The Bloody Tenant Washed and Made White in the Blood of the Lamb, Part 2 · Chapter 2
To CHAP. II.
His ſecond Chapter is ſpent in anſwering to a double charge, which he ſaith, he obſerveth, I laid againſt him. Though in very Truth, I layd neither of them downe as charges againſt him, but as diſcharges to my ſelfe from expecting that He ſhould vouchſafe to hearken to my voyce, who had refuſed to hearken both to the voyce of the body of the whole Church of Salem (whereof he was a member) and to the voyces of ſo many Elders, and brethren of other Churches.
But ſuppoſe I did charge him with a double ſinne in refuſing to hearken to this double voyce, (though I did not ſay it was a ſinne:) how doth he diſcharge himſelfe? For neglect of the former, he excuſeth himſelfe by the charge of his Office, which lay upon him, on a Faſt-day to diſcover to them eleven publick ſinnes, as cauſes of the preſent, and publick calamities. Which moſt of the Church ſeemed at firſt to aſſent unto, untill afterwards, the greater part of the Church (whether for feare of Perſecution, or otherwiſe) was ſwayed, and bowed to practiſe ſuch things, which with ſighes and groanes many of them mourned under.
But will this indeed diſcharge an Elder of the Church before the Lord, from coming into the preſence of the Church, when they ſend for him, becauſe the greater part of them, are bowed, and ſwayed for feare of Perſecution, to ſlip, and ſlide, and to ſay and practiſe that, which with ſighes and groanes they mourned under? Why then, if the Wolfe come, and ſcatter the ſheepe, and they ſlip out of the way, let the Shepheard fly, and leave them; that the word of the Lord Jeſus might be fulfilled; He that is an Hireling, and not the Shepheard, whoſe own the ſheepe are not, he ſeeth the Wolfe coming, and leaveth the ſheepe, and fleeth, and the Wolfe catcheth them, and ſcattereth the ſheepe, Joh. 10.12.
Or will it goe for currant Doctrine before the Lord, that if the greater part of a Church fall (through feare, or otherwiſe) into ſinne, and ſuch a ſinne, which they mourne under with ſighes, and groanes, and which in it ſelfe is not hainous, that then they doe ipſo facto, ceaſe to be a Church, and utterly to be caſt out? Why then let the Covenant between the Lord and his Church be no more reputed any branch of the Covenant of Grace, but let it ſtand and fall as a Covenant of workes.
But ſurely if the greater part of the Church were gone aſtray, I ſhould think it would well become the faithfulneſſe of a Church-Elder, to haſten to them, (ſpecially when he is lovingly and reſpectively ſent for) and to convince them of the errour of their way before the Lord, and to ſeek to bring them back againe to the Biſhop and Shepheard of their ſoules. Sure I am, that in a caſe of greater defection of the Churches of Galatia, then Mr. Williams imagined was found in the Church of Salem. Paul did not reject them, but profeſſed; I deſire (ſaith he) to be preſent with you now, and to change my voyce, for I ſtand in doubt of you, Gal. 4.20.
Mr. Williams acknowledgeth in the next Paragraph, That the Church of Coloſſe might ſay to Archippus; Take heed to thy Miniſtery, and that Archippus might negligently, and proudly refuſe to hearken to them: but for his caſe, his faithfulneſſe, and uprightneſſe to God, and the ſoules of the people will witneſſe for him, when his ſoule ſhall come to Hezekiahs caſe on his death-bed, and in the great day approaching.
I do not know but that Archippus might as juſtly refuſe to hearken to the Church of Coloſſe, as Mr. Williams to the Church of Salem. What though Coloſſe was more eminent in gifts then Salem, yet the mutuall power, and ſubjection of Paſtor and people, dependeth not upon eminency of gifts, but upon the Inſtitution of Chriſt, and their mutuall Covenant, and Relation. If it had been a negligent and proud part in Archippus (as Mr. Williams confeſſeth) to refuſe to hearken to the lawfull voyce of the Church of Coloſſe, admoniſhing him of his ſlackneſſe in his Miniſtery: I know not but it might be ſuch a like part in Mr. Williams to refuſe to hearken to the voyce of the Church of Salem, admoniſhing him to take heed of deſerting his Miniſtery. Whether is a greater ſinne in a Miniſter, not to fulfill his Miniſtery, or to deſert his Miniſtery? Neither doe I know but that Archippus might have pretended the like evaſions with Mr. Williams, if not fairer. For he might plead there were amongſt them, ſuch as ſpoyled them through Philoſophy, and vaine deceit, after the Traditions of men, and Rudiments of the world, and not after Chriſt, (Col. 2.8.) that beguiled them alſo in a voluntary humilitie, and worſhip of Angels, not holding the Head, (ver. 18, 19.) Yea ſo farre that themſelves come to be dogmatized with the Traditions of men, ver. 20, 21, 22. And why might not then Archippus as juſtly refuſe to heare the Church of Coloſſe, as Mr. Williams refuſe to heare the Church of Salem?
Let not Mr. Williams pleaſe himſelfe in ſuiting his faithfulneſſe, and uprightneſſe to Hezekiahs caſe. Hezekiah faithfully, and uprightly endeavoured, and (through grace) procured the reformation of the Apoſtate Church of Hieruſalem in the dayes of his Father Ahaz: But Mr. Williams in ſtead of reforming one Church, renounceth all.
For his neglect of hearkening to the ſecond voyce, the voyce and teſtimony of ſo many Elders, and Brethren of other Churches; He ſaith (becauſe he truely eſteemeth the Perſons) he will not anſwer the Argument of numbers, and multitudes againſt one, as our men are wont to anſwer the Popiſh univerſalitie, that God ſtirreth up ſometimes one Elijah againſt eight hundred of Baals Prieſts, &c. But this he ſaith that David himſelfe, and the Princes of Iſrael, and 30000. of Iſrael carrying up the Arke, were not to be hearkened unto in their holy intentions of rejoycings, and triumphs, when the due order of the Lord was wanting to them. In which caſe one Scripture in the mouth of a Mechanick, is to be preferred before a whole Councell.
Anſw. I will not here obſerve (as Mr. Williams doth in a like caſe, in Chap. 38. of his Bloudy Tenent) his haſt and light attention to the Scriptures which himſelfe alledgeth. The Text ſpeaketh but of 450. of Baals Prieſts, 1 Kings 18.19. Now for him to multiply them to 800, is to fetch in alſo the Prophets of the Groves, (the Prophets of Jeroboams Calves) whom the Text expreſly diſtinguiſheth from the Prophets of Baal.
But to let that paſſe, as not materiall to the Argument, (no more then the miſquotation, which he obſerveth of Titus for Timothy) we will not reply as the Papiſts doe againſt ſingle witneſſes, let him call for fire from Heaven as Eliah did, and we will ſubmit the teſtimonies of many to one ſingle witneſſe: No we call not for Miracles at his hand: but let him produce one teſtimony of holy Scripture (rightly underſtood, and applyed) againſt the advice, and voyce of thoſe Elders, and Brethren, and then though he be but one (yea though that one were but a Mechanick too) we ſhall gratifie his demand, and (by the Grace of Chriſt) be ready rather to hearken to him, then require that he ſhould hearken to us.
Meane while, we anſwer him as the Apoſtle did to the Corinthians, (1 Cor. 14.36.) What, came the word of God out from you? or came it unto you onelyonly?
It is true, David and the Princes, and the 30000. of Iſrael, were not to be hearkened unto, nor followed in their diſorderly carrying of the Arke; becauſe the word of the Lord had given expreſſe order to the contrary, requiring that the Kohathites ſhould beare the Arke upon their ſhoulders, and not touch it, leaſt they dye, Num. 4.15. Let him ſhew us the like order violated by us, and we ſhall freely excuſe him (yea and juſtifie him) in not hearkening to us, nor following of us.
But ſuppoſe ſome one Prophet, or Brother of Iſrael, had diſcerned the diſorder of David, and of the whole Congregation of the 30000. of Iſrael, and had therefore not onelyonly refuſed to follow them, but had proceeded further (as many of Chriſts Diſciples did with him, Joh. 6.66.) to goe back from them with an utter Apoſtaſie, and to walke no more with them, no not though they were willing to reforme their diſorder, if any were made knowne to them? Would Perez Ʋzzah have juſtified that? Or did that diſorder of David, and of that Congregation of Iſrael, diſchurch them all from fellowſhip with God, or diſcharge their Brethren from having any fellowſhip with them, as with the Church of God?