Defense from the Imputation of Self Contradiction by Daniel Cawdry, Chapter 2
CHAP. 2.
Touching the second Pretended contradiction, with the 3, 4, 5.
The second Contradiction which the Replyer chargeth is delineated in the Scheme thus.
| 2. The keyes are Given to the Church of Believers, The way pag. 1. that is a combination, of Faithfull. men, as Mr. Hooker. | 2. The key of knowledg belongeth to all the faithfull, whether Joyned to any particular Church or no. The Keyes pag. 11. | 2 The key of knowledge is given not only to the Church, but to some before they enter into the Church, Keyes pag. 2. |
Ans. This terme the key of knowledge is taken from our Saviour's words, in Luk. 11. 52. Where he Reproveth the Lawyers, who had taken away the key of knowledge, and neither entred in themselves, nor suffered others to enter. The words argue, that the entring in was not into the visible Church: for into that the Lawyers had entred, and were willing to admit others. He speaketh therefore of entring into the state of Grace, and so into the kingdome of Grace and Glory. The solution then is plaine and easy, The key of knowledge (or Faith) belongeth to all the faithfull, whether Joyned to any particular Church or no. For by it they enter into the Kingdome of Grace and Glory. But if we speak of the keyes of a Particular visible Church, they are all given to the Church or Congregation of Believers.
Touching the third Contradiction.
The third Contradiction is decyphered thus.
| 3. The key of Order is Common to all the members of the Church: keyes pag. 8. Then say we, to Women and Children. | 3 It is not every place, or Order in the Church, that giveth Power to Receive Ordinances, much lesse to Dispense them, as Children and Women, Way cleared part. 2. pag. 19. |
Ans. 1. It hath been Answered above, that such Generall Propositions hold true, notwithstanding some knowne particular exceptions. It is appointed to all men once to Dye: which is an undoubted Truth, though Enoch and Elias never Dyed.
Ans. 2. The Children of Church-members are in Order to Baptisme, but excluded from the Lord's Table. 1 Cor. 11. 28.
Women have some parts of the key of Order, whereby they have power to walke Orderly themselves, and in a private way to help others to walk Orderly also, Act. 18. 26. Tit. 2. 3, 4, 5.
Only they have not Power to Admit members, choose Officers, censure Offenders. But if they have any part of the power of the keyes, the Proposition is true, yea and it were true also, though they had been kept from all Interest in the Exercise of the keyes.
Touching the fourth Contradiction.
The fourth Contradiction is thus laid out.
| 4. Ordination is a work of Rule. The way, pag. 49. Ordination and Jurisdiction (both Acts of Rule) pertaine indifferently to all the Presbyters. ibid. pag. 49. | 4. As for Election, & Ordination of Officers these things the brethren may doe (if need be) without Officers The way, pag. 45. 101. | 4. Ordination is not an Act of Supreme Jurisdiction, but of Order rather, Hooker's Survey part. 2. 75. |
Ans. Ordination, They that make the least of it make it an Act of Prayer, & such Prayer, by which the lesse is blessed of the greater; as it is in all Prayer which is Joyned with Imposition of hands; which Argueth, it is an Act of majority of Power: and majority of Power may without a Soloecisme be called, Rule: though not office-Rule, yet Honourable preheminence. I no where call it an Act of Supreme Jurisdiction which is that Mr Hooker Denies; and seemeth to Deny it, not Positively neither, but comparatively rather. Ordination (saith he) is not an Act of Supreme Jurisdiction, but of Order rather, then there is no contradiction here. Nor will it be found in the other clause, for though Ordination and Jurisdiction be said (in the Way pag, 49.) to pertaine indifferently to all the Presbyters: yet that is expresly spoken in opposition to the Lord Bishops, who usurped both into their own hands, as their peculiar prerogative: and though I say, (else where in the Way) that in Election & Ordination of Officers, the Brethren may act (if need be) without Officers: yet the very word of limitation (if need be) Argueth, that in ordinary cases, ordination pertaineth to the Presbyters, as other Acts there mentioned doe pertaine to the Presbyters, and Brethren met together: but as for Election, I take it to pertaine principally to the Brethren.
Touching the 5th Contradiction.
The 5th Contradiction followeth in this sort.
| 5. The keye of Authority, or Rule is committed to the Elders of the Church, and so the Act of Rule is the proper Act of their office, Keyes pag. 20. The People discerning, and approving the Justice of the censure give consent and Obedience to the will and Rule of Christ, keyes pag. 15. 37. 41. The People stand in an Order, even an orderly Subjection, according to the Order of the Gospel, pag. 11. | 5. In case the Officers doe Erre and give effence they shall be governed by the whole Body of the Brethren, The Way, Pag. 100. The Church exerciseth severall Acts of Authority over the Elders, The Way, pag. 101. The People have some storke of Power and Authority in the Government of the Church, pag. 36. They Rule the Church by Appointing their own officers, ibid. pag. 16. |
Ans. 1. The former Columne in all the three Places speaketh of Elders walking in the right Administration of their office then in Propriety of speech the Key of Authority and Rule is committed to them 1 Tim. 5. 17. and is there made the proper Act of their office, Then it is that the People Discerning the will and Judgment of Christ in their Judgment, they do give Consent and Obedience to the will of Christ in Censures Advised by them, Then it is also that they walke in orderly subjection to their Elders, Heb. 13. 17.
But the latter Columne speaketh of the Power of the Church over the Elders chiefly in case of the Elders mal-Administration of their office, or misgovernment of themselves. But then the Power which the Church putteth forth, It is not office Power (which is properly Authority:) but Potestas honoraria.
Answer 2. In Columne the second when it is said; The People have some stock of Power and Authority in the Government of the Church, Keyes pag. 36. They are the words of an objection, not of mine owne Assertion, And though some where I speak of Acts of Authority over the Elders, I do clearely explaine my selfe in the Keyes (pag. 36.) That Authority is taken in a large sense, and after a sort, when it is Acknowledged, in the People over the Elders, As
1. When a man acteth according to his owne will freely, he is then said to be foreign, Dominus sui Actus, so the People in all the Acts of liberty, which they put forth, they are Domini sui Actus, Lords of their owne Actions.
2. The people by sundry Acts of liberty, (as in Election of officers, in sending forth their messengers, in concurrence with their Elders, in the Admission of members, and censure of Offenders, in the Determination and Promulgation of Synodall Acts) They have a great stroke and Power in the Ordering of Church Affaires: which may be called foreign, or Potestas, a Power which many times (in Common speech) goeth under the Name of Rule or Authority. But in proper speech, It is indeed a Priviledge, or liberty, an foreign, or Power rather then Authority. It is a common speech usuall amongst our best Divines, That the Government of the Church is mixt of a Monarchy, an Aristocracy, and a Democracy. In regard of Christ the Head, the Government of the Church is Soveraigne and Monarchicall. In regard of the Rule by the Presbytery it is Stewardly and Aristocraticall: In Regard of the Peoples Power in Elections, and censures, It is Democraticall.