Survey of the Survey of that Sum of Church Discipline by Hooker, Book 3 · Chapter 5
CHAP. V.
The rest of Mr. R. his Arguments proving that the Male-Church of onelyonly unofficed Brethren have no power of the Keyes, are delivered from the unsatisfying 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 Pag. 204. 205.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 onelyonly men appointed to rule, make and unmake officers, I demand. The Epistles to Timothy and to Titus must, by Mr. H. h…s way, be written to unofficed brethren, the males only of a congregation.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 brethren?
5. Whether the crime of usurping be theirs, and not the Prophets, Ierem. 23. and yet they are the onelyonly feeders, rulers, Judges of all to the highest censure of Excommunication. But all the qualifications that Mr. H. gives to the male unofficed 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 The spiritual qualifications for calling of Ministers, as Mr. H. describeth them, as being able to relish the savour of spiritual administrations, to discern & know the voice of Christ & follow him, &c. are given to women and to all.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 onelyonly 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 Churches 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 onelyonly 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 Pag. 205.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 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.Word how Officers should acquit themselves, 1 Tim. 3. 1, 2, &c. how Judges, Kings, &c. so ought there to be Rules how unofficed brethren, the onelyonly Judges, (for Church-officers do but order and regulate judging, as our Brethren say) should behave 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 women, to their judging Church; the very way of Anabaptists and rigid Separatists.
3. Mat. 18. 15. shall make every Church-member, brother See Mr. Iohn Collins his vindic. Minist. Evangel. an. 1651. the question accurately and clearly discussed. The Pulpit guarded with 20 Arg. an. 1652. A Plea for the use of Gospel-Ordinances, by Hen: Laurence against Mr. Dell, 1652. p. 44, 45. Vindication of Presbyt. Governm. and Ministry, by the Ministers of the Province of London, an. 1649. M Gillespy Miscel. q. 1. p. 1, 2, 3. &c. Vindic. Minist. Evang. by the Ministers of London. The Ius Divinum of Presbyt. c. 11. p. 180.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 brethren 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 Ch. 11. p. 191. M. H. his way destroys the ministry of the N. Testament.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 Mr. H. denies that the highest abilities that are required in the Epistles to Timothy & Titus, are required to be in such as open and shut Heaven by the Keys. Page 206.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 members.
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 Elders, 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 single 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, Page 207. Due Right. l. 2. c. 9.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 Pastors is wisdoms house, as we proved, and is Act. 14. 23.
Ans. Mr. H. answers nothing to the places, Pro. 9. wisdom The ninth argument of M. R. stands unanswered, the Aposties made the Church a politick church by framing organs official in it.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 politick 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 foreign, Cities, and though these Cities were Churches, yet could they exercise no politick actions, nor frame Organs official to themselves, until the first founder made them politick ministerial 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, The feeders & the fed church are different, but this fed church is not the ruling and judging church.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 power 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 perfecting 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 organical body. In it women and children be silent, and some unofficed Mr. H. gives to unofficed men what is peculiar to Pastors.brother teach, pray, and preside in the creating of officers, 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 officer, 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 living The Church is no politick Church before they have officers.man walking on the earth, or was there a living man walking on the earth, before there was breathing? Teachers are before Converts, as Fathers are before Children. Iohn Baptist and the Apostles were before such as they converted 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 organical body; but it is a senseless inference, Ergo, these Organs, 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 organs, 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 Way of the Church of N. E. c. 2. sect. 2. p. 13, 14, 15. & p. 36.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 Monarchical power in Christ onelyonly, and prove not the point of delegated power.
Ans. Nor did I bring them for any other end, but to prove Mr. H. denies the signification of the Keyes given to all officers contrary to all the learned read, foreign Isa. 14. 17. Isa. 50. 5. Isa. 26. 2. Isa. …2. 2….that the Keys whoever bear them, Head or Servants, do signifie 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, Learned Papists, saying the same. And Mr. H. passes them all without an answer. So the Learned Pag…in, Mercerus, Shiml…rus, Buxtorf. Ark of Noah, Mr. Leigh, and all Dictionaries expound the word, foreign, when given to House, Prison, Gaol, Kingdom; and Stephanus, foreign, and Mr. H. dictates against the authority 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 Page 209.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 formally 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 larger then office-power.
Ans. 1. My Argument is yet wronged, to the same person Mr. H. wrongs this argument of mine, for by Mat. 16. both the power actu primo, and the exercise of binding and loosing actu secundo is given to Peter; Ergo, these two cannot be given to all believers as believers. The keys cannot be given to Peter, as representing believers, & also as representing the guides.to whom he promiseth the power, or keyes, or the power in its essence, actu primo, to the same person he promiseth shall exercise 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 onelyonly these, to whom the Embassadors 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 concional 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 remitting Binding and loo… flowes from th… Lords calling to an office, Ioh. 10. 21 22. So Cyprian as is cited before.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 Testament. 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. foreign, and in the acts and exercises, foreign, and what thou shalt bind on earth, shall be bound in heaven; But, though the place be clear, and all Interpreters 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 confessing Christ. And so all such must have both the Keyes and the formal exercise of pastoral binding; for that pastoral binding is given to Peter, v. 19. and brethren and women so confessing, 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 abundantly The place Mat. 16. must warrant all officers to their official calling and to the acts thereof, to wit, of binding & l…osing by way of preaching.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 temptations 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 officers also: for here (saith Mr. H.) Pastors may have good warrant for their office power. Then is the thing we contend for Mr. H. grants that by Matth. 16. the Keyes are given to Peter, as representing the officers also.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 Firmin, Separation examined. p. 70, 71. The Children of Israels laying on of hands, Nam. 8. what it was, that it is no shadow for the male-Church to ordain officers of the New Testament.hands upon the Levites: for what if one say, Moses the Magistrate 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 Aria. Mont. Coetum. foreign. Vatablus, offeret Levitas in oblationem Domino. Menoch. Ut hac manuum impositione testentur se Levitas contribules suos à se abdicare, & Deo quasi munus & sacrificium offerre, in ejus dominium & ministerium transferre. Iunius Numb. 8. approbante Ecclesia. Cyril. Alexand. Cyprian. Epist. 24. 33. 68. De divina ordinatione descendit, ut sacerdos plebe praesente ordinaretur. Tertul. Apolog. c. 39. Leo Mag. Epist. 87.(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. Gather 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, Quidam ex populo manus imponebant. Iunius. Piscator. Pareus. Cajetan. Lorinus. Principes Tribuum pro populo. Lyran. Numb. 8. Ponent manus] quia assensum devotionis electioni debent praebere.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 consented, quia offerens (saith Lyra) deb…bat ponere manum super oblationem suam. So Diodati, they imitate such as offered by laying on the hand on the oblation.
Now Mr. H. his binding & loosing comprehend. A filis Israelis Beda, sub multorum testimonio & cognitione facienda est electio, ut examinatio digna celebretur, ut nemo reprehendere possit, debent enim testimonium habere bonum.eth all acts of Church-power not only by publick 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.preaching (for so the ruling Elder should have no key) but also by excommunication and admission, admonitions which issue from judging power, as we proved.
Ans. That is said gratis, admonition and consent 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 admonition of Brethren is Church-binding and loosing, Binding and loosing are acts of authority by the Scripture in Rulers, who have command of prisons, which unofficed people have not, they not being Rulers.and that it is limitted to one congregation. Nor can a single flock bind a member of the Catholick Church, or a sojourning visible Saint to Church▪ judging in one single congregation; 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 onelyonly congregation, of which the Plaintiff is a member.
3. I said that binding and loosing are words of official authority 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 consession.
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 The true sense of that, I will give to thee the keys of the kingdom, &c.Church visible, and I will give the Keys of Word and Censures 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 Its not said, Mat. 16. that Christ promiseth the keys to the Church of redeemed ones.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 onelyonly the disciples and male-believers: But whom say ye that I am (ye disciples?)
Ans. Its true, he propounds the question to the disciples onelyonly, but saith he that hence onelyonly men and unofficed Brethren The evasion of Mr. H. that Christ said, Whom do men say that I am? to the disciples onelyonly, as representing only the malebelievers of a single congregation, excluding women and all who so confess Christ with the same sinceriey, hath no feet. How far from the minde of sound Antiquity and of Protestant Divines, the places Mat. 16. Flesh and blood hath not revealed this; and, Upon this Rock, &c. See Magdeburgens. Hist. Vol. 1. Cen. 1. l. 1. c. 4. p. 56. ib. p. 32. as super hanc Petram, i. c. confessionem. lb. p. 40. What is the true Church, see hist. Magd. ib. Cent. 1. l. 1. c. 4. p. 127, 129. 130. The Magdeburgenses hist. Vol. 1. Cen. 1. l. 1. c. 4. p. 138. expounds it soundly of the perseverance of the Saints, not of the visible Church, as Papists do.of a single congregation who give such a sincere confession, are blessed, and built on the Rock? So he saith, Matth. 13. 10, 11. to the disciples onelyonly, 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 onelyonly the disciples? So Luke 22. 28. Ye are they that have continued with me in my temptations: 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 mansions 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 women, 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 onelyonly. 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. Blessedness Mr. H. his exposition of Mat. 16. that Peter in that confession represents the male-members of the congregation onelyonly, is contrary to the scope of the Text, and to the faith, comfort and blessedness of all believers so confessing.in the state of Regeneration, 5. Faith of their Perseveran…, and 6. Victory over temptations, from the gates of Hell; of all, who contrary to Sects and Heresies, and sundamental Errours touching Christ his Nature, Offices and Dignity, 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 confession, 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 official 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 destitute of Pastors, because believers are in a congregational frame If to be built upon the Rock be to be built in a congregational Church-frame, then the gates of Hell cannot prevail against the office, against the visible frame of congregations. Some of our Divines make the Church of believers, men and women, the virtual subject of the Keys, and of all Church-power. But Mr. H. maketh them more than a virtual subject, for he must make the formal calling and creating of officers, and excommunicating of them, and so preaching, as was the Apostle Peters case, Act. 1. 15. and the Prophets, Act. 13, 3. who prayed and laid on hands on Saul and Barnabas, and sent them as Apostles to the Gentiles, a formal act of the Church of Redeemed ones, men and women, servants and children, for which we have no Scripture, and as little Reason, for we may so say the Flint formally makes fire. Hist. Magdeb. Vol. 1. Cen. 1. l. 1. c. 4. p. 138.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 believers were built on a rock. Mr. H denieth the Assumption onelyonly, 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 confession 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 visible Church cannot totally fail, as our Divines say, they mean the Catholick visible Church, and not your Independent congregations, 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 Kingdome, 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 onelyonly to them who have office 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 women, Those who bear the Keys represent Christ as sent by him. But this do not the male-Church.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, foreign, 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 The Scripture makes not every male-church the Spouse & body of Christ.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 Argument. For,
1. A Spouse without stewards may feed; may therefore Theoph. Nicolaides de miss. minist c. 10. p. 91, 92, 93, 94.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 congregation 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 authoritatively.
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 proved.
2. He supposeth Paul writeth to this male-Church void of Pastors; whereas there were many Pastors there, 1 Cor. 14. 29, The male-Church of Corin'h doth neither judicially forgive, nor is it written unto by Paul excluding women & others.30, 31. & 4. 15. &. 1. 12. nor could they without officers celebrate the Lords Supper, as they did, 1 Cor. 1 … frequently.
3. He supposes they onelyonly were judicially to forgive the incestuous 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.