The Duty of Pastors and People Distinguished, Preface · Chapter 8
CHAP. 8.
Of the liberty and duty of gifted, uncalled Chriſtians, in the excerciſe of divers acts of Gods worſhip.
ANd thus have I declared, what I conceive, concerning extraordinary calling to the publick teaching of the word; in what caſes onelyonly it uſeth to take place, whence I conclude, that whoſoever pretends unto it, not warranted by an evidence of one of thoſe three wayes, that God taketh in ſuch proceedings, is but a pretender, an impoſtor, and ought accordingly to be rejected of all Gods people in other caſes, not to diſuſe what outward ordinary occaſion from them who are intruſted by commiſſion from God, with that power, doth conferre upon perſons ſo called, we muſt needs grant it a negative voyce, in the admiſſion of any to the publick Preaching of the Goſpell, if they come not in at that doore, they do climbe over the wall, if they make any entrance at all: It remaines then, to ſhut up all, that it be declared, What private Chriſtians, living in a pure, Orthodoxe, well ordered Church may doe, and how far they may intereſt themſelves, in holy ſouleconcerning affaires, both in reſpect of their owne particular, and of their brethren in the midſt of whom they live: in which determination, becauſe it concerneth men of low degree, and thoſe that comparatively may be ſaid to be unlearned, I ſhall labour to expreſſe the conceivings of my minde, in as familiar plaine obſervations as I can; onelyonly thus much I deſire may be premiſed, that the principles and rules of that Church governement, from which, in the following aſſertions I deſire not to wander, is of that (to which I doe, and alwayes in my poore judgement have adhered, ſince by Gods aſſiſtance, I had engaged my ſelfe to the ſtudy of his word) which commonly is called Presbyteriall, or Synodicall, in oppoſition to Prelaticall, or Dioceſan on the one ſide; and that which is commonly called Independant, or Congregationall on the other.
1. Then a diligent ſearching of the Scriptures, with fervent prayers to Almighty God, for the taking away that vaile of ignorance, which by nature is before their eyes, that they may come to a ſaving knowledge in, and a right underſtanding of them, is not only lawfull and convenient for all men profeſſing the name of Chriſt, but alſo abſolutly neceſſary becauſe commanded, yea indeed commanded, becauſe the end ſo to be attained is abſolutely neceſſarie to ſalvation: to confirme this, I need not multiply precepts out of the old or new Teſtament, ſuch as that of Iſa. 8. 20. To the law and to the teſtimony, and that of Joh, 5. 39. Search the Scriptures, which are inumerable, nor yet heap up motives unto it, ſuch as are the diſcription of the heavenly countrey, whither we are going, in them is cōtained, Joh. 14. 2. 2 Cor. 5. 1. Revel: 22. 1. &c. the way by which we are to travaile laid down, Iohn 5. 39. and 14. 5, 6. Jeſus Chriſt whom we muſt labour to be like, painted out, Gal. 3. 1. and the back-parts of God diſcovered, Deut. 29. 29. by them onelyonly true ſpirituall wiſdom is conveied to our ſouls, Iere. 8. 9. whereby we may become even wiſer then our teachers, Pſa. 119. in them all comfort and conſolation is to be had, in the time of danger and trouble, Pſa. 119. 54. and 71, 72. in briefe the knowledge of Chriſt which is life eternall Ioh. 17. 3. yea, all that can be ſaid in this kinde comes infinitely ſhort, of thoſe treaſures of wiſdom, riches, & goodnes, which are contained in them; the law of the Lord is perfect converting the ſoule, the teſtimony of the Lord is ſure, making wiſe the ſimple, Pſa. 19. 7. but this duty of the people is cleere, and confeſſed; the objections of the Papiſts againſt it, being for the moſt part, ſo many blaſphemies againſt the holy word of God; they accuſe it of difficulty, which God affirmes to make wiſe the ſimple, of obſcurity, which openeth the eyes of the blinde; to be a dead letter, a noſe of wax, which is quicke and powerfull pearcing to the dividing aſunder of the ſoule and ſpirit; to be weake and inſufficient, which is able to make the man of God perfect and wiſe unto ſalvation; yea that word which the Apoſtle affirmeth to be profitable for reproofe, is not in any thing more full, then in reproving of this blaſphemy.
2. They may not onelyonly (as before) ſearch the Scriptures, but alſo examine, and try by them the doctrine that publikely is taught unto them; the people of God, muſt not be like children toſſed too and fro, and carried about with every winde of doctrine, by the ſlight of men, and cunning craftineſſe, whereby they lie in wait to deceive: Epheſ. 4. 14. all is not preſently Goſpell, that is ſpoken in the Pulpit, it is not long ſince, that Altar-worſhip, Arminianiſme, Popery, Superſtition, &c. were freely preached in this Kingdom; now what ſhall the people of God do in ſuch a caſe? yeild to every breath, to every puffe of falſe doctrine? or rather try it by the word of God, and if it be not agreeable thereunto, caſt it out like ſalt that hath loſt its ſavour: muſt not the people take care that they be not ſeduced? muſt they not beware of falſe Prophets, which come unto them in ſheepes cloathing, but inwardly are ravening wolves? and how ſhall they do this? what way remaines, but a trying their doctrine by the rule? in theſe evill dayes wherein we live, I heare many daily complaining, That there is ſuch difference, and contrariety among preachers, they know not what to doe, nor ſcarce what to believe; my anſwer is, Do but your own duty, and this trouble is at an end; is there any contrarity in the book of God? pin not your faith upon mens opinions, the Bible is the touchſtone: that there is ſuch diverſity amongſt teachers is their fault, who ſhould thinke all the ſame thing; but that this is ſo troubleſome to you, is your own fault, for neglecting your duty of trying all things by the word: Alas, you are in a miſerable condition, if you have all this while, relied on the authority of men, in heavenly things; he that builds his faith upon preachers, though they preach nothing but truth, and he pretend to believe it, hath indeed no faith at all, but a wavering opinion, built upon a rotten foundation: what ever then is taught you, you muſt go with it, to the law, and to the teſtimony, if they ſpeake not according to this word, it is becauſe there is no light in them, Iſaiah 8. 20. yea, the Bereans are highly extolled, for ſearching whether the Doctrine concerning our Saviour, preached by St. Paul, were ſo, or no, Acts 17. 11. agreeably to the precept of the ſame Preacher, 1 Theſ. 5. 21. Make triall of all things, and hold faſt that which is good: as alſo to that of St. John, 1 Epiſt. 4. 1. Beloved, believe not every ſpirit, but try the ſpirits whether they be of God, becauſe many falſe ſpirits ar… gone out into the world; prophets then muſt be tried, before they be truſted; now the reaſon of this holds ſtill: There are many falſe teachers abroad in the world, wherefore try every one, trie his ſpirit, his ſpirituall gift of teaching, & that by the word of God. And here you have a door rule laid down, how you may extricate your ſelves from the former perplexity: Nay, St. Paul himſelf ſpeaking to underſtanding Chriſtians, requires them to judge of it, 1 Cor. 10. 15. I ſpeake as to wiſe, judge ye what I ſay: hence are thoſe cautions, that the people ſhould looke that none do ſeduce them, Matth. 24. 4. to which end, they muſt have their ſouls exerciſed, in the word of God, to diſcerne good and evil, Heb. 5. 14. thus alſo in one place, Chriſt biddeth his followers, heare the Phariſees, and do what they ſhould command, becauſe they ſate in Moſes chaire, Matt. 23. 2, 3. and yet in another place, gives them a caution to beware of the Doctrine of the Phariſees, Matr. 16. 12. it remaineth then, that the people are bound to hear thoſe, who poſſeſſe the place of teaching in the Church, but withall they muſt beware that it contain nothing of the old leaven, to which end they muſt try it by the word of God: when as Saint Paul prayeth for the Philippians, that their love might abound yet more and more in knowledge, and all judgement, that they might approve things that are Excellent, Phil. 1. 9, 10. unleſſe miniſters will anſwer for all thoſe ſoules they ſhall miſlead, and excuſe them before God, at the day of triall, they ought not to debar them, from trying their Doctrine; now this they cannot do, for if the blinde, lead the blinde both ſhall fall into the pit of deſtruction. And here I might have juſt occaſion of complaint: 1. Of the Superſtitious pride of the late Clergy of this land, who could not endure to have their doctrine tried by their auditors, crying to poor men with the Phariſes, John 9. you were altogether borne in ſins, and do you teach us? A pretty world it is like to be, when the ſheepe will needs teach their Paſtors; nothing would ſerve them, but a blinde ſubmiſſion, to the looſe dictates of their cobweb homilies: he ſaw farther ſure, in the darkeneſſe of Popery, who contended that a whole generall Councell, ought to give place, to a ſimple lay man, urging Scripture, or ſpeaking reaſon.
Now ſurely this is very far from that gentleneſſe, meekneſſe, and aptneſſe to teach, which St. Paul requireth in a man of God, a miniſter of the Goſpel: Secondly, the negligence of the people alſo, might here come under a juſt reproofe, who have not laboured, to diſcerne the voice of the hireling, from that of the true ſhepheard, but have promiſcuouſly followed, the new fangledneſſe, & hereticall errours, of every time ſerving ſtarver of ſouls. Whence proceedeth all that miſery, the land now groaneth under, but that we have had a people, willing to be led by a corrupted Clergy, freely drinking in the poiſon, wherewith they were tainted: the Prophets propheſied falſely, the Prieſts bare rule, by their meanes, the people loved to have it ſo, but what ſhall we now doe in the end thereof; who could ever have thought, that the people of England, would have yeilded a willing eare, to ſo many Popiſh errours, and an obedient ſhoulder, to ſuch a heavy burden of Superſtitions, as in a few years, Vos facite quod Scriptum eſt, ut unodicente, omnes examinent, me ergodicente quod ſentio, vos diſcern…te & examinate; Orig. in Joſh. Hom. 21.were inſtilled into them, and laid upon them: voluntarily by their own ſinfull neglect, enſnaring their conſciences, by the omiſſion of this duty we inſiſt upon, of examining by the word what is taught unto them; but this is no place for complaints, and this is a ſecond thing, which the people diſtinct from their Paſtors may do for their own edification. now whether they do this privately, every one apart, or by aſſembling more together, is altogether indifferent. And that this was obſerved by private Chriſtians, in the Primitive times is very apparent.
Come we in the third place, what either their duty bindes them to, or otherwiſe by the word, they are allowed to doe, in ſacred performances, having reference to others; looke then in generall upon thoſe things we finde them tied unto, by vertue of ſpeciall precept: ſuch as are to warne the unruly, comfort the feeble minded, ſupport the weake, 1 Theſ. 5. 14. To admoniſh and reprove offending brethren, Matth. 18. 15. to inſtruct the ignorant. Joh. 4. 29. Act. 18. 26. to exhort the negligent, Heb. 3. 15. and 10. 24. 25. to comfort the afflicted, 1 Theſ. 5. 11. to reſtore him that falleth, Gal. 6. 1. to viſit the ſicke▪ Matth. 25. 36, 40. to reconcile thoſe that are at variance, Matth. 5. 9. to contend for the truth, Jude 3. 1 Pet. 3. 15. to pray for the ſinner not unto death, 1 Ioh. 5. 16. to edifie one another in their moſt holy faith, Jude 20. to ſpeak to themſelves in Pſalmes and hymnes, and ſpirituall ſongs, Ephe. 5. 19. to be ready to anſwer every man, in giving account of their faith, Col. 4. 6. to marke them that make diviſions, Rom. 16. 17. with innumerable others to the like purpoſe, it remaineth them to conſider: Secondly, in particular, what courſe they may take, beyond private conference between man and man, by indiction of time or place, for the fulfilling of what by theſe precepts, and the like is of them required: To which I anſwer▪
1. Lawfull things muſt be done lawfully, if any unlawfull circumſtance, attends the performance of a lawfull action, it vitiates the whole worke, for Bonum oritur ex integris; for inſtance, to reprove an offender, is a Chriſtian duty, but for a private man to do it, in the publicke congregation, whileſt the Miniſter is preaching, were inſtead of a good act, a ſoule crime, being a notorious diſturbance of Church decency and Order.
2. That for a publicke, formall, Miniſteriall teaching, two things are required in the Teacher: Firſt, gifts from God: Secondly, authority from the Church (and I ſpeake now of ordinary caſes) he that wants either, is no true Paſtor: For the firſt, God ſends none upon an employment, but whom he fills with gifts for it: 1. not one command in the Scripture made to Teachers 2. Not one rule for their direction: 3. Not one promiſe to their endeavours, 4. Not any end of their unemployment; 5. not one incouragement to their duty, 6. Not one reproofe for their negligence, 7. Not the leaſt intimation of their reward, but cuts off ungifted: Idoll paſtors, from any true intereſt in the calling: And for the other, that want authority from the Church, neither ought they to undertake any formall act, properly belonging to the Miniſtery, ſuch as is, ſolemne teaching of the word; For, 1. they are none of Chriſts officers, Epheſ. 4. 11. 2. They are expreſly forbidden it, Ier. 23. 21. Heb. 5. 4. 3. The bleſſing on the word is promiſed only to ſent teachers, Rom. 10. 14, 15. 4. If to be gifted, be to be called, then, 1. Every one might undertake ſo much in ſacred duties, as he fancies himſelfe to be able to performe. 2. Children (as they report of Athanaſius) might baptiſe. Euſebius Ruſſ.3. Every▪ common Chriſtian, might adminiſter the Communion: but endleſſe are the arguments that might be multiplied againſt this fancy; In a word, if our Saviour Chriſt be the God of order, he hath left his Church to no ſuch confuſion.
Thirdly, that to appoint time and place, for the doing of that which God hath appointed indefinitely to be done, in time and place, rather commends then vitiates the duty; ſo did Jobs friends in the duty of comforting the afflicted, they made an appointment together to come and comfort him, Job 2. 11. and ſo did they, Zech. 8. 21. and ſo did David, Pſal. 119. 62.
Fourthly, There is much difference betweene opening or interpreting the word, and applying the word upon the advantage of ſuch an approved interpretation, as alſo betweene an authoritative act, or doing a thing by vertue of ſpeciall office, and a charitable act, or doing a thing out a motion of Chriſtian love.
Fifthly, It may be obſerved concerning gifts; Firſt, that the gifts and graces of Gods Spirit, are of two ſorts, ſome being beſtowed for the ſanctification of Gods people, ſome for the edification of his Church, ſome of a private alley, looking primarily inwards, to the ſaving of his ſoule, on whom they are beſtowed, (though in their fruits alſo, they have a relation, and habitude to others) other ſome, ayming at the common wealth or profit of the whole Church, as ſuch: of the firſt ſort, are thoſe mentioned, Gal. 5. 22, 23. The fruit of the Spirit is love, joy, peace, &c. with all other graces that are neceſſary to make the man of God perfect, in all holineſſe and the feare of the Lord: the other are thoſe foreign, ſpirituall gifts of teaching▪ praying, prophe…ying, mentioned, 1 Cor. 14. and in other places.
Secondly, That all theſe gifts comming down from the Father of lights, are given by the ſame Spirit, dividing to every one as he will, 1 Cor. 12. 11. he is not tied in the beſtowing of his gifts, to any ſort, eſtate, calling or condition of men, but worketh them freely, as it pleaſeth him, in whom he will; the Spirit there mentioned, is that God which worketh all things, according to the counſell of his owne will, Epheſ. 1. 11. they are neither deſerved by our goodneſſe, nor obtained by our endeavours.
Thirdly, That the end why God beſtoweth theſe gifts on any, is meerely, that within the bounds of their owne calling (in which they are circumſcribed, 1 Cor. 1. 24.) they ſhould uſe them to his glory, and the edification of his Church, For the manifeſtation of the Spirit is given to every man to profit withall, 1 Cor. 12. 7. Chriſt gives none of his talents to be bound up in napkins, Eccleſ. 12. 9.but expects his owne with increaſe: and from theſe conſiderations it is eaſily diſcernable, both what the people of God diſtinct from their Paſtors in a well ordered Church, may do in this kinde, whereof we treate, and how: in generall then I aſſert,
That for the improving of knowledge, the increaſing of Chriſtian charity, for the furtherance of a ſtrict and holy communion of that ſpirituall love and amity which ought to be amongſt the brethren, they may of their owne accord, aſſemble together, to conſider one another, to provoke unto love and good works, to ſtir up the gifts that are in them, yeilding and receiving mutuall conſolation, by the fruits of their moſt holy faith. Now becauſe there be many Ʋzzahs amongſt us, who have an itching deſire to be fingring of the Arke, thinking more highly of themſelves, then they ought to thinke, and like the ambitious ſons of Levi, taking too much upon them; it will not be amiſſe, to give two cautions, deducted from the former rules: Firſt, that they doe not, under a pretence of Chriſtian liberty and freedome 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 breake the ſacred bonds of charity.
Men ought not under a pretence, of congregating themſelves to ſerve their God, ſeparate from their brethren, neglecting the pnblick Aſſemblies, as was the manner of ſome, rebuked by the Apoſtle, Heb. 10. 25. there be peculiar bleſſings, and tranſcendent priviledges annexed to publick Aſſemblies, which accompany not private men to their receſſes; the ſharp-edged ſword becomes more keene, when ſet on by a skilfull maſter of the Aſſemblies; and when the water of the word flowes there, the ſpirit of God moves upon the face thereof, to make it effectuall in our hearts: What, deſpiſe you the Church of God? 1 Cor. 11. 22.
Secondly, As the Miniſtry, 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 the conceit of their owne gifts, into a contempt of the moſt learned and pious Paſtors; theſe are ſpots in your Feaſts of charity, clouds without water, carried about of winds: It muſt doubtleſſe be an evill roote, that bringeth forth ſuch bitter fruit. Wherefore let not our brethren fall into this condemnation, leſt there be an evill report, raiſed by them that are without: But remember them who have the rule over you, who have ſpoken unto you the word of God, Heb. 13. 7. there is no greater evidence, of the heavenly improvement, you make by your receſſes, then that you obey them that are guides unto you, and ſubmit your ſelves, for they watch for you ſoules, as they that muſt give an account, that they may do it with joy, and not with griefe, for that is unprofitable for you, ver. 17. Let not them who deſpiſe a faithfull painfull Miniſter in publick, flatter themſelves, with hope of a bleſſing on their endeavours in private: Let them pretend what they will, they have not an equall reſpect unto all Gods ordinances. Wherefore that the comming together in this ſort, may be for the better, and not for the worſe, obſerve theſe things:
Now for what gifts, (that are as before freely beſtowed) whoſe exerciſe is permitted, unto ſuch men, ſo aſſembled: I meane in a private family, or two or three met foreign in one.
And firſt we may name the gift of prayer, whoſe exerciſe muſt not be exempted, from ſuch Aſſemblies, if any be granted: theſe are the times, wherein the Spirit of grace and ſupplications, is promiſed to be poured out upon the Jeruſalem of God, Zech. 12. 10. Now God having beſtowed the gift, and requiring the duty, his people ought not to be hindred in the performance of it: are all thoſe precepts to pray in the Scriptures, onelyonly for our Cloſets? when the Church was in diſtreſſe for the impriſonment of Peter, there was a meeting at the houſe of Mary the mother of John, Act. 12. 12. manie were gathered together praying, ſaith the text: A ſufficient warrant for the people of God in like caſes: the Churches are in no leſſe diſtreſſe now, then at that time, and in ſome congregations the miniſters are ſo oppreſſed, that publikely they dare not, in others ſo corrupted, that they will not pray for the proſperity of Jeruſalem: Now truly it were a diſconſolate thing, for any one of Gods ſervants to ſay, during all theſe ſtreights, I never joyned with any of Gods children in the pouring out of my prayer in the behalfe of his Church: neither can I ſee how this can poſſibly be prevented, but by the former meanes; to which adde the councell of St. Paul, ſpeaking to themſelves, in Pſalmes, and hymnes, and Spirituall ſongs, making melody in their hearts unto the Lord, Eph. 5. 19.
Secondly, they may exerciſe the gifts of wiſdom, knowledge, and underſtanding in the wayes of the Lord; comforting, ſtrengthening, and incouraging each other with the ſame conſolations, and promiſes, which by the benefit of the publicke Miniſtry, they have received from the word: thus in time of diſtreſſe the Prophet Malachi tels us, that they that feared the Lord, ſpake often one to another, and the Lord hearkned and heard, &c. Chap. 3. 16. comforting (as it appeares) one another in the promiſes of God, made unto his Church, againſt the flouriſhing of the wicked, and overflowing of ungodlineſſe, the perſecution of Tyrants, and impurity of tranſgreſſors.
Thirdly, they may make uſe of the tongue of the learned (if given unto them) to ſpeake a word in ſeaſon to him that is weary, Iſa. 50. 4. for being commanded to confeſſe their faults one to another, James 5. 16. they have power alſo to apply to them that are penitent, the promiſes of mercy: We ſhould never be commanded to open our wounds, to them who have no balme, to powre into them: he ſhall have cold comfort, who ſeekes for Councell from a dumbe man, ſo that in this, & the like caſes, they may apply unto, and inſtruct one another in the word of God, doing it as a charitable duty, and not as out of neceſſary function, even as Aquila, and Priſcilla, expounded unto Apollos the word of God more perfectly then he knew it before, Act. 18. 23. in ſumme, and not to inlarge this diſcourſe with any more particulars, the people of God are allowed all quiet, and peaceable meanes, whereby they may help each other forward, in the knowledge of godlineſſe, and the way towards heaven; now for the cloſe of this diſcourſe, I will remove ſome objections, that I have heard godly men, and men not unlearned lay againſt it, out of a zeale not unlike that of Joſhua, for Moſes ſake, the conſtitute Paſtors ſake, to whom, though I might briefly anſwer, with Moſes, I would to God all the Lords people were prophets; I heartily wiſh that every one of them, had ſuch a plentifull meaſure of ſpirituall endowments, that they might become wiſe unto ſalvation, above many of their Teachers, in which vote, I make no doubt but every one will concurre with me, who have the leaſt experimentall knowledge, what a burthen upon the ſhoulders, what a griefe unto the ſoule of a Miniſter, knowing, and deſiring to diſcharge his duty, is an ignorant congregation, of which, thanks to our Prelates, Pluraliſts, non-Reſidents, Homilies, Service-Book, and Ceremonies, we have too toomany in this Kingdom, the many alſo of our miniſters in this Church, taking for their directory, the laws and penalties of men, informing what they ſhould not do, if they would avoid their paniſhment, and not the precepts of God, what they ſhould as their duty do, if they meant to pleaſe him, and knowing there was no Stature, whereon they might be ſued, for (pardon the expreſſion) the dilapidation of ſoules, ſo their owne houſes were ceiled, they cared not at all though the Church of God lay waſt: I ſay, though I might thus anſwer, with opening my deſire for the increaſing of knowledge among the people; of which, I take this to be an effectuall means, yet I will give briefe anſwers, to the ſeverall objections.
Then this ſeemes to favour an allowance of licentious Conventicles, 1. Object.which in all▪ laces, the Lawes have condemned, learned men in all ages have abhorted, as the ſeminaries of faction and ſchiſme in the Church of God.
That (under correction) I conceive,Anſw. that the Law layeth hold of none, as peccant in ſuch a kinde, but onelyonly thoſe, who have predeclared themſelves to be oppoſers of the worſhip of God, in the publique Aſſemblies of that Church wherein they live: Now the patronage of any ſuch, I before re…cted; neither doe I conceive, that they ought at all to be allowed the benefit of private meetings, who wilfully abſtaine from the publique Congregations, ſo long as the true worſhip of God is held forth in them: Yea, how averſe I have ever beene, from that kinde of confuſed licentiouſneſſe in any Church, I have ſomewhile ſince declared, in an Anſwer (drawne up for my owne, and ſome private friends ſatisfactions) to the arguments of the Remonſtrants, in their Apologie, and replies to Vedelius, with other Treatiſes, for ſuch a liberty of prophecying, as they terme it. If then the Law account onelyonly ſuch aſſemblies to be conventicles, wherein the aſſemblers contemne and deſpiſe the ſervice of God in publique, I have not ſpoken one word in favour of them: and for that Canon which was mounted againſt them, whether intentionally, in the firſt inſtitution of it, it was moulded, and framed againſt Anapabtiſts, or no, I cannot tell? but this I am ſure, that in the diſcharge of it, it did execution oftentimes, upon ſuch as had Chriſts precept and promiſe, to warrant their aſſembling, Mat. 18. 19, 20. Not to contend about words, would to God that which is good, might not be perſecuted into odious appellations, and called evill, when it is otherwiſe; ſo to oppoſe it to the tyrannicall oppreſſion, of the enemies of the Goſpell: The thing it ſelfe, rightly underſtood, can ſcarce be condemned of any, who envies not the ſalvation of ſoules. They that would baniſh the Goſpell from our houſes, would not much care, if it were gone from our hearts; from our houſes I ſay, for it is all one whether theſe duties be performed in one family, or a collection of more; ſome one is bigger then ten other; ſhall their aſſembling to performe what is lawfull for that one, be condemned for a Conventicle? Where is the law for that? or what is there in all this more then God required of his ancient people, as I ſhewed before?
Or muſt a maſter of a family, ceaſe praying in his family, and inſtructing his children, and ſervants in the wayes of the Lord, for feare of being counted a Preacher in a Tub? things were ſcarcely carried with an equall hand, for the Kingdom of Chriſt, when orders came forth on the one ſide, to give liberty to the profane multitude to aſſemble themſelves at heatheniſh ſports, with beſtiall exclamations, on the Lords own day, and on the other, to puniſh them, who durſt gather themſelves together for prayer, or the ſinging of Pſalmes; but I hope, through Gods bleſſing, we ſhall be for ever quit of all ſuch Eccleſiaſticall diſcipline, as muſt be exerciſed according to the intereſt of idle drones, whom it concerneth to ſee that there be none to try or examine their doctrine, or of ſuperſtitious innovators, who deſire to obtrude their fancies, upon the unwary people; whence comes it that we have ſuch an innumerable multitude of ignorant ſtupid ſoules, unacquainted with the very principles of Religion? but from the diſcountenancing of theſe means of increaſing knowledge; by men who would not labour todo it themſelves; oh that we could ſee the many ſwearers, and drunkards, & Sabbath-breakers, &c. in this nation, guilty onelyonly of this crime; would the Kingdom were ſo happy, the Church ſo holy!
Men are apt,2. Object. to pride themſelves in their gifts, and flatter themſelves in their performances, ſo that let them approch as nigh as the Tabernacle, and you ſhall quickly have them encroaching upon the Prieſts office alſo, and by an over-weening of their own indeavours, create themſelues Paſtors in ſeperate congregations.
It cannot be,Anſwer. but offences will come, ſo long as there is malice in Satan, and corruption in men, there is no doubt, but there is danger of ſome ſuch thing: but hereof the liberty mentioned is not the cauſe, but an accidentall occaſion onelyonly, no way blameable, gifts muſt not be condemned, becauſe they may be abuſed, God-fearing-men will remember Korah, knowing (as one ſayes well) that Vzzah had better ventured the falling then the fingring of the Arke, they that truely love their ſoules, will not ſuffer themſelves to be carried away by ſelfe-conceit, ſo farre as to help overthrow the very conſtitution of any Church by confuſion, or the flouriſhing of it by ignorance, both which, would certainly follow ſuch courſes; knowledge if alone puffeth up, but joyned to charity it edifieth.
But may not this be a meanes for men to vent and broach their owne private fancies unto others? 3. Object.to foment and cheriſh errors in one another? to give falſe interpretations of the word, there being no way to prevent it?
For interpreting of the word,Anſwer I ſpeake 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 yeares in this Church beene done publickly, and outwardly according to order: but that no inconvenience ariſe from hence, the care reſts on them, to whom the diſpenſation of the word is committed, whoſe ſedulous indeavour, to reprove and convince all unſound doctrine, not agreeing to the forme of wholeſome words, is the ſoveraigne and onelyonly remedy to cure, or meanes to prevent this evill. For the cloſe of all, we may obſerve, that thoſe who are moſt offended, and afraid, leſt others ſhould encroach upon their callings, are for the moſt part ſuch, as have almoſt deſerted it themſelves, neglecting their owne imployment, when they are the buſieſt of mortals, in things of this world. To conclude then, for what I have delivered in this particular, I conceive that I have the judgement and practiſe of the whole Church of Scotland, (agreeable to the word of God) for my warrant; witneſſe that Act of their Aſſembly at Edinburgh, An. 1641. wherewith the learned Rutherſurd concludes his Defence of their Diſcipline, with whoſe words I will ſhut up this Diſcourſe; Our Aſſembly alſo, commandeth goldy conference at all occaſionall meetings, or as Gods providence ſhall diſpoſe, as the word of God commandeth, providing none invade the Paſtors office, to preach the word, who are not called thereunto by God and his Church.
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FINIS.
I Have peruſed this Diſcourſe touching The adminiſtration of things commanded in Religion, and conceive it written with much cleareneſſe of judgement, and moderation of ſpirit, and therefore do approve of it to be publiſhed in Print.
May 11. 1644. JOSEPH CARYL.
End of the text · John Owen, The Duty of Pastors and People Distinguished (1644)