Defense from the Imputation of Self Contradiction by Daniel Cawdry, Chapter 8 – Chapter 9
The 8th Chapt.
Touching the 17th Contradiction with 18. 19.
The 17th Contradiction is thus set forth.
| 17. Visible Saints though they be Hypocrites inwardly, are the matter of a visible church. Mr. Hook. part. 1. p. 14. 15. | 17. You say Saints in outward Profession are the matter of a Congregationall Church: we judge that reall Saints uttering in Discourse the Breathings of the Holy Spirit, and experiences of conversion, interested in a stricter conversation to be the matter. Dr. Holmes Epistle to Way cleared. pag. 4. | Mr. Bartlet speaketh something (this language) Can there be Ability for spirituall & holy services, where the spirit is not yet given? Can there be communion between light and Darknesse? Can they edify one another in the Faith, that have not the work of Faith wrought in them? Modell. p. 57. See more pag. 103. |
Ans. What Mr Hooker's Judgment was, is expressed in that first Columne: what mine own, is declared, and I hope, cleared in the Holynesse of Church-members. What Dr Holmes and Mr Bartlet doe further require in it, they Declare what Church-members ought to be de jure, especially in their first constitution, rather then what they are, or are wont to be de facto, especially in their Declension. Againe I see Mr Bartlet speaketh in opposition to the members of the Parish Churches, who are in many places Ignorant, loose, profane and scandalous livers, who are not indeed visible Saints, pag. 56.
It is true there is some work of the Spirit, where ever there is a visible Saint. But the Spirit giveth many Gifts to the edification of others (as to Judas and Demas) which often doe not reach to the Regeneration of him that Receiveth them.
The 18th Contradiction is thus stated.
| 18. The forme of the visible Church is the Covenant, either explicite, or implicite: and the latter is sometimes fully sufficient Mr. H. Surv. part. 1. pag. 47. 48 and others. | 18. You say an implicit uniting, viz. A walking and communicating with you is a sufficient evidencing of the Forme: we say, Their folemne confession of their faith & expresse open covenanting with the Lord to wake with such a body of Saints, in all the wayes of Christ to be the manifest Forme. D. Holmes ibid. | 18. It is not generall Profession will serve the turne, but there must be a peculiar engagement and appropriation to this or that particular body, Mr. H. Surv. pag 63. Yet he said An Implicite Covenant was sufficient. |
Ans. The expressions of Mr H. quoted in Columne 1: and Columne 3: will not amount to an opposition of himselfe, much lesse to a Contradiction. For though he make an Implicite Covenant sufficient, yet a generall Profession will not serve the turne; to make an Implicite Covenant. For an Implicite Covenant must be with Reference to this or that particular Body: or else it is neither Covenant at all, nor Implicite. A Generall Profession entreth not any man into any Relation with any Church, unlesse he offer himselfe to Joyne with them as Mr Hooker in that Place more largely, & truly openeth himselfe. Neither doth Dr Holms his expression contradict him. For he that maketh the explicite Covenant the manifest forme of the Church, He doth not gainesay the implicite covenant to be a real Forme of the Church, though not so manifest but more obscure.
The 19th Contradiction is thus delineated.
| 19. We crave leave of the Authour of the keyes, To Declare that we Assent not to all expressions, or all and every Assertion in it: As in these Particulars. About the Prothesying of Private Brethren. 2. That the Assembly (Act. 15.) was a Formall Syned. 3. That the Apostles Acted in it, as Ordinary Elders, Preface to Keyes. pag. 6. | 19. We doe in this Epistle certifie our Assent to the way of the Churches of New England. saving that we doe not fully close with some expressions passim in the Bock: before some of which (10 at least, belike there are more) we minded to Note a star in the Margin. This we could not but say and doe (pace Authoris) or we could not Assent, Epistle to the Way pag. 2. | 19. Yet they are angry that we call for a fuller Declaration of themselves, Epistle to the Way. p. 1. and Epistle to the Way cleared pag. 2. |
Answer: 1. Though my reverend Brethren crave leave to dissent from me in some expressions (which they may safely and freely do without my leave, for I professe my spirit subject to the Prophets:) yet about the Prophecying of private Brethren, I must againe Professe as I did before, That I do not know, wherein I Dissent from them: unlesse it be that I Allow somewhat more liberty to the Prophecying of private Brethren, then they do. The Allowance, which they give is with foure limitations.
1. That is be done occasionally, and not in ordinary course.
2. By men of such Abilities, as are fit for office.
3. Not assuming this to themselves, but as they are allowed, and designed to it by such, as have Power.
4. That their Doctrine be subjected to the Teaching Elders of the Church. Graunt these limitations, and I never scrupled (to my remembrance) the liberty of Prophecying by private Brethren, yea this liberty I should further graunt, that though the private Brethren be not furnished, with abilities fit for publick office, yet there may be occasion, to call them forth to exercise their gifts; as in the suddaine sicknesse or absence of the Minister, and other officers, why may not a private brother be called forth by the Church, or stirred up by the Spirit of God in himselfe to stand up, and with leave, instruct and exhort the Church, to make a Sanctifyed use of such a suddaine stroke of Providence? Or what if a private Brother of good credit in the church shall observe the Doctrine of the Ministers not so much válued as were meet? why may he not take occasion, to speak some words of encouragement, and confirmation, both to the Minister and to the Congregation? Jehosaphat's Nobles, though Princes, yet were but as Private Brethren in the Church, as bearing no Publick Church-office: yet they taught in the Cities of Juda, what Respect was due to the Ministery of the Levites, whom they brought with them, when my beloved Brethren do not acknowledge the Assembly of Apostles, Elders, and Brethren Acts 15. To have been a formall Synod of Messengers sent out of a set and combined Association from neighbour churches, They do not herein Dissent from me. For the two Churches of Antioch and Jerusalem were too farre remote to stand in a set, or combined Association, and therefore they may well deny it to be a Formall Synod, according to the Forme of Synods now in use in Presbyteriall Churches. But that that assembly had the true matter and forme of a just Synod, As I do believe it, so I do not see that my Brethren deny it. For the efficient cause of the Synod, the Church of Antioch sent messengers: and the Church of Jerusalem (whose officers were sent unto) they freely gave them a meeting, and the Church with them. For the matter of the Synod, they had the Messengers, officers, and Brethren of both Churches met together in the Name of Christ. It is not necessary to the being of a Synod the convention of the Messengers and members of many Churches, The convention of two Churches (by themselves or messengers) may make a Synod. If the convention of one Church may make a Synagogue, why may not the convention of two churches make a Synod? The forme of a Synod they had, in Arguing, and disputing the case in hand, and freely giving in their Judgments from scripture grounds, and at length determining the whole cause with the Joynt consent of the Apostles, Elders, and Brethren, and Publishing the same by letters, and messengers to all the churches whom it concerned. The establishment of Peace and Truth in the churches, was the end of this Synod, as it ought to be the end of all. It is true, here was a consultation, in that the church of Antioch sent for counsell: and the Apostles and Elders met to consult, and consider of the matter. But consultation was but one Act of the Assembly, many other Formall Acts of a Synod they put forth besides, which have been specified. The Apostles though they did put forth some Acts of their Apostolicall Power, in helping to cleare the Truth by explayning obscure Scriptures, and in Ratifying the conclusion with some greater Plerophory of the mind of the Holy Ghost: yet in Putting such things to Argumentation, and Disputation, and allowing Elders and Brethren liberty of Putting in their votes, and determining, and publishing the sentence, in the Name and with the common consent of all, herein they Acted as Ordinary Elders and messengers of churches, might and ought to do.
The Notes of about Ten Passages in the Way, wherein our Reverend Brethren in England (or some of them) say they could not fully close with them, without Affixing an Asterisk to them, If I knew where, the Pinch of the Difficulty lay, I would Addresse my selfe, to give them fuller satisfaction either by condescending to them, or giving them just Reason why I could not. Meane while I have learned (through Grace) not to fall out with my Brethren, for greater differences in judgment, then those be.
That which is added in the third Columne, that they are offended (and, as you call it, Angry with you) for that you call for a fuller Declaration of themselves, for that, themselves can best give you an Account: for
1. It may be, they think it needlesse to Publish further declaratiōs, because over & above the former Declarations, there have been since published three, or foure Pithy Pregnant Declarations of the same Argument; as Mr Hookers surv: Mr Nortons Answer to Apollonius, the Synod at Cambridge, the Defence of the Answer to the nine Questions.
2. It may be they feare, If they should publish more declarations in this case, It would Adde rather more Fewell to contention, then Prevaile with the Spirits of men, contrary minded to Receive satisfaction.
CHAP. 9.
Touching the 20th Contradiction and 21.
The 20th Contradiction is thus Expressed.
| 20. It is generally asserted by them, that one Church hath not Power to Censure another. | 20. A Synod hath Power to Determine, to withdraw Communion from them, if they cannot heale them, Keyes, pag. 24. | 20. The sentence of non Communion denounced against whole Churches Apolog. Narrat. p. 18, 19. If a Sentence denounced it is a Censure. |
Answer: To withdraw Communion from a church, is no more an Act of Power over a church, then it was to Joyne in Communion with them. Communion and non-Communion are Acts of the same power: both of them Acts of priviledge or liberty. And if withdrawing Communion be not an Act of censure, then to determine so to withdraw, is no Act of an higher Nature.
Though a Censure is a sentence denounced, yet every sentence denounced is not a Censure, unlesse it be Denounced by an higher power, then that of equalls. When the Ten Tribes denounced their Rejection of service to David's House (1 Kings 12. 16.) It was not a censure more then theirs, who solemnely Rejected the Rule of Christ: we will not have this man to Rule over us, Luk. 19. 14.
The last Contradiction is declared thus.
| 21. We Say Instituted worship and Ordinances do not flow immediatly from spirituall union, and Relation to Christ, and his members &c. Def. of 9. Pos. pag. 76. He must come at them in a right Order, to w…t in Fellowship of the Church Surv. pag. 2. | 21. Then it followeth, that Hearing the word Preached Singing of Psalmes and Baptisme, belong not to any, but such as are members of a Particular Congregation. And yet they say Ordinarily hearing it no signe of a Church member, Surv. part. 1. pag. 18. | 21. A Person hath his first Right to the Sacrament (and so to other Ordinances, because He hath an Interest in the Covenant of the Gospell, Surv. part. 1. pag. 65. |
Answer: Here is no semblance of Contradiction; Mr Hooker Surv. saith, a Person hath his first Right to a Sacrament, because he hath an interest in the covenant of the Gospell. The defence saith he hath not immediate Right till he be a member of a Particular Congregation. And so saith the Survey too, in the Place Alledged. If Immediate Right, and first Right were all one, there were some colour for the Exception: but it is farre otherwise; in having Christ, we have a first Right to all things, but not an Immediate Right but in Gods way.
But neither hence will it follow, that Instituted Ordinances; as hearing the word, Singing of Psalmes, belong to none but to members of a Particular Congregation. For though they be given to such firstly, and Immediately: yet for their sakes to all that come in amongst them. The Childrens Table and the Provisions thereof is first Allowed to the Children of the Family; yet in a Bountifull House-keepers Family, such part of the Pro…sions may be Allowed to strangers, as they may be fit to partake in.
FINIS.
End of the text · John Cotton, Defense from the Imputation of Self Contradiction by Daniel Cawdry (1658)