospel; otherwise in a passive sense all are to partake of the Worship and Ordinances, according as their capacity is: but how the male-Church void of pastors can receive them, I know not.

7. I say not much, that its not Grammar to say that this Church is a communion of Saints: A community it is, which word is in our language a Concrete.

8. That its a combination of Saints meeting for that end (to partake of the Ordinances) by common and joynt consent into one congregation, is ut erly unsound; for as this is a delineation of * 1.138 a New Testament Church-Assembly, to pa••take of the Ordi∣nances, so it makes it contrary to the institution of a Church under the Gospel, to members of another congregation to meet, to partake of pastoral preaching or seals in a Church, whereto they never gave common and joynt consent, as never being in∣churched members thereof; yea, and all of another congrega∣tion by this reason hear the Word in that forreign congrega∣tion, not as visible Saints, but as Pagans, and such as are with∣out. And its as strongly concludent against hearing in another congregation than their own, as against Church-rebukes, and (as our Brethren teach) Church judging, and admonishing be∣tween brother and brother: for as there is indeed a providen∣tial necessity of partaking of pastoral preaching and seals in an∣other congregation than the members own; so is there the same soul-necessity of the like rebuking and gaining of a bro∣ther, Mat. 18. 15. If the trespass be committed in another con∣gregation, * 1.139 and be private as yet, as if it were done in the offen∣ders own congregation, except it can be proved that from Mat. 18. Christs minde is, if a brother of another congregation fall in a pit to the hazard of his salvation, I should let him perish there, I am not his keeper as touching any Church-remedy for gaining, according to Mat. 18. which sure we cannot do to our enemies ox, if he fall in a pit; yea, and there is as great, if not a greater necessity, to use the remedy of rebuking, Mat. 18. to gain him when he falls in a spiritual ditch in another congrega∣tion, as to preach pastorally, and to tender the Lords Supper

to him in another congregation, and as the Bread in the Lords * 1.140 Supper (say our brethren with Mr Cot.) is one Bread, and a seal of our communion with the Lord Iesus; but also of our communion with his members not only of our own Church, but of all the Chur∣ches of the saints: so we are to gain our brethren by admoniti∣on, teaching rebuking, by Matth. 18 not only as they are members of the single independent body congregational, but of the whole Catholick body, 1 Cor. 12. 16. for whether one member suff••r, all the members suffer with it, or one member be honoured, all the members rejo••c•• with it. And Rom 12. 4, 5. com∣pared with verse 15. for there is one Body (visible) one Spirit, one Lord, one Faith, one Baptism, one God and Father of all, Eph. 4. 4 5. and one body Catholick, into which all are baptized, Jewes and Gentiles, 1 Cor 12. 12, 13.

8. It is false that there is no Church which Christ in his Gospel hath instituted—but a particular visible Church, that meets in one place all of them: for Christ hath sanctified and clensed with the washing of water by the word, a Catholick Church, which he shall present as a glorious Church, without spot or wrinkle, Eph. 5. 25, 26, 27. and perfected body (visible) when we all meet in the unity of faith, Eph 4. 11, 12, 13.

9. That this instituted Church is to meet together all of them, * 1.141 even the whole Church for the administration of the holy ordinan∣ces of God, to publick edification, 1 Cor. 14. 27. is a manifest de∣barring of Infants born within the visible Church, from being members of that Church, which Christ in his Gospel hath institu∣ted, &c. for they are neither capable of convening in one place every Lords day, nor of publick edification by prophecying, as is meant. 1 Cor. 14. 23. cited by them. How they defend Infant-Baptism, who make them incomplete and unconfirmed mem∣bers, let them see; the learned, pious, and grave Assembly at Westminster provided better, that particular visible Churches members of the general Church were made up of visible Saints, viz. of such as being of aged professed faith in Christ, and obed••ence to Christ, according to the rule of faith and life, taught by Christ, and his Apostles, and of their Children, Act. 2. 38, 41. Act. 2. v▪ ult. compared with Act. 5. 14, &c. There is not one word of In∣fants in this large discription of instituted Churches of the Go∣spel,

and to it, in all, the Anabaptists subscribe, yea, the seven Churches have, upon the matter the same description of the vi∣sible * 1.142 Church, without one word of Infants.

Mr. H. That Church is here, Matth. 16. meant, which is built * 1.143 upon the Rock Christ, by the visible confession of Peter, as expli∣cated immediately before; but the invisible Church is not built by a visible profession, such as Peters was. The second part of the assumption is clear by the opposition between visibility and invisibi∣lity. The proposition is proved by the meaning of the words, Thou hast made a confession of my selfe a Rock, and therefore are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and upon my self so confessed, will I build my Church.

Ans. The proposition is not true in his sense, the assumption most false, the conclusion both untrue and unjustly exprest: for the visible single congregation is not here meant, and I will build my Church congregational, in its frame, upon the Rock by this * 1.144 confession. Except Mr. H. the place had no Author, no Divine, or any other for this sense, so destructive to the text. Therfore there hath been some trepidation of mind upon the pious man. Af∣ter many thoughts (saith he) floating in my mind, what might be the meaning of our Saviour, &c. And after many thoughts, he could not find a way to answer Mr. R. his Arguments, but by a Popish Exposition, for B••llarm. lib. 3. De Eccles. c. 13. brings this place to prove that the visible Church shall never fall a∣way. So the Jesuites of Rhemes, 1 Tim. 3. 15. cites the same place. D. Fulk answers, every true Christian is builded on the same Rock, which is Christ. So Cornel. à L••p. Matth. 16. the visible Church cannot erre: To the proposition Mr. H. yeel∣ded. That the Church to whom the Keyes are given, may receive

the Keyes by the intervening of an hypocritical confession, or profes∣sion of Christ, such as is in Judas and Magus. So the propositi∣on is false, to wit, that Church is here meant which is built up∣on the Rock Christ, by the visible confession of Peter so explicated; for it is explicated to be a visible confession.

1. Sometimes true, sometimes hypocritical.

2. Sometimes it is expounded to be the confession onely of the male-Church, excluding women.

3 Of the male Believers of a single Church void of Pastors: while the world stands, such a visible confession as may be false, and lying is no means of Christ to build the Church of men and women so upon the Rock Christ, as they shal persevere in saving * 1.145 saith; so as the gates of Hell, and the temptations of the World, the Devil and the Flesh shall never prevail against them. The only internal and effectual way of building men upon the Rock, is the sincere real believing on Christ, coming from the revelation of the Father of Christ, Mat. 16. 17. And the exter∣nal building upon the Rock, is by the preached Gospel; this is also Popish, for by a lying profession none are builded upon the Rock Christ.

2 The Scripture makes being builded upon the Rock, all one with being builded upon God, the Rock of salvation. So the door of the Word is the house built upon the Rock, Matth. 7. 24. the spouse is the Dove that dwells in the clifts in the Rock, in the secret places of the Stairs, Cant. 2. 14. for which see the Interpre∣ters in the margin: the believing Ephesians are by saith built upon the foundation of the Apostles and Prophets, as lively stones, Christ being the chief corner stone, and made the habitation of God, not through visible profession, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by the spirit, Eph. 2. 21, 22.

3. It may make any to tremble, to see pious men do such vi∣olence to the word, for he tells us this or that particular con∣gregation may fall away, but the universal congregation, or Church,

existing in the particular Churches falls not away. Orthodox Di∣vines, * 1.146 and Mr. R. grants that the visible Church doth not fall. The just contrary is taught by our Divines, that the Catholick Church shall never fall away; but there was a time when Elias complained, he only was left; The Council of Selencia and Arminium condemned the Nicene faith: Hieronymus, as also Hila••ius complain, that the Arrian heresie had overspread all the World, and that mountains, woods, lakes and prisons, in which the Prophets mourned, were more safe then the towns. Bellar. Valentia, Stapleton, Azorius, say the Church is ever visible, as a City on a mountain, D. Fulk answers the Jesuites of Rhemes, Calvin, Willet, and ours say, that the Catholick Church all the world over can never totally fail, because they are by faith builded upon the Rock, but that the frame of a particul••r congregation Independent, is a building upon the Rock Christ, never man dreamed▪ and that the gates of Hell cannot prevail against the visible frame of a single congregati∣on, is wild Divinity.

4. Calvin, Swinglius, Bucer, Marlorat, Pareus on this place, * 1.147 Perkins De praedestinatione, D. Twisse extend this to all belie∣vers, of whom (saith Calvin) Singuli sunt Dei Templa, Every one is the Temple of God. Now it is clear, that the building on the Rock, signifieth the building of persons in the faith, not of the society, as a visible society and frame external: hence all who are builded on the Rock Christ by a firme faith, do trust in God, and can say, 1 Sam. 2. 2. Neither is there any Rock like our God, and so every single man so built, may say, God is my Rock, Psal. 18. 2. It is often a title of God himself (saith Ainswer t) Psal. 18. 13 46. Blessed be my Rock, Psal. 92. 16. Deut. 32. 4, 18, 30, 31. Psal. 71. 3. Psal. 42. 9. Ps. 62. 7. 2. He only is my Rock and my Salvation, the Rock of Israel, 2 Sam. 23. 3. Now how ordinary is it, that God is the Rock of his Saints? and insolent and dry when Mr. H. must say, my God is the Rock of this institution of a single independent frame? And whereas

persons are set upon a Rock, that this new institution is builded * 1.148 upon the Rock by the hand of Christ; and whereas persons are tempted by the ports of Hell, but being upon their Rock they are kept, to say institutions are tempted, but being upon their Rock, they are kept, is new and insolent Divinity. If it be said, the persons are built by Christ in this Church-frame of In∣dependency, they believing and professing sincerity, it is almost the same.

For then 1. the persons in the very frame are kept in the * 1.149 frame, so that the ports of Hell shall not demolish the visible frame, they sincerely believing; but since the promise is made to all that sincerely adhere to their profession, and fulfil the condition, shall all such godly incorporations, as by persecution and malice of Satan, and the ports or strength of hell are dis∣solved, and all godly and visible Saints, who by banishment, exile, or violent death, are pulled away from visible membership, be thrown off the rock Christ? And doth the gates of Hell prevail against such believers? If it be said, yet in a spiritual sense, such are eminently and satisfyingly made members of a more glorious society, even of the Church triumphant, as the promise of the fifth command, Eph. 6. of long life is fulfilled to an obedient gracious son, who dies young; and so here: I am sure it will not be found, especially in the New Testament, that the Lord tyes a promise spiritual of perseverance in grace, and deliverance from the prevailing temptations of Hell to any sin∣gle visible Church-frame.

But 2. the building on the Rock, and deliverance from the prevailing temptations of Hell, by this exposition is made by the grant of Mr. H. to the visible profession that may be in Iu∣das and Magus; and is it to be believed that Christ promiseth with his own hand to build upon the rock Magus and Iudas, who are as essentially stones of the building, and whose acts of the Keyes are a•• valid as these of sincere believers, so as the gates of Hell shall never prevail against these sons of perdition? So Mr. H. expounds it.

3•• Many Martyrs faithfully perform congregational duties, yet doth not Christ make good this promise, for when members are dissolved by banishment, they are thrown off the rock. That which by our Saviour is set down, as contrary to their comfortable union with, and building upon Christ their rock, is being foiled with the Temptations of Satan and Hell, and be∣ing thrown off the rock, like the Hypocrite, Matth. 7. who is the house builded on the sand, for the strength of a war City, as Calvin noteth, and Pareus, were in iron gates and bars, Psal. * 1.150 127. 5. Deut. 3. 5. and so by this interpretation the Lords dissol∣ving of a Church, which often is a work of mercy, and putting of his children to an honourable condition of Martyrdom, and glorifying of God by suffering and scattering of his Church, as Acts 8. 12. must be a throwing them off the rock Christ, and a prevailing of the ports of Hell against them: contrary to the scope and intent of Christ in the Text.

6. It is a most uncomfortable doctrine, that men and women builded on the Rock Christ, and chosen to salvation, have on∣ly right, by this so expounded Text, to union with Christ their Rock, and victory over the gates of hell, in so far as they are inchurched covenant wayes into such an independent corporati∣on; when the Saints builded upon the Rock, and persevering by the grace of God, contrary to all the machinations of hell, may be scattered, 1 Pet. 1. 2. wander in the mountains and de∣sarts, Heb. 11. 38. and have no certain dwelling house, 1 Cor. 4. 11. and sojourning visible Saints, and be not so much as vi∣sible members, and it is cruelty to say such are no members of Christs visible body, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, without, and not builded on the Rock.

7. Mr. H. grants a man may give Petors confession, par. 1. * 1.151 c. 6. page 62. and men may be scattered stones, visible Saints, and yet through some opinion concerning the visible Church, be members of no such congregation; are they for that not builded upon the Rock? and Mr. H. brings this interpretation.

Salve ••••liore judici••, by stress of argument.

2. As to the Minor; But the invisible Church is not built by a visible profession upon the Rock, as Peter was. It is most false; for there is a twofold invisibility, and twofold visibility.

1. Such as in the election of God only, and are not called yet, are invisible, as Saul persecuting; such indeed are not actually built upon the rock by visible profession, as Peter was.

But 2. Peter and all sincerely professing Christ, as Peter and the other ten are both the invisible Church, in so far as sincerity * 1.152 of faith, and love is only in the heart, and known infallibly to none, but to God, and to the man himself, who hath received the white stone, the new name, Rev. 1. 17. and also they all such are, and may be built by the same visible confession of Peter, real and sincere (for of a sincere visible and audible confession only as real and saving our Saviour speaks, Mat. 16. as Mr. R. holds) upon the rock. I grant there may be degrees of real sin∣cerity, more or less in men and women, but the same in nature, * 1.153 & sp••••io, that is in Peter is in women, by which they are built up∣on the rock, and so they are invisible members in the latter sense, and are also built visibly & really upon the rock, by Peters faith coming out in a real visible confession, and the invisible Church in this sense is also the true real visible Church; and a visible confession or profession, is either real, or hypocritical and see∣ming, that it is real of which the Text speaks Mr. R. proves, because from it Christ pronounces Peter really blessed.

2. Because it was taught Peter by the Father of Christ, and not by flesh and blood; Mr. H. contend•• that it may be seeming only. I desire he or any for him, may prove it was seeming on∣ly, or may be seeming only; yea, it was exclusive of Iudas the Traitor his confession, for he knew nothing of the revelation of the Father, nor was he blessed as Peter, nor is it our Saviours purpose to praise and commend hypocrisie, Mat. 16. and there∣fore there is not truth in that which M. H. saith, that there is a * 1.154 contrari••ty or opposition between visibility and invisibility. So ex∣pounded, the opposition is not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, nor 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Aristotle and Ramus both require; and therefore it is granted, that the house of God, 1 Tim. 3. 15. in which Timothy was to be∣have himself right, was the visible Church of Eph••sus, and the o∣ther

Church Presbyterial; but that this cannot consist with invisibi∣lity is most false, it destroyes the ministry & faithful Apostles and * 1.155 Pastors calling, who are sent to gather into Christ all the invisi∣ble members of Christs mystical body, and to make them visible professors.

And whereas he sayes, that this direction of Paul to Timothy; was to continue to all succeeding officers to the end, and that in all particular charges given to them, is truth seen through a cloud.

1. This direction in these Epistles was to continue to all suc∣ceeding officers; Ergo, the laying on of hands, and ordaining * 1.156 watchmen and Bishops; and this direction appointing Elders, faithful men able to teach, and the rest belonging to the Keyes must b•• g••ven to officers, not to the male Church.

2. Here is some succession of godly Pastors to the end, to all Pastors and Elders with such qualifications, as a Bishop must be blameless, &c. 1 Tim. 2. Deacons must be such, &c. the di∣rection is giv••n to all succeeding officers to the end: why not ra∣ther to the first proper subject of the Keyes to the male-Church?

3. That 1 Tim. 3. 15. The house of God is the pillar and ground of truth, and the body of Christ; for the perfecting and edi∣fying whereof, Eph. 3. 12. Christ gave Apostles, Evangelists, Pastors and Doctors, 10. 11. is the single particular indepen∣dent Church (Salvo m••liori judicio saith Mr. H. in his conjectu∣ral modesty) is contrary to all Scripture; and this is the very Church builded upon the rock, against which the gates of hell shall not prevail; and upon this account hearken to Mr. H. his * 1.157 distinction.

Mr. R. propounded an argument never yet answered to prove that the Church builded upon the rock cannot be the single vi∣sible congregation, against Papists & Socinians, and our Brethren.

That Church is here Mat. 16. understood, against which the gates of hell shall never prevail; but against the visible independent con∣gregationall (the seven Churches of Asia now are fallen away) Church, the gates of hell hath prevailed. Ans. This or that particu∣lar Church or congregation may fall away; but there must be a Church universal existing in its particulars, this or that Church, which Christ will have while the world continues, Eph. 4. 11. D. Ames. medulla l. 1. c. 31. 37.

Ans. To begin with what Amesius saith, its utterly imperti∣nent: * 1.158 The title of that Chapter is of the Mystical Church, the members of which can never fall away, but must be until the end of the world, as the title of the next Chapter is of the in∣stituted Church; yea, Am••sius saith, this place Matth. 16. is a special promise made to those built on a Rock, to the Mili∣tant Catholick Church, and to real believers onely, not to hy∣pocrites. Mr. H. by this teacheth the Patrons of the Apo∣stasie of the Saints, a distinction useful for their Errour. So cinus saith, The places which saith, They are saved who are written in the Book of Life before the world was, do not speak of some particular man th•••• or that, (as Mr. H. this or that single Church may fall off the Rock) but some kinde of men, and therefore Mr. H. renders this a comfortless doctrine, which Christ makes a singular bulwark of Faith and Consolation to single persons, Peter, Mary, who believe, and are built upon the Rock, that such shall never fall away; but this or that congregation of some few persons, though true and real be∣lievers, may and do fall away. This is the down-right Apo∣stasie of believers.

2. This strongly savours of the Jesuit Ruiz. his Necessitas vaga (though Mr. H. hate Doctrine and Way, when his sharp * 1.159 engine sees them) when a thing is necessarily to fall out, in, up∣on, or about the kinde of men, but not in, or upon this single man; as it is infallible and necessary that there be war and be peace, and that there be husbandmen and be sailers, but God determines and bows the heart of no single man to be a hus∣bandman rather than a sailer; he might say to be a King ra∣ther than a poor Beggar. This kinde of necessity is against the

providence of Gods special care, as to great things, as to King∣doms, Dan. 4. 32. so to all smaller things, the stirring of a Spar∣rows wing, Mat. 10. 29, & 30. the hair of the head, the grow∣ing and withering of a gourd, Ionah 4. 6. the motion of a worm eating the gourd; which confused providence, Suarez, Cumel, * 1.160 Ledesma, forsake as shameful.

3. The particular Independent congregation is either built upon the Rock unmoveably, by a promise of the Gospel, as no Divine can deny, that the grace of perseverance (if such a grace, as it must be, be granted, for by Nature men persevere not) is given by a Gospel-promise, or by no promise. But men perse∣vere * 1.161 without any Gospel-promise, as the Sea ebbes, the Wind blows, which yet cannot be said, if a promise there be, then when this particular Church falls away. Now Mr. H. grants the Apostasie of this or that particular Church of Ephesus from the Rock, and the prevailing of the gates of Hell against the single man or Independent Church of Ephesus: for he saith, the place Mat. 16. The gates of h••ll shall not prevail, &c. is to be meant of the Church Congregational existing it its univer∣sal nature in its particular Congregations, then he must mean, that some one single congregation of Ephesus or S•…•…, may and do fall off the Rock, which is a clear Apostasie of the Saints: for it cannot be said this or that single Church shall fall away so, being they pray and watch. For,

1. That is the very thing which the Arminians and Socini∣ans say on this place, that the Church Mat. 16. 18. remaining and persevering a true Church, remains unconquered by death and condemnation.

2. Praying, and persevering in praying, and watching there∣unto, Ephes. 6 18. is a great part of persevering; and so perse∣vering is promised upon condition of persevering: and there∣fore Mr. H. must betake himself to a more unthrifty shift, and quit the place Mat. 16 and so gratifie Arminians and Socini∣ans, who say, that it proves not the perseverance of the Saints; and so must say, that the building of the Church upon the Rock is the Lords continuate act of forming single societies upon the Rock Christ, giving them victory over Hell. So that he miscarries and ••••lls from his intended end, in keeping this or that single man or Church upon the Rock, but yet obtains his principal end in keeping the universal nature of man, and of an Independent Church upon the Rock. A more confused pro∣vidence than ever Pelagius or any devised, and a singular gra∣tifying of Jesuits and Sociniam.

3. If the keeping of believers 〈◊〉〈◊〉 Saints upon the Rock Christ, so that the gates of 〈◊〉〈◊〉 shall 〈◊〉〈◊〉 prevail to throw them off the Rock, and put those that once were justified, and by faith built upon the Rock Christ, in a state of condemnation, be referred to the De••rce of God, then must God have made the same general confused De••r••••, That some by saving faith built upon the Rock Christ shall persevere, and some shall not per∣severe; but yet so, as God hath decr••••d a visible single Inde∣pendent Church one or many there shall be, until all be gather∣ed in to meet in the unity of the faith. But

1. This is a Decree confused and general, so as the number * 1.162 of the saved and kept upon the Rock, shall be indeterminate in the Decree of God, whatever it be in the prescience of God: But he who hath numbred in his Decree drops of water, rain, and dew, the blasts of wind, the stars by their names, Isa. 40. 12. Prov. 30. 4. Psal. 147. 4. Iob 38. 8, 9, 10, 11, 12. & 39. 1, 2, &c. must in his Decree have fixed all the Churches, and all Church∣members, men and women, old and young, who shall be kept

on the Rock, and preserved by the power of God, through faith, unto salvation, 1 Pet. 1. 4, 5▪ 2 Tim. 2. 19.

2. What Popish trepidation and trembling of conscience * 1.163 must it breed, that such as once were built upon the Rock, may be thrown off, and the gates of hell prevail against them? but some in the general nature of Independent Churches shall abide upon the Rock against all the strength of hell, until the second coming of Christ. But whether this can be a Gospel-comfort or not, that Christ builds the universal nature of Independent Churches upon the Rock; but though I be built upon it, whe∣ther I shall be thrown off it or no, I have no assurance from the promise, Mat. 16. 18.

5. If this or this individual congregation be built upon the Rock, so as they cannot fall away, as Christ promises, Mat. 16. * 1.164 then all congregations must also continue upon the Rock, for a promise of perseverance made to all in Christ, must be su••e to all that seed, and to all single congregations of that kinde, if David, Solomon, and all single persons justified may fall away, then may all the justified fall away, nothing can be said in the contrary, but that the society may leave off to be a Church, but it follows not that they fall from the state of Justification. Ans. That is, they fall from Church membership onely, but remain believers. Ans. Nay, they fall from the Rock Christ, and the gates of hell prevail against them; and so by Mat. 16. must fall from saving grace. But it were cruelty to say, that such as are scattered and broken out of membership by perse∣cutors, and that for righteousness, that such were fallen off the Rock Christ, and that the gates of hell did prevail against them.

6. All built upon the Rock are to believe their own perseve∣rance, it being a promise of the Covenant of grace, Ior. 31. 35. & 32. 39, 40. Isa. 54. 10. & 59. 21. Mat. 10. 27, 28 and so to believe, they being once built upon the Rock Christ, they shall never fall away, as the promise is, Psal. 89. 31, 32, 33, Hos. 2. 18. 1 Ioh. 3. 9. Ioh. 14. 16. Psal. 125. 1. Ioh. 4. 14.

7. Promises of perseverance and of saving grace, as being built on the Rock, are made to the seed indeed, Psal. 89. 29,

36. 2 Sam. 7. 12. Isa. 59. 21. but never in the universal Gene∣rick nature to a visible society, but to single persons and indi∣vidual men, Ioh. 4. 14. Ioh. 11. 26, 27. Ior. 32. 39, 40. the ab∣stracted nature is not capable of the love of Election, of free Redemption, that is made to single persons.

8. So shall the number of the chosen and saved not be wri••∣ten, but unsure and dubious.

Notes

• * 1.1

  Mr. Hookers. Survey; par. 〈◊〉〈◊〉. cap. 11. p. 185, 186.
• * 1.2

  Mr. H. his fit persons the first subject of the Keyes, ••••a∣mined, is found light
• * 1.3

  Sect. 2. p. 192.
• * 1.4

  Unlettered brethren are not fit persons to judge of sound and of heretical do∣ctrine, as M. H.
• * 1.5

  Survey, pa•…•… 1. c. 11. propos. 4. p. 203.
• * 1.6

  Consent is in the people, but no judicial authority, as antiquity and our Divines prove.
• * 1.7

  Calvin Com. In 1 Cor. 5. In ho∣rum primorum confessu prima erit cognitio, inde res ad po∣pulum, sed jam praejudicata, deferebatur. P. Martyr in 1 Cor. 5. De Ex∣com. quaest.
• * 1.8

  Pareus in 1 Cor. 〈◊〉〈◊〉. Cyprianus ad Cornelium E∣piscopum Ro∣manum scribit se multum a∣pud plebem laborare, ut pax daretur lapsis, quam si per se dare po∣tuisset, nō erat cur in plebe persuadenda se fatigaret. Cyprian. Epist. 3. Examinabuntur singula praesentibus & judicantibus vobis. Cyprian. Epist. 16. 11. 5. Quando à primordio Episcopatus mei statutum nihil sine consilio vestro (presbyter is & diaconis fratribus scribit) & sine consensu plebis meae privatâ sen∣tentiâ gerere. Cyprian. Epist. 38. Vehementer contristatus sum J. C. acceptis ••••eris ve∣stris, cum mihi propositum semper & votum sit universam fraternitatem vestram incolu∣mem continere & gregem illibatum &c.
• * 1.9

  Bucer in Mat. 16. Ut Romae olim, ita hic potest as popu∣li, authoritas senatus.
• * 1.10

  calv. Instit. l. 4. c. 11. num. 6. Cyprianus sic clerum (in ex∣communica∣tione) praefuis∣se, ut plebs in∣terim à cogni∣tione non ex∣cluderet.
• * 1.11

  Bucan. de disci∣plina Eccl. l. 44. quaest. 13. Jus excommuni∣candi penes presbyterium, sed tamen consciâ & approbante tota Ecclesiâ. Tilen. Disp. 28. Thes. 12. Quamvis scripta sit epistola ad to•…•…m Ecclesiam Corinthiacam, non tamen omnia quae in ea continentur ad singulos pertinent, ut ex elequentiae, scientiae encomiis patet. Pareus in catech. Ursin. quaest. 85. 4. 4. pag. 477. Beza de gradibus minist. cap. 23. Viretus dialo. 20, 21. Zwingl. Cor. 31. Profess. Loyd. Sy•…•…. disp. 48. th. 24. Synedrii authoritas, popu••i consensus. Ursinus ad Fred•…•…. 3. Elect. & 9. 85. Iunius, Eccles. 3. 1. Cypr. cod. vetust. Epist. 68. Coram omni Syn••goga jubet Deus constitui sacerdotem, & ••stendit ordinationes sacerdotales non nisi sub populi assistentis consci••nt â si ri oportere, ut plebe praesente, vel detegantur ma∣lorum crimina, vel bonorum merita praedicentur, & sit ordinatio justa & legitima quae omnium suffragio & judicio fuerit examin••ta; nec hoc in Episcoporum tantum & sacerdo∣tum, sed & in diaconorum ordination: bus observasse apostolos animadvertimus. Origen. contr. cels. lib. 3. Senatum Ecclesiasticum qui est Athenis, Corinthi invenies 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. M. H. and his Brethren following Papists, prove their Male-Church from civil corporations. The example of the people both creating and choosing their Major and Rulers, brought by Mr. H. to prove that the people ordain and call their officers, it Popish, and is no rule to us, and the differences are waste.
• * 1.12

  The place 〈◊〉〈◊〉. 5. a•• sub∣mit one to an∣other, is mi∣stak••n by Mr. H. it speak••th nothing of Chu••ch-subje∣ction. Z•…•…us in loc. 〈◊〉〈◊〉 ux••••es, li∣bero••, & maritis & pa∣••••ntibus. B•…•…s, 〈◊〉〈◊〉 in familia & Re∣publica. Calvia. Ubi∣cunque regnat charitas ib•• mutu•• est servit••••. B••za, mutua reverentia. Hi••ronymus, Baines on Ephes. 3. C••jetan. in ••ocum. T•…•…llian. in Apolo. Praesident probati qu••que. Seniores honorem istam non pre••io, sed testimonio adepti. Theophylact. in Mat. 18. Non solum quae solvunt Sacer∣dotes s••nt soluta, sed quaecunque & nos injuria affecit, vel ligamus, vel solvimus, & ipsa 〈◊〉〈◊〉 ligata & soluta. 〈◊〉〈◊〉 o••. in 1 Tim. 5. Synagoga & posteri Ecclesia Seniores habuit, sine q••o••um consilio ni•••••• agebatur in Ecclesiâ, quod qua negligentià ob•…•…t nescio, ••••si forte doctorum desid••••—magis superb••••.
• * 1.13

  Rebuking Mat, 18. is wildly mistaken by Mr. Hoo••••r.
• * 1.14

  Mr. H. his divi∣sion of power of 1. rebuking, 2. of judging, a narrow and a weak Dicho∣tomy.
• * 1.15

  By Mr. H. his way, the flock are over the shepherds, the flock feed, and watch for the soul of the pa∣stors.
• * 1.16

  It is but a poor evasion of Mr. H. that the people doth excommuni∣cate the offi∣cers, not as of∣ficers, but as members; for none are sure to be excom∣municate, but as scandalous and rotten members.
• * 1.17

  The ruling El∣ders there a∣lone with the people have no power by the Word to judge the Pa∣stors.
• * 1.18

  Pag. 189, 190.
• * 1.19

  It is no staple rule, that one cannot be compelled to joyn in a con∣gregation.
• * 1.20

  The Ruler makes no Church-laws, but he may compel Chri∣stians, yea and subdued hea∣thens in some case to obey them when they are made.
• * 1.21

  Pag. 190, 191. There is no Scripture that unofficed men have a power of creating of officers.
• * 1.22

  Ames. in Bel∣larm. enervato ••om. 2, l. 3. c. 2, Oves rationales (foeminae, ad∣ulti, pueri, ser∣vi) possunt eli∣gere sibi pasto∣rem non per ju∣risdictionem, sed potius per subjectionem. See the mis∣takes of D. Bil∣son, Perpetual Governm. c. 7. Page 191.
• * 1.23

  Many bre••h••ē have no divi∣ded powers to make ••ne an officer.
• * 1.24

  The fraterni∣ty or brethren are in no place of Scripture put for the male-Church of Redemed ones, far less for the congregational male Church. Way of the Churches, cap. 1. sect. 1. pag. 1, 2.
• * 1.25

  Stephan. in Concord. N. T. Mr. Leigh Crit. Sac. N. T. p. 7. Beza 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 achava pro fra∣trum coetu. Calvin. Pro fratribus col∣lectivè sum∣ptis. English Di∣vines and Lo∣rin. ipsam Ec∣clesiam. Esthius. Qui regeneratione fratres sunt. Piscator. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, die brud••rschaff id est, totam multitudinem fratrum: sic infra 5. v. 9. sic Latini no∣bilitatem pro nobilibus. Cyprian. lib. 3. Epist. 17. Cum fraternitatis nostrae vel utilitas vel necessitas sic utique gubernetur—fraternitatem universam meo nomine salutate. So Cypr. lib. 3. c. 18. Augustine. Basilius Epist. ad Galliae Episcopos fratres.
• * 1.26

  If brethren & Church be all one, women must be no members of the Church. M. H. makes censuring no act of ruling.
• * 1.27

  Cottons Keyes; c. 4. n. 2. p. 16. Excommunication is one of the highest acts of rule in the Church, and therefore cannot be performed but by some Rulers: Now where the Elders are cu••pable, there be no Ru∣lers left in that Church to censure them.
• * 1.28

  L••x-Rex, 〈◊〉〈◊〉 6. pag. 28, 29, & seq.
• * 1.29

  Page 191.
• * 1.30

  M. H. abus••s, but expounds not the place Heb. 13 17. in making all pa∣storal autority over the peo∣ple to be in the pastors, presiding and ordering of the meeting in the censures, especially of Excommuni∣cation.
• * 1.31

  Calvin. Ut plebs fidem & reverentiam pasto••••bus ha∣beat. ••ar••us. Obedient in domino. Marlorat. In summo pretio habeant cum charitate, 1 Thess. 〈◊〉〈◊〉 12. Piscat. Hortatur ad obedientiam erga ipsorum duces & ductores, id est, pastores, ••••ctores, gubernatores. Cajetan. Subditos ad obedientiam hortatur. Esthius idem.
• * 1.32

  Survey, par. 〈◊〉〈◊〉. c. 11. sect. 2. p. 192.
• * 1.33

  Cypr. lib. 〈◊〉〈◊〉. E••. 4. pa••. 1. ca. 11 p. 186. Par. 1. c. 2. p. ••5 The way of our brethren in most of 〈◊〉〈◊〉 p•…•…ples is the 〈◊〉〈◊〉 〈◊〉〈◊〉
• * 1.34

  Episcopius Ar∣minianorum antesignanus in respons. ad di••ēmata de∣cem Pentificia, to 2. quaesit. 2. p. 255. Nuspiā sub Ecclesiae nomine pasto∣res, Episcopi, Doctores veni∣unt, uti videre est, Act. 14. 1. & 14. 22. & 15. 12. 20. 17, 18. & 1 Cor. 12. 18. & 14. 4. Philip. 1. 11. pag. 156. Si quae∣sitor secundo sensu à nobis judicato Ecclesiae vocem sumit, unam sanctam ca▪ holicam Chri∣stianam multitudinem vere p••o um & simplicium Christianorum reperiri, qui ubique in sacris Christ•• oves aut ov••le, Christi corpus, & Ecclesia vocantur, pro certo et••ā ap••d nos esse, professio••em cum dicimus (not••m Ecclesiae, inquit id••m Episcop. part. 3. disp. 28. thes. 9.) eam intelligi volumus, quâ non singulitantum, sed pleri{que} singulatim, doctrinam Christi salutarem profitentur dictis ac factis: sed juncti etiam ea faciunt quae Deus fieri voluit, & quae non nisi in coetu fieri poss••nt. Remonst. in declara••. suâ c. 22. 〈◊〉〈◊〉. 9, 10. thes. 7. Exter∣n••m mandatorum Jesu Christi observationem n••tam esse Arminius in disp. 54. 11. 8. signa haec sunt verae fidei, professio, & vitae s••cundum spiritus praescriptum & instinctum institutio, quod ad externas actiones attinet, de quibus ••olis judicare possumus homines. disp. 58. 11. 3. Concilium nullum (maxime orthodoxum) potest successoribus suis praescribere Episcop. par. 3. disp. 31. 11. 12. nec enim fas est, ut quis se socium in celebratione nominis ac bene∣ficiorum Jesu Christi faciat ejus quem ni••il minus quem Christianum esse novit. Ecce manifesta est separatio prorsus illicita. Idem ••••sp 32. th. 5. Si vero ad decidendum alicujus in religione cap••t••, sive veritatem sive necessitatem indicantur, non tantum non utiles esse conventus, sed pericalosos etiam & tyrannicos asser••mus. R menst. ••eclar. c. 25. th. 2. 6. conditio Synodorum, si quod in iis statutum est, libere semper examini (1 Ioh 4. 1. 1 Thess. 5. 21.) & ulteriori tevisioni subjectum relinqu••tur. R monst. Apolog. c 22. Scriptura testa∣tur nos per fidem fieri filios Dei, membra corpor••s Jesu Christi, im•• corpu•• Jesu Christi (visibile de quo l••quuntur) ut unum quidem corpus cum eo esse, per eundem{que} fiuci spiritum.
• * 1.35

  Ioan. Volkelius Socinianus de vera Religione, Lib. 6. cap. 1. Particularis Ecclesia eo hominum coe∣tu continetur, qui in certo quodam loco convocatus est: veluti est Ecclesia unius domus ac familiae, c. 15. p. 690. Animadvertendum est Ecclesiam loci illius, in quo res ista geritur, totam in unum locum ••ogendam esse, ut nimirum tum omnes, de ejus, qui excommunican∣dus est, peccato justissimum judicium faciant, tum ipsius animadversâ mal••tiâ uno consen∣su eum in Christi membris nullo pacto haberi posse statuant. c. 16. p. 695. Ubi sit vera Ecclesia, res non est scitu necessaria ad salutem. c. 17. p. 669, 700. Nullae sint notae aspe∣ctabilis Ecclesiae, & quas credis esse has (assignatas à Protestantibus) non sint verae. Theoph. Nicolaides, de Ecclesia & missione Ministrorum r••su. cap. 2. p. 9. Ego ostendo Soci∣num affirmare, quaestionem de Ecclesia non omnem, sed aliquam, nempe quaenam, & apud quos sit, esse non simpliciter & absolutè, sed vel propemodum vel modo quodam in∣utilem, resut. c. 3. p. 27, 28. Certe etiamsi in Ecclesia esse possunt tam boni quam mali; non est tamen vera Christi adspectabilis Ecclesia, in qua mali sunt perpetuo. Nam mali qui sunt in Ecclesia, qua mali, ferendi non sunt, sed aut ad frugem perducendi, vel tan∣dem excommunicandi, ita ut dici non posset jure (ita plane Robinsonus) in Ecclesia esse vel bonos vel malos, 16. 29. non dici illo loco, Ephes. 4. Christum dedisse pastores—donec occurra••••us omnes—in Ecclesia perpetuo extituros apostolos. Pesse enim verba illa ad sola Apostolo••um tempora referri, qu••bus scilicet multa extabant quae ab unitate fidei remorissima erant, & tantum doceri quodnam sit officium pasterum 31. semen esse semper ad finem mundi, etiamsi non sint qui illud spargunt. c. 9. 89. In prima Aposto∣lica Ecclesia, semel tantum ad consilia itum est. c. 10. p. 197. An li••ear docere abs{que} mis∣sione, hoc est, an abs{que} antegressa humana vocatione & licentia ab aliis datâ, quam ille mediatam missionem vocat, liceat ei qui ad docendum alios aptus, & vitae inculpatae, alios docere Evangelium Christi. Notandum vero hic imprimis illud est, nullam missionem quae ab hominibus proficiscatur, vel mediatam dari. Missio solius Dei est Jesu Christi: Adeo ut nec ipsi Apostoli quenquam mittere propriè loquendo, potuerint, aut misisse legantur. 102. Qui nova revelat ei missione nec opus est, nec esse potest: Apostlis opus fuisse mis∣sione, non ministris qui nunc sunt.
• * 1.36

  Pag. 106. So. cinus satis esse ad munus pub∣licè docendi comprobandū, si illi ita ve∣lint, qui co∣hortationes & explicationes istas audiunt, id est, solam & nudam electio∣nem populi abs{que} ordina∣tione pastorum facere compro∣batum mini∣strum: Belle. Socin. adversus Gabr. Ementro∣pium adversus Cap. 1.—p. 7. Quaenam & ubi sit Ecclesia, plane incertū. Socinus. Resp. 11.—ad Resp. Andr. Volani, nullus deinceps hominibus quantumvis doctrinâ—& authoritate, adde etiam sanctitate pollentibus, nullus hominum conciliis quamvis sanctè in speciem & legitimè congregatis, nulla deni{que}—visibili Ecclesia quamvis perpetua & universali—in ju∣dicio—divinorum oraculorum interpretatione standum nobis Ionas Schlighintingius ex praelectione. Ioan. Crelbi Com. ad Galat. in c. 5. p. 263. Duo autem tantum sunt quae hoc Christianae communionis vinculum ru••pere possunt: vel pestilens aliquod dogma, quod salutem prorsus adimat; vel mores minime Christiani—si in errore pertinaciter haereat; aut etiam ob flagitia pro Synagoga Satanae haberi debeat, nihilominus ob mores flagitiosos, nisi prorsus sunt flagitiosi, non tam licet uni alicui, aut multi minori parti ab aliis recedere, quam omnibus ab uno, vel longè pluribus à paucioribus, si ipsis interea paucioribus liceat secundum Dei praecepta vivere, ac conscientiae suae consulere, & nullus extat caeteris Christianus purior—vel etiam sperari possit. Valentinus Smalcius in Re∣futat. Thesium Wolfangi Iranthii, disp. 12. pag. 297. Ubi vero non est obedientia, ibi nulla est vera Ecclesia. Idem pag. 282. Vera & sincera doctrina forma est Ecclesiae, quae scilicet illi dat esse, & gyrus est valdè ridiculus, si pro notis Ecclesiae doctrina vera & salutaris censea∣tur; tam enim incertum est, ubi sit vera Christi Ecclesia, quam incertum est ubi sit vera & salutaris doctrina, nota enim semper est notior eo cujus est nota.
• * 1.37

  Ref. Thes. de ordine Eccles. disp. 4. p. 377. An hujusmodi constitutio (missio) sit prorsus neces∣saria ad constituendum verbi Dei Ministrum: Hoc autem nos negamus, nihil enim tale (quod caput rei est) legimus in descriptione eorum quae ad Episcopum constituendum re∣quiruntur, ubi tamen omnia ea recenseri necesse est, sine quibus munus istud consistere ne∣quit; nec curandum est quicquam, quod ii qui alios docent ab illis nec vocati nec missi sunt, dommodo secundum canonem Apostolicum apti sunt ad munus illud obeundum. Cateches. Raccovien. de Ecclesia Christi, c. 1. pag. 334. Non multum juvat signa verae Ecclesiae inqui∣rere—at tenere salutarem doctrinam, cum ecclesiae Christi sit natura, signum illius, si propriè loquatis, esse non potest, cum signum à re cujus est fignum differre oporteat. c. 2. 240, 241. Nonne ii qui docent in ecclesia, ut singulari aliqua ratione mittantur, opus ha∣bent? Resp. Nullo modo—Apostolus describens diserte omnia quae ad constituendas personas ejusmodi pertinent, nullam missionis facit mentionem.—Cum his duabus re∣bus p••aestant, vitae innocentia, & ad docendum aptitudine, proper ejusmodi constitutionem meritò apud omnes justam authoritatem invenire debent. Ita Episcop. disp. 26. th. 2, 3. Ostorod. institut. cap. 42. defens. ••ocin. Tract. de Eccles. & Minist. miss. contra Miedzebo, c. 1, 2. Falsum est Apostolos semper requisivisse in Ministro ordinationem. Andr. Radecius in notis in Resut. nodi Gord. c. 4. Abs{que} approbatione aliorum aliquem munus aliquod ob••re non posse concedimus, sed hac ratione missio eliditur, nam ut liberum est in liberâ repub∣licâ, eum qui aprus sit ad munus obeundum eligere, sic in Christi ecclesia, eum qui aptus est ad docendum alios ad id munus eligere, notum est Orbi Christiano Arminianos & Soci∣nianos tolerantia••••, locum habere debere profiteri in omnibus doctrinae capitibus, exceptis paucissimis, quae fundamentalia vocant. Episcop. disp. 28. th. 14. Remonst. in Apol. Ubi{que} in declar. in Praef. Arminius ubi{que} libertatem prophetandi vastam praedicat. Theoph. Ni∣colaid. in resut. Tract. de exer. de Ecclesia, c. 2. Socin. Com. m. 1. epist. Ioan. & ubique. Socin. tractatu de Eccles. pa. 4. Ecclesia significat omnes non professione tantum, sed simul etiam re ipsa Christi fideles & revera pios—p. 1. Ecclesiae nomine intelligere debent coetus omnes adspectabiles, qui Christi salutarem doctrinam profitentur. Adolp. Venator. in de∣clarat. sua, pag. 164. Credo Ecclesiam coetum esse in unum evocatum, ad audiendum ea quae divina & spiritualia sunt, & ad salurem spectant. Quae ad salutem necessaria paucis∣sima sunt—Remonst. in Confess. cap. 22. sect. 4. Sub uno tamen praecepto sidei in Jesum Christum (sed verae, sed vivae per charitatem operantis) comprehendi possunt. Theoph. Ni∣colaid. Refut. Tract. de Eccles. c. 11. S. 2. c. 3. Socinus Tract. de Eccles. sect. 124.
• * 1.38

  August. contra Donatistas.
• * 1.39

  Though the peoples not consenting may hinder excommunica∣tion to be, it shall never follow, that therefore the people have judicial power to excommu∣nicate.
• * 1.40

  The Keyes by all Interpre∣ters not a ju∣dicial power of officers. Wilson Dict. the power of tea∣ching and ru∣ling. Leigh. Potestas animadversio∣nis & poenarū est & symbolū docendi. Beza. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Metaph. Occo∣nomi potestas, Es. 22. Chrysost. Hom. 55. in Matth. Magna potestas notatur. August. de Civ. Dei, lib. 20. cap. 19. Beda in Ioan. Potestas solvendi & ligandi. Cypr. Epist. ad lapsos Ep. 27. alias lib. 5. Epist. 6. Et tibi dabo claves—inde per temporum & successionum vices Episcoporum ordinatio & Ecclesiae ratio decurrit, ut Ecclesia super Episcopos constituatur, & omnes actus Eccle∣siae per eosdem propositos gubernetur, cum hoc ita{que} divina lege fundatum sit, miror quos∣dam audaci temeritate sic mihi scribere voluisse, quod Ecclesia in Episcopo & Clero & in omnibus stantibus.
• * 1.41

  Women, ser∣vants, & others have the Key of love as well as the Male-Church.
• * 1.42

  How the Church is the subject of the Keys, 1. Virtu∣al. 2. Formal. 3. The Object.
• * 1.43

  Keys, cap. 7. 3 Prop. 33.
• * 1.44

  The subject of the Keyes ac∣cording to Mr. Cotton.
• * 1.45

  Cotton, Keyes, cap 7. 29. The first subject 1. Receiveth that power re∣ciprocally. 2. It first ad∣deth and put∣teth forth the exercise of that power. 3. It first communicateth that power to others.
• * 1.46

  Keys, chap. 7. p. 81. 1 Prop.
• * 1.47

  The place 1 Cor. 3. 21. All things are yours &c. misinter∣preted by Mr. Cotton.
• * 1.48

  If the congre∣gation in ab∣stracto, as the congregation, be the first subject of all officers, gifts, graces, by this, All things are yours, then the godly Saints visible are excluded from Christ onely, because they are not members of a congregation, and no promises of a new heart, of remission, are made to any, but to and for the congregation.
• * 1.49

  The Scripture∣less and un∣proved asser∣tions concern∣ing the Male-Church exclu∣ding women.
• * 1.50

  All power of office is by Mr. H. only in mo∣derating and opening the Assembly, which is no power of Ju∣risdiction.
• * 1.51

  Men have not the being of Pastors by e∣very new call to preach.
• * 1.52

  Essence and Unity of the visible Church chap. 6.
• * 1.53

  It may be said if professors be members bap∣tized to one only congre∣gation, they are unbapti∣zed when they depart and turn members of another congregation.
• * 1.54

  The Apostle & John Baptist asked for no congregation but immediat∣ly upon con∣fession bapti∣zed.
• * 1.55

  The Apostles preached and baptized in all places, as ordi∣nary officers by the same command, Mat. 28. 19. by which we teach and baptize.
• * 1.56

  Concilium Nic. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Socrat. l. 3. c. 8. Concilium Chal∣ced. c. 2. Every Bishop is a Bishop of the Universal Church, as is the Pope. Doct. Ioan. Crakantborp in defens, Eccles. Anglica. contra M. Antonii de Dominis Archiep. Spalato injurias Anno 1625. Ed. per Ioan. Barkham c. 28. p. 168, 169. Episcopi omnes, quâ Episcopi, Universalis Ecclesiae pa∣stores sunt consulendo, hortando, monendo, arguendo, increpando, scriptis simul & voce ali∣os omnes instruendo, & cum vel haeresis ulla vel Schisma grassari coeperit, velut incendium publicum illud restinguendo & ne latius serpat providendo.
• * 1.57

  Cyprian. l. 3. Epist. 13. Pastores multi sumus, unum tamen Gre∣gem pascimus, & oves universas quas Christus suo sanguine & passione quaesivit, colligere & fovere debemus.
• * 1.58

  The sole fra∣ternity neither is, nor is cal∣led by any Scripture, the redeemed or governing Church.
• * 1.59

  Cypr. l. 3. ep. 3. Plebs maxime potestatem ha∣bet vel dignos sacerdores eli∣gendi vel in∣dignos recu∣sandi. Cypr. l. 1. ep. 5. alias ep. 66. Lib. 1. ep. 7. alias 64. Lib. 4. ep. 6. alias ep. 56.
• * 1.60

  M. Tho. Good∣wyn and Mr. Philip Nye, Preface to Mr. Cottons trea∣tise of the Keyes.
• * 1.61

  The people have no causal virtue in judg∣ing, but onely in consenting by the judge∣ment of dis∣c••etion to the sentence. The argument is re••orted.
• * 1.62

  Pag. 197, 198.
• * 1.63

  There is a ne∣cessity of tel∣ling the Pres∣byterial Church, by M. H. his own ar∣gument.
• * 1.64

  Page 19••.
• * 1.65

  M. Tho Good∣wyn, Mr Phil. Nye, Epist. to the Reader prefixed to the treatise of the Keyes.
• * 1.66

  Pastors & ru∣ling Elders are equal as tou∣ching power juridical, but as touching the power pa∣storal of the Keys of know∣ledge, they are not equal, but the pastor is a∣bove the other
• * 1.67

  Pag. 198, 199.
• * 1.68

  No Scripture for the judici∣al power of the male-Church, but Matth. 18. which is to M. H. a Church of redeemed men and women meeting in one place to par∣take of all the ordinances. M. Cott. Keys, c. 5. p. 22, 23. as Act. 19. 9. Exo. 33. 7. Mar. 6. 11. Act. 13. 46. D. Ames. de consc. l. 4. qu. 29. 11. 10. 25.
• * 1.69

  Sect. 3, p. 199, 200.
• * 1.70

  Due right of Presb. c. 1. sect. 2. p. 9, 10, 11, 12.
• * 1.71

  The office power is not a part, but the whole power of the keys.
• * 1.72

  Page 191.
• * 1.73

  The Church Mat. 18. bind∣ing & loosing is not a church of selected per∣sons, by our brethrens way.
• * 1.74

  Way of the Churches of Christ in N. E. c. 1. pro sect. 1. p. 1, 2.
• * 1.75

  The church of believers built on the rock is not the formal first, and pro∣per subject of the keys.
• * 1.76

  How the offi∣cers are above the Church of Believers, and the Church of Believers a∣bove them.
• * 1.77

  The offices & officers are with as little sense included in the keys, as if we would say, the King and the royal office are in∣cluded in the royal power.
• * 1.78

  There is no Church of on∣ly believing males wanting officers in Scri∣pture.
• * 1.79

  Beza 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, non dedit, sed dare promittit. Bull. non dicit dedi. Pareus promit∣tit in futurum. How Christ gives to Peter the Keys, as representing the officers.
• * 1.80

  Page 201.
• * 1.81

  Mr. H. with no better Logick may prove the General and Councel of War, the Ma∣jor and Alder∣men are not the first formal subject of their respective powers, as Pa∣stors & Elders cannot be the same formal subject of the Keys.
• * 1.82

  Pauls Presb. c. 1. p. 9, 10.
• * 1.83

  Because the bre••hren lay not hands on nor ordaine Ministers at all, therefore they do not so lay on hands, and or∣dain as the of∣ficers do.
• * 1.84

  Page 401.
• * 1.85

  Pauls Presb. c. 1. p. 9, 10. The ministeri∣al spirit of for∣giving and re∣taining sins in the external Court, though not in a conci∣onal way, is due to the ru∣ling, as to the teaching El∣der.
• * 1.86

  The male-Churches or∣daining want∣eth an institu∣tion of Christ. Pag. 202. Pauls Presbyt. c. 1. p. 10.
• * 1.87

  Its childish to say, because a Sermon is clo∣sed before the censure be di∣spensed, there∣fore there is no application of the word made to the consci∣ence of delin∣quents in ex∣communica∣tion.
• * 1.88

  Officers are superfluous in dispensing censure, by M. H. his way.
• * 1.89

  Way of the Churches, c. 1. sect. 1. prop. 1. p. 1, 2. Survey, ch. 10. arg. 5. p. 133.
• * 1.90

  Survey, ch. 11. par. 1. p. 186. Mr. H. takes the word Church in the Magna Charta, Matth. 18. & 16. some∣times for visi∣ble Saints, male and fe∣male. 2. Some∣times for the Church of Elders. And 3. here, for the male-Church without officers and women, and other visible Saints.
• * 1.91

  Members judg and censure, & excommuni∣cate one ano∣ther, and yet they bear not rule over one another, as M. H.
• * 1.92

  If all be rulers mutually one to another, as M. H. must say that word, obey them that are o∣ver you in the Lord, must be spoken only to women and children.
• * 1.93

  Peter was not visibly blessed, as Magus, Mat. 16. nor did he represent hy∣pocrites like Iudas, who are M. H. his saints and make the same confessiō
• * 1.94

  M. H. deprives all women & believing children of age of all comfort from confes∣sing Christ as Peter did, and of being built on the Rock, because they are not capa∣ble of the Keyes.
• * 1.95

  Mr. H. gives to none the bene∣fit of the faith, joy of believ∣ing, peace, con solation in the like confession of Peter, Mat. 16. but only in & through vi∣sible member∣ship of a single congregation, which is as due to Magus the forcerer, as to all real belie∣vers. Pag. 104.
• * 1.96

  A contraction in M. H. his first and proper & formal subject of the Keys.
• * 1.97

  Mr. H. must hide somthing under that, That professiō is enough to e∣vidence the ministerial a∣ctions of Judas and such to be valid.
• * 1.98

  Pag. 204. 205.
• * 1.99

  The Epistles to Timothy and to Titus must, by Mr. H. h••s way, be writ∣ten to unof∣ficed brethren, the males only of a congrega∣tion.
• * 1.100

  The spiritual qualifications for calling of Ministers, as Mr. H. descri∣beth them, as being able to relish the sa∣vour of spiri∣tual admini∣strations, to di∣scern & know the voice of Christ & fol∣low him, &c. are given to women and to all.
• * 1.101

  Pag. 205.
• * 1.102

  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.
• * 1.103

  See Mr. Iohn Collins his vin∣dic. Minist. Evangel. an. 1651. the que∣stion accurate∣ly 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.
• * 1.104

  Ch. 11. p. 191. M. H. his way destroys the ministry of the N. Testament.
• * 1.105

  Mr. H. denies that the high∣est abilities that are requi∣red in the E∣pistles to Ti∣mothy & Titus, are required to be in such as open and shut Heaven by the Keys. Page 206.
• * 1.106

  Page 207. Due Right. l. 2. c. 9.
• * 1.107

  The ninth ar∣gument of M. R. stands unan∣swered, the A∣posties made the Church a politick church by framing or∣gans official in it.
• * 1.108

  The feeders & the fed church are different, but this fed church is not the ruling and judging church.
• * 1.109

  Mr. H. gives to unofficed men what is pecu∣liar to Pastors.
• * 1.110

  The Church is no politick Church before they have of∣ficers.
• * 1.111

  Way of the Church of N. E. c. 2. sect. 2. p. 13, 14, 15. & p. 36.
• * 1.112

  Mr. H. denies the significa∣tion of the Keyes given to all officers contrary to all the learned read, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Isa. 14. 17. Isa. 50. 5. Isa. 26. 2. Isa. ••2. 2••.
• * 1.113

  Page 209.
• * 1.114

  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 gi∣ven to Peter; Ergo, these two cannot be gi∣ven to all be∣lievers as be∣lievers. The keys can∣not be given to Peter, as re∣presenting be∣lievers, & also as represent∣ing the guides.
• * 1.115

  Binding and loo•…•… flowes from th•• Lords cal∣ling to an of∣fice, Ioh. 10. 21 22. So Cyprian as is cited before.
• * 1.116

  The place Mat. 16. must warrant all of∣ficers to their official calling and to the acts thereof, to wit, of bind∣ing & l••osing by way of preaching.
• * 1.117

  Mr. H. grants that by Matth. 16. the Keyes are given to Peter, as repre∣senting the of∣ficers also.
• * 1.118

  Firmin, Sepa∣ration exami∣ned. p. 70, 71. The Children of Israels lay∣ing on of hands, Nam. 8. what it was, that it is no shadow for the male-Church to ordain officers of the New Testament.
• * 1.119

  Aria. Mont. Coetum. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vatablus, offe∣ret Levitas in oblationem Domino. Menoch. Ut hac manuum im∣positione te∣stentur 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 prae∣sente ordinaretur. Tertul. Apolog. c. 39. Leo Mag. Epist. 87.
• * 1.120

  Quidam ex populo manus imponebant. Iunius. Piscator. Pareus. Cajetan. Lorinus. Principes Tri∣buum pro populo. Lyran. Numb. 8. Ponent manus] quia assensum devotionis electioni debent praebere.
• * 1.121

  A filis Israelis Beda, sub mul∣torum testimo∣nio & cogniti∣one facienda est electio, ut examinatio digna celebre∣tur, ut nemo reprehendere possit, debent enim testimo∣nium habere bonum.
• * 1.122

  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. ••0.
• * 1.123

  Binding and loosing are acts of autho∣rity by the Scripture in Rulers, who have com∣mand of pri∣sons, which unofficed peo∣ple have not, they not being Rulers.
• * 1.124

  The true sense of that, I will give to thee the keys of the kingdom, &c.
• * 1.125

  Its not said, Mat. 16. that Christ promi∣seth the keys to the Church of redeemed ones.
• * 1.126

  The evasion of Mr. H. that Christ said, Whom do men say that I am? to the disciples onely, as re∣presenting on∣ly the male∣believers of a single congre∣gation, exclu∣ding 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 re∣vealed 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.
• * 1.127

  Mr. H. his ex∣position of Mat. 16. that Peter in that confession re∣presents the male-members of the con∣gregation onely, is con∣trary to the scope of the Text, and to the faith, comfort and blessedness of all belie∣vers so confessing.
• * 1.128

  If to be built upon the Rock be to be built in a congrega∣tional Church-frame, then the gates of Hell cannot prevail against the office, a∣gainst the vi∣sible frame of congregati∣ons. 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 Gen∣tiles, a formal act of the Church of Redeemed ones, men and women, servants and chil∣dren, for which we have no Scripture, and as little Reason, for we may so say the Flint formally makes fire. Hist. Magdeb. Vol. 1. Cen. 1. l. 1. c. 4. p. 138.
• * 1.129

  Those who bear the Keys represent Christ as sent by him. But this do not the male-Church.
• * 1.130

  The Scripture makes not eve∣ry male-church the Spouse & body of Christ.
• * 1.131

  Theoph. Ni∣colaides de miss. minist c. 10. p. 91, 92, 93, 94.
• * 1.132

  The male-Church of Co∣rin'h doth nei∣ther judicially forgive, nor is it written un∣to by Paul ex∣cluding wo∣men & others.
• * 1.133

  Chap. 11. pro. 2. p. 215.
• * 1.134

  Ch. 7. sect. 4. p. 128. Many thou∣sands may be one Church.
• * 1.135

  Way of the Churches of Ch. m. in N. E. c. 1 sect. 1. pro. 1. p. 1. 2.
• * 1.136

  The 1. propo∣sition concern∣ing a Church instituted, Way of the Churches of N. E. c. 1. sect. 1. prop. 1. p. 1, 2, 15. is exami∣ned, & found insufficient & faulty.
• * 1.137

  How our bre∣thren make the seals to be given to their congregation.
• * 1.138

  Our Brethren describe their Church from a Church-assembly, and exclude all of another con∣gregation frō their Church∣assemblies.
• * 1.139

  There is a ne∣cessity of Church-com∣munion in re∣bukes, as in seals.
• * 1.140

  Way of the Churches of Christ in N. E. c. 6. sect. 1. pag. 103. Cotton, Keys of the Kingdom, c. 4. p. 17.
• * 1.141

  Our brethren in the large description of the only insti∣tuted Church in the New Testament make no men∣tion of infants, as do the se∣ven Churches of Anabaptists, almost in the same terms. Propositions concerning Church go∣vernment by the Assembly at West. An. 1647.
• * 1.142

  Confession of faith of the 7. Churches, cal∣led Anabap∣tists, An. 1645. and An. 1646. Art. 33. which Church is a company of visible Saints, cal∣led, and separated from the world, by the Word and Spirit of God to the visible professi∣on of the Gospel, being baptized unto that faith, and joined to the Lord, and each to other by mu∣tual agreement (Church-Covenant, say our Brethren) in the practical enjoyment of all ordi∣nances commanded by Christ their head. Art. 36. Independency of Jurisdiction is asserted. As also Art. 42. Art. 34. The whole body of men and women are the Church which Art. 36. hath power to chuse an▪ call Elders. And Art. 42. to cast out any member.
• * 1.143

  Pag. 216, 217.
• * 1.144

  See Hist. Mag∣deburg. vol. 1. cent. 1. l. 1. c. 4. pag. 119, 120, 121. cent. 1. l. 2 c. VII. p. 404. Histor. Magde∣burg. vol. 1. l. 11 c. X. pag. 423, 424. Celeber∣rima est con∣fessio quam de Christo, tum 〈◊〉〈◊〉 de suo, tum re∣liquorum Apo∣stolorum no∣mine, edidit. Pa. 211. Ob. 4. M. H. Teacheth that the Church is builded on the rock by the intervening of an hypocri∣tical profession.
• * 1.145

  A hypocritical profession Mar. 16. is never in∣tended by Christ to be the meanes of building be∣lievers upon the invincible rock, against which hel can∣not prevail, as Mr. H. saith. Mr. Ainsworth Can. 2. 14. the rock whither this Dove the Church was now fled, seemeth most properly to mean faith in Christ, as Mat. 16. 18. wherein she hideth her selfe, for fear of Gods wrath for her sin. Iuni••••. My Dove that dwells in the secret decree of Election, tanquam in rupe inaccessâ, as in an impregnable Rock.
• * 1.146

  The Church builded upon the rock can∣not be the congregation, but the invisi∣ble Catholick Church made visible. Hieronymus. Contra Luce∣feran. ingemu∣it totus orbis & Arrianum se factum esse miratus est. Hilarius. con∣tra Auxenti∣um. Bellarm. de ec∣cles. l. 3. c. 1. Gregor. de Va∣len. Tom. 3. p. 8. Eccles. jam. omni tempore esse visibilem Stapleton. Relect c. 1. quest. 3. art. 1. pag. 33. Azorius. Moral. instit. par. 2. l. 5. c. 21. Rhemens. in Mat. 5. Calvin. Institut. l. 4. c. 8. D. Willet. Synopsi. Papismi 2. contr. Genes. 4. 3.
• * 1.147

  Calvin. Quo∣rum singuli sunt Dei tem∣pla. Ainsworth, Ps. 18. 2. Two names of a rock are here; S••laugh, a sto∣ny rock or clif, and Tsur, a strong or sharp rock.
• * 1.148

  That there is a promise made of the gates of hell not prevailing against the frame of inde∣pendent con∣gregations, or against per∣sons, such as Magus, Iudas (it may be) in that frame is an abusing of the Word, never heard of until M. H. first forged it.
• * 1.149

  Thus said also the Donatists, August de unit. Eccles. c. 9. Cum libero arbitrio homo creatus, & si vult, credit in Christum, si non credit—nolue∣runt homines perseverare, & defecit om∣nibus gentibus Christiana re∣ligio, excepta parte Donati.
• * 1.150

  See the M••g∣deburg. vol. 3: cent. X. c. 4. p. 104. 106 Leo in Natali Apost. Petri & Pauli, Serm. 2. Et dabo tibi claves, &c. tran siv it quidem in alios Apostolos vis istius potestatis, sed non frustra uni commendatur quod omnibus ••intimatur; Petro enim singulariter hoc creditur, quia cunctis Ecclesiae Roctoribus (non ergo populo) formal s••st fides & confessio qua christum filium Dei viuentis ag••••vit pr••p••••tu.
• * 1.151

  Way of the Churches of 〈◊〉〈◊〉. E. c. 1. sect. 2. page 2. Hookers Surv. par. 1. ch. XI. page 203.
• * 1.152

  Two sorts of visibilities.
• * 1.153

  The same Pe∣ter is both an invisible Saint, in regard his faith was known to God, and he really blessed; and also he was a real visible professor by his confession that was audi∣ble and visible to men.
• * 1.154

  Visibility so expounded is not contrary to invisibility. Arist. de Repr. Sophist. l. 1. c. 4.
• * 1.155

  Page 217.
• * 1.156

  Mr. H grants a succession of officers & keys to the end of the world.
• * 1.157

  It is a com fortless do∣ctrine, that this or that congregation, or this or that beleever may be thrown off the Rock, and may fall from saving grace, •…•…ough the congregation universal shall continue on the Rock.
• * 1.158

  Ames. Medul. lib. 1. c. 31. De Ecclesia mysti∣cè considerata. Cap. 32. De Ecclesia insti∣tuta. Mr. H. his Ex∣position of Matth. 16. 18. infers the apo∣stasie of real believers. Ames. Coronis art. 5. de per∣server. arg▪ 2: pag. 413, 414. Si damnatio sola fidelium per has portas intelligatur, tum consistere potest haec promissio cum totali defectu Ecclesi•• militantis, nihil enim sponderet militantibus (Ecclesiae Catholicae membris, ut ex seri•• discurfus) sed solis desunctis. Socinus in praelect. Theolog. c. 13. p. 71. Si tamen placeat eos qui in praedictis locis in lib. vitae à constitutione mundi scripti esse dicuntur, satis est ostendisse ibi non de••certis quibusdam hominibus agi, sed de hominum quodam genere. Pag. 72. Verum nomen alicujus scriptum esse 〈◊〉〈◊〉 libro vitae, non significat eum nullâ ratione prorsus interire posse.
• * 1.159

  Henric. Wolfing. lib. de offic. homin. Christ. p. 6. 3. Decre∣tum electionis, communiter loquendo, ne∣cessario refer∣tur nō ad certas aliquas perso∣nas, sed ad certum hominum genus qualitate aliqua obedientiae vel inobedientiae praeditum.
• * 1.160

  Suarez in opus. lib. 3. de auxil. c. 17. Lib. de Praedest. c. 13. num. 4, 5. Lib. 3. de Praedest. c. 1. Cumel. variar. disp. tom. 1. p. 360. Ledesma. 1. 3. q. 22. art. 9. pag▪ 173.
• * 1.161

  Mr. H. holds the vaging ne∣cessity of Did. Ruiz, & some other Pelagia∣nising Jesuits, that this or that man may fall away, but God hath con∣fusedly decreed that some there shall be who shall ne∣ver fall away, and so sides with Armini∣ans and Soci∣nians. Remonst. Apol. Non promit∣titur Ecclesiā semper man∣sura•• Eccle∣siam, sed tantum Ecclesiam quâ Ecclesia est, semper mansuram invictam à morte & con∣demnatione. Socinus in Miscelan. p. 262. Quamdiu vera Christi Ecclesta fuerit, fieri non posse, ut ab ipsa morte at{que} inferno (Mat. 18.) quidquam detrimenti patiatur. Did. Ruiz de mont. Jesuita tom. de provid. tract. 2. disp. 8. sect. 1. num. 5, 6. Plurimae sunt per qua∣rum disjunctivam indeterminationē vagari potest infallibilitas & necessitas quae nullam il∣larum rerum determinat, sed tantum in confuso & universali numero. 6. necesse est •…•…niant scandala, veruntamen vae homini per quem eveniunt scandala! ubi Christus Dominus apertè significat necessitatem vagari per varias personas, & varia scandalorum genera in∣determinatè; nec enim necesse est, ut per hunc hominem fiat, nec ut hoc & non aliud scandalum fiat. Porro haec necessitas non est sola & nuda indigentia mediorum ad finem, sed etiam infallibilis consecutio effectuum ex causis efficientibus ita dispositis.
• * 1.162

  M. H. his expo∣sition of Mat. 16. 19. infers a great confu∣sion in the de∣crees of God.
• * 1.163

  Mr. H. his di∣stinction of necessity infer∣reth the un∣certainty of a believers sal∣vation, & de∣stroyes his peace, joy, comfort, &c.
• * 1.164

  It destroys the faith, consola∣tions, promises and certainty of the number saved.