Independency a Great Schism, Appendix
AN APPENDIX TO The former Diſcourſe of Schiſm; Shewing, the inconſtancy of the Dr. and the inconſiſtency of his former and preſent Opinions.
§. 1 SInce my finiſhing of the former Diſcourſe there came happily to my hands, a Book of the Learned Doctors, entitled, The duty of Paſtors, and people diſtinguiſhed, licenſed, and highly commended, by the Reverend, and judicious Mr. Joſeph Caryl, as, "Written with much clearneſſe of judgment, and moderation of Spirit▪ put forth in the year 1644. By comparing whereof, with this of his, of Schiſm, I perceive, that wiſe and judicious men, are ſtill but men, ſubject to miſtakes; and therefore had need of ſome of the policy or prudence, of the five Apologiſts; Apol. Narr. pag. 11.not to be too peremptory in their new opinions, or wayes, not too preſumptuous in deſpiſing others proceedings, but to reſerve to themſelves a latitude; and to keep ſome caſements open, to take in New light. This our Reverend Authour hath exemplyfied, to be neceſſary for himſelf, to make uſe of, as well as others of his preſent Independent way; or elſe he will be concluded, to contradict himſelf; and in many things to make good the Apoſtles Dictate, Jam. 1.8.foreign. And yet, had he changed to the better, from errour to Truth, the thing had been not only juſtly excuſable but truly commendable, and might have been ſalved by a Tract of Retractations (as Auſtin ſometime did) without any prejudice to his Reputation. But to run from opinion to opinion, from way to way, from truth to errour, (as many have done) not only to contrariety, but to contradiction and; and, take no notice of the difference of Judgment, and inconstancy of opinions and waies, is too palpable a diſcovery of an unſettled Spirit, that knows not where to fix. All the hope is that if their new Notions, & waies be really diſcovered, & ingenuouſly by them acknowledged to be erroneous, they that can change from truth, to errour, may in Gods good time which is very rare) change back again from errour to truth. Which wiſhing that the Dr. and his party may do; I ſhall only preſent to him, …ome few of his former thoughts to ſhew in how diſſonant they are to his later modern… kings.
§. 2 In this Tract, his main deſign is to diſcover, the diſtance between the Paſtors and their people;pag. 2. that the ſacred calling may retain its ancient dignity and the people of God not deprived of their Christian liberty. For in former times, he tells us, Some would have all Christians to be almoſt Miniſters; others none but Miniſters to be Gods Clergy: Thoſe would give the people the Keyes; theſe uſe them to lock them out of the Church; The one aſcribing to them primarily all Eccleſiaſtical power for the ruling of the Congregation, the other abridging them of ſpiritual duties, for the building up of their own ſouls; as though there were no habitable earth between the valley (I had almoſt ſaid the pi…) of Democraticall confuſion, and the rock of Hierarchical tyranny. Who theſe parties were, needs no comment to declare; only it would be obſerved whether our Author be not ſince fallen into that very pit of Democratical confuſion, by flying from the rock of Hierarchical tyranny; I leave it to his conſideration, Evident it is, that in a true Church-ſtate, he ſets out the limits or the people, that they may not under a pretence of Chriſtian liberty, invade the dignity of the ſacred calling of the Miniſtry. And much he grants to the people, both under the Law and Goſpel, Alwaies provided that they abſtain from fingring the Arke or medling with thoſe things which were appropriated to the office of the Prieſts, p. 17. or of the Miniſter p. 46. except they can ſhew ſome extraordinary, call or caſe, for their ſo doing: p. 28. of which he thus delivers his opinion, and ſtates the queſtion; In caſes extraordinary, it may perhaps be affirmed that every Chriſtian is ſo far a Miniſter of the Goſpel, as to teach and declare the faith to others, although he have no outward calling thereunto: but onelyonly an immediate call from God. All I ſay (for the change of his opinion) is, That he allows them this liberty now, in caſes ordinary; as will appear hereafter.
§. 3 The queſtion then will be in caſes more than ordinary, when a Church is much degenerated, and corrupted; what may ordinary Chriſtians do then to the Reſtauration of Religion? Concerning which, his judgement was (what ever it be now) this delivered, and reſted upon; That in a collapſed and corrupted ſtate of the Church,pag. 15. when the ordinary Teachers are either utterly ignorant, and cannot, or negligent and will not perform their duty; Gifts in any one to be a Teacher, and conſent in others, by him to be taught, are a ſufficient warrant for the performance of it. That is, the duty of teaching or preaching. But more expreſly▪ p. 40. In ſuch a caſe (of Apoſtacy in the Church) I conceive he may nay he ought, to preach and publiſh the truths diſcovered to him; neither is any other outward call requiſite to conſtitute him a Preacher of the Goſpel than the conſent of Gods people to be inſtructed by him. I ſh…ll only remember him, That as he ſpake this of a lay man in Italy, (for that is his inſtance) ſo he did not then take Rome to be no Church at all; as now he does; but a collapſed, and corrupted Church: but that by the way: That which I obſerve is 1. That he is not diſtinct enough in theſe Aſſertions; for if he mean, that in ſuch a falling ſtate of a Church;p. 16. When it is ruinouſly declining every one of Gods ſervants hath a ſufficient warrant to help or prevent the fall, as a common duty of zeal and charity, in a charitative way, its not denyed by any; Doing it as a charitable duty, not as out of neceſſary function; even as Priſcilla (a woman) expounded unto Apollos the word of God, &c. pag. 50. f.Its the duty of every Chriſtian (man or woman) to publiſh truths re…ealed, to others that will hear him; as he ſpeaks hereafter: But if he take it, in an Authoritative way, as an act of the Keys, (as a Teacher or Preacher is taken under the Goſpel for an Officer) then its certain, that Gifts, and the conſent of people to be inſtructed by him, is not ſufficient warrant to make him a Preacher; And this appears, upon his own former principles: For being at that time a Presbyterian in judgement, (as we ſhall hear anon) he knew, & did then hold; that Ordination by the hands of the Presbytery was a requiſite to make him a Preacher. But this he now declines, and hath renounced his Ordination; and requires now no more, but Gifts, and peoples conſent, to make a man a Miniſter. 2. And that not only in a collapſed, or corrupted Church, where Teachers are either ignorant and cannot, or negligent and will not do their duty; but now, when neither of theſe can, without injury, be charged upon our Church-ſtate, he requires no more than Gifts and conſent, to make a man a Preacher in Office. 3. Herein his diſcourſe was dark and defective, that he allows the people a liberty of preaching, or publiſhing he truths of the Goſpel in ſuch a caſe; but tells us not, whether ſuch a Preacher be a compleat Miniſter, as to the adminiſtration of other Ordinances as the Sacraments, (not one word of that) I ſuppoſe then he did not intend ſo much; but now (ſo is he changed) he allows ſome that were never ordained, and himſelf, who hath renounced his Ordination; not onelyonly to preach the Goſpel, but alſo to adminiſter Sacraments as compleat Miniſters, in the name of Chriſt. Let them fear and tremble, to hear one day thoſe queſtions, By what authority do you theſe things? or who gave you this authority? It is a dreadfull ſpeech of his own, p. 16. Who ever doth any thing in anothers ſtead, not by expreſſe patent from him, is a plain Impoſtor. And yet, how many ſuch Impoſtors, are there abroad, who take upon them, without commiſſion from Chriſt, or Authority from the Church, not only to preach, but to baptize, and give the Lords Supper? I have heard a ſad ſtory of a young forward man, that did ſo, and fell into great perplexity of mind, for ſo doing, and as I remember, ſo dyed. Many ſuch there are, who … before they are ſent, having neither Gifts, nor conſent of people; The Lord ſay it to their hearts, and to the hearts of thoſe that indulge them in it, as guilty of ſuch uſurpation in them, and the great contempt of the ſacred calling of the Miniſtry. Laſtly, how ever it might be ſufficient in an extraordinary ſtate of a corrupted Church, to make a man a Miniſter, to have ſuch Gifts and conſent of the people; (which was all the Dr. then aſſerted) yet that thoſe ſhould be ſufficient in an ordinary Reformed Church-ſtate, is his … light and opinion; unleſs they can ſhew ſome extraordinary ſigns of ſuch a call from God, which they cannot do: For he ſpeaks rationally below, when he ſaies. It is certain enough,p. 34. that God never ſent any one extraordinarily, inſtructed only with ordinary Gifts and for an ordinary end. But theſe his new Preachers, have no more than ordinary Gifts, (ſome of them not ſo much) wherein others are▪ their equalls if not Superiors; and the end is no more but ordinary the converſion of ſouls, and ſettling the Ordinances in purity: Then it follows, that theſe being not … of God, nor ordinarily … by the Church, are no … Impostors, as he ſaid afore.
§. 4 How long the Dr. hath been of that opinion, That the bleſſed Spirit of God, is … and perſonally in every true believer, I cannot tell, but he ſpeaks ſuſpitiouſly, that way, as on p. 94, 95. and 236. of Schiſm; was noted above c. 7.….11. ſo he ſpeaks the ſame language here p. 21. with what difference we ſhall obſerve. Thus he ſales, As in his Incarnation, Chriſt took upon him our fleſh and blood, by the work of the Spirit; ſo in our Regeneration; he bestoweth on us, his fleſh and blood, by the operation of the ſame Spirit: yea ſo ſtrict is this latter union, which we have with Chriſt; that as the former is truly ſaid to be an union of two natures into one perſon; ſo this, of many perſons into one nature: for by it we are made partakers of the Divine nature, 2 Pet. 1.4. becoming members of his body of his fleſh, and of his bones, Eph. 5.30. We are ſo parts of him, of his myſtical body, that▪ He and we become thereby, as it were one Chriſt, 1 Cor. 12.12. And the ground of this is, becauſe the ſame Spirit is in him, and us: In him indeed dwelleth the fulneſs of it, when it is beſtowed upon us, only by meaſure: but yet it is still the ſame Spirit, and ſo makes us one with him; as the ſoul of man being one, makes the whole body with it, to be but one man. Theſe things muſt be taken cum gra… ſalis, or elſe they may prove inſipid, if not worſe: As 1. Chriſt took upon him our nature eſſentially; but he beſtows his fleſh and blood upon us ſpiritually and mystically. 2. The union of the two natures in Chriſt was proper and perſonal, into one perſon hypostatically, as the Soul and Body in us, make one man: But the union of many perſons with Chriſt, is not into one nature properly, but myſtically into one perſon; we are members of his body, fleſh, bones, but myſtically; otherwiſe, the union of many perſons into one nature, ſhould be like that of Chriſts two natures, into one perſon hypoſtatically: And like unto the union of the three perſons in the Trinity, into the ſame nature or eſſence, which is incomprehenſible. 3. We are made parts of him, of his myſtical body, that he and we become thereby, as it were (that is improperly and mystically) one Chriſt. 4. We are made partakers of the Divine nature, not eſſentially and perſonally, as Chriſt; but in its graces and operations: as generally, all Divines underſtand it; renewed by the Spirit, into that Divine Image, which we had by nature, but loſt by the fall. 5. The ſame Spirit is indeed in Chriſt, and in us, but with this aſſigned difference, In him dwelleth the fulneſs of it, (fulneſs of grace and truth Joh. 1.14.) it is beſtowed on us in meaſure. 6. This ſame Spirit makes us one with him, that is, ſtill myſtically not as the Soul of man being one, makes with the body one man; for that is hypoſtatically and perſonally one. The words thus expounded, and candyed, may paſſe for Orthodox; otherwiſe not to be admitted. But now in his Tract of Schiſm, p. 94. of Schiſm.he is declined into that Heterodox opinion, (ſo judged by moſt and beſt Divines) that the holy Spirit, dwells perſonally and eſſentially in us. For 1. he tells us, he cannot conſent, that the Divine nature, given us, ſhould be no more than the new creature. 2, That it is in the perſon of the Spirit, wherof we are by the promiſe made partakers, he is the Spirit of promiſe;pag. 95. and in the participation of the Divine nature conſiſts the union of the Saints with Chriſt. 3. That the union of the head and members is the oneneſs of the Soul whereby the whole is animated and that which anſwers hereunto in the myſtical body of Chriſt, is the animation of the whole by his Spirit. Now every body knows, that the Soul is the form of a man, and the union of Soul and Body, is perſonal; So then muſt the union of Chriſt, and his body, the Church, be perſonal, as animated by the ſame Spirit, if the perſon of the holy Spirit, be the Soul, that animates the body of Chriſt. And ſo he ſaies it is, The form of the Church Catholick,p. 236. abſolutely ſo called, is the unity with Chriſt, and in it ſelf by the one Spirit whereby it is animated, I ſhall not enter upon the conteſt at this time, (it being a foreign to the main buſineſſe) its enough to ſhew the difference of himſelf from himſelf, then and now.
§. 5 We now return (after this digreſſion) to conſider, with him, the evidences and ſigns, of an extraordinary vocation, which ſome of late pretend unto. There is only one thing briefly to be taken notice of, that is, Whether the Miniſters of the Goſpel are by the Scripture to be called Prieſts; which name ſome have arrogated and aſcribed to the Clergy: O which he affirms peremptorily,p. 25. The name of Priests is no where in the Scripture attributed distinctly to the Miniſters of the Goſpel; Prieſts (and Prelates) are a ſort of Church Officers, whom Chriſt never appointed, &c. Theſe were his then thoughts: and its like are ſo ſtill; only I would deſire to know, why he gives that name (its ſuppo…ed in ſcorn) to the Miniſters of our particular Congregations, calling them Parochial Prieſts: or Schiſm p. 235. I leave him to give, or others to gueſſe, the reaſon of that Appellation, and ſo proceed, to what I named before.
§. 6 There are but three waies given by him to receive and be aſſured, that a man is extraordinarily called to the Teaching of others, or to be a Preacher; 1. p. 30.By immediate Revelation. 2. By concurrence of Scripture Rules. 3. By ſome outward acts of providence. Concerning w ich in general it may be ſaid. 1. That p. 28. he thus reſolved; In caſes extraordinary it may perhaps be affirmed, that every one (that is allowed to teach or preach the Goſpel) for ſuch an undertaking, muſt have a warrant by an immediate call from God. But of all his three wayes named, only one of them, is by immediate call from God, viz. that of immediate Revelation; ſuch as the Patriarchs, Prophets, and Apoſtles had: the other, by Rules of Scripture; and Acts of providence, are but mediate calls, or warrants, and may be common to all Chriſtians, as the caſe may be. 2. Before this, p. 15. and again p. 40. In ſuch extraordinary caſes of a corrupt Church, &c. no more is required, but Gifts in the man, and conſent of the people; which latter is an outward call, and that by men; and the former, a call from God, inward indeed, but not immediate. Theſe things do not well agree.
§. 7 But come to the particulars; The firſt way of extraordinary calling is immediate Revelation. This is ſpecially in two caſes,p. 33. 1. Either the inchoation of ſome divine worke to be eſtabliſhed among men, by a new revelation of Gods will; 2. Or a reſtauration of the ſame, when collapſed and corrupted by men. The only queſtion will be, Whether there be any revelation to be expected now, with reſpect to either of thoſe. And he anſwers negatively to both: To the firſt thus, Nothing in ſuch a way ſhall again take place, God having ultimatly revealed his mind, concerning his worſhip and our ſalvation &c. To the ſecond thus, There being an infallible Rule, for the performance of it, making it fall within the duty and ability of men, partakers of an ordinary vocation, and inſtructed with ordinary Gifts, God doth not alwaies immediatly call men unto it. But grant that he doth not alwaies immediatly call men to it (as oft he did, heretofore) it would have been reſolved, Whether ſometimes God do now immediatly call men to the work of Reſtauration of Religion? To which he ſaies nothing: If he ſhall ſay, he does not, he contradicts himſelf, who ſaid▪ p. 28. In this caſe (of a corrupted Church) every one, for ſuch an undertaking, muſt have a warrant by an immediate call from God, If he ſay he does ſometimes immediatly now call men to it; I would ſay, 1. This is needleſs (by his own grant) For there being an infallible rule, it falls within the duty and ability of men, partakers of an ordinary vocation, inſtructed with ordinary Gifts; as he newly ſaid. 2. And then I would call for thoſe ſigns and evidences required to aſſure the man himſelf, and others, of hi… in mediate extraordinary … cation. p. 34.Theſe he makes to be a ſupernatural power, either on diſcerning of things preſent, as thoughts and words, or things future, as 1. Things contingent. 2. Speaking with Tongues. 3. Working of Miracles, &c. None of which being now to be found, (or expected) …rom our new Reſtorers or Reformers, P. 41. f. who ever pretends unto it, not warranted by an evidence of one of thoſe three ways, which God taketh in ſuch proceedings, is but a pretender, an impoſtor, and to be reiected of all Gods people.who yet plead the Revelation of the Spirit, and take themſelves extraordinarily called by God, to make new Churches, upon the pretence of a collapſed and corrupted ſtate of this our Church; I ſay none of theſe being now to be found amongſt them; they prove themſelves to be extraordinary impoſtors; and thoſe that indulge and countenance them are acceſſary to t…eir impoſtures. And whether our Authour him…elf, have not relinquiſhed theſe former Orthodox principles The …ow ſuppoſing an interciſion of all Ordinances and all true Church-ſtate loſt as the ſeems to do, in his Tract of Schiſm, as was ſaid above) whether, I ſay, he muſt not maintain; and expect a new immediate call from God to be neceſſary to the Reſtauration of a Church, I leave to all to judge; when they conſider what is ſaid above at Chap. 7. §. 10. And I proceed to the next.
§. 8 The 2d. way of an extraordinary call to preach the Goſpel is,p. 37. by a concurrence of Scripture Rules; drawn, either from expreſſe precept, or approved practiſe: The precepts are ſuch as theſe, Luke 22.32. When converted ſtrengthen thy brethren. Jam. … laſt. If any erre from the truth &c. Math. 5.15. a candle is not to be put under a buſhel, &c.p. 38. Whence he infers, 1. There is a general obligation on all Christians, to promote the converſion and inſtruction of ſinners, &c. 2. When any truth neceſſary is revealed to any out of the Word, not before known, he ought to have an uncontradicted liberty of declaring that truth, &c. 3. Truth revealed, carries with it an unmoveable perſwaſion of conſcience, that it ought to be publiſhed. To the firſt of theſe it may be ſaid, This is not an immediate call (which he required above); but mediate by the word. Nor yet an extraordinary call, to ſome particular men, but an ordinary obligation on all Chriſtians; Not only in extraordinary caſes of a corrupted Church, but ordinary in the best Church: Nor laſtly is this ſufficient to make any man a Preacher; but only an inſtructer of others, common to all Chriſtians, men, and women. To the ſecond, it had need be cautioned well, not only, becauſe it may either be no truth, which he thinks ſo; or no neceſſary truth, and ſo not fit to diſturb the peace of a Church for it: but alſo, becauſe upon this pretence of truth, every man muſt take uncontradicted liberty to ſpeak in the Church: which will breed confuſion. Himſelf therefore adds; Provided that he uſe ſuch waies for that his declaration as the Church wherein he liveth if a right Church doth allow. But this in part contradicts his uncontradicted liberty; for if it be a neceſſary truth, no Church may hinder him: But then, the caſe is of a corrupted Church, which will not allow, but contradict that liberty; and what ſhall he then do? To the third I have only this to ſay; That a ſtrong errour carries oft with it an unmoveable perſwaſion of conſcience, (which is, in a ſort obligatory) that it ought to be publiſhed to others. And ſo errour muſt have as much liberty as truth. However, all theſe Rules bind in ordinary as well as extraordinary caſes of a Church; and give no authority to make a man a Preacher.
§. 9 The examples are of our Saviour himſelf,p. 39. who preached in the Synagogues without any outward call; and of thoſe Acts 8.1. who being ſcattered, went every where preaching the word; ſo did Paul and Apollos, &c. For our Saviour, his call was immediate and extrraordinary; So was Paul's, and Apostle: Apollos was at firſt, no more a Preacher, than Aquila and Priſcilla, who inſtructed him in the way, as one Chriſtian may do another: As for thoſe Acts 8.1. its made more than probable, by others, that they were Elders of the Church, and Preachers by Office: If ſome were not, they did no more, than any Chriſtian man or woman may do, in ſuch caſes, and yet never be Preachers: And all this, in a reformed Church-ſtate, ordinarily; and ſo not to the purpoſe.
§. 10 For he muſt remember, that he was to ſhew, what might make and juſtifie a lay man to be a Preacher of the Goſpel, in an extraordinary caſe, without an ordinary outward call from the Church; and required no more, but Gifts and conſent of people to be inſtructed by him, as above: Now theſe inſtances afore, though they had Gifts ſufficient, preached the word, when they had not the conſent of people to hear or be inſtructed by them: and ſo muſt every one that hath the truth revealed, ſpeak, whether they will hear, or forbear. His main deſign is, to diſcover, what a man no Miniſter, may do when a Church is collapſed, or corrupted; the ordinary Miniſters either ſo ignorant, they cannot or ſo negligent they will not teach the truth, p. 15. And of ſuch a ſtate of a Church, he here puts the caſe p. 39, &c. Suppoſe a man living in the midſt and height of Apoſtacy,p. 40. when an univerſal darkneſs hath ſpread over the fa… of the Church: as in Italy, (there the …cene is laid though pointing at England) the Lord reveals ſome points of faith not known or disbelieved, &c. I demand whether that man, without expecting any call from the fomenters of thoſe errors, may not preach and publiſh theſe truths to others, &c. Truly, there is no difficulty in this caſe; I conceive he may, (if he have ſo much confidence) nay ought, if when and where he can find ſome that will hear him: But the queſtion is, Whether this, ipſo facto, makes him a Preacher in Office? A woman a Chriſtian amongſt Iberians, may and did do as much as this yet, I hope no Preacher of the Go pel, in the ſtrict ſen…: yet had ſhe Gifts to preach Chriſt, and a people willing to be inſtructed by her. And unleſs he take preach…ng in the larger …enſe, he cannot (coul… not then, whatever now) ſay, No other outward call is requiſite to constitute him a Preacher of the Goſpel, than the conſent of Gods people to be instructed by him. A Presbyterian (as he was then) cannot affirm this: unleſſe he can ſuppoſe a time and place, where there is no ordination to be had; and that, but prima vice, neither; thus the Presbyterians hold. Perhaps theſe principles of his then laid, might miſlead others and himſelf, pretending to Gifts, and finding a people willing to be inſtructed by him, or them, to make a Schiſm in, and ſeparation from our Churches; by gathering of a Church, becauſe of ſome corruptions in ours; yea, this is evidence that he now proceeds upon thoſe principles; that nothing is required to make a Miniſter, but, gifts and conſent of people without any outward call of the Church, which we ſhall preſently hear, he formerly required thereunto. And this made him ſo careleſs in ſtating the caſe of our firſt Reformers, Luther, Calvin, &c. as to ſay, With this I was alwaies ſo well ſatisfied,p. 41. that I ever deemed all curious diſquiſition after the outward vocation of our firſt Reformers, altogether needleſs. But, by his leave, the ca…e o… Luther was not (as he ſaies) exactly that which he laid down. For he is ſpeaking of a Lay-man, by that way to be conſtituted a Preacher or Miniſter; but Luther was a Miniſter ordained; (though with much corruption) and ſo had an outward call by a Church, to preach the Goſpel in the truth and purity of it; and I believe our Authour, did then think him to be a Miniſter of Chriſt, but his preſent principles deny it. Luthers caſe, in regard of the corrupted ſtate of the Church, and the zeal and ſpirit whereby he managed it, was extraordinary; but his call was ordinary, as an ordained Miniſter. 2. The people who fell off from Babylon, with him; were in Church-state (though corrupted) as baptized perſons, and had a command to come out of Babylon; but the people that our Authour now gathers, come rather out of Sic…, & have no call to ſeparate from us; but rather a command, not to ſeparate. 3. Luther did not renounce his Ordination, in the Church of Rome, nor his people their Baptiſm; nor did our Authour formerly, think it requiſite: but now he hath renounced his Ordination, and former Ministry; and upon his principle, of gifts and conſent of the people, made himſelf a Miniſter: and it is expected, that ere long, his people (if not himſelf) will renounce their Baptiſm, both of them ſtanding, or falling together. And ſo I come to the laſt way.
§. 11 The third and laſt way of an extraordiry call, to preach the Goſpel, without an ordinary vocation, is by ſome act of providence. The inſtance is,Ibid. of a Chriſtian man caſt by ſhipwrack or otherwiſe, amongſt barbarous people, who receive him humanely: may he not, ought he not, to preach the Goſpel unto them? and if he convert ſouls, may he not become a Paſtour to thoſe converted? none I hope, makes doubt of it. But ſuppoſe a Chriſtian woman, ſhould be caſt upon the ſame place, (as once among the Iberians) ought ſhe not (by his former principles) to preach the Goſpel to them? no doubt ſhe ought: But if ſhe convert ſouls there may ſhe become for a Paſtor to them? none, I hope, will ſay ſo: 2. But we have put him a caſe elſe-where, of his own making: Suppoſe a Barbarian ſhould find the Scripture, and be converted by it alone: he being converted, converts others: I ask now, may he become a Paſtor to thoſe converts? I hope he will not ſay he may, till he be baptized, nor can they make a Church till they be baptized: but who ſhall baptize either him or them, having no Miniſter there? This, while a Presbyterian he would not have granted, nor may now by his Independent principles deny, till he is turned Anabaptiſt. 3. We read of men in the primitive times (as well as that woman) who, being no Miniſters, converted the Indians and Moors; Socrat. hiſt. l. 1. c. 15. 16.but they neither durſt be their Paſtors not baptize them, till they were ordained in the Chriſtian Church, and ſent to do it. If conſent of people and gifts would have conſtituted them Miniſters, they needed not to have come home ſo many hundred miles, to fetch their Ordination: See but the difference between himſelf a Presbyterian, and now an Independent: but enough of that.
§. 12 And that our Author was a Presbyterian formerly, and that upon good deliberation, and ſtrong reſolution ſo to continue, we have his own acknowledgment, when thus he writes;p. 42. The principles and rules of that Church Government, from which in the following aſſertions, I deſire not to wander, is of that (to which I do, and allwaies in my poor judgement have adhered, ſince by Gods aſſiſtance, I had engaged my ſelf to the study of his word) which is commonly called Presbyterial, or Synodical, in oppoſition to Prelatical or Dioceſan, on the one ſide, and that which is commonly called independent, or Congregational on the other. Quantum mutatus ab illo! in his Tract of Schiſm.
§. 13 And this he diſcovered in the requiſite, which Presbyterian Government holds forth, (in ordinary caſes) to conſtitute a Miniſter: for thus he …ies: For a publick formal,p. 46. miniſterial teaching two th…ngs are required in the Teacher. 1. Gifts from God. 2. Authority from the Church. Whence I wou…d in…er… 1. T…at conſent o… election of the people, is not ſufficient to make a man a Miniſter, though well gifted; but an Authoritative act of the Church, is to paſſe upon him, (that is) Ordination by the hands of the Preſbytery, according to his then principles. 2. That he is much changed (from what he was) in the Tract of Schiſm; where he requires, no more to conſtitute a Miniſter, than Gifts of teaching, and the peoples ſubmiting to him: If any ſhall ſay, The Dr. by, Authority of the Church, meant no more, but the election or Conſent of the people of a Congregation: I would anſwer for him, I do not believe, that at that time he would or did aequivocate with the world; but took it in the Presbyterian ſenſe: though now he cries down Ordination, by Biſhop, or Presbytery, and hath renounced his own ordination. And is not this a great alteration, and a ſign of much inconſtancy?
§. 14 Having ſaid very much in pleading the Liberty of private Chriſtians, leſt they ſhould ſurfet of it and preſume too far;pag. 48. he gives ſome wholſome Presbyterian Cautions, to bound them; Firſt, The end why God beſtoweth his gifts on any, is meerly that within the bounds of their own callings (in which they are circumſcribed, 1 Cor. 7.24.) they ſhould uſe them to his glory, and the edification of his Church. This was then his judgment; but now he can allow men, of any calling, if gifted, to violate thoſe bounds, ſet by God himſelf, and to be Preachers of the Goſpel, in ordinary caſes; which ſome of the prime brethren of New England do reject & reprobate. Secondly, He required, That they do not under pretence of Christian liberty & freedom of conſcience, cast away all brotherly amity, and cut themſelves off from the communion of the Church: Chriſt hath not purchaſed a liberty for any, to rent his Body; they will prove at length, to be no duties of piety, which break the ſacred bonds of charity. Divinely ſpoken, and like a true Presbyterian: To cut themſelves off, from the communion of the Church (which is ſeparation) is to rent the body of Chriſt; and what is that but Schiſm? which is ſo much declamed againſt, in his book of Schiſm: And what liberty his people take, and he allows, for ſeparation from not ours, but any Church, is fully diſcourſed above: To ſeparate from the communion of the Church, is alſo affirmed to be a breach of ſacred charity; which is often denyed in the latter book. But yet more Presbyterian Doctrine, Men ought not, under a pretence of congregating themſelves to ſerve God, ſeparate from their brethren; neglecting the publick Aſſemblies, as was the manner of ſome rebuked by the Apoſtle, Heb. 10.5. There be peculiar bleſſings, and tranſcendent priviledges, annexed to publick Aſſemblies, which accompany not private men to their receſſes, &c. yet this is ordinaririly done by moſt of the Independent way; and allowed, yea juſtified now by himſelf: That ſenſe of the text, Heb. 10.25. of neglecting the publick Aſſemblies (as the manner of many is) is now, otherwiſe gloſſed, and taken for Apoſtacy from the Faith: Of Schiſm, p. 74. And the event hath ſadly proved, that private receſſes are not accompanyed, with thoſe peculiar bleſſings annexed to publick Aſſemblies, witneſs thoſe errors hereſies, blaſphemies, prophaneſſes, which have followed private meetings.
§. 45 Another caution (and the third is) As the Miniſtry,p. 49. ſo alſo ought the Miniſters, to have that regard, reſpect and obedience, which is due to their labours, in that ſacred calling: would we could not too frequently ſee, more puffed up with a conceit of their own gifts, into a contempt of the most learned and pious Paſtors; thoſe are ſpots in your Feaſts of charity, &c. This is ſo plain and evidently true, as if he that writ it, carried the ſunne in his hand. And he did in a manner propheſie, when he ſaid, Let not them, who deſpiſe a faithful Miniſter in publick, flatter themſelves with hope of a bleſſing on their endeavors in private. Let them pretend what they will, they have not an equal reſpect unto all Gods Ordinances. No doubt he ſpake then of our Parochial Miniſters, and Miniſtry, as an Ordinance of God; whom now he unministers, and deſpiſes both them and their Ordination, as we have heard above. Viderit ipſe.
§. 16 It might be objected, againſt the peoples liberty of private Aſsemblies; That this ſeems to favour licentious Conventicles, which in all places the Laws have condemned; and the Le…rned in all Ages have abhorred as Seminaries of Faction and Schiſm, in the Church. To this he anſwers, li…e a true Presbyterian; p. 51.Under corre…tion I conceive, that the Law layeth hold of none as peccant in ſuch a kind, but onelyonly thoſe who have predeclared themſelves to be oppoſers of the worſhip of God, in the publick Aſſemblies of that Church wherein they live. Neither do I conceive, that they ought at all to be allo…d the benefit of private meetings, who wilfully abſtain from the publick Congregations, ſo long as the true worſhip of God is held forth in them. Enough, enough: Now, what a caſe are all the Conventicles of Sectaries in? the very Seminaries of Schiſm & Faction; and beſides, a ſinke of errours hereſies, & blaſphemies. The only evaſion will be one of theſe two, 1. That he ſpake this, (under correction) as not his peremptory judgement; And its likely he hath come under correction of his party, and done ſome kind of pennance, for this declaration;p. 16. p. 52. and it may be, his Latine Diſcourſe, (he tells us of twice at leaſt) as an anſwer to the Arguments of the Remonſtrants and others, for ſuch a liberty of prophecyings, as they term it, hath ſuffered ſtrangling upon his correction; for I hear not that it is in the Land of the living, (yet born or put forth) for if it were, it would condemn his own …aw allowance, and toleration of ſuch Conventicles. That's one. Or 2. He muſt affirm, That the true worſhip of God, is not held forth in our Congregations; which, I hope, he will not dare to do; nor can be able to prove, if he do affirm it. What his performance in this kind, is, (to plead for his ſeparation) we have ſeen above; and to how little ſatisfaction.
§. 17 There are two other Objections, which he anſwers well, as his then opinion was; I ſhall diſpatch them in a word: 1. Men are apt to pride themſelves in their Gifts, and ſo t encroach on the Priests office, and create themſelves Pastors in ſeperate Congregations: This we ſee done ſufficiently now, by others and himſelf; What ſaies he to it? Offences will come, &c. but God-fearing men, will remember Korah; p. 53.they that love their ſouls, will not ſuffer themſelves to be carryed away by ſelf-conceit, ſo far as to help to overthrow the very constitution of any Church, by confuſion; or the flouriſhing of it, by ignorance; both which would certainly follow ſuch courſes: This needs no comment, nor confirmation; only it will need a Reply from himſelf, ſince he hath retracted this truth by him here delivered, by a contrary practiſe. The next Objection is no leſſe true, and really exemplified in the preſent Conventicles. This may be a means for men to vent their own private fancies unto others, to foment and cheriſh errours in one another: to give falſe interpretations of the word, there being no way to prevent it. What ſaies he to this? For interpreting the word, I ſpeak not, but applying of it being rightly interpreted: And for the rest, would to God, the complaints were not true, of thoſe things, that have for divers years in this Church, been done publickly, &c. But to prevent this, the care rests on them whoſe ſedulous endeavour ſhould be, to reprove and convince falſe Doctrine, &c. That is, I ſuppoſe, the Miniſters: This may do ſomething in the publick but what's this to men of private meetings, ſeparating from the Church? They will not come to hear in publick; and he does not intend, that Miniſters ſhould attend thoſe privat… meetings; that were to turn them into publick, as now they ſpeak: How then ſhall we prevent their boldneſs, in interpreting Scripture, or their ignorance and folly in miſapplying it? This anſwer is the moſt weak and defective; and how he will give a better in his New way, it reſts upon him to conſider, and give at his own leaſure.
FINIS.