Answer to the Narration of the Practices of the Churches in New England, Part 17
Anſwer to CHAP. XIII.
TO 1, Art Of private men prophecying, &c. It is anſwered before, for this is his fifth time of repeating it (even to loathing,) It is high time to have done with it now.
But the oftner he hath ſaid his leſſon, the worſe he hath learned it, for there is ſcarce one right word in this Art. either conſonant to the truth, or his Authors quoted for it; as I ſhall make it appeare by comparing his article with the Authors words:☞ …t. Cat. p. 6. …lles them …ophets. his 1 Author is Anſ. to 32. q. p. 77. 78. firſt W. R. ſaith; this prophecying is done by [meere] private men. His Authour tells us, men haply indued with a gift of Prophecy. 2 Hee ſaith, they preach for confutation, as if they muſt bee polemicall men able to wade through controverſies But not one word of that in the Author. 3 He ſaith, they expound and apply the word with all authority, but no word ſounding that way in the Author theſe words [with all authority] being properly applyed by Paul to the off…c…rs, not to the Prophets Tit. 2.15. 4 He ſaith, this Prophecying is ordinary: the Author ſaith, they are not called to Prophecying ordinarily (if by ordinary he meanes frequently and uſually,) but ſparingly and ſeldome, frequently when the Officers ar… ſicke or abſent, &c.
His other Author cited is Mr. Cot. Cat. p. 6. and as in the other quotations he added diverſe particulars of his own which the Author never mentioned: So in this (as corruptly) he leaves out many materiall things which would have given light to the point in hand. To inſtance, ſuch (ſaith Mr Cot.) as prophecy muſt, 1 be allowed for Prophets, 2 not prophecy till the Elders have done, 3 not unleſſe the time permit, 4 and then alſo they muſt be firſt called thereunto by the Elders. But W. R. hath not one word of all theſe: that ſo much ſerve to cleare our practiſe.
Grant a Narratour, but this liberty, to adde, alter, and abſtract as hee pleaſe, and when he pleaſe, and then what kind of Narration (doe you thinke) will he make? had I time to anotomize all his Articles, as I have done this, and compare his proofes, I ſhould make him appeare more fully, but I give onelyonly a touch for brevity.
2. He would heere caſt a blur by ſaying, there is a booke printed called a Sermon preached at Plymouth by a comber of wooll. But I intreat the Reader to put him to his proofes, for he produceth no other grounds, but [I am certified,] ſo he might ſcandalize all the Churches in the world.
3. He comes in with [ſome of them] tells us that Prophecying is ſeldome uſed, that ſo he might caſt a blot on us, as if we were at variance amongſt our ſelves (which courſe he often takes) and that [ſome of us] are for frequent, others for ſeldome Prophecying, and yet (do but marke the man,) it is not Authors, and Authors he quotes to prove this (as one would thinke hee ſhould,) but only one, and the ſame Author which he quoted before; and (which is more) this Author not one haires breadth varying in his ſpeech.
He ſaith in this Marg. 1 that ſome of our people have their farmes ſo farre from the Aſſembly that they cannot poſſibly come every Sabbath day (hardly any) to the word; 2 that the people of late growe more violent in claiming their pretended liberty of prophecying; 3 deſerting and contemning their owne Miniſters and Churches becauſe they are not ſuffered to injoy it.
I ſhould know New-England as well as I. P. or M. B. or any of his informers, Anſwer. but I ſolemnely here profeſſe, and with a ſafe conſcience avouch it, that I know no truth in any of all theſe particulars aſſerted, but rather the contrary, unleſſe haply in thoſe of the Iſland or ſuch as adheare to thē, who (he knowes well) …re not of us, whoſe waies and ſpirits are as grievous to our Churches, as to himſelfe; why ſhould he impute their practiſes to us, more then the opinions of the Antinomians and Familiſts here in London to the godly Miniſters and people of the city? I will lay this (as all other calumnious aſperſions, ungroundedly caſt upon our Churches) upon his back, as the raiſer of them, untill he produceth two or three witneſſes before us that will avouch them according to Pauls rule. 1 Tim 5.19.
To Art. 2. After their Preaching (ſaith he) they take upon them to bleſſe the people, III.as the Ministers doe.
I deſire his grounds and proofes (for here hee brings none, Anſwer. nor in any other place that I can finde,) but the contrary hee well knowes, i. e. that Anſwer to 32. q. 38. (whom he hath often quoted) expreſly ſaith, that bleſſing the people in the name of the Lord is an act proper to our Officers, which no member may preſume to doe.
To Art. 3. We have (ſaith he) a courſe before our diſmiſſion (i. e. of the Aſſembly) to give leave to any — publikely to propound their doubts, make their objections, and to argue pro and con, and in his Marg. makes a grievous and bitter outcry againſt us for ſo doing, and adds alſo, that it is an abrupt courſe at firſt daſh openly to implead the Miniſter of error before all the people — and that it is ſcandalous and reproachfull, — it argues not ſo much civility, piety, charity, nor prudence, &c.
Anſwer. …de 9.1. If a better then himſelf durſt not reproach one worſe then our ſelves, though he had ground enough to have done it; (I hope) then W. R. dare not without any ground at al…, bring theſe ſore accuſations againſt ſo many Churches.
But what his proofes are, you ſhall ſee Mr. Cot. Cat. p. 6. (whoſe words are theſe) It may bee lawfull for any (except women) to aske queſtions at the month of the Prophets. 1 Mr. Cot. ſpeakes onelyonly of asking queſtions [of the Prophets] (i. e. ſuch members as prophecy) he adds [of the Miniſters alſo.] 2. Mr. Cot. ſeemes to ſpeake of the matter then delivered only, for he mentions no other. He adds [matters formerly delivered alſo,] 3 Mr. Cot. excepts women; He ſaith, [leave is given to any] without exception. 4 Mr. Cot. ſpeakes ſoberly, [it may be lawfull: hee ſpeakes peremptorily, [wee have a courſe, &c.] 5 Mr. Cot. allowes only to [aske queſtions,] but he adds (a bedroule of his owne to make us odious) they may (ſaith he) obiect argue pro and con about any matter, &c. yea, they doe abruptly, at the firſt daſh openly implead the Miniſter of error delivered before all the people, — So as it is a ſcandall to the people & a reproach to the Miniſter, &c. all this is his own addition.
Then for the other cited Author (Anſwer to 32 q. 78) he deales more groſely with him then the former, who is in a manner point-blanck againſt him, yet hee boldly gives him up for an Author: his words are theſe, we never knew any Miniſter that did call upon the people thus to doe, (i. e. to propound queſtions) and ſuch calling upon them is farre from us, ſome thinke the people have a liberty to aske a queſtion — upon very urgent and weighty cauſe, none iudge the ordinary practiſe of it neceſſary, but (if not meekely and wiſely carried inconvenient, if not utterly unlawfull, and therefore ſuch aſking of queſtions is ſeldome, uſed in any, in moſt Churches neere. True it is in the times of the opinions ſome were bold in this kinde, but theſe men are long ſince gone —the Synod and Sermons have reproved this diſorder, ſo that a man may now live from one end of the yeere to another in theſe congregations, and not heare any man opening his mouth in ſuch kind of queſtions. Theſe the Authors words.
☞Now good reader, do us the favour to give righteous judgement, whether theſe words cited by him make for him, or againſt him, where is, 1 giving leave, 2 a courſe of giving leave? 3 to any? 4 to obiect and urge pro and con? and 6 (which is horribly groſſe) to implead the Miniſter of error at the firſt daſh, and that openly before all the people, &c. Whereas his own cited Authors tells him the contrary: 1 That it is done not often, but ſeldome. 2 Not many queſtions, but a queſtion. 3 Not upon ſleight, but weighty and very urgent grounds: 4 Not raſhly and boldly, but wiſely and meekely. 5 And this not per…mptorily concluded of by all, but [ſome only thinke they have a liberty.] 6 And not that it is now ſo much done, but was for a time, by the bold opinioniſt, who are now chaſed away long agoe. See what a vaſt gulfe betwixt the Author and W. R.
Now for him to reade over diſtinctly all theſe expreſſions in this booke (for that anſwer was written to himſelfe from godly men in New-England) yet to produce it, as a proofe for his Art. and the Marg. (which in common ſence is contrary to it,) I ſtand amazed at it, and wonder with what face he could print it, or having done it, how he can let his book be kept from the fire thus long?
Yet further note, our Narratour undertakes to relate only ſuch Church-courſes as are [generally] by the Churche in New-England practiſed (as pag. 1. title.) How then can he (with honeſty) bring in this [asking of queſtions] amongſt ſuch kind of generall Church courſes of ours, whereas his Author plainely ſaith, this asking of queſtions is not [Generally] practiſed, nor by [all] the Churches, but [ſildome in any] Church, and in moſt Churches [never at all] and that one may live (as he ſaith) from one end of the yeere to another, in our congregations and not here [any man] open his mouth in ſuch kind of queſtions? What will not W. R. boldly attempt againſt his brethren of the independent way, and their Churches, that cites theſe very words I have related, to prove ſuch Church courſes in New-England, as are generally practiſed amongſt us?