Argument here is a Supposition of Shipwrack upon some desolate Island and we easily grant that one of the Company being elected may become a Minster of God unto them but it is more from the Providence and Call of God than their Election It s God must furnish 〈…〉 Itâ— God must incline him to undertake it Its God that â—â—iâ—s up the People to receive and entertain him as a Minister God gives success to his Ministry c. But besides this it is to be considered that God does not tye himself to those means which he has tyed us unto in ordinary cases according to that usual saying Jus divinum pâ—sâ—tivum cedit juri divino Naturalâ— The case is whoâ—â—y extraordinary and God that makes the Necessity wiâ—â— also dispence with our unavoidable Complyance Were our Author in the right the sinful Will of Man whereon the Election does depend might frustrate the whole Ministry that Christ has instituted But alas whether men will hear oâ— whether they will for bear our Lord will send his Ministers and whether Men will call them or no they shall beforced to confess Verily we had Prophets among us Ezek. 33 33. We wonder also that they â—â—o insist upon it That it is Christs peculiar Prerogative to state his own Worship should sâ—oil him of another part of it to make his own Officers If the People may do one why not the other And it increases our Wonder that the Reverend Author should revive this Assertion at this ti 〈…〉 of day Forty six years after it has been so learnedly and so fully refuâ—ed in Jus Divinum Ministerij Eva gâ—liâ—i published by the Provincial Assembly of London chap. 9. without taking Notice of their Answers and Arguments 2dly We shall pâ—ss by several things in these Chapters which in a severe Disquisition we might justly except against Our second Charge is That he makes imposition of hands a little unnecessary Ceremony Though we can distinguish between Ordination and I â—position of Hands and approve what the afore-mentioned Assembly says pag. 157. We must distinguish between the Substance Essence and formal Act of Ordination and the Rite used therein The Essential Act of Ordination is the constitâ—ting or appointing a man to be a Minister or the sending him with Power and Authority to preach the Gospel The Ritâ— is Imposition of hands Yet we can see no reason why this Ritâ— being of divine Institution 1 Tâ—m 5. 22. used by the Apostles the primitive Church and generally since the Reformation should now be run down as so triffling a Ceremony We know the Reyerend Author could have quoted a whole Lâ—af of famous Authors who speak highly for it If the Provincial Assembly at London displease him the New-England Plat-form may satisfie him That Church Officers are not only to be â—â—oâ—â—n by the Church but abâ—â— ordained by Imposition of hands and Prayer or the Answer to the 32 Questions that says expresly Ordination is necessary by divine Institution But iâ— the Author indeed disquieted it the imposition of hands because but a Ceremony It is out looking back to pag 80 and we shall see he as much magnifies and contends for as meer a Rite to be sure sâ—â—l the right hand of fellowship The Reverend Author not only speaks meanly of the laying on of hands of the Presbytery but â—â— too â—â—ch countenances the Imposition of hands by Brethren or Persons out of Office His Text of Scripture Numb 8 9 10. respecting the Children of Israel s putting their hands on the Levites is so fully and punctually answered by the Provincial Assembly of London pag. 188. that we remit the Reader thither for â—â— love â—ot to transeribe In the New Testament he owns there is no instance of Persons out of Office imposing hands And notwithstanding all his instances the Apostles assertion stands good Heb. 7. 7. and without all contradiction the less is blessed of the greater The Authors next Essay is to remove the weighty Objection That none can give what himself hath not And this he does by some Similiâ—udes To touch upon one pag. 99. A Woman saith he by giving her â—elâ— in Marriage causeth the Man to â—â—oâ—â— she giveth her self â—â— have the power of a Husband but no man will be so absurd â—â— to say that a Woman has formally the power of an â—â—â—shâ—â—d A poor Return indâ—â—d to so weighty an Objection An unmarriâ—d Woman has power over her self to rule and govern her self and her Actions as fully as the Husband has when she is married though a particular Church without any Officer has not power to â—eed teach govern themselves and ad 〈…〉 Ordinances Here â—â— a plain Disparity Moreover it is groâ—â— â—â—â—uâ—d to affirm that the Wife gives the Power to the Husband Indeed she gives her self but it is the Institution and Command of God that gives the Power and could we suppose that to be laid aside they would be equal To be sure it Women once get this Notion by the end that they give the Power to their Husbands we should soon have them indenting limiting and reserving in part to themselves by a Marriage Contract as well their Power and Authority as their Estates 4ly The Author asserts That no man ought to be ordained a Pastor except unto a particular Church pag. 101. Which kind of Doctrine doth indeed startle us because it manifests the Reverend 〈◊〉 to be very uâ—stable in his Judgment It is credibly reported That at a general Convention of Ministers at Boston May 26. 1698. and there are enough yet living who knew the truth of â—t to whom we appeal this Question was discussed Whether a Minister might be ordained though he had as yet no particular Church in order to 〈◊〉 Administration of Baptism and the gathering settling a Church This as we are told had a more peculiar reference to Mr. Clap's Nation at Rhode Island and it was voted and carried in the Affirmative and what is yet stranger was lead on and put to the Vote by the Author himself he being the Moderator of the Assembly Upon this conclusion Mr. Williams was ordained in the Colledge Hall in order to his Voyage to Barbadoes Now it is wonderful to us how the contrary to that which was a truth two years ago should obtain now Possibly the Reverend Author'â— modesty won't suffer him to think the Ballance equal or we would put the late Vote of May 98 in the Scale against the Council of Calcedon p 105. 5ly We crave the Readers patience and will offer but one Remark upon these two Chapters In pag. 102 its said Pastar and Flock are Relates and therefore one cannot be without the other It is contrary to the Rules of Reason as Logicians know that the Relate should be without its Correlate To say that a wandering Levite who has no Flock is a Pastor is as good sence as to say to the who has no Children is a Father and the Man who has
correct our own defects here at home in refusing to Baptise in private be the extremity never so great or life never so â—azardous Not that we are at all tiâ—ged with the error of St. Austin namely a peâ—swasion of the absolute necessity of Baptism to Salvation â—ut we â—â—â—eem iâ— the most publick owning of God which the state of the person admits of or the providence of God aâ— present allows and 〈…〉 good to â—e found in the way of blessing and we may expect that 〈…〉 his own Institâ—tions 〈…〉 the lawfulness of private Baptism in cases of necessity abundantly appears from that One instance of the Goaler Acts 15. 33. To â—â—â—ch our Author answers St. Paul was an extraordinary Officer But by his leave that is nothing to the purpose for the ordinary Ministers of the Gospel succeed the Apostles in those thing in taâ—e of an ordinary and standing nature in the Church as baptism iâ— â—ndeed his other reason is good that it was difficult if noâ— impossible to get a Congregation of Christians and therefore necessity was put upon the Apostle to Baptize the Goaler and family in private which plainly holds forth thus much that in like cases of necessity as in times of persecution danger of Death c. the same practice is allowable and a duty wherein we have the promise of Christs gracious Presence with us as well as when it iâ— administred in a larger Congregation Mat. 18. 20. For where two oâ— thâ—â—e are gathered together in any Name there aâ— I in the midst of them Q. 9 Oâ—ght all that contribute towards the maintenance to have the privileage of voting in the Election of a Pastor The Reverand Author in the very first line of his answer to this question tâ—râ—sts in a most â—â—kind inâ—â—nuation and not altogether free from Calumny as if the affirmative could not be maintained but the change of Simony must be incurred We therefore once for al profess that we abhor as much as he pretend to do the thought that Money should purchase us Church priviledges but this is so wide a Ramble that it is not worth while to say more to it All the Authors arguments under this head infer only that it is the Churches priviledge to chuse their own Minister And â—â—der his 4th argument he tells us that nothing is more evident then that in the first Ages of the Church Pastors were chosen by all and only their flocks Which we verily believe noâ— could he have expressed the truth in more apt words For long since he has caught us I â—as adult baptized Persons are of the Church and 〈◊〉 proved it in his Treatise annixed to the first Principles of New England under which denomination they claim the priviledge of voting in the election of a Minister Indeed there is one argument at first blush seems pretty plausible p. 68. for them who have no rigâ—â— to the Lordâ— Supper themselves â—o apâ—onâ—t â—â—â— shall be the Dispencer oâ— that Ordinance to others is â—igâ—ly irrational We Answer The administration of the Lords Supper is but one part of a Ministers work and but a little part compared with all the rest Let us turn the argument then and say For some few to appoint who shall be the Preacher to the whole Congregation is as highly irrational Suppose we what is frequent in this Country thirty or forty Communicants and it may be two hundred to be admitted in convenient time is it not every whiâ— as absurd that not one of these who are to be examined prepared and admitted to this holy Ordinance shall have liberty to chuse the Person who shall do this Work for tâ—em but the Person must be altogether chose by others whâ—â— he has not this Work to do for A hopeful argument that will help both sides The Reverend Author calls it A priviledge purchased for the Communicants Only by the Blood of Christ but he gives no proof aâ— all of any such Appropriation and leaves â—â— yet in the firm belief that the Priviledge is purchased for the whole Flock who had need stand for their own We might here borrow of the Author the Maxim he gave us in another case Quod tangit omnes â—â—bâ—t aâ— oâ—â—â—bâ—s app 〈…〉 arâ— It was exploded in the other case but if he will give uâ— leave to put in Aequaliter Quod tangit omneâ— aequaliter c. then â—t would suit the casâ— and afford him some conviction The Reverend Author also gives us another Maxim in pag. 87. with this Elogium That it has its foundation in Nature and Reason though we are sure it makes strongly against him here namely That which Pertains to all is not valid if some of all sorts have not a consent in it for some places have no Communicants and there all grant this Right and Priviledge belongs to the whole if afterwards they come to have some Communicants by what Rule or Reason do they take away that Priviledge which belonged to others before In short let our Author find one Text that limits or confines it to the Communicants alone and then deprive the Majority But since Scripture fails him he has another Refuge viz. the Authority of the Synod and the Law of the Land The last of these we think excepts Boston and of both we need only say that as they were done by men so they may be altered and undone by the same men when they please It is also hinted That this may prove fatal to the Churches But there is no danger Truth does no harm and we rather think it may be retorted on the Author and his Practice There was lately a grievous Complaint made by a principal Man of Swanzy before some Ministers and others That the Law which gives the Power to the Communicants only to call a Minister is like to ruin them and their Posterity forever by excluding them from an able and orthodox Ministry and the Ordinances for the Baptists taking advantage thereby have set up a gifted Brother and spoil the place of the publick Ministry Qu. 10. Is it expedient that Churches should enter into a Consâ—ciation or Agreement that matters of more than ordinary â—â—â—ortance such as the gathering a new Church the Ordination Deposition or Translation of a Pastor be done with common consent The Reverend Author answers That it is both expedient and necessary though he had answered as well had he said It is altogether needless But leâ—t we be mis-understood in this matter let the Reader carefully observe We do not mean that the Communion or Fellowship or Prayer or Assistance or Duties that the Church or People of God owe to one another are needless But for particular Churches that are parts and result from the Catholick and are united to the Head and in Covenant with him and bound to perform all Duties both to the Head to all the Members respectively for such to talk of entering into an agreement on this account seems very idle and
Advertisement THe Reader is desired to take Notice that the Press in Boston is so much under the aw of the Reverend Author whom we answer and his Friends that we could not obtain of the Printer there to print the following Sheets which is the only true Reason why we have sent the Copy so far for its impression GOSPEL ORDER Revived Being an Answer to a Book lately set forth by the Reverend Mr Increase Mather President of Harvard Colledge c. ENTITULED The Order of the Gospel c. Dedicated to the Churches of Christ in New-England By sundry Ministers of the Gospel in New-England Prov. 18. 17. He that is first in his own Cause seemeth just but his Neighbour cometh and searcheth him Isa 8. 20. To the Law and to the Testimony if they speak not according to this Word it is because there is no Light in them Printed in the Year 1700. ERRATA ADvert l. ult r. it is Printed Ep. Ded. side 3 l. 29. r. ground S. 4 l. 7 r. wills l. 10. r. impose one l. 19. r. Anti-Synodalia S. 5 l. 3. r. voluminous S. 6 l. 6 r. banner S. 7 l. 5. r. sell l. 22 r. inartificial S. 8 l. 13. r. publickly Preached Gosp Ord. p. 9 l. 3 r that when p. 9 l. 16. r. invention p. 10 l. 9. r. notions p. 15 l. 33. r. stumble p. 17 l. 14. r altogether l. 32 that at p. 21 l. 11 r. of their ways p. 22 l. 14. r. Synodical l. 33. r. we leave the Author to be chastized p. 23 l. 10. r. without this p. 28 l. 27. r. Apostolical l. 28. r. one only excepted p. 29 l. 25. r. their persons p. 32 l. ult r. we 'l for once give our p. 34 l. 14 r. his book l. 16. r. were greater p. 37 l. antep r. ferre p. 40 l. 10. r. â—â— Exemplary The Epistle Dedicatory To the Churches of Christ in N. England IT can incur no just Censure that we address our selves to the Churches of Christ here in the following Sheets inasmuch as they are but a Reply to a Book lately dedicated unto them Nor does our zeal we hope for Truth the Honour of God the Safety Peace Flourishing of these Churches come short of what our Reverend Author may be inspired with in his performance We make the same glorious Pretence with him to maintain defend the Order of the Gospel altho' we cannot allow what is suggested in the Title page That every Principle so strenuously contended for in that Treatise is either professed or practised by the Churches of Christ in New-England One part at least therefore of his Book the Reverend Author ought to have published in his own Name and not have obtruded it on the Churches here whose Practise never gave grounds to suspect them leavened with so gross thoughts as particularly his Doctrine of the Ordination of Ministers is We will not guess at the Authors secret aim or whom in particular he raises his Batteries against We'd charitably hope he has no private Interest to bribe him in this Affair and we hope for a like favourable and candid Construction of this Reply Indeed the Name prefix't to that faulty Treatise may be presumed with a multitude of prejudiced People to weigh down all the Reasons and Arguments which can possibly be brought for their Conviction And we have no such advantage to boast of yet are happy in this that we are not over-awed by any Name and the Truth we know is greater and more venerable than all things It s well known how liberal some men are of the odious brand of Apostates for every one who cannot digest the late published Orders but without arrogance 〈…〉 sume as more due the Title of Proficients and doubt not to make it out that our dissent from many of them is so far from a going back from any Gospel Truth or Order that it is rather a making progress and advancing in the Evangelical Discipline It is a groundless Calumny which is suggested That a latitude beyond what our Author contends for is but a betraying the liberties and priviledges which our Lord Jesus Christ has given to his Church or the Brethren of the Church These we profess to prize and stand for and would by no means lose But wherein do they consist not in the Brethrens challenging any part of the Ministerial Work Not in imposing upon others any thing which Christ has not imposed which is but a debarring Christians of the Priviledges they have a right to But they consist as we conceive in such things as these That our Consciences be not imposed on by Men or their Traditions Christ being the alone Lord of the Conscience 1 Cor. 7. 23. That Believers are through Christ freed from the guilt and dominion of Sin from the curse of the Law and from the sting and terror of Death That we have the liberties of Gods House and Ordinances therein communion with God That we may have the benefit of the gifts of his Ministers for edification and such like according to the Apostles Doctrine 1 Cor. 3. 22. Nor is that Objection less frivolous when if we appear less Rigid than others of the Reverend Authors severity we are reflected on as casting dishonour on our Parents their pious design in the first settlement of this Land No we reverence our Ancestors and the Memory of their divine Zeal and Constancy and would derive it as a Truth sacred to our Posterity that it was a religious Interest which carried them through all the amazing Difficulties Discouragements in that Undertaking But yet the particular design or end has been some-what differently conveyed unto us Some have carried it as if the great end were the Conversion of the Heathen and there have been great Complaints by some of late how this has been neglected and contradicted and another course taken up whereby instead of bringing the Heathen into the Church of God many whose Fathers and themselves were once of the visible Church are now strangely left out scarce any face of Religion remaining among them As for this we bewail it and look upon it as a Reproach to the Land and would therefore countenance no such Principles or Practices as have any tendency to such Apostacy Again some have made this the great Design to be freed from the Impositions of Men in the Worship of God wherewith they were sometimes burthened and as they sought freedom for themselves we cannot suppose they design'd to impose upon others In this we are risen up to make good their grounds The Reverend Mr. Willard in his Sermon of the sinfulness of Worshipping God with Mens Institutions p. 27. gives this as the errand of our fore-Fathers into this Wilderness namely to sequester themselves into a quiet corner of the World where they might enjoy Christs unmixt Institutions and leave them uncorrupted to Posterity and the gain-saying or counter working this is as he intimates to cast
Arguments In the fore-going Chapter when he would prove there ought to be a tryal of Persons he tells us of the Porters that were set ut the gates of the Temple 2 Chron. 23. 19 but those Porters were Officers 1 Coron â—6 1. so he Instances in the Twelve Angels at the Gates of the Mystic 〈…〉 Jerusalem which tho' it may imply that the Gâ—â—es were kept yet not that the fraternity were the keepers He instances also in Phillip and John the Baptist which if it argues any thing is applicable only to the Officers and not in the Brother-hood But to examine his strength in this Chapter what he calls argument may more truly be stiled dogmatical affirming or a more mean begging the Question Till pag. 24 25. he quotes a cripture or two in proof of his assertions â—â—iâ— 1 Corinth 5. 12. 2 Cor. 2. 6. in both which places the Apostle is writing to the Church at Corinth about excommunicating the lâ—cestuouâ— Person to hâ—â—â—â—n and the restoring him again upon his Repentance And w 〈…〉 t the Reverend Author to the same holy Apostiâ— for an â—â—swer 〈…〉 t is that known place 1 Corinth 1â— chap. where he compares the Church to a mans Body and shows the distinct offices and operations of the respective Members as the Eye and Ear the Hand and Foot And to render the allusion the more intelligible he names the Officers God had set over his Church as more immediately referred to v. 28. God has set some in his Church first Apostles secondarily Prophets thirdly Teachers and in the close of the 14. chap. he adds Let all things be done decently and in order The result of all is this The Apostle would have every one to keep his proper place and sphere and do his own work soil in the Censure of the faulty Person the Eldership were to do theirs the Brotherhood not to usu 〈…〉 or arrogate any thing above their Province For as the Apostle queries v. 19 are all Apostles are all Prophets are all Teachers i. e. in a govern'd Body we cannot expect all should be Governors vid. Pool's Annot. There is another Text also produced to prove the power of the Brethren scil Mat. 18. 17. and if he shall neglect to hear them tell it to the Church This Text has been often brought on this account and sometimes on other accounts and as often answered yet here brought again but it will not answer the end The Context supposes an Offender and the wronged party proceeding against him and here are three steps the dissatisfied Person is directed to take in order to heal the wound given 1. To tell the Offender his fault in private 2 To tell him before 2 or 3 witnesses and if the end be not obtained 3. To tell it to the Church Suppose now a Person acting according to this Rule as we could give instances if need were when the first step did not gain his Brother nor the second answer the end at last the dissatisfied Person carried the case to the Pastor and now he reckened he had told it to the Church The Pastor sending so the Offendor presently convinced him brought him to Repentance and to give satisfaction and the thing was issued Here the Rule was attended the Church told the offendor healed the wronged Person satisfied and the matter issued when the Brotherhood all this while knew nothing of it It is evident from the next verse that by the Church must be meant those who had Power to bind and loose which Power Christ had given to the Apostles Moreover let the sense be that the Offence is to be told to the Rulers first and then by then to the multitude not for the multitude to judge of it but for their warning and example for their prayers for the offendor and their approbacion of the Elders Censure and that they might take care to avoid the familiarity of such an insectious sinner vid. Pools Annot. But if Scripture will not prove the Power of the Brethren possibly some venerable Maxim may do the feat Quod â—angie omnes debet ab omnibus approbari But alas this Maxim gives so much to the Sisters as to the Brethren Surely it is no divine Oracle it neither came from Heaven nor is it according to the manners of men upon Earth If a master of a family take in a soâ—ouâ—nor or a servant all are concerned but their vote is not asked If a Captain list a Souldier all the Company is concerned but it is done by his Authority without asking their leave And pray carry this mâ—xâ—m to the Colledge and see if the President and fellows will stand by it in their admissions If it be objected that even in all these cases if there be any sufficient reasons presented by those concerned a prudent Ruler will yield to it we easily grant it and therefore it s not unfit that men be proposed to the Congregation if there be any thing to object against their lives c. Another argument for the Brethrens Power in admission is lest the whole Power should sometimes reside in the hands of a single Minister and that this is unreasonable we have a Speech quoted from the Presbiterian Ministers in London But it is strangely perverted from their true meanning as appears not only from the whole series and scope of the Book but also from what is expressed in the page quoted p. 71. where they say That the Power cannot be placed in the whole Church collectively taken The Scripture makes an exact distinction between Rulers and ruled They only plead that there should be more Rulers in a Church then one or that when there are more then the Power belongs to the whole meaning the ruling Elders as well as the Teaching And what is that to the Power of the Brethren One officer has Power in plain cases to act in the Kings name Indeed our Saviour did frequently send forth his Disciples two and two But yet Phillip was sent alone to baptize the Ethiopian Eunuc 〈…〉 It will not excuse a Minister in the neglect of Christs work because he has no fellow labourers with him But the strongest argument comes last The way to keep Popery our of the World saith our Author is for the fraternity to assert and maintain that Power which does of right belong to them In answer to which we need only blot out the word fraternity and in its room write the word Elaâ—rship An excellent argument that will equally prove either way and by the change of a word serve also to answer Doctor Owens long Speech which ends that Chapter In short all Power is firstly in Christs â—aâ—ds and our Reverend Author produces no commission or order from Christ for the â—rethren â—â— ma 〈…〉 ge the affairs oâ— his House in his name for he has appointed Officers of his own to that end Q. 4. Whether is it necessary tâ—at Persons at their admission into the Church should make a publick
account not enjoy them And that those who are thus covenanted or the major part of them have power to make or unmake Officers to admit or reject Church Members to mannage Discipline to order the affairs of Christs House in his Name as if they had warrant and commission from him so to do Of such a Church Covenant neither Moses nor Christ himself the Prophets nor the Aposties have spoke any thing None of the Scriptures Arguments or Quotations of our Reverend Author prove any thing of it We will take leave therefore to call it Mans Covenant and noâ— Gods for it has nor Gods Seal affixed to it though good wise or learned men may endeavour to obtrude it and plead its harmless â—â—ifying or for the Interest of Religion yet according to the afore-quoted Rule of the reverend Mr. Willard we are to reject it and shall do so till it comes with a divine Stamp But possibly this may be called a Misrepresentation You will say Who owns it or will plead for it in this Dress We Answer by querying Whether there be not several that own and plead for the things contained in it We wish there were a less Number But to evince it let us take it into the several parts Are there none that plead for a seperate Covenant which some and generally the lesser part must enter into and if it be good and for good ends why must so many be excluded If it be to reform Manners if to maintain the Ministry and Worship of God if to lay stricter Bonds of Duty if to bring men more effectually to submit to Discipline why then are not the whole brought in for the whole Congregation are oblig'd to these Duties and why must the Covenant be seperate Again do not some plead it is requisit in order to a Persons partaking of the Lords Supper But did our Lord Jesus Christ require any such thing when he first instituted that holy Sacrament Did the Apostles when they administred it Was it the term of Communion in the primitive Church or where iâ— the Scripture that commands it and why should Gods holy Ordinances be annexed to Mens Covenant Again do not some plead that those who thus covenant have the Power to make and unmake Officers The Reverend Author will not scape here whose Opinion in this matter we shall see hereafter And finally do not some pretend â—â—at these are the Persons commissioned by Christ for the admitting and rejecting of Church Members This the Reverend Author defends with all his Might under the third Question tho' as we showed he could find no Proof And so much for the Church Covenant which is a stranger to the Scripture and has no foundation in the Word of God Q. 6. Is publick Reading of the Scriptures without explication or exhortation there-with part of the Work incumbent on a Minister of the Gospel The Author does not mean as we suppose if there be no explication or exhortation throughout the whole time of exercise If he doth he fights with the air for we know no Sect of Men but have some explication tho' many among us neglect reading We therefore take his sense to be this If no explication follow immediately without the interposition of Prayer or any other part of divine Worship For we conceive that the ordinary preaching the Word may very properly be call'd exposition explication exhortation and that in every Sermon there is a competent portion of Scripture for one time explicated and applyed Noâ— can we imagine the Reverend Author means that every clause a Minister reads in publick should be in a formal manner explicated Methinks it should satisfie if after one or more Chapters read some select clause verse oâ— paragraph be insisted on and expounded i. e. chosen as a Text and preached on We are obliged to the Author if but for quoting the Text in Timothy where it is given him in charge as his Ministerial Work To give attendance to Reading as well as to Doctrine Exhortation That the Jews were wont to read the Scriptures in their Synagogue saith the Reverend Author we all know and that it was their Duty to read the Scripture at some set and solemn Times we also know for so it was appointed Deut. 31. 11. Again he grants that in Just in Martyrs time the Scriptures were read and thereupon followed a Sermon We should have been thankful if he had added more Proofs by way of Encouragement as he could easily have done and thereby confirmed some that are apt to stagger He could have toâ—d how the Assembly of Divines at West minster do order and advise to iâ— He could have quoted the many famous Churches that do practise it at this day He could have named several famous Ministers in England and some in New-England that plead for it and practise it He could have told of more than the Bishop of Derry that complain of the neglect of it and that to use the woâ—ds of a most eminent Divine not far from us as the most just Reproach that the Churches of New-England labour under He could have told for encouragement that it is a clause in our publick Confession of Faith in New-England chap. 22. which treats of Religious Worship and the Sabbath day Sect. 5 The reading the Scriptures Preaching and hearing the Word of God singing of Psalms as also the Administration of Baptism and the Lords Supper are all parts of the Religious Worship of God to be performed in Obedience to God with Vnderstanding Faith Reverence and godly â—ear Finally He could have told us had he searched all our New-England Antiquities on this head how in the Preface to our Version of the Psalms the reading of David's Psalms as other Scriptures in Churches is taught to be one end of them as well as singing of them which is another end It is ridiculous to say that reading with exposition is here meant for then why was it not so said However it looks very oddly that they who neither read nor expâ—uâ—d should talk so much and quote so many Nameâ— as our Author has done for a Practice which they never intended to come up unto We have heard what our Author has said and much more that he could have said to encourage this good Practice His Discouragements follow And first he brands it with a hard uncouth Name and twice tells us that somâ— call it Dumb Reading We wish he had named those that so term it There is so much Venom in the Epithite and so complicated a Maliâ—nity in the Phrase that we fear its infectious and may propagate a Spirit of Pride contempt of his Neighbours and irreverence to his Maker The Author well thought so odious a Mark on the Front would give all honest People a disgust to â—â— villanous and stigmatiz'd a Practice But his Policy has failed him for it raises a just Indignation in all sensible and â—nâ—enuous Christians We will for once inform the
needless To iâ—â—ustrate the matter if a Servant has bound himself to a Master he need not go to make new Covenants to carry it dutifully to the Mistress lovingly to the Children faithfully to the fellow Servants this being all contained in the Masters Covenant So if a Person marry a Husband she has no need to make a new Covenant with his Father that he shall be her Father or that his Brothers Sisters or other Relations shall become hers this being all â—mplyed in the Mâ—â—â—iâ—gâ— Covenant The respective Duties must be performed but there is no need of new agreements or covenants to be entered into Mr. Burroughs as quoted by the Reverend Author expresses this well They are bound in Conscâ—ince to give an account of the wayes to Churches about them or to any other who shall reqâ—irâ— it and this not in an Aâ—bitraâ—â— way â—â—t as a Duty they owe to God and Man The united Bâ—ethâ—eâ— in London speak yet more fully in the Chapter of Communion oâ— Câ—urâ—â—es â— 1. We agree that particular Churches ought not to walk so distâ—â—ct and seperate from each other as oâ— to have care and tenderness to one another But their Pastors ought to have frequent Meeting together that by mutual advice support encouragement and bâ—otâ—â—â—ly intercourse they may strengthen the â—earts and hands of each other in the ways of the Lord. We may add here the whole Chapter of occasional Meetings of Ministers and so dismiss this Question Qu. 11. May the Brethren in Churches and not the Pastors only be sent unto and have their Voice in Ecclesiastical Councils It is to be observed that by this means the Brethren in a Synod will surpass the Elders in Number and by a Cabal may easily out vote them Wherefore we can never believe that our Lord Jesus Christ has left every private Brother an equal Vote with any of his Officers in ruling oâ—â—â—â—â—agiâ—g his Church It will be granted that the advantage is of the Elders side as to Learning Prudence Parâ—â— Piety Zeal and Devotion at least taking the whole Synod together yet that men of mean Parts no Education nor under the awe of an Office that obliges to the care of Souls peculiarly should be equalled to the former in all Decisions tho' not Debates whereof they are uncapable is very unaccountable Indeed had our Lord in his Word positively required this we might expect that his Spirit of Counsel would more abundantly reside on the weaker Vessels but otherwise to fill a Council from the Plough and the â—â—all is a tempting Christ and betraying the Church Neither are we ignorant what Tools they are in the hands of any one designing Man of a Reverend and August Name let his Opinions be what they will these are Biggâ—â—s and the Man is himself a Synod We coâ—sâ—ss such a Man would be tempted to stand up for the Brethrens Authority which is his own support and the mean while the Church is like to be well govern'd But what is a further Outrage to the sacred Office the Author will not let Ministers fit as Officers of Christ or as Persons authorized by him for thus he expresses himself pag. 80 It s not their Office but the Churches Delegation that gâ—vâ—â—â— Power to th 〈…〉 Members of Syâ—â—â—â— the specificating Act in which Synod all Power and so the rigâ—â— oâ— a decisive Vote â—â—â—oâ—nded is tâ—e Churches Delegation And to prove this he instancetâ— iâ— the first Synod that ever sate as â—e terms that Acts 15. a Copy and Samplar left to all succeding Generations But how Comical is this as if that was so constituted or its Members delegated by particular Churches Or how long had this inspired Synod sat before that case was brought before them or were they summoned upon this single occasion Truly the Author begâ— the whole and proves nothing of it Indeed the Reverend Author tells us in the same page That of these Delegates from the Churches the â—lâ—ers oâ—gâ—t to be the principal or principally concerned A mighty grace ineed yet even this cannot be allowed and he consistent with himself for in the next page he tells us There are some Brethren in the Churches whose Gifts and Abilities are beyond their Pastors and some again are more Noble and Honourable Now if they are alike delegated and those can act no more in the Name of Christ than the other pray why should they be the principal Why may not a â—rother of equal Authority asâ—ume and arrogate the first place to himself which if he chance to do we leave the Author to be catechized by him and to do Pennance patiently by his own Principles Qu. 12. Doth the Essence of a Ministers Call consist in his being Ordained with the imposition of hands by other Ministers Qu. 13. May a Men be ordained a Pastor except to a particular 〈…〉 ana in the presence oâ— that Church We joyn these two together partly because they are of near affinity and partly because some things the Reverend Author asserts under one of them may indifferently be referred to the other Our chief Exceptions may be reduced to these five 〈…〉 That he asserts she essence of a Ministers Call consists in a mutual election between him and his People pag 91. If we underâ—tand the Author he means that a person cannot be a Minister without his mutual Election and that with it he may and is He had just before noâ—ed that some think the essence of the Ministry to he in Orai 〈…〉 on others in its being done by a Bishop Which last Noâ—â—oâ—â—â—ts off saith â—â— mâ—st of the Ministers in France Switzerland Denmark 〈…〉 d Scotland c. But to retort you words Sir we think that your assertion cuts off more both for Number and for Eminence It cuts off the Prophets the Apostles and Evangelists It cuts off all the Bishops that are and have been And though these in general may signifie lâ—â—tie with our Reverend Author yet some of them he mentions as great and eminent Lights He cuts off Thousands of Presbyters famous Ministers who apprehending the Essence of their Ministerial Call to â—ie in their being ordained and sent of God do whoâ—y wave this mutual Election as a little thing The Scipture speaks â—ery highly and honourably of the Ministerial Calling They are â—aâ—ed Ministers of God of Christ of the New Testament of the Gospeâ— Ministers in the Lord Ambassadors for Christ Angels Lights Stewards of the Mysteries of God c. All whiâ—â— thâ—ws that not only the â—â—â—encâ— but the Excellency of the Ministry conâ—â—sts in their Relation to God and our Lord Jesus Christ and to that seperate and sacred Work that the holy Ghost has called them unto Acts â—3 2. But what scripture inâ—iâ—â—tes to us That their Essence or Emmency lies in their Relation to this or that particular People The Prophets of old never pleaded their Election by Man but that they were called sent ordained and commissioned by God The Authors chief
no Wife is a Husband This is worn thred-bare and answered long ago by the Assembly at London and others and sometimes by the Author himself A Minister may be considered under a double Notion as a Minister of C 〈…〉 t or of this or that particular Church In this latter sence they are Relate Correlate and no otherwise Hence if he leaves them he ceases to be their Minister and they cease to be his Flock but still he may be a Minister of Christ and they a Church of Christ And thus in that little Book that is enâ—itâ—led The judgment of several Divines of the Congregational way concerning a Pastors Power occasionally to exeâ—t Ministerial acts in another Church besides that which is his particular Flock the Reverend Author expresses himself after this manner pag. 1. The Ministerial Power which a Pastor has received from the Lord Jesus Christ â—â— not so â—oâ—fined to his particular Flock as that he shall cease to be a Minister when he shall act in the Name of the Lord else where And a little after I am as to this particular fully of the same judgment with the learned Dr. J. Owen in 〈◊〉 judicious Treatise concerning a Gospel Church Pag. 100 101 where he has these words Although we have no concerâ—â—â—us in the sigâ—ent of an indelible Character accompanying sacred Orders yet we do not think the Pastoral Office is such a thing as a man must leave beâ—â—nd him every time he goes from home for my own part â— I did not think my self bâ—â—nd to preach as a Minister authorized in all places and â—â— all occasions when I am called thereunto I think I should never preach more in this World Thus Dr. Owen We see then that our Reverend Author and the famous Dr. Owen plainly hold that though there be a Relation to a particular flock yet a Minister is so auâ—hroâ—zed by Jesus Christ that he is capable in his Name to perform Ministerial Acts in other places and upon all occasions And were not our Author sincerely of this Opinion we cannot but think he would highly condemn any Minister that should be absent from his Flock four years together upon any service whatsoever â—ure if he be no way capable to act as a Minister of Jesus Christ he is all that while but as a stray Bird idly wandering from its Nest Yet at this time our Author would bear the World in hand that a Minister has no power to act as such but to his particular Flock and therefore quotes the words of the Plat-form chap. 9. sect 7. He that is clearly loosed from his Office Relation to that Church whereof he was a Minister cannot be looked on as an Officer nor perform any act of O 〈…〉 e in any other Church unless he be again called unto Office But a more eminent Assembly of Divines at London have quoted this very Paragraph pag 1â—5 and severely but justly answered it as a great â—bsâ—rdity and contrary to sound Doctrine The answer to the other part of the Question Whether a Minister should be ordained only in the presence of that Church where he is â—â—serve â— Will result from what has been already laid down The presence of Christ must be supposed when ever a person is seperated to his Ministry but seeing our Lord Commissions none immediately such must be present as have Power to authorize Commission and give the charge in his Name When ever a Call is given received and accepted whether it be by Words Message or letter both Minister and People are conceived as present face to face But the Circumstances of Times Places Persons Distance c. must determine this matter which as they mâ—â— fall out may sometimes render it both prodent regular and necessarâ— then its the Voice of Providence for a Min 〈…〉 to be ordained on one Land and to serve in another Q. 14. Is the Practice of the Churches of New-England in granting Letters of Dismission or Recommendation from one Church to another according to Scripture and the Example of other Churches The Reverend Author refers to many Scriptures to prove the Affirmative but not one of them reaches the Question or proves â—â— dismission for this end soil to take a person off from being a Member of one Church to be made a Member of another The Epistles or Letters he refers to are all Apoâ—taâ—â—cal or Ministerial not the Letters of one Church to another some only excepted which is mentioned as writ by the Brethren but Apolâ—â— on whole behalf they wrote was not a Member of their Church nor do they write to those in Achaia to receive him as a Member but rather as a Minister or as a Christian of eminence and singular goodness Indeed there may be a good use of Letters of Recommendation and especially among strangers and where a Member removes from one Church to another a mutual satisfaction may be laboured after But we cannot but think such Letters frivilous when in the same Town and at two streets distance a Person known over all the Town for an exemplary Conversation prefers anothers Ministry Civility will constrain such persons to acquaint then Ministers of their purposes and the same Christian Civility obliges such a Minister to acquaint the other Pastor if need be to whose Ministry they repair that they have carried themselves well in his Communion and that he hopes they may prove blessings in all other But as for the Brethren We need not go to them to make a second Speech now to ask leave to with-draw and to render an account to every impertinent Talker who thinks the man Married to him and that his bed is broke into or that there 's no just reason for a divorce Moreover some people are forever dissatisfied neither conveniencies of Habitation liking the others Ministry profiting under it or dislike of some Customs and Practices which he would willingly be rid of the light of can satisfy And what must the grieved person do further in this case Why truly he has done his duty and may hear and communicate where God and his own sober Conscience directs him Noâ— ought any Minister of Christ to reject his claim to the Lords Table with him To say no more our Reverend Author having in a former Treatise proved that persons baptized are thereby subjects of Discipline We think they all ought to be accountable to the Society where they are there persons being dismissed by the Providence of God whether they have letters of dismission or not Else by their principles an ordained Minister in London formerly of Communion with a Church in Boston being called to Office in a particular Church and having accepted the Pastoral Care thereof must first send over a Pacquet to New-England for a Letter of dismission And don't you think he would be well imployed Qu. 15 Is not the asserting that a Pastor may administer the Sacrament to another Church besides his own particular Church at the aâ—fire
of that other Church a declension from the first principles of New-England and of the Congregational way The Reverend Author Answers No not at all Had the Question been whether this be a deciâ—â—sion from the Truâ—â— we had fully joyned with him in the Answer It being true Doctrine that a Minister upon desire may as well Minister to another Church as to â—â—â— own both being Churches of Christ and he a Minister of Christ there being but one Faith one Body one Baptism But had we been of the Authors Principles which he pleads for in this Book we must have answered that â—â— is a great Aâ—â—stacy and Declension And when the Reverend Author first put out this in the year 1693 some of the old men and women did express themselves after this Rate That it was not thus from the beginning and that he had pull'a such a Pin out of the good ole â—ay as would in a little wâ—ile bring the whole abriâ—k to the ground Noâ— was this complaint without reason for if particular Churches are specifically distinâ—â— if Pastor and Flock are Relate â—â—â— Correlate that give being to one another as Husband and Wife if the â—ssence of a Ministers Call lie in a muâ—â—â—l Election between the Church and him then we can by no means allow the Authors assertion That a Pastor may administer c Tâ—â— in vain to plead I were may be at well commuâ—â—â—â— of Officers as of Members for these Principles will not allow so much as a Member of one Church to communicate in another Hence the acâ—â—e Mr. Hooker â—â— the Author 〈…〉 iles him could never get over that difficulty but looks upon it as unwarrantable or private Members to communicate in another Church Neither can Dr. Oven or Dr. Goodwin whom he 〈…〉 pillars among the Congregational though they twist and squeze and strain hard maintain this 〈…〉 on these Principles noâ— satisfy a â—ational mind about it Tho' they plead they are transient Members for that time yet this no more excuses it than if an Aâ—ultâ—â—â—s â—o hi 〈…〉 â—â—â— shame and folly should excuse it by saying She made the Man her Husband for that turn and act For if we run it to the narrow the Administrator must deliver the Sacrament as an Officer or not there is no Medium If as an Officer then he his Power from Christ as such to administer the Sacrament where he iâ— occasionally called And then down go the Authors Principles at once of the Churches being specifically distinct of the Essence of the Ministerial Call lying in the mutual Election of Minister and People of Pastor and Flock being Relate and Correlate so as to give being to each other as such or else on the other hand it must be said That a Minister when he administers to another Flock acts not as an Officer but as a private Man and this lays all in common and destroys the Ministerial Power at once And to attempt to reconcile it with our New-England Platform will be but as Mr. Hooker has the expression to make the Plat-form to speak Daggers and Contradictions Neither can it be pretended that the generality of the Ministers in New-England were of that mind in the beginning In the Answer of the Elders of several Churches in N. England unto the Nine Positions it is said Position 8. If you mean by a Ministerial Act such an act of Authority and Power in dispensing Gods Ordinances as a Minister does perform to the Church whereunto â—â— is called to be a Minister then we aâ—ny that he can perform any Ministerial Act to any other Church but his own because his Office extends no farther tâ—aâ— his Call And now we appeal to the Reader if the Reverend Author must not either Renounce these his darling Principles or own himself guilty of that Declension from the first Principles of New-England which in another he would call Apostacy And indeed we know well enough that a few years ago no young man could have escaped that odious Brand that durst have printed such a Principle But all is well that we do our selves and every other Congregational Tenet had been laudably rejected had some men the doing of it Let another presume he is a Backâ—â—iâ—er an Aposâ—aâ—â— â—â—â—uâ— â—aâ—b Contemptuous and Despisâ—â— of his Fathers The same thing to aâ—ude to the Authors words pag. 71. in one man is a modest inoffensive Dissent in another a daring Contradiction to Synods Qu. 16. Is it a Duty for Christians in their Prayers to make use of the words of that which is commonly called the Lords Prayer Though the Authors answer hereto be very large yet we shall say very little to it or against it He yeilds and allows it may be lawfully used as well as other Prayers and Passages in Scripture in our Addresses to Heaven That it has been used in antient Times he does not deny and we know that it is most frequently used by the most famous Divines in these days And he gives us an instance of Mr. Jeâ— Burroughs which we thank him for having never heard it before That it has been abused to Superstition and the Tryal of Witch-craft we also know but the abuse of a thing does not take away the proper lawful Use of it nor is it fit so far to gratifie those that made it a Charm as â—oâ—â—hâ—t reason to â—â—â—rain to use it But verily the Author would have us more superstitious that we are willing to be for he quarrels â—â— the varying but of one word or clause in this excellent form of Prayer If instead of Debts or Sinâ— we say Trespasses it is a fearful Crime For why says the Author It smells rank of the Liâ—â—â—gy its leâ—â—n'd â—â—â— of the Common-Prayer Book He might have said rather That we learn first to read â—â— so in our Horn-Books and are mis-taught from our infancy But truly we account this difference of Translation a petty thing And if instead of Hallowed the Author would say sanctified and instead of daily Bread he would chuse to say convenient Food we should not full foul on him No says the Author pag. 123. why then you give up the Cause In truth then the Author has no adversary in the world where the Lords Prayer is used in any Language beside the Greek for who bindâ— himself to a Translation as to an Original but the Author's meaning is apparent he would insinuate into the heedless Reader That whoever useth the Lords Prayer ought not to vary one word from the words Christ gave it in and truly then they must like Barbarians to the People tone it in the Original Greek We would offer here one Query more Does the Author mean in stating this Question to enquire whether it be an indispensible Duty to use the words of the Lords Prayer in all our Addresses to God so that as often as we bow our Knees in Prayer we should think it necessary to repeat this Form Here again he would have no
think themselves â—antered As to his Query Whether the embodying into a Church state be not a mighty matter We must needs profess we want some better account what that is before we can so esteem it We read nothing in Scripture of gathering a Church or embodying it into a Church state unless it refers to the converting and baptizing of Heathen and then administring the Ordinances of the Gospel in a stated way to competent Numbers whose convenience will permit them to meet constantly at one and the same place of Worship All further Solemnity in this matter is ex abundantâ— and therefore the matter seems not so very weighty VVE now humbly take leave of the Author and his Book wishing there had been no occasion for these Reflections and accounting it a sufficient Apology that we have been contending for what we apprehend to be the Truth and it became the more necessary to vindicate it lest it should suffer more by the Reverend Author's Name and Authority than by 〈◊〉 arguments So far is the Presidency of the Colledge from being a Protection that it is the lo 〈…〉 est argument in on 〈◊〉 for a zealous us Conâ—uâ—â—tion Not can the Reverend Author much resent this our search after Truth if he remembers the liberty that the humble and hoâ—y Mr. Baxter once Pray'd him to take in 〈◊〉 and reâ—uting any Errors he should find in his Books or should the Author 〈◊〉 angry it would but cause us to suspect what a bundance of people have 〈◊〉 obstinately believed that the contest for his part is more for Lordship and Dominion than for Truth 'T is possible some good people may blame us for carrying on the Câ—â—tâ—â—tion wherein as one saith though there be but little Truth gain'd yet a great deal of Charity may be 〈◊〉 We hope the best as to both these but however it happens we are willing to promise the Reader that scarce any thing shall provoke us further to concern our selves in these disputes no not so much as to make any Return should a Thousand pretended Answers be published for we love not to be contentions b 〈…〉 s the Reverend Author is wont to say in like cases it suffices that 〈◊〉 have born our Testimony And here we must do justice also to those who have first openly asserted and practised those Truths among us They deserve well of the Churches of Christ and though at present decryed as Apostates and backâ—â—â—ders the generations to come will bless them So a score of years or more pâ—st the Enlargement of Baptism was cryed out upon as a woful declension but the present generation feels the happy effects of it and rising up at the Reformers names do call them blessed To concluds all it is the Answerers sincere desire and design if it be possible and as far as in them is to live peaceably with all men 〈…〉 is then prayer that God would grant peace and Truth in our dayes rebuke the evil Spirit of pride uncharitableness co 〈…〉 on and contempt of others and pour forth on us all his Spirit of Grace and Love And now the God of Peace that brought again from the Dead our Lord Jesus Christ the great Shepherd of the Sheep through the Blood of the everlasting Covenant make us perfect in every good Work to do his Will working in us that which is well pleasing in his sight through Jesus Christ to whom be glory forever Amen Postscript IT is strange that our Review should be assaulted before it can be P 〈…〉 Yet so it happens in a late Pam 〈…〉 en 〈…〉 A â—oâ—t Answer to the Do 〈…〉 o instituted Churches Let them can it soft who have loâ—â— their feeling For thâ— ' t is confessed there are no very â—â—rd Arguments yet Jealousie Censures Contempts there are which greate hard enough In pag. 12. the Reverend Authors seem jealous of some Injurious Treatment in this our Review whereas their soft Treatise is in 〈…〉 us not to us only but to whole Synods and Nations of Presbyterians They dare to say that their Gospel Order which is here answered is vindicated in every point from the Concessions of the Reforming Presbyterians beyond Sea and that not only from particular Authors of great fame among them but W 〈…〉 le Synods Whole Nations of them O injury to Truth and Modesty Tell us Sirs we beseech you what Synods what Nations of Presbyterians do oppose reading Gods Word in publick Worship â—oâ— the using the Lords Prayer that excellent perfect and most comprehensive Foâ—m That limit the Right of chusing a Minister to a particular Church Covenant That say the â—ssence of the Ministerial Caâ— coâ—fistâ— not in the imposition of the hands of the Presbytery or that the Brethren may lay on hands or that there shou'd be no Ordination but to a particular Church You reasonably add Optimus ille qui â—urre novit injurias plarimâ—â— Though the best men in the world 〈◊〉 hard bear all this Could 〈◊〉 Authors perswade us to believe this we would obey him and name our selvâ—â— no more Presbyterians We appeal in our Authors words pag. 16. To all the Presbyterians in the World say O ye Men of God and of Order What Reparation can our Authors make you for this Wrong in making your Name the Vmbrage of these their Errors We are moreover oblig'd to the Reverend Authors for their Ci 〈…〉 ies pag 7 ' 〈◊〉 a gâ—â—ding unstudyed unstable Generation full of â—â—vity bleating and loâ—iâ—g Anâ—iâ—aâ—â— Raw â—outâ— pag. 15. They me 〈…〉 foâ—â—oâ—th this contempt for calling themselves Presbyterians but even let the Calf be known by its bleating Too late that 〈◊〉 came to mind pag. 50. Being reviled we bless being defamed we entreat In pag. 14. the Authors complain That we pay not due Deference to the Classis of the Pastors in the Vicinity and yet they assume not any Power of a Classis any further than to forbid us to be Presbyterians We highly approve of many particulars in pag. 17. That the Proponant for the Lords â—able be examined of his Baptismal Vow his sense of spiritual Wants Sinfulness and Wretchedness his Hope Faith Experiences Resolutions through the Grace of God But then come two words Covenant and Brethren in Capital Letters as a Lyon Rampant insulting a couching Classis a bleeding Presbytery But if we look over the Answer to the last Question in The young Mans claim to the Sacrament whereto these words in our Author do refer we shall find that the Proponant promises nothing more than to be subject to the censures administred unto him by the Poster of the Church and its Officers So Sirs the Brethren are dropt wittingly no doubt by the quick-sighted Author And indeed for the Brethren to be named in the Question and neglected in the Answer is a fair Negative on them The Proponant promises no subjection to them and the Reverend Authors sagacity is wonderful in that Answer for the Question takes the