Ordinances of the worship of God p. 245. are rightly to be administred only in a Church and Ministers do evidently relate thereunto the denyal of a National Church-state seems to deny that we had either Ministers or Ordinances here in England How will he answer this especially having renounced his own Ministry received in this National Church and all besides in respect of Church Communion except his Baptism as null or naught Thus he saies and that 's all It may seem so to do but it doth not unlesse you will say that unlesse ye be a National Church-state there is no other which is too absurd for any one to imagine The consequence cannot well be denyed in his notion of this Church For if there were no Ministers but ordained by those National Officers and those Officers not of Christs institution as he hath often pleaded it follows necessarily that first there were no Ministers lawful in this Church and so no Ordinances truly administred in it and at last no Church at all This I doubt or rather believe by what he hath said is his judgement but he durst not speak out For I ask Does he in his conscience believe there were any true Ministers in this Church in the time of its being National and if no Ministers no Ordinances rightly administred But why does he not tell us what that other Church-state is of which he speaks he denies all but the Independent state of new gathered Churches which were not found in the Prelates times except some Brownistical Societies we shall not thank him for this jejune and empty vindication but shall plead for our selves Our former Divines of the first reformation and since have pleaded and justifyed their Ordination for the essentialls of it received from Rome which being purged from all those super-induced corruptions they propagated unto us who may therefore the better justifie our own Those Bishops that ordained us had as he told us above a double capacitie One as Lord Bishops received from the state p. 227. Another as Ministers of the Gosspell to preach administer Sacraments to joyne in Ordination of Ministers p. 231. Now in this latter some of themselves professed and so we understood it that they ordained Presbyters as presbyters not as Bishops Hence it followes that though they presumed to themselves a Lordly power not according unto the institution of Christ whereby they called themselves a nationall Church c. Yet the Ordination being according to the Rule of the Gospell as we beleive it is sufficiently proved and never yet sufficiently answered there were Ministers lawfully called and Ordinances by them rightly administred and that is the other Church state which he would not doe us the honour to name least he should there by condemn himself as a Schismatick in departing from this Church-state These true and faithfull Ministers with their people in their severall Congregations administring the true Ordinances of Jesus Christ whereof their baptism was one were and still are the true Church-state of England for which we plead and he hath forsaken Some additions of humane prudence cannot annull the Ordinances of Christ § 6 The way of the prelates he told us p. 235. p. 246. to stablish a nationall Church was descendendo of the Presbyterians ascendendo That is that such a thing should rise from the particular Congregations by sundry Associations and subordinations of Assemblyes in and by the representatives of those Churches But this may prove a mistake For 1. The Presbyterians rather goe descendendo as well as the prelates did at least in part They agree both in this that they acknowledge their rise and originall to be from the Apostles who were the first founders of all Churches and the supreme Officers of the Church For them were other Ministers ordained in subordination to them Bishops say some Archbishops and then Bishops say others and they ordained Presbyters subordinate unto them or as he styles them parochiall Priests p. 235 The Presbyterians say the Apostles first made Presbyters and gave them power to rule their particular Churches and as occasion required to meet together by Delegates in a Classis or Synod as that â—t Jerusalem consisted partly of Elders with the Apostles 2. They lay the rise of Ministerial power to be universall as well as the Prelates supposing a Minister to be a Minister in what part soever of the world his lot happen to be and do not upon his removall give him a new Ordination though he may not for order sake exercise that power but when and where he hath a call 3. That call may be different 1. as he is called to take care of a particular Congregation 2. as a Delegate to a Classis or Synod which himself allowes in the Independent way as above 3. As he is in the absence of a particular Minister desired to Preach or Baptise or do any other Ministeriall dutie to another people as when the Parliament commands Doctor O. to Preach a Sermon to and pray with them Now this Delegation which he meanes by ascendendo doth not give him a new power distinct from what he had before by his Ordination but a particular designation to act this power pro hic nunc As he hath often heard but will take no notice of it § 7 Whether a Church may be called nationall p. 247. when all the particular Congregations of one nation agreeing in doctrine and worship are governed by their greater and lesser Assemblyes as some learned Divines have asserted I will not dispute but leave what they have said to the further consideration of their Adversaries Though this may be said they did not make this the only or the principall way of that denomination That was rather when all the Congregation of a nation agree in the Doctrine and worship and celebrate it accordingly The Disciplinary part or form of Government is not essential to the Church nor absolutely necessary and the Church may exist and be nationall without it much lesse do any of ours say That subjection to one civill Government and agreement on the same doctrine and worship specifically c doth constitute one Church or as he expresses it afterwards p. 251. they do not say that being under one civâ—ll government does constitute a Nationall Church for if so sayes he its forme and unitie as such must be given it by the civill Government For the unitie thereof consists still in the agreement in the same doctrine and worship and not in the modell of civill Government of what kind soever p. 250. And if he allow as he does an Association of the Delegates from severall Churches to meet for matters of common concernment by the same reason whether it be by Institution or prudence he must allow those subordinate Assemblyes For the light of nature teaches the necessitie of Appeales in male-administrations for ending of troubles and decision of differences in particular Congregations as was instanced in the
and never scrupled it to be rebaptized why not Ordination also without a new Ordination They received not baptism from them as if instituted by Antichrist but as an Ordinance of Christ They baptized not as Antichristian not as Bishops or Romish Priests but as Presbyters in whose hands we say Ordination also is Onely since we have taken away those humane Additions which they had sinfully introduced into the Ordinances of Christ The Scriptures are not the Inheritance of Rome but Priviledges for all the people of God where ever they find them and therefore we deny we received them from Rome any more than the Jews received the Golden vessells from Babylon because they were sent by the hands of Cyrus It s false then that Ordination is pleaded from the Authority of the Church of Rome p. 199. as such Nor doth the granting true Ordination as also true baptism to the Church of Rome prove that it is a true Church This he sayes he understands not They who ordained had no power so to do but as they were officers of that Church as such they did it and if others had ordained who were not officers of that Church all will confesse that action to be null Do but change the scene to baptism and heare what he will say They who baptized had no power so to do but as officers of that Church as such they did it both which must be denyed See Apol. against Brown Sect. 27. or he must deny his baptism They did it as Officers not as Officers of that Church that Papall Antichristian Hierarchy And if others had baptised ordained who were not Officers of that Church or they as Officers but not as Officers of that Church which is as a scab upon the hand no rationall man hitherto hath asserted that action to be null This is no such dark passage that the Doctour cannot see one step before him unlesse his new light hath dazled his eyes that he cannot see Wood for Trees which before he fell into this way he saw so many learned and pious men walk in before him For our parts See p. 199 But they who will not be contented c. we professe that in his way of personall qualifications and acceptation of the people to make a man without Ordination a Minister the passages in Scripture or Church stories are so darke that wee cannot see one step before us But this hath sufficiently by others been discussed CHAP. VII Of the particular Church and its Union § 1 VVE are now come to the last Acception of a Church as it frequently signifies a particular Church p. 202. though all the places produced by the Doctor do not I think prove that sense But I shall not contend about it That the Church of Hierusalem was called one Church is true but that those many thousands could meet in one Congregation in one place is nothing probable it possible But take his definition of a particular instituted Church It is a Societie of men called by the word to the obedience of the Faith in Christ and joynt performance of the worship of God in the same Individuall Ordiances according to the order by Christ prescribed In this definition there are some things to be considered 1. The definition of a particular Church by him given will be applicable and is by himselfe or others of his side applyed to the three severall notions of a Church or the Church in those severall notions 1. To the Catholick invisible Church It is a Societie of men called out of the World D. Ames The Church in generall is a societie of men called out of the world p. 64 s 2. by the Word to the obedience of the faith in Christ and joynt performance of the worship of God in the same Individuall Ordinances according to the order by Christ prescribed This is all of it true of the invisible Church they are called which will be the onely exception to the joynt performance of the worship of God in the same specificall and where its possible individuall Ordinances And all the members thereof ordinarily being of some particular Church it s both possible and necessary to joyne in that performance 2. The same may be said of the Catholick visible Church It is a Societie of men called out of the World by the Word c So himselfe describes it It is a collection of all that are duely called Christians in respect of their profession p. 113. and before that p. 112. All Professors of the Gospell throughout the World called to the knowledge of Christ by the Word do make up and constitute his visible Kingdome by their professed subjection to him which subjection hath reference to the commands of Christ to worship him in the same specificall Ordinances indefinitely and in the same Individualls where they are administred And the members of this Church living ordinarily in some particular Church its possible and necessary for them also to joyne in that performance And this is as much is the members of a particular Church are bound to no man being bound to what is to him impossible and it often happening by absence sicknesse or otherwise that it is not possible for them to joyne in that worship 3. That it is the definition of a particular Church we also grant as understood afore 4. But we shall adde by way of improvement that such societies are all our particular Congregations Societies of men called out of the world by the word c holding parallel in every particular with his definition and why we should not be esteemed and called Churches as well as theirs I am to learne the reason What exception may be made we shall heare an one § 2 2. The Order prescribed by Christ is not that all Christians must be of the same Individuall particular congregation but of this or that as is most convenient for them by their habitations Supposing severall meetings or Congregations in Jerusalem one of Paul another of Apollo c no man was obliged by any order from Christ to be of Pauls Congregation or of anothers so he joyned himselfe to one for the participation of the same Ordinances And when a Christian did joyne himselfe to this or that Congregation he did not explicitely enter into a Covenant Every belie is obliged to joyne himselfe to some one of those Churches that therein he may abide in doctrine and fellowship and breaking of bread and prayer p. 206. to live and dye in this Congregation but thought himselfe bound to be of one by the obligation of his membership in the Catholike Church with a libertie reserved to remove to another if he saw just reason as our Authour will confesse anone Whence it is evident that from the beginning of Christianity there was no such explicite covenanting or as some speake marrying of the Minister and people or of people one to another that they might not depart without leave but as they had
instituted Rulers of the Church walking in the truths and waies of Christ as well as against any other members of the Church it may be so far called Rebellion against the Rulers of the Church as they that despâ—se Christs Embassadors despise Him also the mischiefs whereof extend to the whole Church And commonly the Schism begins against the Rulers of the Church as that against Moses and Aaron did So that at Corinth in Clements time This is too evident at this time That all the present Schisms strike principally at the Ministers of the Gospel All Sects contending against them primarily and reproaching of them either as Antichristian He calls them parochial Priests pag. 235. or as no true Ministers besides worser names of ignominie and contempt wherein the Dr. and his party are not a little guilty as will appear before we have done § 16 Whether Schismaticks be Church Members or no is a question of no great concernment The Doctor is peremptory It is impossible a man should be a Schismatick p. 51. unless he be a Church member If he mean it of a member of the Catholick Church it s granted for an Heathen cannot be a Schismatick But if he mean as I believe he does no man can be such unless he be a member of a particular Church it is made appear to the contrary above and shall be more hereafter For the present I only say Suppose a Schismatick of himself departs from the Church or is ejected by the Church yet still persists to maintaine the differences by him raised in that Church I desire to know whether he ceases to be a Schismatick because he is now no member of that Church or is not still such by the Doctors own principles But too much of that § 17 Upon the Definition of Schâ—sm given by himself A causless difference or division amongst the members of any particular Church pag. 52. Is not this a mans definition the strength of it this such an act is Schisme therefore none else is See p. 44. that meet or ought to meet to the worship of God c. he proceeds to deliver the Aggravations of the sin of Schism wherein I shall agree with him fully though not in his definition in all particulars as was said above That that is a Schism I confess contains a part but not the whole nature thereof For as I believe a Schism may be made in a particular Church by one that is no member thereof seducers use to creep into houses and Churches and raise differences So I think a particular Church or some members of it may make a Schism in from the Catholick Church or other particular Churches which shall be capable of those aggravations by him given Look as in the body natural there may be supposed a Schism amongst the fingers of either hand whereof they are the more immediate members which yet may truly be said to be a Schism in relation to the whole body which hath influence into and interest in those members and shall suffer not a litle by their divisions So it is in the body mystical though the divisions immediatly disturb the particular Church where they arise yet they also reach to the disquiet and danger of the next Congregations and then of the whole Church A little leaven leaveneth the whole lump A mutinie begun in a single troop hath been the ruin of the whole Army The Design however disclaimed p. 47. f. I fear is this This definition of Schism is forelaid and so oft repeated to prevent the charge thereof upon himself and his own select congregation If they have but so much wit or so much grace as either not to raise or not to discover any causlesse differences amongst themselves though they separate from and disturbe the peace and union of the whole national Church or all the Churches of a Nation they are by no means to be styled Schismaticks But more of this in Hypothesi when he comes to apply it to themselves § 18 Whether the Church of Rome is a Church of Christ or no pag. 56. and how they are Schismatical I list not to be their Advocate they are old enough to answer his charge themselves I think he hath said enough if not too much to vindicate the Protestant Churches from Schism in their separation from Rome But his principle will carry him further not only to unchurch Rome but also all Protestant Churches at home and abroad for want as he thinks of a right constitution by Jesus Christ as well as to free himself and his from the crime of Schism as will presently appear Only I observe that he does not charge Rome it self to be Schismatical but upon supposition that it is a Church which he denies below then indeed by her intestine divisions she is the most schismatical Church in the world but if no Church not schismaticall whereas our Divines have proved her schismatical not only by her intestine differences but chiefly by her schismatical principles as those above mentioned That she is the Catholick Church and none out of her Communion are any better than Hereticks Our Conventicles are no Churches but styes of beasts p. 63. say they or Heathens That Ordination is void except done by her Bishops and also and especially by her abominable corruptions doctrine and worship departing therein from the Scriptures and example of the Apostolical Churches Now his chief if not only principle to conclude himself not schismatical in separating from Rome is this That there was never any such thing pag. 60. as that which is called the Church of Rome instituted in reference to the worship of God by Jesus Christ which he hereafter affirms also of National and Presbyterian Churches as he thereby frees himself from Schism in separating from all Churches in the world So he therewith unchurcheth all our Churches as well as Rome § 19 For so he saies upon the same principle a plea pag. 64. for freedom from the charge of any Church really or pretended as National may be founded and confirmed That principle is the definition of Schism before given Schism is an evil amongst the members of a Church And hence he inferred against the Church of Rome If our own Congregations be not Churches whatsoever we are we are not Schismaticks And against them that plead for a National Church and charge them with Schism for separating from it he saies again If we are not of the National Church pag. 67. as they protest they are not whatever we are we are not Schismaticks And this will once more be made use of against the charge of Schism in separating from our present Churches as we shall see below But he makes a Dilemma and thinks it both waies unanswerable either we are of the National Church of England or we are not If not whatever we are we are not Schismaticks If we are and must be of it whether we will or
commonly make differences amongst professors before they totally depart He must be remembred of what he said p. 161. § 12. The breach of this union in the Catholick Church and therein the relinquishment of the communion of the Church lies in relinquishment of or some opposition to some or all of the saving necessary truths of the Gospel Now this is not Schism but Heresie or Apostacie That must be thus If it be the relinquishment of all truths of the Gospell it is Apostacie If of some onely and they fundatally maintained with obstinacie its Heresie but if it be of some truths onely of lesser or greater concernment about which differences are by some raised amongst the members of this Church Catholick it may by his own principles be called Schism His evasions will be one of these two 1. That he did condiscend to gratifie his Adversaries that Schism is a breach of union but that he denyes to be the Scripture notion of Schism 2. That upon the same account he denyes differences to be Schism any where but in a particular Assembly Wherein he is singular and alone and is sufficiently disproved above § 7 But fearing belike that in his so answering some of ours would be readie to take up those words spoken to our Saviour upon another occasion Master in so saying thou puttest us to rebuke also He starts an objection pag. 196. from the consequence of it utterly unchurching Rome thus Whether the devesting of the Synagogue of Rome of the priviledges of a Church in any sense arise not to the denyall of that Ministry at this day in England To which before we take his answer I would say 1. That most of our pious learned Divines have hitherto not denyed but that Rome was a Church in some sense not a true but a corrupt Church as having some priviledges or rather some remainders of a Church See D. Hall Apol. against Brownists Sect. 23. as the same Articles of Faith baptism and a kind of Ministry c. 2. That hereupon they have defended our Ministry to be true though sometimes coming thorough their foule hands with many superadditions to the institution of Christ Others perhaps would say we had it not from Rome there were other Bishops in England before Austin came hither from whom we might receive our Ordination successively But heare his kind answer If any man hath nothing to plead for his Ministry but meerely that successive Ordination which he hath received through the Church of Rome I cannot see a stable bottome of owning him so to be But not yet to regest to him his successive Baptism which he received through the Church of Rome this would go neere to annull the Ministry of those Martyr-Bishops and Ministers our first Reformers who at first had nothing to plead but their successive ordination from Rome and acted upon it accordingly He cannot gratifie Rome better than to asperse the Ministry of England it is the Jesuiticall business in all the present Sectaries They look upon himself his partie who have either none or have renounced their ordination as no Ministers at all If we be none also then have wee as they slander us no Church at all God help the poore despised Ministers of England The Romanists say we are no Ministers because we have not our Ordination from Rome The Sectarists say we are no Ministers because we have our Ordination from Rome which shall wee believe Neither for we have it from Jesus Christ by whose hands soever we had it But as a little blushing at this hard saying p. 196. he will mollifie it a little I do not say if he will plead nothing else but if he hath nothing else to plead He may have that which will constitute him a Minister though he will not own that so it doth What ever else we plead unlesse we will renounce our Ordination it will not please them That by Bishops is by them pleaded null or Antichristian and that by the people which he intends we think is nothing and cannot own it as a ground of our Ministry though perhaps we have their call as well as himselfe We may have as many of us have our call and election to be their Ministers from the people but our Ordination we shall justifie to be from Christ p. 197. and not from the people But hear more Nor is it said that any have their Ministry from Rome as though the office which is an Ordinance of Christ was instituted by Antichrist but the question is whether this be a sufficient foundation of any mans ininterest in the office of the Ministry that he hath received Ordination in a succession through the Administration of not the woman flying into the Wildernesse not of the two witnesses not from them whom we succeed in Doctrine as the Waldenses â—ut the Beast it selfe Does he not by this cast dirt in the face of our Ministry as all our good friends the Sectaries doe I have much adoe to forbeare saying ' The Lord rebuke thee But I answer 1. Why may it not be as sufficient a foundation of our Ministry Either he must go forward to Anâ—baptism as many have done or come back to us as was said to the Brownists by Dr. Hall Apol. Sect. 11. as for our Baptism which was never questioned hitherto but by our late Independent Anabaptists upon another ground 2. Had we received our Ordination from the woman flying into the Wildernesse or from the two witnesses or the Waldenses all had been one to him and his partie For they had not their Ordination from the people except some extraordinary cases but from a presbytery according to the Institution of Christ And yet forsooth he will not plead this at large professedly disclaiming all thoughts of rejecting those Ministers as Antichristian who yet adhaere to this Ordination being many of them eminently guifted of God and submitted to by his people c. Egregiam verò laudem While he secretly derives their pedigree from Rome and Antichrist the Beast c that yet adhere to that Ordination if they have nothing else to plead As for their eminent guifts as they do not plead that as suffâ—cient for their interests in the office without Ordination so many of his and our brethren have those guifts whom we judge not therefore to be Ministers though he do And as for the submission of the people to us we had that ever if not explicitely as often yet implicitely which some Independents allow as sufficient to make us true Ministers and true Churches though we do not own Ordination as from that submission of our people but from Jesus Christ Even from such also they separate § 8 But some aske Why not Ordination from Rome as well as the Scripture which question I like not p. 198. but should rather after why not ordination as well as baptism All our fore Fathers doubtlesse received their baptism by the hands of Romanists
discipline yet God reserved secretly some true believers and some professors together with so much of his Ordinances as to substantialls and necessary ingredients to a Church a Ministry and baptism c. that when he stirred up the heart of Luther and other Ministers like another Zerubbabel and some people to separate themselves from the Romish tyrannie and corruptions in doctrine and worship they needed no miracle to beginne a new Church but some being ministers of the Gospell so made in their Ordination and all being baptized they did not raise a new Church but onely purged the old § 11 We are come now to consider with him What is the Union and Communion of a particular Church pag. 214. that so we may know wherein the bonds thereof do consist And instead of telling us what this union is he tells us what is the foundation of that union which he makes to be double The one externall procuring command ng viz the Institution of Jesus Christ before mentioned requiring peace order union consent and agreement among all the members of it c But I think that all this is the foundation of the union both of the invisible and visible Catholick Church All the members of them as well as of the particular are under those commands requiring peace order c for their walking in such societies when and where they can associate and where is then the difference of this Church from the other 2. The internall foundation of this union is that Love without dissimulation which allwayes is or ought to be betweene all the members of such a Church exerting it selfe in their respective duties c. But this also is the foundation of the union of the other two Churches Love without dâ—ssimulation as was said above p. 98. And so yet we have no difference But we enquire what is the union it selfe or rather what is the forme for that gives union the specificating forme that distinguishes this Church from the rest the other two aforegone This it is p. 215. The joynt consent of all the members of it from a principle of Love to walke together in the universall celebration of all the Ordâ—nances of the worship of God and to performe all offices of Love to one another c But most of this is applicable to the other two Churches or notions of a Church All the members of them are bound by a command of Christ to consent or agree to joyne together when and where they câ—n from a principle of Love in the universall celebration of all the Ordinances or worship and the rest what then is the Specificative forme if it have any of a particular Church And if it have a forme to distinguish it spec fically from the other have not they also fâ—rmes to distance â—hem from this Anâ— if â— are there not three species of a Church which he seem'd to deny aboâ—e We have them all described below p. 236. The forme of the Church Catholick absolutely so called is the unitie with Christ and in it selfe by the one Spirit whereby it is animated This is not very accurately spoken is the unitie of the head and members the forme of a man It is not rather the one Soul that animates it the onenesse of soul whereby the whole is animated p. 95. And will he say the one Spirit of God is the form or soul that animates the Catholike Church p. 95. I was afraid when I read above That which answers hereunto the soul in man in the mysticall body of Christ is the Animation of the whole by his Spirit I was I say afraid to fasten this conceit upon the words Nor did I think he intended any such thing when he said See the Appendix below Sect. 4. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no more but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I cannot easily consent p. 49. But upon second thoughts finding him to repeat the phrase of Animation by the Spirit in this place and to talke of the Inhabitation of the Spirit p. 94. 95. the indwelling Spirit I beganne to suâ—pect him to incline at least to this errour for so it hath been reputed by all Orthodox Divines And since I heare that he preached this publickly at Oxford That believers have not onely the speciall graces and operations of the Spirit in them but the person of the holy Ghost indwelling in them which was the errour of one of the chiefe Leaders of Independentâ—sm in New England and by his brethren there condemned which is seriously to be by them considered God seemes to blast their way not onely by suffering their people to fall from them but also by setting themselves fall into strange opinions or strong delusions Not onely some that were once theirs have fallen into some doctrines of Poperie and Arminianism all most all the sects preach those points but some of themselves that fell not so farre have yet vented dangerous and damnable doctrines as I could instance but forbeare Bâ—t to returne 1. The forme of the mysticall Church is say some of his side Faith 2. The forme of the Catholike visibly professing is the unity of that as being by them professed that is say others and he above the profession of the same Faith 3. The forme of the particular Church p. 236. as such is its observance and performance of the same Ordinances of worsh p unmerically in the confession of the same Faith and subjection to the same rules of Love for the edification of the whole I observe first the difference He said above the union of this Church which he makes the specificating forme not very properly is the joynt consent of all the members to performe the same Ordinances of worship but now hee sayes It is the joynt observance of all Ordinances c. And indeed this seemes to be the specificating difference or forme of this Church as distinct from the other the Communion of all the members of it in all the same numericall Ordinance of worship And this is the plaine truth dropped from him unawares contrary to his partners and his own Judgment concerning the forme of a particular Church It is not as they have held out hitherto an explicite consent of all the members but Its observance and performance of the same Ordinances of worship numerically in the confession of the same Faith c Whence I would inferre 1. That if the members of the invisible or visible Church Catholike do occasionally meet together in observation of the same numericall Ordinances of worship then and there is found a particular Church though no explicite consent be passed by them one to another 2. That the explicite consent they so much talke of is not necessary by institution of Christ to the forme or essence of a particular Church the implicite covenant of Christianitie binding them to such performance when and where it is possible but is onely a prudentiall meanes or bond for the better tying
confirmation and besides now renounce us as no true Churches This we think is Brownistical and highly Schismatical The Anabaptists deal more rationally to their own principles in denying our Ministry and Baptism and all Church-state than they do The old Rule was The sincere preaching of the Word and right administration of the Sacraments are the Characters of a true Church Which we having and they separating from us in all Church-Communion how shall this crime be named but by Schism in the highest degree § 3 But as they have left us so some of their Independent Churches p. 226. have left them viz. Those who have renounced the baptism they received in their infancy and repeat it amongst themselves And have they not done this upon their own principle That all true Church-state is lost in England And if so then no true Ministry no Baptism no Church and then it must be revived by a new-baptism the door of a true Church It was told the Brownists long ago either they must come back to us or go forward to Anabaptism and so must the Independents if their principles and conclusions be consonant to one another yea many are fallen from them to Anabaptsem and I believe nothing but the odium or some private interest keeps many more from following after them But what thinks he of Anabaptists are they Schismaticks or no for their separation Hear his Apology for them yet I suppose that he who upon that single account will undertake to prove them Schismatical may find himself entangled To raise up differences causelesse differences unlesse Paedobaptism be a trivial thing and upon that to separate not only from the judgement and practise of all the Christian Churches in the world at present but from the judgment and practise also of all the primitive and succeeding Churches in all ages and all places if this be not Schismatical I know nothing that deserves that name Sure the Donatists were generally accounted Schismaticks for rebaptizing those that came to them from other Churches but sayes he The case is not exactly with the Anabaptists as it was with the Donatists Exactly the same True for they lived in Africk these in Europe But they do the same thing rebaptize the same that were baptized by us That is granted but not on the same principle yes upon the very same principle though they added another which the Donatists knew not As how p. 226. The Donatists rebaptized those who came to their societies because they believed that all administration of Ordinances not in their Assemblies was null and to be looked on as no such thing And do not Anabaptists think so and say so of all the Ordinances administred in our Church yea of Baptism given to Infants in the Independent Churches Do they not or would they not rebaptize any that comes from them to their Societies because they think their Baptism null if not their other Ordinances But he hath an help for this Our Anabaptists yes your Anabaptists do the same thing but on this plea that though Baptism be yet Infant Baptism is not an Institution of Christ and so is null from the nature of the thing it self not the way of administration of it Yes both ways they hold it null and so much worse and more Schismatical than the Donatists They rebaptized only as some think those that were baptized by Cecilianus or some of his Ordination but did not so with others nor did they think Baptism in infancy to be null in the nature of the thing But Anabaptists rebaptize all come they from what Church they will and are not these the worser Donatists But let him take heed lest in defending a bad cause he make himself guilty of the sin Does not he himself labour in this book to prove that the Administration of Ordinances in our Assemblies are null Our Ordination null p. 197. and Antichristian from the Beast And charging them that insist upon it as keeping up what God would have pullâ—d down p. 198. and consequently the Ordinances by us administred are null And why then is not he rebaptized Yea our Churches are esteemed not of Christs institution because not lawfully gathered See page 206. §. 10. and are not these worse than Donatists But he saies This falls not within the verge of my defence Yet he could not but speak a good word for them They must not be Schismaticks lest he be proved so too They are but one step before him it may be his own case ere long And I durst almost be his prophet to foretell what he and others will do If they stick close to and mannage that principle well That all true Church-state was lost in England they must not stay where they are but go forward either to Anabaptism and be rebaptized or to Quakerism as some already are and deny all use of outward baptism § 4 But hear his conclusion In these several considerations p. 226. we were and do continue members in the Church of God in England and as to our failing herein who is it that convinces us of sin How warily first Members in the Church of England not of it not of any particular Church of England but as of a Church new revived and gathered in England But I ask were they not members of some particular Church of England when they were baptized yea for all Ordinances till of late and some of them Ministers besides And have they not renounced Ministry and Lords Supper and all but Baptism Let them speak plainly Were they baptized as members of any Church or no if of any of what if of none how at all unless they hold Baptism no Church Ordinance And by whom by a Minister as such to them or is not Baptism a ministerial act If they may receive Baptism without Church-communion if we be no Churches why not also the Lords supper If Communion with the Church Catholick may serve for one Ordinance why not for another Or if they may receive Baptism validly in our Churches why not other Ordinances These questions would be seriously and conscientiously answered But how confidently he shuts up As to our failing herein who is it that convinces us of sin He that spake those words first was more than a man It s too much for any meer man to think much more to say Who is it that convinces me of sin in his best performances if men cannot God can But if our Churches were not true sure they failed in joyning so long with us Yet we charge them not with failings in their Communion but for relinquishing that Communion and at parting to cast dirt in their Mothers face that bare them them as is confessed as no honest Woman § 5 The rest that follows for many pages together concerning the union of a National Church and breach of that union I leave to them that are concerned in it Only I shall take notice of one passage which is this Whereas sundry
discourse of mine and some former have given him just occasion to produce that we might be once blessed with the sight of that Model of their way so often desired so often promised and as often unfaithfully denyed We professe our selves utterly unsatisfied with what hath yet been vouchased us to see But he will tell us briefly what are the things of great and weightie importance which must come under debate before a clear account can be given of the case stated in the Objection Before we hear them I cannot but say they have dealt the more unbrotherly with us to say no more and all the Reformed Churches abroad in setting up their way of new Churches and never discover to us sufficiently the grounds of their so doing Let him look back to what he said p. 7 The parties litigant c. But we shall attend him for the particular Heads § 25 1. The true nature of an Instituted Church under the Gospel as to the matter form and all other necessary constitutive causes is to be investigated and found out To which I say 1. Are there any constitutive causes besides Matter Form This I thought had been fully done if not by all Reformed Churches yet by those of New England who have done what they could to clear up their way The constituting causes say they are matter and form the matter visible Saints the form an explicite Covenant of all the members But they have been told they have contradicted themselves by requiring an explicite consent and yet confessing an implicite to be sufficient and this to be in our Churches and yet separated from us 2. I had thought his definition of an instituted particular Church given us above had held out all the constituting causes of such a Church It is a society of men called by the word to the obedience of the Faith in Christ and joynt performance of the worship of God in the same individual Ordinances according to the order prescribed by Christ Such societies are ours in all the particular ingredients of this definition as was shewed above All that can be objected is but to the last particle according to the order by Christ prescribed which is the question between us must not be begged on either side but proved and it concerns him to shew the contrary What Ordinance do we want or what have we of humane addition And as for our joynt consent though we have it implicitely yet sufficiently it is not in his definition which yet is one of the constituting causes of their Churches If then the definition of such a Church be as applicabâ—â— to our Churches as to his own we are true-instituted Churches and whether they be Schismaticks in renouncing communion with us let the whole Christian Church be Iudge And I go on to the next § 26 2. The nature and form of such a Church is to be exemplyfied from the Scripture and the stories of the first Churches before sensibly infeâ—ted with the poyson of Apostacy which ensued This hath abundantly been done by the Assembly and other Divines though he is not pleased to take notice of it and we dare joyn issue with him in this debate when ever he will begin it 3. The extent of the Apostacy under Antichrist p. 271. as to the ruining of instituted Churches making them to be Babylon and their worship fornication is duly and carefully to be examined Here lyes our disorder hence our darknesse c. though we may arise we shall not easily shake our selves out of the dust I suppose he does not mean this last of his own Churches they are not only risen but have shaken off the very dust of that Apostacy I shall not contradict him for his own particular Church because I am a stranger to it but of some of the Churches of the same constitution I dare confidently affirm they are fallen again into the old Apostacy in matter of Doctrine and have more dust upon their garments than many of ours have But we shall be content to put our selves upon the search and if it may appear that yet we retain any thing of that Apostacy we shall promise faithfully to relinquish it But I am very jealous he expects a finer and a higher Reformation than we dare look for in in this world till Christ himself come to Reign visibly on earth as some do expect he will ere long viz by Revelation of the Spirit He speaks suspiciously this way p. 42. When the order spirituality beauty and glory of the Church of Christ shall return c. these disputes will have an issue And again p. 70. When God shall have reduced his Churches to their primitive purity c. And once more p. 200. So soon as Christs Churches are shaken out of the dust of Babylon with his glory shining on them c. § 27 4. By what way and means God begat a new and kept alive his elect p. 271. in their several generations when Antichristian darkness covered the earth supposing an intercision of instituted Ordinances so far as to make a nullity in them as to what was of simple institution c. he may do well to enquire and resolve us He cannot but know that there are many learned men that will not grant him his supposition of an intercision of all instituted Ordinances so far as to make a nullity in them And something hath been said to this above which he may do well to consider The sum is this That if there was an utter intercision and so a nullity of all instituted Ordinances it was impossible to fix the Tabernacle of God with men again without a miracle or some Divine Revelation As for the Bohemian brethren concluding the whole Papacy to be purely Antichristian it is not a singular conceit for all reformed Churches are of that opinion They distinguish the Papacy which is as a scab or Leprosie to the hand from the Church of Rome making the former purely Antichristian but not the latter But as perhaps erroneously for Luther and his associats did not so they could not allow of the Ordination of Ministers by any in communion with them So they were perswaded of a necessity of continuing that Ordinance in a way of succession which whether our Author does let him declare when he takes into consideration the Bohemian cases They sent to the Greek and Armenian Churches to have Ordination from them therefore they did not believe there was an Iâ—â—â—ision of all instituted Ordinances and when they saw their way was perhaps as superstitious another way having no satisfaction there they took their eaâ—e to be extraordinary and so chose themselâ—es Elders and set them apart by fasting and prayer c. where note a double difference Their case was extraordinary there were no Ministers to ordain them but our brethren were ordained by lawful Ministers or might have found enough to do it if they had not been ordained but they renounced what they
calling thereunto but onely an immediate call from God All I say for the change of his opinion is That he allows them this liberty now in cases ordinary as will appear hereafter § 3 The question then will be in cases more than ordinary when a Church is much degenerated and corrupted what may ordinary Christians do then to the Restauration of Religion Concerning which his judgement was what ever it be now this delivered and rested upon That in a collapsed and corrupted state of the Church pag. 15. when the ordinary Teachers are either utterly ignorant and cannot or negligent and will not perform their duty Gifts in any one to be a Teacher and consent in others by him to be taught are a sufficient warrant for the performance of it That is the duty of teaching or preaching But more expresly p. 40. In such a case of Apostacy in the Church I conceive he may nay he ought to preach and publish the truths discovered to him neither is any other outward call requisite to constitute him a Preacher of the Gospel than the consent of Gods people to be instructed by him I shâ—ll only remember him That as he spake this of a lay man in Italy for that is his instance so he did not then take Rome to be no Church at all as now he does but a collapsed and corrupted Church but that by the way That which I observe is1. That he is not distinct enough in these Assertions for if he mean that in such a falling state of a Church p. 16. When it is ruinously declining every one of Gods servants hath a sufficient warrant to help or prevent the fall as a common duty of zeal and charity in a charitative way it s not denyed by any Doing it as a charitable duty not as out of necessary function even as Priscilla a woman expounded unto Apollos the word of God c. pag. 50. f. It s the duty of every Christian man or woman to publish truths reâ—ealed to others that will hear him as he speaks hereafter But if he take it in an Authoritative way as an act of the Keys as a Teacher or Preacher is taken under the Gospel for an Officer then its certain that Gifts and the consent of people to be instructed by him is not sufficient warrant to make him a Preacher And this appears upon his own former principles For being at that time a Presbyterian in judgement as we shall hear anon he knew did then hold that Ordination by the hands of the Presbytery was a requisite to make him a Preacher But this he now declines and hath renounced his Ordination and requires now no more but Gifts and peoples consent to make a man a Minister 2. And that not only in a collapsed or corrupted Church where Teachers are either ignorant and cannot or negligent and will not do their duty but now when neither of these can without injury be charged upon our Church-state he requires no more than Gifts and consent to make a man a Preacher in Office 3. Herein his discourse was dark and defective that he allows the people a liberty of preaching or publishing he truths of the Gospel in such a case but tells us not whether such a Preacher be a compleat Minister as to the administration of other Ordinances as the Sacraments not one word of that I suppose then he did not intend so much but now so is he changed he allows some that were never ordained and himself who hath renounced his Ordination not onely to preach the Gospel but also to administer Sacraments as compleat Ministers in the name of Christ Let them fear and tremble to hear one day those questions By what authority do you these things or who gave you this authority It is a dreadfull speech of his own p. 16. Who ever doth any thing in anothers stead not by expresse patent from him is a plain Impostor And yet how many such Impostors are there abroad who take upon them without commission from Christ or Authority from the Church not only to preach but to baptize and give the Lords Supper I have heard a sad story of a young forward man that did so and fell into great perplexity of mind for so doing and as I remember so dyed Many such there are who 〈◊〉 before they are sent having neither Gifts nor consent of people The Lord say it to their hearts and to the hearts of those that indulge them in it as guilty of such usurpation in them and the great contempt of the sacred calling of the Ministry Lastly how ever it might be sufficient in an extraordinary state of a corrupted Church to make a man a Minister to have such Gifts and consent of the people which was all the Dr. then asserted yet that those should be sufficient in an ordinary Reformed Church-state is his 〈◊〉 light and opinion unless they can shew some extraordinary signs of such a call from God which they cannot do For he speaks rationally below when he saies It is certain enough p. 34. that God never sent any one extraordinarily instructed only with ordinary Gifts and for an ordinary end But these his new Preachers have no more than ordinary Gifts some of them not so much wherein others are their equalls if not Superiors and the end is no more but ordinary the conversion of souls and settling the Ordinances in purity Then it follows that these being not 〈…〉 of God nor ordinarily 〈…〉 by the Church are no 〈◊〉 Impostors as he said afore § 4 How long the Dr. hath been of that opinion That the blessed Spirit of God is 〈◊〉 and personally in every true believer I cannot tell but he speaks suspitiously that way as on p. 94 95. and 236. of Schism was noted above c. 7. â— 11 so he speaks the same language here p. 21. with what difference we shall observe Thus he sales As in his Incarnation Christ took upon him our flesh and blood by the work of the Spirit so in our Regeneration he bestoweth on us his flesh and blood by the operation of the same Spirit yea so strict is this latter union which we have with Christ that as the former is truly said to be an union of two natures into one person so this of many persons into one nature for by it we are made partakers of the Divine nature 2 Pet. 1.4 becoming members of his body of his flesh and of his bones Eph. 5.30 We are so parts of him of his mystical body that He and we become thereby as it were one Christ 1 Cor. 12.12 And the ground of this is because the same Spirit is in him and us In him indeed dwelleth the fulness of it when it is bestowed upon us only by measure but yet it is still the same Spirit and so makes us one with him as the soul of man being one makes the whole body with it to be but one man These things
pretending to Gifts and finding a people willing to be instructed by him or them to make a Schism in and separation from our Churches by gathering of a Church because of some corruptions in ours yea this is evidence that he now proceeds upon those principles that nothing is required to make a Minister but gifts and consent of people without any outward call of the Church which we shall presently hear he formerly required thereunto And this made him so careless in stating the case of our first Reformers Luther Calvin c. as to say With this I was alwaies so well satisfied p. 41. that I ever deemed all curious disquisition after the outward vocation of our first Reformers altogether needless But by his leave the caâ—e oâ— Luther was not as he saies exactly that which he laid down For he is speaking of a Lay-man by that way to be constituted a Preacher or Minister but Luther was a Minister ordained though with much corruption and so had an outward call by a Church to preach the Gospel in the truth and purity of it and I believe our Authour did then think him to be a Minister of Christ but his present principles deny it Luthers case in regard of the corrupted state of the Church and the zeal and spirit whereby he managed it was extraordinary but his call was ordinary as an ordained Minister 2. The people who fell off from Babylon with him were in Church-state though corrupted as baptized persons and had a command to come out of Babylon but the people that our Authour now gathers come rather out of Sicâ— have no call to separate from us but rather a command not to separate 3. Luther did not renounce his Ordination in the Church of Rome nor his people their Baptism nor did our Authour formerly think it requisite but now he hath renounced his Ordination and former Ministry and upon his principle of gifts and consent of the people made himself a Minister and it is expected that ere long his people if not himself will renounce their Baptism both of them standing or falling together And so I come to the last way § 11 The third and last way of an extraordiry call to preach the Gospel without an ordinary vocation is by some act of providence The instance is Ibid. of a Christian man cast by shipwrack or otherwise amongst barbarous people who receive him humanely may he not ought he not to preach the Gospel unto them and if he convert souls may he not become a Pastour to those converted none I hope makes doubt of it But suppose a Christian woman should be cast upon the same place as once among the Iberians ought she not by his former principles to preach the Gospel to them no doubt she ought But if she convert souls there may she become for a Pastor to them none I hope will say so 2. But we have put him a case else-where of his own making Suppose a Barbarian should find the Scripture and be converted by it alone he being converted converts others I ask now may he become a Pastor to those converts I hope he will not say he may till he be baptized nor can they make a Church till they be baptized but who shall baptize either him or them having no Minister there This while a Presbyterian he would not have granted nor may now by his Independent principles deny till he is turned Anabaptist 3. We read of men in the primitive times as well as that woman who being no Ministers converted the Indians and Moors Socrat. hist l. 1. c. 15. 16. but they neither durst be their Pastors not baptize them till they were ordained in the Christian Church and sent to do it If consent of people and gifts would have constituted them Ministers they needed not to have come home so many hundred miles to fetch their Ordination See but the difference between himself a Presbyterian and now an Independent but enough of that § 12 And that our Author was a Presbyterian formerly and that upon good deliberation and strong resolution so to continue we have his own acknowledgment when thus he writes p. 42. The principles and rules of that Church Government from which in the following assertions I desire not to wander is of that to which I do and allwaies in my poor judgement have adhered since by Gods assistance I had engaged my self to the study of his word which is commonly called Presbyterial or Synodical in opposition to Prelatical or Diocesan on the one side and that which is commonly called independent or Congregational on the other Quantum mutatus ab illo in his Tract of Schism § 13 And this he discovered in the requisite which Presbyterian Government holds forth in ordinary cases to constitute a Minister for thus he â—â—ies For a publick formal p. 46. ministerial teaching two thâ—ngs are required in the Teacher 1. Gifts from God 2. Authority from the Church Whence I wouâ—d inâ—erâ— 1. Tâ—at consent oâ— election of the people is not sufficient to make a man a Minister though well gifted but an Authoritative act of the Church is to passe upon him that is Ordination by the hands of the Presbytery according to his then principles 2. That he is much changed from what he was in the Tract of Schism where he requires no more to constitute a Minister than Gifts of teaching and the peoples submiting to him If any shall say The Dr. by Authority of the Church meant no more but the election or Consent of the people of a Congregation I would answer for him I do not believe that at that time he would or did aequivocate with the world but took it in the Presbyterian sense though now he cries down Ordination by Bishop or Presbytery and hath renounced his own ordination And is not this a great alteration and a sign of much inconstancy § 14 Having said very much in pleading the Liberty of private Christians lest they should surfet of it and presume too far pag. 48. he gives some wholsome Presbyterian Cautions to bound them First The end why God bestoweth his gifts on any is meerly that within the bounds of their own callings in which they are circumscribed 1 Cor. 7.24 they should use them to his glory and the edification of his Church This was then his judgment but now he can allow men of any calling if gifted to violate those bounds set by God himself and to be Preachers of the Gospel in ordinary cases which some of the prime brethren of New England do reject reprobate Secondly He required That they do not under pretence of Christian liberty freedom of conscience cast away all brotherly amity and cut themselves off from the communion of the Church Christ hath not purchased a liberty for any to rent his Body they will prove at length to be no duties of piety which break the sacred bonds of charity Divinely
signs and evidences required to assure the man himself and others of hiâ— in mediate extraordinary â—â—cation p. 34. These he makes to be a supernatural power either on discerning of things present as thoughts and words or things future as 1. Things contingent 2. Speaking with Tongues 3. Working of Miracles c. None of which being now to be found or expected â—rom our new Restorers or Reformers P. 41. f. who ever pretends unto it not warranted by an evidence of one of those three ways which God taketh in such proceedings is but a pretender an impostor and to be reiected of all Gods people who yet plead the Revelation of the Spirit and take themselves extraordinarily called by God to make new Churches upon the pretence of a collapsed and corrupted state of this our Church I say none of these being now to be found amongst them they prove themselves to be extraordinary impostors and those that indulge and countenance them are accessary to tâ—eir impostures And whether our Authour himâ—elf have not relinquished these former Orthodox principles The â—ow supposing an intercision of all Ordinances and all true Church-state lost as the seems to do in his Tract of Schism as was said above whether I say he must not maintain and expect a new immediate call from God to be necessary to the Restauration of a Church I leave to all to judge when they consider what is said above at Chap. 7. § 10. And I proceed to the next § 8 The 2d way of an extraordinary call to preach the Gospel is p. 37. by a concurrence of Scripture Rules drawn either from expresse precept or approved practise The precepts are such as these Luke 22.32 When converted strengthen thy brethren Jam. â— last If any erre from the truth c. Math. 5.15 a candle is not to be put under a bushel c. p. 38. Whence he infers 1. There is a general obligation on all Christians to promote the conversion and instruction of sinners c. 2. When any truth necessary is revealed to any out of the Word not before known he ought to have an uncontradicted liberty of declaring that truth c. 3. Truth revealed carries with it an unmoveable perswasion of conscience that it ought to be published To the first of these it may be said This is not an immediate call which he required above but mediate by the word Nor yet an extraordinary call to some particular men but an ordinary obligation on all Christians Not only in extraordinary cases of a corrupted Church but ordinary in the best Church Nor lastly is this sufficient to make any man a Preacher but only an instructer of others common to all Christians men and women To the second it had need be cautioned well not only because it may either be no truth which he thinks so or no necessary truth and so not fit to disturb the peace of a Church for it but also because upon this pretence of truth every man must take uncontradicted liberty to speak in the Church which will breed confusion Himself therefore adds Provided that he use such waies for that his declaration as the Church wherein he liveth if a right Church doth allow But this in part contradicts his uncontradicted liberty for if it be a necessary truth no Church may hinder him But then the case is of a corrupted Church which will not allow but contradict that liberty and what shall he then do To the third I have only this to say That a strong errour carries oft with it an unmoveable perswasion of conscience which is in a sort obligatory that it ought to be published to others And so errour must have as much liberty as truth However all these Rules bind in ordinary as well as extraordinary cases of a Church and give no authority to make a man a Preacher § 9 The examples are of our Saviour himself p. 39. who preached in the Synagogues without any outward call and of those Acts 8.1 who being scattered went every where preaching the word so did Paul and Apollos c. For our Saviour his call was immediate and extrraordinary So was Paul's and Apostle Apollos was at first no more a Preacher than Aquila and Priscilla who instructed him in the way as one Christian may do another As for those Acts 8.1 it s made more than probable by others that they were Elders of the Church and Preachers by Office If some were not they did no more than any Christian man or woman may do in such cases and yet never be Preachers And all this in a reformed Church-state ordinarily and so not to the purpose § 10 For he must remember that he was to shew what might make and justifie a lay man to be a Preacher of the Gospel in an extraordinary case without an ordinary outward call from the Church and required no more but Gifts and consent of people to be instructed by him as above Now these instances afore though they had Gifts sufficient preached the word when they had not the consent of people to hear or be instructed by them and so must every one that hath the truth revealed speak whether they will hear or forbear His main design is to discover what a man no Minister may do when a Church is collapsed or corrupted the ordinary Ministers either so ignorant they cannot or so negligent they will not teach the truth p. 15. And of such a state of a Church he here puts the case p. 39 c. Suppose a man living in the midst and height of Apostacy p. 40. when an universal darkness hath spread over the faâ—â— of the Church as in Italy there the â—cene is laid though pointing at England the Lord reveals some points of faith not known or disbelieved c. I demand whether that man without expecting any call from the fomenters of those errors may not preach and publish these truths to others c. Truly there is no difficulty in this case I conceive he may if he have so much confidence nay ought if when and where he can find some that will hear him But the question is Whether this ipso facto makes him a Preacher in Office A woman a Christian amongst Iberians may and did do as much as this yet I hope no Preacher of the Go pel in the strict senâ—â— yet had she Gifts to preach Christ and a people willing to be instructed by her And unless he take preachâ—ng in the larger â—ense he cannot coulâ— not then whatever now say No other outward call is requisite to constitute him a Preacher of the Gospel than the consent of Gods people to be instructed by him A Presbyterian as he was then cannot affirm this unlesse he can suppose a time and place where there is no ordination to be had and that but prima vice neither thus the Presbyterians hold Perhaps these principles of his then laid might mislead others and himself