setting it out for the most part by similitudes and Metaphoricall Illustrations to lead poore weak Creatures into some usefull needfull acquaintance with that Mystery whose depths in this life they shall never fathome That many in the daies wherein we live have miscarried in their conceptions of it is evident some to make out their Imaginary Union have destroyed the person of Christ and fancying a way of uniting man to God by him have left him to be neither God nor Man Others have destroyed the Person of Believers affirming that in their Union with Christ they loose their owne personality that is cease to be Men or at least those are these Individuall men I intend not now to handle it at large but only and that I hope without offence to give in my thoughts concerning it as farre as it receiveth light from and relateth unto what hath been before delivered concerning the Indwelling of the Spirit that without the least contending about other waies of Expression So far there with much more to the purpose in the very place of my book of Schisme referred to by this Author I affirme as the head of what I assert that by the indwelling of the spirit Christ personall and his Church do become one Christ mysticall 1 Cor. 12. 12. The very expression insisted on by him in my former Treatise and so you have an issue of this selfe-Contradiction concerning which though reports be urged for some other things Mr Cawdry might have said what Lucian doth of his true History {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Let us then consider the 4th which is thus Placed 1. In extraordinary cases every one that undertakes to preach the Gospell must have an immediate Call from God pag. 28. 2. Yet required no more of before but Gifâ—s Consent of the People which are ordinary and mediate Calls p. 15. neither is here any need or use of an immediate Call pag. 53 3. To assure a man that he is extraordily called he gives 3 wayes 1 Immediate revelation 2 Concurrence of Scripture rule 3 Some outward acts of Providence The two last whereof are mediate Calls pag. 30. All that is here remarked and Cast into 3 Columnes I know not well why is taken out of that one Treatise of the duty of Pastours People And could I give my selfe the least Assurance that any one would so farre concerne himselfe in this Charge as to Consult the Places from whence the words are Pretended to be taken to see whether there be any thing in them to answer the cry that is made I should spare my selfe the labour of adding any one syllable towards their vindication and might most safely so doe there being not the least colour of opposition betweene the things spoken of In briefe Extraordinary Cases are not all of one sort and nature in some an extraordinary call may be required in some not Extraordinary calls are not all of one kind and nature neither some may be immediate from God in the wayes there by me described some calls may be said to be extraordinary because they doe in some things come short of or goe beyond the ordinnary rule that ought to be observed in well Constituted Churches Againe concurrence of Scripture rules and acts of outward Providence may be such sometimes as are suited to an ordinary sometimes to an extraordinary Call All which are at large unfolded in the Places directed unto by our Authour and all laid in their owne order without the least shadow of Contradiction But it may sometimes be said of good men as the Satyristsaid of evill Women fortem animum praestant rebus quas turpiter audent Goe we to the next 1. The Church Government from which I desire not to wander is the Presbyteriall 2. He now is ingaged in the independent way 3. Is setled in that way which he is ready to maintain and knows it will be found his rejoycing in the day of the Lord Jesus Hinc mihi sola malilabes This is that inexpiable crime that I labour under an account of this whole businesse I have given in my Review So that I shall not here trouble the Reader with a repetition of what he is so litle concerned in I shall only adde that whereas I suppose Mr Cawdrey did subscribe unto the 39 Articles at his Ordination were it of any concernement to the Church of God or the interest of truth or were it a Comely and a Christian part to engage in such a worke I could manifest Contradictions between what he then solemnly subscribed to and what he hath since written and Preached manyfold above what he is able to draw out of this alteration of my Judgment Be it here then declared that whereas I sometimes apprehended the Presbyterial Synodicall Government of Churches to have been fit to be received and walked in then when I knew not but that it answered those principles which I had taken up upon my best enquiry into the word of God I now professe my selfe to be satisfied that I was then under a mistake and that I doe now own and have for many yeares lived in the way and practice of that called Congregationall And for this Alteration of Judgment of all men I feare least a Charge from them or any of them whom within a few yeares we saw reading the service book in their surplices c against which things they doe now inveigh and declame What influence the perusall of Mr Cotton's Booke of the Keyes had on my thoughts in this businesse I have formerly declared The answer to it I suppose that written by himselfe is now recommended to me by this Authour as that which would have perhaps prevented my Change But I must needs tell him that as I have perused that book many yeares agoe without the Effect intimated so they must be things written with an other frame of spirit evidence of truth and manner of reasoning then any I can find in that booke that are likely for the future to lay hold upon my Reason and understanding Of my settlement in my present Perswasion I have not only given him an account formerly but with all Christian Courtesy tendred my selfe in a readinesse Personally to meet him to give him the proofes and reasons of my my perswasions which he is pleased to decline returne in way of answer That I Complemented him after the mode of the times when no such thing was intended And therefore my words of desiring liberty to waite upon him are expressed but the end and purpose for which it was desired are concealed in an c. But he addes another instance Men ought not to cut theÌ„selves from the communion of the Church to rent the body of Christ and breake the sacred bond of Charity Duty 1. 48. 2 He sayes separation is no Schisme nor Schisme any breach of Charity pag. 48. 49. There is not one word in either of those cautions that I do not still
own and allow p. 44. sure not without Equivocation I have before owned this Caution as consistent with my present Judgment as expressed in my Booke of schisme and as it is indeed wherein lyes the appearance of Contradiction I am not able to discerne Doe not I in my Booke of Schisme Declare and prove that men ought not to cut themselves from the Communion of the Church That they ought not to rent the body of Christ that they ought not to break the sacred bonds of Charity Is there any word or tittle in the whole Discourse deviating from these Principles How and in what sense Separation is not Schisme that the nature of Schisme doth not consist in a breach of Charity the Treatise instanced will so farre declare as withall to Convince those that shall Consider what is spoken that our Authour scarce keeps close either to Truth or Charity in his framing of this Contradiction The Close of the Scheme lies thus I conceive they ought not at all to be allowed the benefit of private meeting who willfully abstaike from the publick Congregations As for liberty to be allowed to those that meet in private I confesse my-selfe to be otherwise minded I remember that about 15 yeeres agoe meeting occasionally with a learned Friend we fell into some debate about the liberty that began then to be claimed by men differing from what had been and what was then likely to be established having at that time made no farther enquiry into the grounds and reasons of such liberty then what had occurred to me in the writings of the Remonstrants all whose plea was still pointed towards the advantage of their owne interest I delivered my Judgment in opposition to the liberty pleaded for which was then defended by my learned Friend Not many yeares after discoursing the same difference with the same Person we found immediately that we had changed Stations I pleading for an Indulgence of liberty he for restraint whether that learned and worthy Person be of the same mind still that then he was or no directly I know not But this I know that if he be not Considering the Compasse of Circumstances that must be taken in to settle a right Judgment in this Case of Liberty and what alterations influencing the Determination of this Case we have had of late in this nation he will not be ashamed to owne his Change Being a Person who despises any reputation but what arises from the Embracing and pursuit of truth my Change I here owne my Judgment is not the same in this Particular as it was 14 yeeres ago j and in my Change I have good Company whome I need not to name I shall only say my Change was at least 12 yeares before the Petition and Advice wherein the Parliament of the three Nations is come up to my judgment And if Mr Cawdrey hath any thing to object to my Present Judgment let him at his next leisure Consider the Treatise that I wrote in the yeare 1648 about Toleration where he will find the whole of it expressed I suppose he will be doing and that I may almost say of him as Polycteutus did of Speusipus {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} And now Christian Reader I leave it to thy Judgment whether our Author had any just cause of all his outcryes of my inconstancy and selfe-Contradiction and whether it had not been advisable for him to have passed by this seeming advantage of the designe he professed to mannage rather than to have injured his owne Conscience and Reputation to so litle purpose Being sufficiently tired with the consideration of things of no relation to the Cause at first proposed but this saith he this the independents this the Brownists and Anabaptists c. I shall now only enquire after that which is set up in opposition to any of the principles of my Treatise of Schisme before mentioned or any of the propositions of the syllogismes wherein they are comprized at the beginning of this Discourse remarking in our way some such particular passages as it will not be to the disadvantage of our Reverend Authour to be reminded of Of the nature of the thing enquired after in the third Chapter I find no mention at all only he tels me by the way that the Doctor's assertion that my Booke about Schisme was one great schisme was not non sense but usuall Rhetoricke wherein profligate sinners may be called by the name of sin and therefore a Booke about Schisme may be called a schisme I wish our Authour had found some other way of excusing his Doctor then by making it worse himselfe In the fourth Chapter he comes to the businesse it selfe and if in passing thorough that with the rest that follow I can fix on any thing rising up with any pretence of opposition to what I have laid down it shall not be omitted for things by my selfe asserted or acknowledged on all hands or formerly ventilated to the utmost I shall not againe trouble the Reader with them such are the positions about the generall nature of Schisme in things naturall and politicall antecedently considered to the limitation and restriction of it to it's Ecclesiasticall use the departure from Churches voluntary or compelled c all which were stated in my first Treatise and are not directly opposed by our Authour such also is that doughty Controversie he is pleased to raise and pursue about the seat and subject of Schisme with it's restriction to the instituted worship of God pag. 18. 19 so placed by me to distinguish the Schisme whereof we speake from that which is naturall as also from such differences and breaches as may fall out amongst men few or more upon civill and rationall accounts all which I exclude from the enjoyment of any roome or place in our consideration of the true nature of schisme in it's limited Ecclesiasticall sense The like also may be affirmed concerning the ensuing strife of words about separation and schisme as though they were in my apprehension of them inconsistent which is a fancy no better grounded than sundry other which our Reverend Authour is pleased to make use of His whole passage also receives no other security than what is afforded to it by turning my universall proposition into a particular what I say of all places in the Scripture where the name or thing of schisme is used in an ecclesiasticall sense as relating to a Gospell Church he would restraint to that one place of the Corinths where alone the word is used in that sense However if that one place be all my proposition is universall take then my proposition in it's extent and latitude and let him try once more if he please what he hath to object to it for as yet I find no instance produced to alleviate it's truth He much also insists that there may be a separation in a Church where there is no separation from a Church and saith this was at first by
me denyed that it was denyed by me he cannot prove but that the contrary was proved by me is evident to all impartiall men that have Considered my Treatise although I cannot allow that the separation in the Church of Corinth was carried to that height as is by him pretended namely as to seperate from the ordinances of the Lord's supper their disorder and division about and in it's Administration are reproved not their separation from it only on that supposition made I confesse I was somewhat surprised with the delivery of his judgment in reference to many of his owne party whom he condemnes of schisme for not administring the Lord's supper to all the Congregation with whom they pray and preach I suppose the greatest part of the most godly and able ministers of the Persbyterian way in England and Scotland are here cast into the same condition of Schismaticks with the Independents And the truth is I am not yet without hopes of seeing a faire coalescency in love and Church Communion between the reforming Presbyterians and Independents though for it they shall with some suffer under the unjust imputatation of schisme But it is incredible to think whithermen will suffer themselves to be carried studio partium and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Hence have we the strange notions of this Authour about Schisme decaies in Grace are Schisme and errours in the Faith are Schisme and Schisme and Apostacy are things of the same kind differing only in degree because the one leades to the other as one sinne of one kind doth often to another drunkennesse to whoredome and envy and malice to lying that differences about civile matters like that of Paul and Barnabas are schisme and this by one blaming me for a departure from the sense of antiquity unto which these insinuations are so many monsters Let us then proceed That Acts 14. 4. Acts 19. 9 18 are pertinently used to discover prove the nature of Schisme in an evangelically ecclesiasticall sense or were ever cited by any of the Antients to that purpose I suppose our Authour on second consideration will not affirme I understand not the sense of this Argument the multitude of the city was divided and part held with the Jewes and part with the Apostle therefore Schisme in a Gospell Church state is not only a division in a Church or that it is a separation into new Churches or that it is something more than the breach of the Union appointed by Christ in an instituted Church much lesse doth any thing of this nature appeare from Paul's seperating the Disciples whom he had converted to the Faith from the unbelieving hardened Jewes an account whereof is given us Act. 19. 9. So then that in this Chapter there is any thing produced de novo to prove that the precise Scripture notion of Schisme in it 's ecclesiasticall sense extends it selfe any further than differences divisions separations in a Church and that a particular Church I find not and doe once more desire our Authour that if he be otherwise minded to spare such another trouble to our selves and others as that wherein we are now engaged he would assigne me some time and place to attend him for the clearing of the truth between us Of Schisme Act. 20. 30. Heb. 10. 28. Jud. 19. there is no mention nor are those places interpreted of any such thing by any Expositors new or old that ever I yet saw nor can any sense be imposed on them enwrapping the nature of Schisme with the least colour or pretence of Reason But now by our Authour Schisme and Apostacy are made things of on kind differing only in degrees pag. 107. so confounding Schisme and heresy contrary to the Constant sense of all antiquity Act. 20. 30. The Apostle speakes of men speaking perverse things to draw away Disciples that is teaching them false doctrines contrary to the truths wherein they had been by him instructed in his Revealing unto them the whole counsell of God vers. 27. This by the Antients is called heresie and is contradistinguished unto Schisme by them constantly So Austin an 100 times To draw men from the Church by drawing them into pernitious errours false doctrine being the cause of their falling off is not schisme nor so called in Scripture nor by any of the Antients that ever yet I observed That the designe of the Apostle in the Epistle to the Hebrewes is to preserve and keep them from Apostasie unto Judaisme besides that it is attested by a cloud of witnesses is to evident from the thing it selfe to be denyed chapt. 10. 25 he warnes them of a common entrance into that fearfull condition which he describes vers. 26 their neglect of the Christian Assemblies was the doore of their Apostacy to Judaisme what is this to schisme would we charge a man with that crime whom we saw neglecting our assemblies and likely to fall into Judaisme are there not more forceable considerations to deale with him upon and doth not the Apostle make use of them Jude 19 hath been so farre spoken unto already that it may not fairely be insisted on againe Parvas habet spes Troja sitables habet In the entrance of the fifth Chapter he takes advantage from my question p. 147. who told him that raising causelesse differences in a Church and then separating from it is not in my judgment schisme when the first part of the assertion included in that interrogation expresseth the formal nature of Schisme which is not destroyed nor can any man be exonerated of it's guilt by the subsequent crime of separation whereby it is aggravated 1 Joh. 2. 19 is againe mentioned to this purpose of schism to as little purpose so also is Heb. 10. 25 both places treat of Apostates who are charged and blamed under other termes than that of Schisme There is in such departures as in every division whatever of that which was in Union somewhat of the generall nature of schisme but that particular crime and guilt of schisme in it's restrained Ecclesiasticall sense is not included in them In his following discourse he renewes his former Charges of denying their ordinances and ministry of separating from them and the like as to the former part of this Charge I have spoken in the entrance of this discourse for the latter of separating from them I say we have no more separated from them then they have from us our right to the celebration of the ordinances of God's worship according to the light we have received from him is in this nation as good as theirs and our plea from the Gospell we are ready to maintaine against them according as we shall at any time be called thereunto If any of our judgment deny them to be Churches I doubt not but he knowes who comes not behind in returnall of Charges on our Churches Doth the Reverend Authour thinke or imagine that we have not in our owne judgment more reason to deny their
Churches and to charge them with Schisme though we doe neither then they have to charge us therewith and to deny our Churches can any thing be more fondly Pretended than that he hath proved that we have separated from them upon which pag. 105 he requires the performance of my promise to retreat from the state wherein I stand upon the establishment of such proofe Hath he proved the due administration of Ordinances amongst them whom he pleads for Hath he proved any Church Union betweene them as such and us hath hath he proved as to have broken that Union what will not selfe-fulnesse and prejudice put men upon How came they into the sole possession of all Church state in England so that who ever is not of them and with them must be charged to have separated from them Mr Cawdrey sayes indeed that the Episcopall men and they agree in substantialls and differ only in circumstantials but that they and we differ in substantials but let him know they admit not of his compliances they say he is a Schismatick and that all his party are so also let him answer their Charge solidly upon his owne principles and not thinke to owne that which he hath the weakest claime imaginable unto and was never yet in possession of We deny that since the Gospell came into England the Presbyterian Government as by them stated was ever set up in England but in the wils of a party of men so that here as yet unlesse as it lyes in particular Congregations where our right is as good as theirs none have separated from it that I know of though many cannot consent unto it The first Ages we plead ours the following were unquestionably Episcopall In the beginning of Chapter the 6 he attempts to disprove my assertion that the Union of the Church Catholick visible which consists in the professing of the saving doctrine of the Gospell c is broken only by Apostacy to this end he confounds Apostacy and Schisme affirming them only to differ in degrees which is a new notion unknowen to Antiquity and contrary to all sound Reason by the instances he produceth to this purpose he endeavours to prove that there are things which break this union whereby this union is not broken whilst a man continues a member of that church which he is by virtue of the union thereof and his interest therein by no act doth he or can he break that union The partiall breach of that union which consists in the profession of the truth is error and heresy and not Schisme Our Author abounds here in new notions which might easily be discovered to be as fond as new were it worth while to consider them of which in briefe before Only I wonder why giving way to such thoughts as these he should speak of men with contempt under the name of Notionists as he doth of Dr Du Moulin but the truth is the Doctor hath provoked him and were it not for some considerations that are obvious to me I should almost wounder why this Author should sharpen his leasure and zeale against me who scarse ever publickly touched the grounds and foundations of that Cause which he hath so passionately espoused and pase by him who both in Latine and English hath laid his Axe to the very Root of it upon principles sufficiently destructive to it and so apprehended by the best learned in our Authors way that ever these nations brought forth but as I said Reasons lye at hand why it was more necessary to give me this opposition which yet hath not altered my Resolution of handling this controversy in another manner when I meet with another manner of Adversary Pag. 110. He fixes on the examination of a particular passage about the disciples of John mentioned Acts 19. 2. of whom I affirmed that it is probable they were rather ignorant of the miraculous dispensations of the Holy Ghost then of the person of the Holy Ghost alledging to the contrary that the words are more plaine and full then to be so cluded and that for ought appeares John did not baptize into the name of the Holy Ghost I hope the Author doth not so much dwell at home as to suppose this to be a new notion of mine who almost of late in their criticall notes have not either at least considered it or confirmed it neither is the question into whose name they were expressely baptized but in what doctrine they were instructed He knowes who denies that they were at all actually baptized before they were baptized by Paul Nor ought it to be granted without better proofe then any as yet hath been produced that any of the Saints under the old Testament were ignorant of the being of the Holy Ghost neither do the words require the sense by him insisted on {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} do no more evince the person of the Holy Ghost to be included in them then in those other Joh. 7. 39. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the latter in the proper sense He will not contend for nor can therefore the expression being uniforme reasonably for the latter Speaking of men openly and notoriously wicked and denying them to be members of any Church whatever he bids me answer his arguments to the contrary from the 1 Cor. 5. 7. 2 Thes. 13. 17. and I cannot but desire him that he would impose that task on them that have nothing else to do for my owne part I shall not intangle my selfe with things to so little purpose Having promised my Reader to attend only to that which looks toward the merit of the cause I must crave his pardon that I have not been able to make good my resolution meeting with so little or nothing at all which is to that purpose I find my selfe entangled in the old diversions that we are now plentifully accustomed unto but yet I shall endeavour to recompence this losse by putting a speedy period to this whole trouble despairing of being able to tender him any other satisfaction whilst I dwell on this discourse In the meane time to obviate all strife of words if it be possible for the future I shall grant this Reverend Author that in the generall large notion of Schisme which his opposition to that insisted on by me hath put him upon I will not deny but that He and I are both Schismaticks and any thing else shall be so that he would have to be so rather then to be engaged in this contest any farther In this sense he affirmes that there was a Schisme between Paul and Barnabas and so one of them at least was a Schismatick as also he affirmes the same of 2 lesser men though great in their generation Chrysostome and Epiphanius so error and heresy if he please shall be Schisme from the Catholick Church and scandall of life shall be Schisme And his argument shall be true that schisme is a breach of union in a Church of Christs
institution therefore in that which is so only by call not to any end of joynt worship as such of any union that which consists in the profession of the saving truths of the Gospell and so there may be a schisme in the Catholick Church and so those Presbyterians that reforme their Congregations and do not administer the sacraments to all promiscuously shall be guilty of Schime and indeed as to me what else he pleaseth for my inquiry concernes only the precise limited nature of Schisme in its evangelically ecclesiasticall sense Neither shall I at present alloting very few houres to the dispatch of this businesse which yet I judge more then it deserves consider the scattered ensuing passages about Ordination Church Government number of Elders and the like which all men know not at all to belong unto the maine controversy which was by me undertaken and that they were against all lawes of disputation plucked violently into this contest by our Reverend Author One thing I cannot passe by and it will upon the matter put a close to what I shall at present offer to this Treatise having said that Christ hath given no direction for the performance of any duty of worship of soveraigne institution but only in them and by them meaning particular Churches he answers that if I would imply that a Minister in or of a Particular Church may performe those ordinances without those congregations he contradicts himselfe for saying a particular Church is the seate of all ordinances but why so I pray may not a particular Church be the seat of all ordinances subjectively and yet others be the object of them or of some of them but saith he if he meane those ordinances of worship are to be performed only by a minister of a particular congregation what shall become of the people I suppose they shall be instructed and built up according to the mind of Christ and what would people desire more But whereas he had before said that I denyed a Minister to be a Minister to more then his own Church and I had asked him who told him so adding that explication of my judgment that for so much as men are appointed the objects of the dispensation of the word I grant a Minister in the dispensation of it to act ministerially towards not only the members of the Catholick Church but the visible members of the world also in contradistinction thereunto he now tells me a story of passages between the learned Dr Wallis and my selfe about his question in the Vespers 1654. namely that as to that question An potestas ministri Evangelici ad unius tantum ecclesiae particularis membra extendatur I said that Dr Wallis had brought me a challenge and that If I did dispute on that question I must dispute ex animo although I grant that a Minister as a Minister may preach the word to more then those of his owne congregation yet knowing the sense wherein the learned Dr VVallis maintained that question it is not impossible but I might say if I did dispute I must do it ex animo for his bringing me a challenge I do not know that either he did so or that I put that interpretation on what he did but I shall crave leave to say that if the learned Dr VVallis do find any ground or occasion to bring a challenge unto me to debate any point of difference between us I shall not wave answering his desire although he should bring Mr Cawdry for his second for the present I shall only say that as it is no commendation to the moderation or ingenuity of any one whatever thus to publish to the world private hearesaies and what he hath been told of private conferences so if I would insist on the same course to make publication of what I have been told hath been the private discourse of some men it is not unlikely that I should occasion their shame and trouble yet in this course of proceeding a progres is made in the ensuing words and Mr Stubbes who is now called my Amanuensis who some five yeares ago transcribed about a sheete of paper for me and not one line before or since is said to be employed or at least encouraged by me to write against the learned Dr Wallis his Thesis being published this is as true as much of that that went before and as somewhat of that that followes after and whereas it is added that I said what he had written on that subject was a scurrilous rididulous piece it is of the same nature with the rest of the like reports I knew that Mr Stubbes was writing on that subject but not untill he had proceeded farre in it I neither imployed him nor encouraged him in it any otherwise then the consideration of his papers after he had written them may be so interpreted and the reason why I was not willing he should proceed next to my desire of continuance of peace in this place was his using such expressions of me and somethings of mine in sundry places of his discourse as I could not modestly allow to be divulged the following words to the same purpose with them before mentioned I remember not nor did ever think to be engaged in the consideration of such transgressions of the common rules of humane society as those now passed through Reports heresayes talkes private discourse between friends allegations countenanced by none of these nor any thing else are the weapons wherewith I am assaulted I have heard I am told if reports be true t was vox populi at Oxford is it not so I presume he will not deny it are the ornaments of this discourse strange that men of experience and gravity should be carried by the power of these temptations not only to the forgetfulnesse of the royall law of Christ and all Gospell rule of deportment towards his professed Disciples but also be ingaged into wayes and practises contrary to the dictates of the law of nature and such as sundry heathens would have abhorred For my owne part had not God by his providence placed me in that station wherein others also that feare him are concern'd in me I should not once turne aside to looke upon such heapes as that which I have now passed over my judgment in most heads and articles of Christian Religion is long since published to the world and I continue through the grace and patience of God preaching in publick answerably to the principles I doe professe and if any man shall oppose what I have delivered or shall so deliver in print or in the pulpit or in divinity lectures as my judgment I shall consider his opposition and doe therein as God shall guide with evill surmises charges upon hearesayes and reports attended with perpetuall excursions from the Argument in hand I shall no more contend Some few observations on scattered passages will now speedily issue this discourse Pag. 112. To that Assertion of mine that if Rome be no
God be called out unto And therefore being prepared in some measure to go through good report and bad report I shall give him assurance that I am very litle concerned in such attempts from what ever intention they do proceed Only I must needs tell him that he consulted not his owne reputation with peaceable godly men what ever else he omitted in the ensuing Comparing of me to the seducers in Jude called wandring Planets for their inconstancy and inconsistency with themselves according to the exposition that was needfull for the present turne But seeing the Scheme at the close must beare the weight of this charge let us briefly see what it amounts unto and whether it be a sufficient basis of the sustruction that is raised upon it Hence it is that my inconsistency with my selfe must be remarked in the title page of his first Treatise from hence must my Authority which what it is I know not be impaired and my selfe be Compared to cursed Apostates and Seducers and great triumph be made and upon my selfe inconsistency The Contradictions pretended are taken out of two bookes the one written in the yeare 1643. The other in 1656. and are as followes He spake of Rome as a Collapsed Corrupted Church-State p. 40. He saies Rome we account no Church at all pag. 156. Crimen in auditum C. Caesar is it meet that any one should be tolerated that is thus wofully inconsistent with himselfe what speak of Rome as a Collapsed Church in Italy and within thirteene or fourteene yeares after to say it is no Church at all well though I may say there is indeed no Contradiction between these Assertions seeing in the latter place I speak of Rome as that Church is stated by themselves when yet I acknowledge there may be corrupted Churches both in Rome and Italy in the same Treatise Yea I do not find that in the place directed unto I have in termes or in just consequence at all granted the Church of Rome to be a Collapsed Church nay the Church of Rome is not once mentioned in the whole page nor as such is spoken of and what shall we think of this proceeding But yet I will not so farre offend against my sense of my owne weaknes ignorance and frailty as to use any defensative against this Charge let it passe at any rate that any sober man freed from pride passion selfefulnesse and prejudice shall be pleased to put upon it {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} But the second instance will make amends and take more of the weight of this Charge upon its shoulders Take it then as it lies in its triple Columne Guifts in the Person and consent of people is warrant enough to make a man a preacher in an extraordinary Case only pag. 15. and pag. 40. Denying our ordination to be sufficient he sayes he may have that which indeed Constitutes him a minister viz Guifts and submission by the People p. 198. I am punctually of the same mind still p. 40. Yet had said in his first book p. 46. as to formall teaching is required 1 Guifts 2 Authority from the Church if he do not equivocate I must Confesse I am here at a stand to find out the pretended Contradiction especially laying aside the word only in the first Columne which is his and not mine By a Preacher in the first Place I intend a minister Guifts and Consent or submission of the People I affirme in both places to be sufficient to constitute a man a minister in extraordinary Cases That is when imposition of hands by a Presbytery may not be obtained in due order according to the appointment of Jesus Christ That the Consent and submission of the people which include Election have nothing of Authority in them I never said the superadded Act of the imposition of hands by a Presbytery when it may be regularly obtained is also necessary But that there is any Contradiction in my words although in truth they are not my words but an undue collection from them or in this Authors inference from them or any colour of Equivocation I professe I cannot discerne in this place Mr Cawdrey {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Passe we to the third He made the Union of Christ and believers to be mysticall pag. 21. He makes the Union to be Personall pag. 94. 95. I wish our Reverend Author for his owne sake had omitted this Instance because I am enforced in mine owne necessary defence to let him know that what he assignes to me in his second Columne is notoriously false denied and disproved by me in the very place and Treatise wherein I have handled the Doctrine of the Indwelling of the Spirit and whether he will heare or forbeare I cannot but tell him that this kind of dealing is unworthy his calling and profession His following Deductions and Inferences whereby he endeavours to give countenance to this false and calumnious charge arise from ignorance of the Doctrine that he seeks to blemish and oppose Though the same spirit dwell in Christ and us yet He may have him in fullnesse we in measure Fulnesse and measure relating to his Communication of Graces and Gifts which are arbitrary to him indwelling to his person that the Spirit animates the Catholick Church and is the Author of its spirituall life by a voluntary act of his power as the soule gives life to the body by a necessary act by virtue of its union for life is actus vivificant is in vivificatum per unionem utriusque is the Common Doctrine of Divines But yet the soule being united to the body as pars Essentialis suppositi and the spirit dwelling in the Person as a free inhabitant The union between Christ and the Person is not of the same kind with the union of soule and Body let our Author Consult Zanchy on the second of the Ephesians and it will not repent him of his labour or if he please an Author whom I find him often citing namely Bishop Hall about union with Christ And for my Concernment in this charge I shall subjoyne the words from whence it must be taken Pag. 133. of my book of Perseverance 1. The first signall Issue and effect which is ascribed to this Indwelling of the Spirit is Union not a Personall Union with himselfe which is impossible He doth not assume our natures and so prevent our Personality which would make us one person with him but dwells in our persons keeping his owne and leaving us our Personality infinitely distinct But it is a spirituall Union the great union mentioned so often in the Gospell that is the sole Fountaine of our Blessednesse our Union with the Lord Christ which we have thereby Many thoughts of heart there have been about this Union what it is wherein it doth consist the causes manner and Effects of it The Scripture expresses it to be very Eminent necre durable
particular Church it is no Church at all for the Catholicke Church it is not he replyes that though it be not such a particular Congregation as I intend yet it may be a particular Patriarchall Church but 1 then it seemes it is a particular Church which grants my inference 2. It was a particular Church of Christ's institution that I inquired after doth our Authour think that Christ hath appointed any Patriarchall Church a Patriarchall Church as such is such from it's Relation to a Patriarch and he can scarce be thought to judge Patriarches to be of Divine institution who hath cast off and abjured Episcopacy The Donatists are mentioned againe p. 113. And I am againe Charged with an attempt to vindicate them from schisme my thoughts of them I have before declared to the full have no reason to retract any thing from what was then spoken or to adde any thing thereunto if it may satisfie our Authour I here grant they were Schismatickes with what aggravations he pleaseth wherein their schisme consisted I have also declared but he sayes I undertake to exempt some others from schisme I know whom that suffer with them in former and after ages under the same imputation I doe so indeed and I suppose our Authour may ghesse at whom I intend himselfe amongst others I hope he is not so taken up in his thoughts with charging schisme on others as to forget that many the greatest part and number of the true Churchs of Christ doe condemne him for a Schismatick a Donatisticall Schismatick I suppose he acknowledges the Church of Rome to be a true Church the Lutheran I am perswaded he will not deny nor perhaps the Grecian to be so The Episcopall Church of England he contends for and yet all these with one voice cry out upon him for a Schismaticke and as to the plea of the last how he can satisfie his conscience as to the rejection of his lawfull superiors upon his owne principles without pretending any such crime against them as the Donatists did against Caecilianus I professe I do not understand new mention is made of Episcopall ordination p. 120 And they are said to have had their successive ordination from Rome who ordained therein so indeed some say and some otherwise whether they had or no is nothing to me I lay no weight upon it they held I am sure that place in England that without their approbation no man could publickly preach the Gospell to say they were Presbyters and ordained as Presbyters I know not what satisfaction can arise unto Conscience thereby Party and argument may be countenanced by it they professe they ordained as Bishops that for their lives and soules they durst not ordaine but as such so they told those whom they ordained and affirme they have open injury done them by any ones deniall of it As it was the best is to be made of it this shift is not handsome nor is it ingenious for any one that hath looked into Antiquity to charge me with departing from their sense in the notion of schisme declared about the 3d 4th Ages at the same time to maintaine an equality between Bishops and Presbyters or to say that Bishops ordained as Presbyters not as Bishops nor doe I understand the excellency of that order which we see in some Churches where they have two sorts of Elders the one made so by ordination without Election and the other by Election without ordination those who are ordained casting off all power and Authority of them that ordained them and those who are elected immediately rejecting the greatest part of those that chose them Nor did I as is pretend plead for their Presbyterian way in the yeare 46 all the ministers almost in the county of Essex know the contrary one especially who being a man of great ability and moderation of spirit and for his knowledge in those things not behind any man I know in England of his way with whome in that yeare and the next following I had sundry conferences at publicke meetings of ministers as to the severall wayes of Reformation then under proposall But the frivolousnesse of these imputations hath been spoken of before as also the falsnesse of the Calumny which our Authour is pleased to repeat againe about my turning from wayes in Religion My description of a particular Church he once more blames as applicable to the Catholicke Church invisible and to the visible Catholick Church I suppose he meanes as such when a participation in the same ordinances numerically is assigned as its difference He askes whether it becomes my ingenuity to interpret the capability of a Churches reduction to it's primitive constitution by its owne fitnesse and capacity to be so reduced rather then by its externall hinderances or furtherances But with what ingenuity or modesty that question is asked I professe I understand not and pag. 134 he hath this passage only I take notice of his introduction to his answer with thankes for the civility of the inquiry in the manner of its expresion my words were these whether our Reverend Authour doe not in his conscience thinke there was no true Church in England 'till c which puts me into suspition that the Reverend Doctour was offended that I did not alwaies for oft I doe give him that title of the Reverend Authour or the Doctor which made him cry out he was never so dealt withall by any party as by me though upon review I doe not find that I gave him any uncivill language unbeseeming me to give or him to receive and I heare that somebody hath dealt more uncivilly with him in that respect which he took very ill Let this Reverend Authour make what use of it he please I cannot but againe tell him that these things become neither him nor any man professing the Religion of Jesus Christ or that hath any respect to truth or sobriety can any man thinke that in his conscience he gives any credit to the insinuation which here he makes that I should thanke him for calling me Reverend Authour or Reverend Doctor or be troubled for his not useing those expressions Can the mind of an honest man be thought to be conversant with such meane and low thoughts for the Title of Reverend I doe give him notice that I have very little valued it ever since I have considered the saying of Luther Nunquam periclitatur Religio nisi inter Reverendissimos So that he may as to me forbeare it for the future and call me as the Quakers doe and it shall suffice And for that of Doctor it was conferred on me by the University in my absence and against my consent as they have expressed it under their publicke seale nor doth any thing but gratitude and respect unto them make me once own it and freed from that obligation I should never use it more nor did I use it untill some were offended with me blamed me for my
according to the severall Relations he stood in If it be said All that share in the subject to whom the keyes are Given in these words To Thee they all share alike in the same equall Power of the keyes because they have all the same Commission I Answer it would indeed so follow If there were no other severall Commissions granted in Scripture else where but only here But cleare it is from other Scriptures That Power of Authoritative Preaching and Administering the Sacraments is Given only to Apostles Elders and such like officers but Power of Priviledge and Judgment is given all the Fraternity CHAP. 6. Touching the 10th Contradiction with the 11th 12th 13th The 10th Contradiction is thus held forth 10. Pastour and Flocke are Relates and so he is a Pastour to none but his owne Congregation This is the Common Tenent 10. The members of any Church we Admâ—t tâ— the Lords Table if they bring letters testimoniall and their Children to Baptisme The Way p. 68. The Keyes p. 17. 10. Administration of Sacraments is a Ministeriall Act and what Authority hath a Pastour to do it or they to Receive it from him to whom he is no Pastour Mr. Hocker Surv. Part. 2. 64 65. Pastours and Teachers might Pray and Preach in other Churches besides their owne but not Administer seales and Censures Bartlets Modell pag. 63. Answer 1. That Appearance of Contradiction is easily Removed if our Doctrine and Practise be knowne as it is what a Pastour doeth in his owne Congregation and to his owne Flock he doeth it by Pastorall Power and Authority what he doth to the members of other Churches abroad or out of his own Congregation He doeth it not Authoritativè but Precariò and not in a constant but in a transient way which the communion of Churches doth not only Admit but readily as occasion serveth Desire What Mr Hooker doubted of in this Point he Answereth himselfe in the end of the same Pag. 65. If Paul Apollos and Cephas things present and things to come be all Given to the Particular Church of Corinth 1 Cor. 3. 22. who yet had no peculiar Interest in them more then other Churches By the same Right all the officers and all their Gifts are theirs also in the same way Theirs they are not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} for each Church hath his peculiar offices as their owne propriety Then they are theirs {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} for their use not Authoritatively nor Ordinarily but occasionally as God giveth opportunity Ordinarily as the Officers must attend to their owne Flock so must the Flock Depend upon their owne Officers The officers have no Authority over any Flock but that which the Holy Ghost hath committed to them Neither can any other Flock command the employment of any of their Gifts or any act of their office amongst them But upon occasion in a transient way as they may have need of their Gifts so they may have need of some Act of their Office and accordingly may Desire it and Receive it The 11th Contradiction which is thus set forth 11. We Receive the Sacrament of the Lords Supper say the same of ' Baptisme as a seâ—le of Communion not only with the Lord Jesus in our owne Churches but in all the Churches of the Saints Keyes pag. 17. Del. of 9. Posit pag. 133 134. 11. Baptisme and so the other Sacrament sealeth up the Externall Communion with a Particular Church c. Mr H. Surv. Part. 3. pag. 27. And he disputes against it as to the Catholick Church Answer When we say that the Sacraments are Seales of Communion with the Lord Jesus not only in our owne Church but in all the Churches of the Saints we do not meane that they seale up the same measure of Externall Communion with other Churches as with our owne They do not seale up this Communion That their officers are our officers and we their Flock Or that we have the same Power over them which we have over our owne members This were to seale up not a Communion but a Confusion of Churches And this is that which Mr Hooker in the place alledged doeth deny as our selves also do The 12th Contradiction is thus declared 12. It is an Act of the Elders Power and Authority to Examine whether Officers or members before they be Received of the Church Keyes pag 21. 12. As for Admission Election Ordination of Officers Admission or shutting out of Members these things the Brethren may do without officers The Way p. 45. 101 Answer The Answer is Obvious what the Elders do in this kind Ex Officio The Church may do the like in the want of Elders The 13th Contradiction is set before us thus 13. Ordination is then Compleat when the People hath Chosen an Officer and the Presbytery hath laied their Hands on him Keyes p. 37. 13. But if the Church want a Presbytery for want of Elders they want a warrant to Repaire to the Presbytery of another Church to Impose hands upon their Elect Elders Way p. 50. Answer In that Place of the Keyes I only Assert and Prove That a man of Sufficient Gifts chosen by the People of the Church and Ordained by the Presbytery of his owne Church wanteth nothing to the compleat Integrity of his calling The Right hand of Fellowship given by the Elders of other Churches expresseth their Approbation of his calling but addeth nothing to the essence or Integrity of his calling But when I say that in want of a Presbytery of their owne they want a warrant to Repaire to the Presbytery of another Church for his Ordination I no where say That the Officer Elected wanteth the complete Integrity of his calling for want of the Imposition of hand of the Presbytery of another Church And yet that had been requisite to make up a pretence of a Contradiction The Replyer knoweth that a Church wanting a Presbytery of their owne to lay hands upon an Elect Officer in our Judgment they may appoint some of the Elders and graver Members of their owne Body to supply the Defect of their owne Presbytery which we Account sufficient to the completing of his calling in such a case But when I said in the Way That the Church wanting a Presbytery they wanted a warrant to Repaire to the Presbytery of another Church to Impose hands upon their Elect Elders I meant in way of Subordination to an Extrinsecall Power For it is against that which both the Reasons Plead which I there Alleadged for that Purpose But I no where dislike That a Church wanting a Presbytery of their owne may send for Elders of other Churches to Assist them and to Joyne with them in the Ordination of their Elect Officers CHAP. 7. Touching the 14th Contradiction with 15. and 16. The 14th Contradiction is thus laied out 14. Paul and Barnabas were Ordained to that Office of Apostleship by the Imposition of hands of some officers or Members of the Church Way