designed by his Son and his Apostles the several Officers and Offices his Wisdom thought sufficient for the management of the affairs of his House that is his Church as they are such First Christ Jesus called his twelve Disciples together and gave them power and authority over all Devils and to cure Diseases and he sent them to preach the Kingdom of God and to heal the sick Luke 9.1 2. After he appointed other seventy also and sent them two and two before his face into every City and place whither he himself would come and these were confined to the lost sheep of the house of Israel Mat. 10.6 To whom he saith only he was sent Mat. 15.24 St. Peter having confessed him Christ tells him Mat. 16.18 Thou art Peter and upon this rock will I build my Church which by reason of the repeating of his Name and alluding to it and thereby minding him of it is justly to be thought to imply a promise of a special use of him in the building of his Church not barely as that particular man but as a foundation of it by his Preaching as other Apostles are called Foundations Eph. 2.20 in respect of their Doctrine wherein St. Peter had some work before the other in his Preaching Acts 2. and 3. and 10. And therefore Christ promiseth to give him the Keys of the Kingdom of Heaven Mat. 16.19 So as by his preaching to open the Kingdom of Heaven first to the Jews and then to the Gentiles when Cornelius was admitted into the Kingdom of Heaven and therefore Act. 15.7 he speaks of it as his preheminence that God made choice among the Disciples that the Gentiles by his mouth should hear the Word of the Gospel and believe he imploying that key of knowledge which the Lawyers had taken away who entered not themselves into the Kingdom of God and them that were entering in they hindered Luke 11.52 To him our Lord Christ assures Mat. 16.19 Whatsoever thou shalt bind on Earth shall be bound in Heaven and whatsoever thou shalt loose on Earth shall be loosed in Heaven Which Phrase seems by the expressions Mat. 23.4 Rev 2.24 to import that what he should command to be done should be in Heaven ratified as commanded by God as it was Acts 2.38 Acts 3.19 20. Acts 10.48 and what he should untie that is free men from the obligation of that should be untied in Heaven that is God would not require the observation of it which was performed Acts 11.3 14 17 18. Acts 15.10 Which promises though personal to St. Peter and in respect of the first work peculiar to him neither imparted to any other Apostle nor derived from him to any successour yet this last promise was after made to the rest of the Apostles Mat. 18.18 and performed when St. Peter with them decreed about Circumcision Acts 15.24 and the Holy Ghost established it v. 28. Afterwards our Lord Christ being risen from the dead finds his Disciples assembled for fear of the Jews Thomas being absent and saith Peace be unto you as the Father hath sent me even so send I you And when he had said this he breathed on them and saith unto them Receive ye the Holy Ghost Whose soever sins ye remit they are remitted unto them and whosesoever sins ye retain they are retained John 20.19 21 22 23. The words of salutation of mission the breathing on them and imparting the Holy Ghost to them do import that the remission and retaining of sins there promised was a peculiar power given to them on whom he thus breathed though also communicated after to other Apostles who were in like manner sent and received the Holy Ghost as they did Which remission of sins was accomplished when by their preaching persons repented and were Baptized in the name of Jesus Christ for remission of sins Acts 2.39 41. When Aeneas was cured by St Peter Acts 9.33 For healing is by remission of sins Mat. 9.6 James 5.15 John 5.14 Or by taking off the sentence of delivering to Satan by which the Apostles had power to retain sins as appears by that speech of St. Paul 1 Tim. 1.20 That he had delivered Hymenaeus and Alexander unto Satan that they might be instructed or corrected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so as either to be afraid or disabled from blaspheming any more as they had done when Satan should chastise them with bodily punishment St. Paul also had determined by his Spirit with the power of our Lord Jesus Christ in the name of our Lord Jesus Christ. When the Christians were gathered together that they might be witnesses to deliver him that had his Fathers Wife unto Satan for the destruction of the Flesh that is the wasting of his body that the Spirit or Soul being sensible of his sin and humbled for it might be saved in the day of the Lord Jesus 1 Cor. 5.3 4 5. Which had been his comming to them with a Rod 1 Cor. 4.21 and the retaining his sin had not his after-sorrow caused S. Paul to forgive him in the person of Christ 2 Cor. 2.10 which was the remitting of sin confirmed in Heaven Other instances there are of the retaining of sins by Apostolical power when St. Paul smote Elymas the sorcerer with blindness Acts 13.11 and St. Peter inflicted death upon Ananias and his wife Sapphira for lying to the Holy Ghost and keeping back part of the price of the Land which they had sold Acts 5.3 5 10. After this mission commission and breathing of Christ on the disciples to reestablish St. Peter after his fall Christ injoynes him to feed his Lambs and his Sheep thrice charging him that he might shew his love to him whom he had thrice denied whereby he doth not make him universal Bishop or Monarch of the whole visible Church as Romanists impiously pervert the Text but requires of him diligence in testimony of his love to him by doing that work which is expressed in words which signifie teaching one of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not ruling and that Ministry which is common to other Bishops Acts 20.28 and Elders among whom St. Peter termes himself a fellow Elder and Christ the chief Shepherd 1 Peter 5.1 2 4. But then Christ did most design the Officers and Offices he thought requisite for the management of the affairs of his house when being to ascend into Heaven not long after in a mountain of Galilee Jesus spake to them saying all power is given unto me in Heaven and in Earth go ye therefore and teach all Nations or rather Disciple or make Disciples all Nations or of or in all Nations not the Jewes only as formerly Mark 16.15 Go ye into all the World and preach the Gospel to every creature or to all the creation Baptizing them thus discipled Mark 16.16 He that believeth and is Baptized shall be saved into the name of the the Father and of the Son and of the Holy Ghost teaching them to observe all things whatsoever
not against any Ordinance of Jesus Christ yet we are afraid that those poor Souls that know not how to spend the Lords day without hearing do too much Idolize that Ordinance of God and never knew what it was to spend that day with him 2. You need not sit at home if you are enquiring after God and communion with his people you may soon hear of some one or other of the Assemblies of the Saints whither you may repair to wait upon the Lord with them 3. But thirdly were it or should it be otherwise yet better be idle than do worse better do nothing than sin against God encourage others in their evil deeds pollute and wound thy own Soul grieve the Saints stumble and harden the wicked and cause them to blaspheme his Name Sanctuary and such as dwell therein But 4. There is no necessity of being idle if thou knowest not where to hear on that day hast thou no work to do save that 1. Art sure that God and Christ and Eternal Glory are thy portion and inheritance Thou walkest in the light of assurance or thou dost not If thou dost is one day in seven too much to spend in the solemn admiration of grace that ever so vile a creature as thou should be accounted worthy of such unexpressible kindness and glory What O what will Eternity be then If thou dost not are not these worthy of thy utmost diligence to get assurance of What stand idle and an interest in God Christ and Eternal Glory to make sure of 2. Art thou sufficiently acquainted with thine own heart Dost know so much of thy self as thou needest to know Or judgest thou this to be a work that requires not thy utmost diligence and attendance 3. Hast thou no sin to be mortified no want to be supplyed no grace to be quickned and strengthned in thee 4 Hast thou as much communion with God as thou desirest Hast heard as often from him by the teaâ—hings of the Spirit the incomparably and infinitely best teacher as thou dost wish Or dost think that God will not manifest himself to and teach in a corner a poor Soul that 's there waiting for him alone because there be no Assemblies of Saints he knows of to whom he might joyn himself and he dares not have Communion with Adulterers If thou have not fellowship with God thou desirest and teachings from him as who hath stir up thy self to lay hold on God groan and cry after him till he hath brought thee into his chambers and afforded thee richer displayes of his glory 5. Art thou altogether ready trimmed without more ado for the coming and Kingdom of Christ Jesus what should I mention those important duties of reading the Scriptures meditation on them c. hast thou all this to do and much more that might be added and yet nothing to do on the Lords day set about these things in good earnest and when thou livest in the light of assurance without the least doubt or clouding when thou art sufficiently acquainted with thine own heart the will and Scriptures of the Lord when thou hast as much communion with God in retirement as thou desirest and teachings from his Spirit when thou hast no sin to be mortified nor grace to be quickened and strengthened when thou art quite ready for the day of Christ and needest no further fittings we shall consider what may be further said to this Objection but till then it cannot be pleaded when souls have all this work to do that they must sit at home idle if they go not to hear the Preachers of this day But thus far of the Objections that are by some made against the assertion of the unlawfulness of attending upon the present Ministers of England which are all of any moment we have yet met with what of weight is in them must be left to the judgement of the Christian Reader to determine We shall add no more but this that we have spoken our judgement and conscience herein as in sincerity in the sight of God with what meekness Christian tenderness and fear of giving any just offence to the truly conscientious he knows The sole of our aim in the whole is That Christ may be glorified in the recovery of any poor lamb that is turned aside to the flocks of the companions in this cloudy and dark day that others that have hitherto kept themselves from Idols might be further established in the will of God and strengthened to follow Christ in his temptations that they may inherit that kingdom and glory prepared for them before the foundation of the world May we but in the least contribute by Divine blessing hereunto whatever becomes of these papers or however they be by others accounted of we have our end and shall rest satisfied I reply this objection I find made not onely by some of the common sort of professors but also particulaly by Mr. Crofton and made by him as an argument wherefore he did and ought to joyn in hearing and praying in publick on the Lords day notwithstanding the defects in the ministerial mode and method of the publick Ministers the worship of God substantially existing in matter and essential form in their Ministration and the Lords day being to be observed in publick as well as private where and when the Ordinances cannot be enjoyed in a purer manner His second in the book intituled Jerubbaal justified doth reduce his plea to this Syllogism Communion with the Church visible in Gods solemn publick worship is an essential part of the sanctification of the Sabbath and indispensable duty But communion with the English Church in the worship by her celebrated is communion with the Church visible in Gods solemn worship Ergo Communion with the English Church having no opportunity with any other in the worship of her celebrated is to me an essential part of the sanctification of the Sabbath and indispensable duty This Syllogism is defended in that Book to which I refer the Reader and consider the objection as here it is urged and answered The objection proceeds upon suppositions of the Separatists or Independents in the number of whom he is to be accounted as appears by his wordes in this Chapter in answer to the 7th objection where he saith Learned Ainsworth Cotton c. have been and are of the same apprehension with us in this matter Now in Mr. Cottons way of the Churches of Christ in New England it is put into the definition of a visible Church that they are a number that may meet every Lords day for all Ordinances and in the Declaration of the Elders and Messengers of the Congregational Churches at the Savoy Oct. 12. 1658. ch 22. art 8. The Sabbath is then kept holy to the Lord when men are taken up the whole time in the publick and private exercises of his worship and in the duties of necessity and mercy Among these art 5. The reading of the Scriptures preaching and
was numerous before the dispersion yet might meet together in one Assembly as appears Acts 6.2 When the twelve called the multitude of the Disciples unto them about the election of Deacons To this it is answered 1. That in St. Luke there are many places where the multitude with an universal sign is not to be taken for every one not one exempted as Luke 8.37 Acts 25.24 when it is said that all the multitude of the Disciples began to rejoyce Luke 19.37 it is to be limited to those that were present And so in this place and Act. 16.12 30. and 21.22 As in many the like expressions all sorts of Authors are to be interpreted to understand by the multitude and all or the whole multitude City Company of such a number as might be reputed as the whole Now it is not likely that there was one place fit for that business which could receive the whole number of the Disciples then at Jerusalem so as to place them orderly for the hearing and debate of that business for which they met and the multitudes being of Women as well as Men Act. 5.14 it is not likely every Woman was called to that Meeting 2. But were it granted that they then met for that business yet there is no likelyhood they met for all Ordinances For though it be said Act. 5.12 that they were all with one accord in Solomons porch and they continued daily with one accord in the Temple yet they did break bread from house to house Acts 2.46 3. This Church of Jerusalem though the first Church cannot be said to be the pattern of all Churches sith it was not with any distribution of Believers under particular Pastors nor at that time had any fixed Officers but was to be surcularis Ecclesia that Church from whence were to be taken such as might plant other Churches for which end they were after dispersed Acts 8.1.4 4. This disposition of that Church we find not to have been by any institution of precept which should make a certain rule to us about the fashioning and setling of Churches But these things came to pass according to Divine Promises and Providence which being so various as that no certain rule can be accommodated to all times places and estates of the Church of God we may judge that Christ hath left the shaping of Churches much to Humane Prudence the ends of Christian Assemblies and Societies being observed Sect. 17. Mr. Parker's arguments that the form of Churches is of Divine Institution are answered But this seems to some to be absurd and thus I find it argued by Mr. Robert Parker De Polit. Eccl. l. 3. c. 17. Is not the first Church the Body of Christ 1 Cor. 12.27 And he that shewed himself an accurate worker in the determining the dimension and measure of mans body Gen. 2. so as that nothing might be added or taken from it by any may it be thought that he hath not shewed himself also an accurate worker in circumscribing the dimension of his own Body Answ. It is true The Church of Christ is the Body of Christ. But this is rather true of the Universal Church and mystical Body of Christ as may be gathered from 1. Cor. 12.12 13. in that by one spirit Christians are all baptized into one Body whether Jews or Gentiles Bond or Free and from Ephes. 1.22 23. where the Church which is the Body of Christ the Head is the fulness of Him that filleth all in all Eph. 4.4 there is one Body and one Spirit then of the first Church that is the first visible Church which he makes a particular Congregation such as that at Jerusalem was And it is true of this Church he is so accurate a Former as that he fashions the Dimensions of it He is the Head from whom the whole Body fitly joyned together and compacted by every joynt of supply according to the effectual working in the measure of every part maketh increase of the Body unto the edifying of it self in love Eph. 4.15 Yet this is not without the use of men for the perfecting of the Saints for the work of the Ministry for the edifying of the Body of Christ till we all come in the unity of Faith and of the knowledge of the Son of God unto a perfect man unto the measure of the stature of the fulness of Christ v. 12.13 So that it cannot be said that no more is left to man about circumscribing the Dimensions of this Body much less that nothing more is left to Humane prudence about circumscribing the dimensions of the visible Church universal national or parochial than was to the making of mans body in the first creation Gen. 2. This therefore is but a Rhetorical flourish from a similitude in which though there be an agreement thus farr that Christ is the alone framer of his Church in respect of its inward form by the operation of his spirit yet it is not so in respect of the outward forme but that much of it is left to the ordering of men as Divine providence shall guide them and circumstances require The rest of his arguing is of like sort Again Each first Church of God is the house and building of God 1 Cor. 3.9 Heb. 3.3.4 1 Tim. 3.15 And what prudent housholder will permit the figure or quantity of his house to the arbitrement and will of others Answer It is true the Church of God not only the universal or particular Church but also each believer is the house of God not a material but as St. Peter speaks 1 Pet. 2.5 a spiritual house and it is true that it is God that builds this house and that Christ is the only foundation and yet others are subordinate builders and foundations whereof some are Master builders and wiser than other after workmen 1 Cor. 3.10 and foundations too in respect of their doctrine Ephes. 2.20 And to these builders or foundations though the faith and doctrine upon and by which they are to be built is not left to mens will and choice yet many things pertaining to the outward figure and quantity that is the distributing of Churches into Oecumenical National Classical Parochial and the ordering of meetings for their edifications with many things pertaining to good order and decent behaviour are left under general rules to be observed to the prudence of governours of Gods house But we have more of the like stuffe What The corporal temple had its dreadth and its measure described most accurately by God shall not the spiritual have its Wherefore then was that reed given to John Wherefore a command to measure the Temple Rev. 11.1 Answer Each believer is the Temple of God 2 Cor. 6.16 1 Cor. 3.16 and 6.19 and this is as true of each Houshold Church as of each Congregational Church and it is true that God hath by his providence described the Spiritual Temple as well as the Corporal but he hath not given to us any such
18.4 to go out of Babylon But that their going out is by separation from the Service of God not Idolatrous or from a Church not Heretical by reason of some supposed or real corruption or disorder or defect in Government Service Members or Ministry is so far from the meaning of the Text that it needs no other refutation but the looking into the Text and comparing it with the foregoing Chapter Of withdrawing from such as walk disorderly 2 Thess. 3.6 enough hath been said before ch 2. sect 6. Nor is it made any where the Ministers Office to make such separation as the Separatists require 1 Cor. 5.12 is not spoken of Ministers as belonging to their Office to judge them that are within or if it be yet the putting away v. 13. is not made his act and how it is to be done is best discerned by v. 2. Christians are to walk together in Societies or Churches for their mutual edification and comfort in the Lord and this they are no doubt bound to do as occasion is towards all Christians And so much Phil. 1.5 Acts 2.41 and 17.4 may prove but that they are to conjoyn in separated Churches by the so termed Church Covenant as if they were not Members of other Churches nor to joyn in Prayer Praise of God hearing breaking Bread but with either that one Church or Company to which they have associated themselves or those that are of the same way of Church-order is neither proved from those Texts or 2 Cor. 8.5 which mentions no such Church-Covenant as it is alledged for nor any other And therefore the imputations here used to the Ministers and Churches without distinction are so unsavoury and from such an intemperate Spirit that I had rather cover them than rake in such a dunghil And I think respect to the fraternity this Author seems to be of should have made him wary in charging the Ministers with these things lest some of his adversaries should throw as much dirt on the face of the separated Churches out of Bayly's Disswasive Edwards Gangraena Welds History of Antimonianism yea the Preface to their Declaration Octob. 12. 1658. Besides what particular persons know by experience and the relations of the miscarriages of the ancient Separatists would furnish them withal Sect. 5. Election and Excommunication by the Church is not Christs Institution Yet this Author cannot hold but on he goes 3. Saith he That he hath entrusted them so called and united together with Power and given them Rules for the due and right exerting thereof for the carrying on the Worship of his house to chuse Officers over them to act in the holy things of God for and to them of which more shall be spoken in its proper place to admit Members to excommunicate Offenders c. all which we find shining forth in brightness in the ensuing Scriptures Act. 1.23 and 6.3 5. and 14.23 2 Cor. 8.19 Mat. 18.17 1 Cor. 5.4 Do the present Ministers of England conform unto this Institution of Christ nothing less is there any thing like this in the whole Oeconomie invented and practised by them Do they not to the utmost of their power labour to break this Bond of Christ asunder cast away this Cord from them by stirring up the Magistrate to persecute by Fines Imprisonments Banishment c. the precious people of the Lord that desire to be found in the practice of this Law of Christ branding them with the odious names of Phanaticks Sectaries Schismaticks c. Answ. The Election Acts 1.23 was of an Apostle and that by Lot and contains no Law or Institution of Christ which we are tied to follow Of the impertinent allegation of Acts 6.3 5. and 14.23 enough hath been said before ch 2. sect 3. The Election 2 Cor. 8 19. was of a person not to be a Pastor to themselves but to travel with St. Paul about the Contribution for the poor Saints and though it be a good precedent for the like occasion yet was but a Fact not a Precept Law or Institution of Christ necessary to be observed at all times much less binding as a perpetual rule in Election of Pastors or Teachers No other Excommunication is expressed Mat. 18.17 but what is permitted to the injured person of which more may be seen in the answer to this Authors Preface Sect. 15. The delivery to Satan 1 Cor. 5.5 is argued by Peter Moulin in his Vates lib. 2. c. 11. to have been more then our ordinary Excommunication to wit the permitting Satan to cruciate the body of the person that sinned which no Church now hath power to do nor indeed was the Church then to do it but the Apostle by his power Apostolical as having power over unclean spirits though absent yet with the power of our Lord Jesus Christ in their presence when gathered together which being in the Greek in the Genitive Case absolutely put notes not their acting but presence the Apostles determined to do it and therefore contains no Institution of Christ which Ministers are to practice What else is charged upon the Ministers it concerns them who are guilty to answer I know he cannot justly charge all with it It follows Sect. 6. No contempt of the authority of Christ is in the Church of England by setting up Officers and Offices 4. That the Officers of his appointment are onely such as these Pastors Teachers Elders Deacons Widows or Helpers who as they are in one particular Congregation so they have not any Lordship or Lordly Authority over each other being all Brethren Ephes. 4.11 Rom. 12.7 and 16.1 1 Cor. 12.28 Phil. 1.1 1 Pet. 5.1 2 3. Act. 6.5 and 15.2 and 20.17 and 28.21 28. 1 Tim. 3. chap. and 5.9 10 17. This Law of Christ so clearly revealed in the Scripture they are so far from subjecting to that they have neither the name nor thing required by him therein See up other Officers and Offices as if in open contempt and defiance of his Authority of which it may righteously be said He did at no time command them neither did it ever enter into his heart so to do Answ. It is true that those whom he calls Officers are mentioned in some or other of those Texts he cites and are some of them termed gifts given by God or Christ in or to or for his Church or Body But there are also other as Apostles and Prophets mentioned in some of the Texts as given also by God and therefore those whom he reckons are not the only Officers of his appointment nor all of them to be in one Congregation Apostles were certainly to go up and down and though they had not Lordship or Lordly Authority over others yet had they authority preeminence and some kind of superiority over others and if not in the same measure yet some superiority is still allotted to Pastors over Deacons which are acknowledged to be Officers to be still continued in the Church nor is it unlikely that those
I must confess that however he thinks that by a serious observation of the characters which are given in the Scriptures by the Holy Ghost it will be made exceeding perspicuous and evident yet to my understanding he hath made neither of his charges perspicuous or evident in any degree For 1. His charge is against all the present Ministers of England and therefore his proof should have been of that which all even the best of them are guilty of taken from that which they all unanimously agree in and practice and not from things which may perhaps be personally objected against some but not against the whole order 2. The Characters which he gives should have been such as are convertible so as that it may be truly said all that have these Characters are false Prophets and false Priests and all false Prophets and false Priests have them 3. He should have told us whether each of these is convertible or all of them if not which they might have and not be false Prophets 4. His proof being of matter of fact should have better testimony then his own assertion or interrogations that may be denied 5. His Characters are such as perhaps the Ministers may tell him Physitian heal thy self Novimus qui te We can prove if not the same yet as bad Characters or properties of false Prophets or false Priests in those you allow to be heard even in your Instituted Churches though we rake not up out of the ashes what was charged on the Brownists of old or of late by Edwards Bailey and others on the Independents 6. That which is the chief Character of a false Prophet 2 Pet 2.1 and other passages before recited the bringing in damnable Heresies denying the Lord that bought them is wholly omitted without which what else he chargeth them with will be insufficient to prove them false Prophets or to warrant the refusal of hearing them But will occasion the Ministers to charge him with the Schism of Donatists of confining the Church and Ministry to their party and if these things be done with a factious unquiet spirit as they take them to be tending to hinder the good of souls in not embracing their Ministry and the peace of both Church and State with a fury like that of the Circumcellions or at least an humour of reviling or uncharitable censuring But whatever were the Authors motives I shall examine them as they are presented because this argument if it were made good is instar omnium and the only genuine reason why the present Ministers should not be heard For the first I grant that Jerem. 23 21. is a signal character of a false Prophet and that a mission from the Lord is of the essence of a lawful Ministry that whoever wants such a mission is no Officer of Christ but a false Prophet and Minister of Antichrist and that this exactly accords with what is asserted by the Apostle Rom. 10.15 But I deny 1. That by the sending here is meant the mediate regular outward calling 2. That the regular outward mediate calling is only from a rightly constituted Church of Christ in his sense that is after the Congregational way or by succession from the Church in the wilderness that is such as have been separated from the Church of Rome after its Apostasie 3. That either an immediate or such a mediate mission are of the essence of a lawful Minister 4. That any of these can any way be deduced from Jer. 23.21 or Rom. 10.15 5. I say it is contrary to his own grant ch 2. to make an outward mission of the essence of a lawful Minister sith he expresly allows gifted Brethren who have not such mission to Preach and to be heard As for inward immediate calling he is no judge of it and it may be as well acknowledged in the Ministers as in his Gifted Brethren As for the Texts it is clear from the text it self that their running before they were sent was in that they Preached in Gods name what he did not command or deliver to them so that their false Prophecying was not for defect of outward calling but for their taking upon them to deliver that message as from God which they received not from him Which the words plainly shew Jer. 23.21.22 I have not sent these Prophets yet they ran which is explained by the next words I have not spoken to them yet they Prophesied and in the next verse But if they had stood in my counsel and had caused my people to hear my words then they c. where their not being sent of God is expressed by Gods not speaking to them their not standing in his Counsel making his people to hear words which were not his termed after v. 25. Prophecying lies in his name v. 26. Prophets of the deceit of their own heart ver 30. stealing his words every one from his neighbour ver 32. prophecying false dreams ver 36. perverting the words of the living God All which passages and the whole Chapter shew that their running when God sent them not was not in that they had not an outward calling but in that they prophesied that as from God which they had not from him but was of their own invention lies perverting Gods word and that this is meant by not sending is manifest in that ver 32. these are put as equipollent I sent them not nor commanded them and v. 38. I have sent unto you saying ye shall not say the burden of the Lord where sending is expressed to be saying what they should not speak Which might be further proved out of Jerem. 14.14 and the plain words Jerem. 28.9 The Prophet which prophesieth of peace when the word of the Prophet shall come to pass then shall the Prophet be known that the Lord hath truly sent him Whence it is plain that the mission of God is known by the word delivered which if it be according to Gods minde a person cannot be judged a false Prophet nor without mission from him Nor can the sending Rom. 10.15 be otherwise meant For the words imply a person cannot preach except he be sent But this is not true of mediate outward calling for those that were scattered went every where preaching the word Acts 8.4 and so do gifted brethren without such a calling But he is not sent who doth preach another Gospel and he is sent who doth preach the Gospel as the words following intimate How beautiful are the feet of them that preach the Gospel of peace and bring glad tidings of good things Which I would not have understood as if an outward regular calling were not necessary for him that takes on him the publick function of preaching or that every one were to be permitted to do so that did intrude into it But that the speaking of Gods word whether in private or publick is with such a mission as acquits him that preacheth it from being a false Prophet and the hearer from
solitary of which many are only ejaculatory without words And this is confirmed by the words Ephes 5 19. where the effect of being filled with the Spirit is the speaking to themselves in psalms and hymns and spiritual songs singing and making melody to the Lord in their heart Besides as all the directions Ephâ—s 6.13 14 15 16 17. are precepts of what each Christian should do by and for himself so is v. 18. and so if not solely yet chiefly meant of solitary Prayers to which words are not necessary and therefore praying in the Spirit is by the operation of the Spirit in the heart not by the Spirits immediate forming of words in the tongue And the same is to be said of Jude 20. Of 1 Cor. 14.15 I have spoken before in answer to ch 5. sect 7. 2. The ability to express petitions in words extemporary unpremeditated is termed the Spirit of Prayer as if it were in every one that hath the sanctifying Spirit of God and they only for so the alleging Rom. 8.9.26 for it in the 4 th Argument must inferr But who knows not by experience that many that have not the Spirit of God have yet this ability to admiration as is related by Camden Saravia the Author of the relation of the conspiracy concerning Hacket in Q Elizabeths time and many others And on the other side many whose holiness of life shewed they had the Spirit yet not this ability and therefore it is ill called the Spirit of Prayer whereby many unwary souls are ensnared with the opinion as if such as can express themselves fluently in words largely and with shew of affection were immediately moved by the Spirit and they distill thereby into many inconsiderate persons errours and evil principles Whereas it is acknowledged to be but an acquired ability with help of natural endowments and many times is proved to be but a counterfeit and deceitful practice Now then in answer to each of the particulars I say 1. That the Spirit is not quenched as is forbidden 1 Thes. 5.19 by a set Form of Prayer used by another and read out of a Book any otherwise than by a pronouncing without a Book a conceived Form the ability of another to conceive and utter for matter and words is as much limited by the one as by the other It is true when prejudice is against reading or the Forms read or the Reader huddles it over or delivers it coldly it much abates the affection of the hearer and so it is in saying over a conceived Prayer if there be a prejudice against the person or his delivery be dull and heavy And it is not to be denied that lively affectionate expressions with readiness of speech and apt emphatical words have much energy on hearers and so sometimes it is when a written Sermon or Prayer is well and pathetically pronounced So that the Form doth but lessen the affection by accident not necessarily and of it self and thus either when a stinted Form is pronounced by another or by the person praying it may be very incommodious to use it usually such Forms being read or said without heed or feeling Yet universally it is not so Nor is the quenching of the Spirit meant 1 Thes. 5.19 meant of the Spirit of Prayer more than any other exercise of godliness or gifts whether ordinary or extraordinary Nor is the quenching the Spirit the act of another but of him in whom the Spirit is quenched who either by his sinful life or by cares and riches and pleasures of this life and lusts of other things châ—kes the word of God which is the sword of the Spirit Ephes. 6.17 as our Saviour speaks Luke 8 14. and they bring no fruit to perfection unto which sense the following Exhortations of not despising prophecyings and proving all things v. 20 21. do incline me and so the sense is Quench not the operation of the Spirit by the preaching of the Word whether by embracing errours or by evil lusts Or if by the Spirit be meant the comforts or extraordinary gifts of it In any of these wayes the quenching is by the persons own act in whom the Spirit is quenched It is neither by any Interpreter I meet with or any shew of reason applyed to the extinguishing or slackning the ability of another to utter and conceive Prayers by publique use of a Liturgy which doth not any otherwise quench that ability than any other way of expression doth the ability of the hearer which must be stinted and so the Spirit of Prayer as this Author terms it be quenched by the speaker in all joynt-prayer unless it be allowed all to speak together contrary to 1 Cor. 14.27 Whence I conclude that this Text is most impertinent And though it be that some mens reading and in like sort some mens speaking without book some using of a set Form in publique and in private may by accident through the fault of the speaker hearer or user abate the fervency of spirit in solitary or joynt prayers yet it is not so necessarily or of it self and therefore not unlawful nor quenching the Spirit of Prayer nor a rendring useless the donation of the Spirit as a Spirit of Prayer unto the children of God as this Author speaks in his 2 d. Offer But in some cases a stinted Form is helpful both to the understanding memory affections utterance in prayer both publique and private as many holy Saints have found by experience To the 3 d. I say That the precept to Timothy of stirring up the gift of God which was in him by the putting on of Pauls hands 2 Tim. 1.6 cannot be understood of the ability to express himself in extemporary prayer but of his ability to preach the Gospel as 1 Tim. 4.14 is meant which he is encouraged to by the next words v. 7. For God hath not given us the spirit of fear but of power of love and of a sound mind or as some read of castigation or reducing others to sâ—briety However it is impertinent to the purpose of the Author here it being not meant of exciting the gift of expression in prayer with others and yet if it were he that reads a Liturgy may stirr up the gift of expression at another time if he cannot when he reads As for the imprâ—ving of the talents Matth. 25.15.27 Luke 19.13.23 it is the duty of every Christian and not only of Ministers and if it be meant of using abilities in joynt-prayer every Christian must as he is able utter himself in prayer contrary to 1 Cor. 14.26 27. I conceive by comparing Matth. 25.29 30. with Matth 13.11 12. Mark 4.24 25 that the talent which is given to each is the knowledge or teaching of the Word of God or the mysteries of the Kingdom of Heaven which each person is to improve by bringing forth the fruits of it Matth 21.43 Or if it be meant of the Ministers gift it is to be understood of his ability to
Sect. 2. Meeting of separated Christians as a distinct body is not Christs institution Secondly That Saints separate from the world should frequently meet togâ—ther as a distinct body therefrom for the edification and building up of each other in the way and will of God according to the gifts bestowed upon them is so evidently asserted as the institution of our alone King and Law-giver in the Scripture that it cannot be gainsaid Mal 3.16 1 Thes 5.11 Heb. 3.12 Jude 20. Heb. 10.24 25. 1 Cor. 12.9 Acts 12.12 18.23 Ephes 5.19 James 5.16 1 Thes. 5.14 Answ. It is granted That Saints separated from the world that is professed unbelievers should frequently meet for the edâ—fication and building up of each other in the way and will of God But it is neither agreeable to Scripture nor allowable that one party of Christians should call another part of Christians the world and the men of the world who own the true Faith of God and worship him because they are not of the same way of Church-government and worship Nor is it either in the Scriptures alleged or any other that such should meet as a distinct body from other Christians holding the true Faith and worshipping the true God in Christ as if they were a severed body from other Christians The Separatists I think do not rebaptize but hold Baptism in the Church of England as being into the universal Church right so in the Brownists Apology p. 91. Robinsons Justification against Bernard p. 349. and else-where which if this Author hold he must hold that the Saints of the gathered Churches are one body with other Christians according to that of St. Paul Ephes. 4.4 5. There is one body and one spirit even as ye are called in one hope of your calling one Lord one Faith one Baptism one God and Father of all who is abâ—ve all and through all and in you all 1 Cor· 12 12 13. For as the body is one and hath many members and all the members of that one body being many are one body so also is Christ. For by one Spirit we are all baptized into one body whether we be Jews or Gentiles whether we be bond or free And therefore it is against the institution of Christ that Christians of one profession in point of Discipline and Worship should meet as a distinct body separate from other Christians of different perswasions unless there were another Faith Lord Baptism God whom they worship Nor do the Texts justifie such separate meetings Not Mal. 3.16 in which is mention of speaking one to another but not as a distinct body from other believers The same may be said of 1 Thes. 5.11 Heb. 3.12 13. Jude 20. The Assemblies Heb. 10.24 25. were not meetings of a distinct body from other believers but from Hebrew Infidels 1. Cor. 12.9 or rather it speaks of gifts given to profit withall but not of meeting much less as a distinct body from other believers Acts 12 12. mentions a meeting for prayer but not as a distinct body from other believers Acts 18.23 Ephes. 5.19 James 5.16 1 Thes. 5.14 mentions employing of Gifts for our own and others good not a Church meeting as a distinct body from other Christians It follows Sect. 3. Separated Congregational Churches in opposition to National are not of Christs institution Thirdly That particular Congregations or Assemblies of Believers gathered into one body for the celebration of the worship of God in opposition to any National Church or Churches whatsoever is of the appointment of Christ is alike evident as the former Act. 1.1 3. 12.1 13.14 15.22 18.22 20.14 28. 1 Cor. 1.2 6.4 Act. 9.1 1 Cor. 16.19 Rom. 16.4 2 Cor. 8.1 Gal. 1.2 Acts 16.4 5. 14.23 1 Cor. 11.12 14.4 5.12 19 2 Cor. 1.1 Rev. 1.2 3 11. Answ. In these Texts there is mention made of Churches where the Christians in different cities or in a Province are mentioned and of the Church where Christians of one city are mentioned though it be made a question whether the Church Acts 15.22 18.17 be not a Provincial Church But that this proves an appointment of Christ That the Assemblies of Believers gathered into one body for the celebration of the worship of God by their voluntary agreement under Pastours of their own choice in opposition to any national Church or Churches whatsoever should be accounted the only lawful and regular Churches of Christ appears not For there is no mention in any of the Texts of any institution of Christ or his Apostles but only thence may be gathered that it was then the manner of speech to call the Christians that dwelt together in one Town the Church of such a place though it is probable they were not gathered into one body or congregation for the celebration of the worship of God under select Officers but that they were called the Church of such a city as that of Jerusalem from their habitation where they had many meetings from house to house for celebration of the worship of God as from Acts 2.46 47. and other places was gathered by the Presbyterians in their Answer to the dissenting Brethren Nor was then any such distinction of congregations of Christians as that in one city as the Independents in London and elsewhere did distinguish them such a number should belong to such a Pastour and be termed his Church and another number be another Church in the same city but the Elders of the Christians in Jerusalem are termed the Elders of the Church there Acts 15.4 23. 21.18 Not one an Elder of one part another of another part Sometimes there is mention made of the Church in the house of such persons 1 Cor. 16.19 Rom. 16.5 Philem. 2. And yet this proves not that particular congregations or assemblies of believers gathered into one body in a house for the celebration of the worship in opposition to any city church or churches whatsoever is of the appointment of Christ and therefore no such appointment of Christ as here is asserted can be gathered from the phrase of calling the christians in one city the church there the christians in a Province or Nation the churches A national or universal church may be as well collected from 1 Cor. 12.28 where it is said God hath set some in the church first Apostles secondarily Prophets thirdly Teachers sith the Apostles were for the universal church But for my part I conceive the distinction of churches only prudential not by any constitution of Christ or his Apostles And that however Mr. Robâ—râ—sâ—n in his Catechism Mr. Cotton in his Way of the Churches of New-England have put it into their definitions of the visible Church that it consists of so many as may meet every Lords-day for all Ordinances And Mr Norton in his Answer to Apollonius ch 3. makes such a church the only lawful political church And this hath been continually inculcated that it is necessary
Prelatical Preachers as well as to those of the separated Churches while they Preach the same word of God the promise being not made to the hearing of the men because of their personal qualities their Church-relation or any such consideration extrinsecal to the faithful discharge of the work of Preaching but to the teaching of Gods word in hearing of which men have been blessed though the Teachers themselves had no blessing the hearers have been saved when the Preachers themselves have been castaways as S. Paul speaks And if we look to experience of former times there is ground now to expect a blessing froâ— conforming Preachers as well or rather more then from Preachers of the separated Churches Sure the conversion consolation strengthening establishing of souls in the truth haâ—h been more in England from Preachers who were enemies to separation whether Non-conformists to Ceremonies or Conformists Presbyterial or Episcopal even from Bishops themselves then from the best of the Separaratists I think all that are acquainted with the History of things in this last age will acknowledge that more good hath been to the souls of men by the Preaching of Usher Potter Abbot Jewel and some other Bishops by Preston Sibs Taylour Whately Hildersham Ball Perkins Dod Stock and many thousands adversaries to the separated Churches then ever was done by Ainsworth Johnson Robinson rigid Separatists or Cotton Thomas Hooker and others though men of precious memory promoters of the way of the Churches Congregational And therefore if the Bishops and conforming Preachers now apply themselves as we hope when the heat of contention is more allayed they will to the profitable way of Preaching against Popery and profaneness exciting auditors to the life of faith in Christ duties of holiness towards God not onely in publique but also in private Families and righteousness love peace towards men there may be as good ground if not better considering how much the spirits of Separatists are for their party and the speaking of the truth in love edifying in love is necessary to the growth of the body Ephes. 4.15 16. to expect by them a blessing in promoting the power of godliness than from Separatists And as for this Authours reasons to the contrary The first of them is from a fond application of what is said of Gods dwelling in Sion which is meant of the special presence there in that his Temple and service was upon that hill in the time of the old Testament to the Congregational Churches as if Gods blessing were appropriated to them and excluded from the Assemblies of England they were not the Sion of God in their present constitution nor Christs Candlestick or Garden in which he walks but a wilderness that Babel Revel 18.4 And saith we are not surer of any thing than we are of this which if true it is an article of his Creed of which he is as sure as that Jesus is the Christ. But he gives no proof of it to assure us of it but that we may take him to be phrenetick or to be in a dream and notwithstanding his confidence he can make no better proof of this then the Romanists can for the new Article of their Creed Subesse Romano Pontifici est de necessitate ad salutem It is indeed said Heb. 12.22 That the Hebrew Christians were come to mount Sion in opposition to mount Sinai that is to say say the Annot. to the Church under the Gospel as Gal. 4.26 whereof mount Sion was a Type Psal. 14.7 50.20 Esa 2.3 and where the Gospel was first proclaimed without that terrour wherewith the Law was delivered Esa. 2.3 But why the Assemblies of England should not be the Sion of God as well as the separated Churches no reason is given but the vain conceit that of late he and others have entertained of appropriating that title to Churches of their way whose maintenance of Ministers by Collection they call the provision of Sion Psal. 132.15 in opposition to maintenance by Tithes counted Babylonish with such like language whereby many well-meaning Christians of weak judgement are misled Sure if the Church be called mount Sion from the Preaching of the Gospel the Assemblies of England may be called Sion Christs Candlesticks and Garden as well as any Christians in the world and if the Constitution of Churches is by faith their Constitution is as good as the Constitution of the separated Churches And methinks the separated Churches which have consisted of persons converted and instructed and edified in the Assemblies of the Church of England should have acknowledged that Gods blessing may be in them their own calling therein proving it if there were any spark of ingenuity and love of truth in them and not as this Authour express such malignity as to make them a very wilderness and that Babel out of which the Lord commands his people to hasten their escape Revel 18.4 which how grossly it hath been abused by this Authour sundry times before hath been shewed for which I now onely say The Lord rebuke thee As for the second reason the worship of England is no more polluted and not of his appointment then I have shewed to have been in the Jewish Corinthian some of the Asian Churches whom Christ yet walked in the midst of as his golden Candlesticks and yet Gods blessing did belong to them And why should we not expect Gods blessing to be on the Assemblies of England in which the true faith is preached and the true worship of God is constituted notwithstanding errours or pollutions remaining in them That Jer. 23.32 is wrongfully applied to the present Ministers of England is shewed before in answer to Ch. 6. Sect. 2. And how shamefully mirum ni contra conscientiam Revel 18.4 is applied to a call of Gods people out of the Church of England when it is by the holy Ghost interpreted Revel 17.18 of that great City which then reigned over the Kings of the earth and acknowledged by Papists the Jesuites themselves to be Rome hath been often shewed before In his last reason that which he saith That God is not in respect of his special presence and grace in the midst of the Parochial Assemblies of England is a speech of a man of an uncharitable venemous spirit but we hope such as that which Solomon speaks of Prov. 26.2 As the bird by wandring as the swallow by flying so the curse causeless shall not come And to his question Where are the souls that are converted comforted strengthened stablished that are waiting at the doors of their house I say that though there were none such yet this proves not God not to be present in them if they complain of the little effect of their Preaching is it any other then we meet with elsewhere Isa. 49.4 Isa. 53.1 John 12.38 Rom. 10.16 Isa. 65.2 Rom. 10.21 Micah 7.1 2. Luke 7.31 32 33 34. Matth 23.37 May they not say That these very men that upbraid them with the paucity
of their converts are the cause thereof by their invectives begetting enmity and prejudice against them in the minds of men May it not be said to themselves Where are the souls that are converted comforted strengthened stablished by your Ministry Were not many if not most in your Churches wrought upon at first by other Preachers And if so may it not be said Ye your selves are the seal of their Ministry in the Lord nevertheless though God onely can tell exactly and fully what is the fruit of any mens Ministry yet I hope there are that can testifie their receiving good by the Ministry of some of the present Ministers and that however it be by reason of the many stumbling-blocks cast in the way God will yet have mercy on the people of England and give them hearts to receive the truth Preached to them in the love of it Sure this Authour should rather pray it may be so and encourage the Ministers to do the work of the Lord more faithfully and not weaken their hands by drawing their auditors from them As for that which he saith of the decaies of the auditors of the Ministers I joyn with him but add withall That so far as mine acquaintance or intelligence reacheth there is too great and sensible a decay of the spirit of love power and of a sound mind in the Congregational Churches of old and new England and that a spirit of bitterness consoriousness misreporting mistaking dissenters words and actions unrghteousness unpeaceableness is too abundant in them that I say nothing of their proneness to embrace Antinomianism Quakerism and other dangerous errours Iliacos intra muros peccatur extra The Lord pardon our evils and heal our breaches Yet there is one more Argument to be answered Sect. 9. Hearing the present Ministers is no step to Apostacy Argument 12. That the doing whereof is one step to Apostacy is not lawful to be done But the hearing the present Ministers of England is one step to Apostacy Therefore The major Proposition will readily be granted by all The beginnings of great evils are certainly to be â—esisted Apostacy is one of the greatest evils in the world The minor or second proposition Viz. That the hearing of the present Ministers is one step to Apostacy is evident 1. It cannot be done especially by persons of Congregational principles without a relinquishment of principles owned by them as received from God That the Church of England as National is a Church of the institution of Christ That persons not called to the office of the Ministry by the Saints are rightfull Ministers of Christ must be owned and taken for granted ere the Conscience can acquiesce in the hearing the present Ministers for we suppose 't will not be asserted by those with whom we have to do that there can be a true Ministery in a false Church or that false Ministers may be heard and yet the present Ministers are Ministers in and of the national Church of England and were never solemnly deputed to that office of the suffrage of the Lords people 2ly Nor can it be done without the neglect of that duty which with others is eminently of the appointment of the Lord to secure from Apostacy instanc'd in by the Author to the Hebrews Hebr. 10.25 Not forsaking the assembling of your selves together as the manner of some is but exhorting one another and so much the more as you see the day approaching in which the duty of Saints assembling themselves together as a body distinct from the world and it's assemblies â—s also their frequent and as often as may be exhorting one another as a medium to secure them by the blessing of the Lord thereupon from a spirit of degeneracy and Apostacy from God is clearly asserted whence it undeniably follows that the hearing of the present Ministers of England being inconsistent with the constant and diligent use of the means prescribed for the preservation of the Saints in the way of God for whilst they are attending upon their teachings they cannot assemble themselves according to the prescription of God in the forementioned Scripture is at least one step to the dreadfull sin of Apostacy from God and therefore it is utterly unlawful for Saints so to do And thus far of the Twelfth Argument for the proof of the assertion under our maintenance viz. That 't is not lawful for Saints to hear the present Ministers of England to which many others might be added but we doubt not to the truly tender and humble enquiring Christian what hath been offered will be abundantly sufficient to satisfie his Conscience in the present enquiry Answ. If by Apostasie be meant Apostatie from the living God and the Christian faith the major is granted and the minor is denied nor is there any thing tending to a shew of proof of it produced for it and if it should be meant of such Apostasie the thing is so notoriously false the hearers of such Ministers as â—e now Ministers in England having been as constant in the profession and practice of Christianity both against Popery and other ungodliness in times of persecution by Papists and at other times as other Christians in other ages that this Author would be hissed at as one extremely impudent in asserting so palpable an untruth But I conceive by his proof of the minor he means by Apostasie the relinquishing of the Congregational principles and practise Concerning which I conceive the major may be denyed it being not unlawfull but a necessary duty to depart from some of their principles and practises I mean such as are for separation in communion from dissenting Christians Yet I do not think but the Conscience may well acquiesce in the hearing of the present Ministers as teaching truth without relinquishment of the two principles owned by them as received from God I think if they will weigh what is here written they may find if not the congregational principles yet separation inferred from them to be an errour and to beget nothing but Superstition in their minds and sinfull uncharitable division in their practise Nor do I think it necessary that they which still adhere to that way of Communion need neglect the duty of meeting and exhorting one another according to Hebr. 10.25 the mistake of which is shewed in the answer to this chapter Sect. 2. They that hear the present Ministers some hours may hear other Ministers at other hours they that at one time hear them may at another time exhort one another Heretofore persons of Congregational Principles could hear in Parochial Assemblies Parochial Ministers why they may not do so still I understand not were it not that opinions of separation animated them to division and faction which the Lord amend and make them diligent to provoke one another to love and to good works I have now answered the Jury of Twelve Arguments which I have found brutum fulmen as the shooting off Ordinances without a bullet